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महाभारतः       mahābhārataḥ - book-12, chapter-342

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ब्राह्मण उवाच ।
समुत्पन्नाभिधानोऽस्मि वाङ्माधुर्येण तेऽनघ ।
मित्रतामभिपन्नस्त्वां किंचिद्वक्ष्यामि तच्छृणु ॥१॥
1. brāhmaṇa uvāca ,
samutpannābhidhāno'smi vāṅmādhuryeṇa te'nagha ,
mitratāmabhipannastvāṁ kiṁcidvakṣyāmi tacchṛṇu.
1. brāhmaṇaḥ uvāca samutpannābhidhānaḥ asmi vāṅmādhuryeṇa te
anagha mitratām abhipannaḥ tvām kiñcit vakṣyāmi tat śṛṇu
1. brāhmaṇaḥ uvāca anagha te vāṅmādhuryeṇa samutpannābhidhānaḥ
asmi mitratām abhipannaḥ tvām kiñcit vakṣyāmi tat śṛṇu
1. The brahmin said: "O sinless one (anagha), through the sweetness of your speech, I have become well-acquainted with you. Having formed a friendship, I shall now tell you something; please listen to it."
गृहस्थधर्मं विप्रेन्द्र कृत्वा पुत्रगतं त्वहम् ।
धर्मं परमकं कुर्यां को हि मार्गो भवेद्द्विज ॥२॥
2. gṛhasthadharmaṁ viprendra kṛtvā putragataṁ tvaham ,
dharmaṁ paramakaṁ kuryāṁ ko hi mārgo bhaveddvija.
2. gṛhasthadharmam viprendra kṛtvā putragatam tu aham
dharmam paramakam kuryām kaḥ hi mārgaḥ bhavet dvija
2. viprendra dvija aham putragatam gṛhasthadharmam kṛtvā
tu paramakam dharmam kuryām? kaḥ hi mārgaḥ bhavet?
2. "O chief of brahmins (viprendra), now that I have fulfilled the householder's (dharma) and passed it on to my son, what supreme (dharma) should I perform? What path should I follow, O twice-born (dvija)?"
अहमात्मानमात्मस्थमेक एवात्मनि स्थितः ।
कर्तुं काङ्क्षामि नेच्छामि बद्धः साधारणैर्गुणैः ॥३॥
3. ahamātmānamātmasthameka evātmani sthitaḥ ,
kartuṁ kāṅkṣāmi necchāmi baddhaḥ sādhāraṇairguṇaiḥ.
3. aham ātmānam ātmastham ekaḥ eva ātmani sthitaḥ kartum
kāṅkṣāmi na icchāmi baddhaḥ sādhāraṇaiḥ guṇaiḥ
3. aham ekaḥ eva ātmani sthitaḥ ātmastham ātmānam kartum
kāṅkṣāmi sādhāraṇaiḥ guṇaiḥ baddhaḥ na icchāmi
3. I desire to establish my own self (ātman), the singular one dwelling within myself, independent of ordinary material qualities (guṇa). I do not wish to be bound by these common qualities (guṇa).
यावदेवानतीतं मे वयः पुत्रफलाश्रितम् ।
तावदिच्छामि पाथेयमादातुं पारलौकिकम् ॥४॥
4. yāvadevānatītaṁ me vayaḥ putraphalāśritam ,
tāvadicchāmi pātheyamādātuṁ pāralaukikam.
4. yāvat eva anītam me vayaḥ putra-phala-āśritam
tāvat icchāmi pātheyam ādātum pāralaukikam
4. me vayaḥ putra-phala-āśritam yāvat eva anītam
tāvat pāralaukikam pātheyam ādātum icchāmi
4. As long as my life, which has been focused on the fruit of having children, has not yet fully passed, I wish to gather provisions for the journey to the next world.
अस्मिन्हि लोकसंताने परं पारमभीप्सतः ।
उत्पन्ना मे मतिरियं कुतो धर्ममयः प्लवः ॥५॥
5. asminhi lokasaṁtāne paraṁ pāramabhīpsataḥ ,
utpannā me matiriyaṁ kuto dharmamayaḥ plavaḥ.
5. asmin hi loka-saṃtāne param pāram abhīpsataḥ
utpannā me matiḥ iyam kutaḥ dharma-mayaḥ plavaḥ
5. hi asmin loka-saṃtāne param pāram abhīpsataḥ me
iyam matiḥ utpannā kutaḥ dharma-mayaḥ plavaḥ
5. Indeed, for me, desiring the supreme shore (liberation) in this cycle of worldly existence (saṃsāra), this thought has arisen: 'From where can I find a raft made of natural law (dharma)?'
समुह्यमानानि निशम्य लोके निर्यात्यमानानि च सात्त्विकानि ।
दृष्ट्वा च धर्मध्वजकेतुमालां प्रकीर्यमाणामुपरि प्रजानाम् ॥६॥
6. samuhyamānāni niśamya loke; niryātyamānāni ca sāttvikāni ,
dṛṣṭvā ca dharmadhvajaketumālāṁ; prakīryamāṇāmupari prajānām.
6. samūhyamānāni niśamya loke niryātyamānāni ca sāttvikāni dṛṣṭvā
ca dharma-dhvaja-ketu-mālām prakīryamāṇām upari prajānām
6. loke samūhyamānāni ca niryātyamānāni sāttvikāni niśamya ca
prajānām upari prakīryamāṇām dharma-dhvaja-ketu-mālām dṛṣṭvā
6. Having observed things in the world that are pure (sāttvika) being swept away and carried out, and having seen the array of banners and flags representing natural law (dharma) being unfurled over the people...
न मे मनो रज्यति भोगकाले दृष्ट्वा यतीन्प्रार्थयतः परत्र ।
तेनातिथे बुद्धिबलाश्रयेण धर्मार्थतत्त्वे विनियुङ्क्ष्व मां त्वम् ॥७॥
7. na me mano rajyati bhogakāle; dṛṣṭvā yatīnprārthayataḥ paratra ,
tenātithe buddhibalāśrayeṇa; dharmārthatattve viniyuṅkṣva māṁ tvam.
7. na me manaḥ rajyati bhoga-kāle dṛṣṭvā
yatīn prārthayataḥ paratra tena
atithe buddhi-bala-āśrayeṇa
dharma-artha-tattve viniyuṅkṣva mām tvam
7. me manaḥ bhoga-kāle na rajyati yatīn prārthayataḥ paratra dṛṣṭvā.
tena atithe tvam buddhi-bala-āśrayeṇa mām dharma-artha-tattve viniyuṅkṣva
7. My mind does not find joy in worldly enjoyments, even when observing renunciates praying for the next world. Therefore, O guest, you should engage me, by means of intellectual strength, in the true essence of natural law (dharma) and its purpose (artha).
भीष्म उवाच ।
सोऽतिथिर्वचनं तस्य श्रुत्वा धर्माभिलाषिणः ।
प्रोवाच वचनं श्लक्ष्णं प्राज्ञो मधुरया गिरा ॥८॥
8. bhīṣma uvāca ,
so'tithirvacanaṁ tasya śrutvā dharmābhilāṣiṇaḥ ,
provāca vacanaṁ ślakṣṇaṁ prājño madhurayā girā.
8. bhīṣmaḥ uvāca saḥ atithiḥ vacanam tasya śrutvā dharmābhilāṣiṇaḥ
provāca vacanam ślakṣṇam prājñaḥ madhurayā girā
8. Bhishma said: That wise guest, having heard the words of the one who desired righteousness (dharma), spoke gentle words in a sweet voice.
अहमप्यत्र मुह्यामि ममाप्येष मनोरथः ।
न च संनिश्चयं यामि बहुद्वारे त्रिविष्टपे ॥९॥
9. ahamapyatra muhyāmi mamāpyeṣa manorathaḥ ,
na ca saṁniścayaṁ yāmi bahudvāre triviṣṭape.
9. aham api atra muhyāmi mama api eṣaḥ manorathaḥ
na ca saṃniścayam yāmi bahudvāre triviṣṭape
9. I too am bewildered in this matter, and this is also my aspiration. Yet, I cannot reach a firm conclusion regarding the many-pathed heavenly realm (triviṣṭapa).
केचिन्मोक्षं प्रशंसन्ति केचिद्यज्ञफलं द्विजाः ।
वानप्रस्थाश्रमं केचिद्गार्हस्थ्यं केचिदाश्रिताः ॥१०॥
10. kecinmokṣaṁ praśaṁsanti kecidyajñaphalaṁ dvijāḥ ,
vānaprasthāśramaṁ kecidgārhasthyaṁ kecidāśritāḥ.
10. kecit mokṣam praśaṃsanti kecit yajñaphalam dvijāḥ
vānaprasthāśramam kecit gārhasthyam kecit āśritāḥ
10. Some extol final liberation (mokṣa), while some, the twice-born (dvijāḥ), praise the fruit of performing a Vedic ritual (yajña). Some have taken refuge in the forest dweller's stage (vānaprastha āśrama), while others adhere to the householder's stage.
राजधर्माश्रयं केचित्केचिदात्मफलाश्रयम् ।
गुरुचर्याश्रयं केचित्केचिद्वाक्यं यमाश्रयम् ॥११॥
11. rājadharmāśrayaṁ kecitkecidātmaphalāśrayam ,
gurucaryāśrayaṁ kecitkecidvākyaṁ yamāśrayam.
11. rājadharmāśrayam kecit kecit ātmaphalāśrayam
gurucaryāśrayam kecit kecit vākyam yamāśrayam
11. Some take refuge in the specific natural law (dharma) for kings, others in the fruit derived from the true self (ātman). Some rely on service to a teacher (guru), and some on the doctrine based on self-restraint (yama).
मातरं पितरं केचिच्छुश्रूषन्तो दिवं गताः ।
अहिंसया परे स्वर्गं सत्येन च तथा परे ॥१२॥
12. mātaraṁ pitaraṁ kecicchuśrūṣanto divaṁ gatāḥ ,
ahiṁsayā pare svargaṁ satyena ca tathā pare.
12. mātaram pitaram kecit śuśrūṣantaḥ divam gatāḥ
ahiṃsayā pare svargam satyena ca tathā pare
12. kecit mātaram pitaram śuśrūṣantaḥ divam gatāḥ
tathā pare ahiṃsayā ca satyena svargam gatāḥ
12. Some people, by serving their mother and father, have gone to heaven. Similarly, others have attained heaven through non-violence (ahiṃsā) and truth.
आहवेऽभिमुखाः केचिन्निहताः स्विद्दिवं गताः ।
केचिदुञ्छव्रतैः सिद्धाः स्वर्गमार्गसमाश्रिताः ॥१३॥
13. āhave'bhimukhāḥ kecinnihatāḥ sviddivaṁ gatāḥ ,
keciduñchavrataiḥ siddhāḥ svargamārgasamāśritāḥ.
13. āhave abhimukhāḥ kecit nihatāḥ svit divam gatāḥ
kecit uñchavrataiḥ siddhāḥ svargamārgasamāśritāḥ
13. kecit āhave abhimukhāḥ nihatāḥ svit divam gatāḥ
kecit uñchavrataiḥ siddhāḥ svargamārgasamāśritāḥ
13. Some people, killed while bravely facing the enemy in battle, have indeed gone to heaven. Others, having attained perfection through vows of gleaning, have taken the path to heaven.
केचिदध्ययने युक्ता वेदव्रतपराः शुभाः ।
बुद्धिमन्तो गताः स्वर्गं तुष्टात्मानो जितेन्द्रियाः ॥१४॥
14. kecidadhyayane yuktā vedavrataparāḥ śubhāḥ ,
buddhimanto gatāḥ svargaṁ tuṣṭātmāno jitendriyāḥ.
14. kecit adhyayane yuktāḥ vedavrataparāḥ śubhāḥ
buddhimantaḥ gatāḥ svargam tuṣṭātmānaḥ jitendriyāḥ
14. kecit adhyayane yuktāḥ vedavrataparāḥ śubhāḥ
buddhimantaḥ tuṣṭātmānaḥ jitendriyāḥ svargam gatāḥ
14. Some pure individuals, engaged in study, devoted to Vedic vows, intelligent, content in their inner self (ātman), and having conquered their senses (jitendriya), have gone to heaven.
आर्जवेनापरे युक्ता निहतानार्जवैर्जनैः ।
ऋजवो नाकपृष्ठे वै शुद्धात्मानः प्रतिष्ठिताः ॥१५॥
15. ārjavenāpare yuktā nihatānārjavairjanaiḥ ,
ṛjavo nākapṛṣṭhe vai śuddhātmānaḥ pratiṣṭhitāḥ.
15. ārjavena apare yuktāḥ nihatān anārjavaiḥ janaiḥ
ṛjavaḥ nākapṛṣṭhe vai śuddhātmānaḥ pratiṣṭhitāḥ
15. apare ārjavena yuktāḥ anārjavaiḥ janaiḥ nihatān api,
ṛjavaḥ śuddhātmānaḥ vai nākapṛṣṭhe pratiṣṭhitāḥ
15. Others, who are devoted to straightforwardness - even if they are among those slain by dishonest people - these honest ones, truly pure in their inner self (ātman), are indeed established in the heavenly realm.
एवं बहुविधैर्लोके धर्मद्वारैरनावृतैः ।
ममापि मतिराविग्ना मेघलेखेव वायुना ॥१६॥
16. evaṁ bahuvidhairloke dharmadvārairanāvṛtaiḥ ,
mamāpi matirāvignā meghalekheva vāyunā.
16. evam bahuvidhaiḥ loke dharmadvāraiḥ anāvṛtaiḥ
mama api matiḥ āvignā meghalekhā iva vāyunā
16. Thus, in the world, with these manifold, unobstructed paths of righteousness (dharma), my mind is agitated, just like a streak of clouds by the wind.