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महाभारतः       mahābhārataḥ - book-12, chapter-9

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युधिष्ठिर उवाच ।
मुहूर्तं तावदेकाग्रो मनःश्रोत्रेऽन्तरात्मनि ।
धारयित्वापि ते श्रुत्वा रोचतां वचनं मम ॥१॥
1. yudhiṣṭhira uvāca ,
muhūrtaṁ tāvadekāgro manaḥśrotre'ntarātmani ,
dhārayitvāpi te śrutvā rocatāṁ vacanaṁ mama.
1. yudhiṣṭhiraḥ uvāca muhūrtam tāvat ekāgraḥ manaḥśrotre
antarātmani dhārayitvā api te śrutvā rocātām vacanam mama
1. yudhiṣṭhiraḥ uvāca tāvat muhūrtam manaḥśrotre ekāgraḥ
antarātmani dhārayitvā api te mama vacanam śrutvā rocātām
1. Yudhiṣṭhira spoke: "Please focus your mind and ears intently upon your inner self (ātman) for a moment; then, even after hearing them, may my words be agreeable to you."
सार्थगम्यमहं मार्गं न जातु त्वत्कृते पुनः ।
गच्छेयं तद्गमिष्यामि हित्वा ग्राम्यसुखान्युत ॥२॥
2. sārthagamyamahaṁ mārgaṁ na jātu tvatkṛte punaḥ ,
gaccheyaṁ tadgamiṣyāmi hitvā grāmyasukhānyuta.
2. sārthagamyam aham mārgam na jātu tvatkṛte punaḥ
gaccheyam tat gamiṣyāmi hitvā grāmyasukhāni uta
2. aham tvatkṛte sārthagamyam mārgam punaḥ jātu na
gaccheyam uta grāmyasukhāni hitvā tat gamiṣyāmi
2. For your sake, I would never again travel the path that many people follow. Instead, having abandoned all worldly pleasures, I shall certainly go (on another path).
क्षेम्यश्चैकाकिना गम्यः पन्थाः कोऽस्तीति पृच्छ माम् ।
अथ वा नेच्छसि प्रष्टुमपृच्छन्नपि मे शृणु ॥३॥
3. kṣemyaścaikākinā gamyaḥ panthāḥ ko'stīti pṛccha mām ,
atha vā necchasi praṣṭumapṛcchannapi me śṛṇu.
3. kṣemyaḥ ca ekākinā gamyaḥ panthāḥ kaḥ asti iti pṛccha
mām atha vā na icchasi praṣṭum apṛcchan api me śṛṇu
3. mām pṛccha ekākinā gamyaḥ kṣemyaḥ panthāḥ kaḥ asti
iti atha vā praṣṭum na icchasi apṛcchan api me śṛṇu
3. Ask me, "What is that safe path that should be traversed by one alone?" Or, if you do not wish to ask, then listen to me even without being asked.
हित्वा ग्राम्यसुखाचारं तप्यमानो महत्तपः ।
अरण्ये फलमूलाशी चरिष्यामि मृगैः सह ॥४॥
4. hitvā grāmyasukhācāraṁ tapyamāno mahattapaḥ ,
araṇye phalamūlāśī cariṣyāmi mṛgaiḥ saha.
4. hitvā grāmyasukhācāram tapyamānaḥ mahat tapaḥ
araṇye phalamūlāśī cariṣyāmi mṛgaiḥ saha
4. grāmyasukhācāram hitvā mahat tapaḥ tapyamānaḥ
araṇye phalamūlāśī mṛgaiḥ saha cariṣyāmi
4. Having abandoned a life of worldly pleasures, performing great asceticism (tapas), and subsisting on fruits and roots in the forest, I will live with the deer.
जुह्वानोऽग्निं यथाकालमुभौ कालावुपस्पृशन् ।
कृशः परिमिताहारश्चर्मचीरजटाधरः ॥५॥
5. juhvāno'gniṁ yathākālamubhau kālāvupaspṛśan ,
kṛśaḥ parimitāhāraścarmacīrajaṭādharaḥ.
5. juhvānaḥ agnim yathākālam ubhau kālau upaspṛśan
kṛśaḥ parimitāhāraḥ carmacīrajaṭādharaḥ
5. yathākālam agnim juhvānaḥ ubhau kālau upaspṛśan
kṛśaḥ parimitāhāraḥ carmacīrajaṭādharaḥ
5. Offering oblations to the fire at the proper time, performing ablutions twice daily (at both times of the day), I will be emaciated, with limited food, and wearing bark garments with matted hair.
शीतवातातपसहः क्षुत्पिपासाश्रमक्षमः ।
तपसा विधिदृष्टेन शरीरमुपशोषयन् ॥६॥
6. śītavātātapasahaḥ kṣutpipāsāśramakṣamaḥ ,
tapasā vidhidṛṣṭena śarīramupaśoṣayan.
6. śītavātātapasahaḥ kṣutpipāsāśramakṣamaḥ
tapasā vidhidṛṣṭena śarīram upaśoṣayan
6. śītavātātapasahaḥ kṣutpipāsāśramakṣamaḥ
vidhidṛṣṭena tapasā śarīram upaśoṣayan
6. Enduring cold, wind, and sun, and capable of bearing hunger, thirst, and fatigue, I will emaciate my body through asceticism (tapas) performed as prescribed by scriptural rules.
मनःकर्णसुखा नित्यं शृण्वन्नुच्चावचा गिरः ।
मुदितानामरण्येषु वसतां मृगपक्षिणाम् ॥७॥
7. manaḥkarṇasukhā nityaṁ śṛṇvannuccāvacā giraḥ ,
muditānāmaraṇyeṣu vasatāṁ mṛgapakṣiṇām.
7. manaḥkarṇasukhāḥ nityam śṛṇvan uccāvacāḥ
giraḥ muditānām araṇyeṣu vasatām mṛgapakṣiṇām
7. nityam araṇyeṣu vasatām muditānām mṛgapakṣiṇām
manaḥkarṇasukhāḥ uccāvacāḥ giraḥ śṛṇvan
7. Constantly listening to the various sounds, pleasing to the mind and ear, of the joyful deer and birds dwelling in the forests.
आजिघ्रन्पेशलान्गन्धान्फुल्लानां वृक्षवीरुधाम् ।
नानारूपान्वने पश्यन्रमणीयान्वनौकसः ॥८॥
8. ājighranpeśalāngandhānphullānāṁ vṛkṣavīrudhām ,
nānārūpānvane paśyanramaṇīyānvanaukasaḥ.
8. ājighran peśalān gandhān phullānām vṛkṣavīrudhām
nānārūpān vane paśyan ramaṇīyān vanaukasaḥ
8. vane phullānām vṛkṣavīrudhām peśalān gandhān
ājighran nānārūpān ramaṇīyān vanaukasaḥ paśyan
8. Smelling the fragrant odors of blossoming trees and creepers in the forest, and seeing the charming forest dwellers of various forms.
वानप्रस्थजनस्यापि दर्शनं कुलवासिनः ।
नाप्रियाण्याचरिष्यामि किं पुनर्ग्रामवासिनाम् ॥९॥
9. vānaprasthajanasyāpi darśanaṁ kulavāsinaḥ ,
nāpriyāṇyācariṣyāmi kiṁ punargrāmavāsinām.
9. vānaprasthajanasya api darśanam kulavāsinaḥ
na apriyāṇi ācariṣyāmi kim punar grāmavāsinām
9. vānaprasthajanasya api kulavāsinaḥ darśanam
apriyāṇi na ācariṣyāmi kim punar grāmavāsinām
9. I will not do unpleasant things even to the forest-dwelling people (vānasthajana) and family residents (kulavāsin) upon meeting them; what then to speak of those dwelling in villages (grāmavāsin)?
एकान्तशीली विमृशन्पक्वापक्वेन वर्तयन् ।
पितॄन्देवांश्च वन्येन वाग्भिरद्भिश्च तर्पयन् ॥१०॥
10. ekāntaśīlī vimṛśanpakvāpakvena vartayan ,
pitṝndevāṁśca vanyena vāgbhiradbhiśca tarpayan.
10. ekāntaśīlī vimṛśan pakvāpakvena vartayan pitṝn
devān ca vanyena vāgbhiḥ adbhiḥ ca tarpayan
10. ekāntaśīlī pakvāpakvena vimṛśan vartayan vanyena
vāgbhiḥ ca adbhiḥ ca pitṝn devān ca tarpayan
10. Living a solitary life, discriminating between cooked and uncooked food for sustenance, and propitiating the ancestors (pitṝn) and gods (devān) with forest produce, words, and water.
एवमारण्यशास्त्राणामुग्रमुग्रतरं विधिम् ।
सेवमानः प्रतीक्षिष्ये देहस्यास्य समापनम् ॥११॥
11. evamāraṇyaśāstrāṇāmugramugrataraṁ vidhim ,
sevamānaḥ pratīkṣiṣye dehasyāsya samāpanam.
11. evam āraṇyaśāstrāṇām ugram ugrataraṃ vidhim
sevamānaḥ pratīkṣiṣye dehasya asya samāpanam
11. evam āraṇyaśāstrāṇām ugram ugrataraṃ vidhim
sevamānaḥ asya dehasya samāpanam pratīkṣiṣye
11. Thus, observing the severe and even more severe rule of the forest scriptures, I will await the end of this body.
अथ वैकोऽहमेकाहमेकैकस्मिन्वनस्पतौ ।
चरन्भैक्ष्यं मुनिर्मुण्डः क्षपयिष्ये कलेवरम् ॥१२॥
12. atha vaiko'hamekāhamekaikasminvanaspatau ,
caranbhaikṣyaṁ munirmuṇḍaḥ kṣapayiṣye kalevaram.
12. atha vai ekaḥ aham ekaḥ aham ekaikasmin vanaspatou
caran bhaikṣyam muniḥ muṇḍaḥ kṣapayişye kalevaram
12. atha vai aham ekaḥ aham ekaḥ muṇḍaḥ muniḥ ekaikasmin
vanaspatou bhaikṣyam caran kalevaram kṣapayişye
12. Indeed, as a shaven-headed ascetic (muni), I alone, yes, I alone, will now wander, seeking alms from each and every tree, until I waste away this body.
पांसुभिः समवच्छन्नः शून्यागारप्रतिश्रयः ।
वृक्षमूलनिकेतो वा त्यक्तसर्वप्रियाप्रियः ॥१३॥
13. pāṁsubhiḥ samavacchannaḥ śūnyāgārapratiśrayaḥ ,
vṛkṣamūlaniketo vā tyaktasarvapriyāpriyaḥ.
13. pāṃsubhiḥ samavacchannaḥ śūnyāgārapratiśrayaḥ
vṛkṣamūlaniketaḥ vā tyaktasarvapriyāpriyaḥ
13. samavacchannaḥ pāṃsubhiḥ śūnyāgārapratiśrayaḥ
vā vṛkṣamūlaniketaḥ tyaktasarvapriyāpriyaḥ
13. Completely covered in dust, taking shelter in a deserted house or dwelling at the foot of a tree, having abandoned all things dear and unpleasant.
न शोचन्न प्रहृष्यंश्च तुल्यनिन्दात्मसंस्तुतिः ।
निराशीर्निर्ममो भूत्वा निर्द्वंद्वो निष्परिग्रहः ॥१४॥
14. na śocanna prahṛṣyaṁśca tulyanindātmasaṁstutiḥ ,
nirāśīrnirmamo bhūtvā nirdvaṁdvo niṣparigrahaḥ.
14. na śocan na prahṛṣyan ca tulyanindātmasaṃstutiḥ
nirāśīḥ nirmamaḥ bhūtvā nirdvandvaḥ niṣparigrahaḥ
14. na śocan ca na prahṛṣyan,
tulyanindātmasaṃstutiḥ,
nirāśīḥ nirmamaḥ nirdvandvaḥ niṣparigrahaḥ bhūtvā
14. Neither grieving nor rejoicing, treating blame and self-praise (ātman) equally; having become free from hopes, free from possessiveness, free from dualities, and free from possessions.
आत्मारामः प्रसन्नात्मा जडान्धबधिराकृतिः ।
अकुर्वाणः परैः कांचित्संविदं जातु केनचित् ॥१५॥
15. ātmārāmaḥ prasannātmā jaḍāndhabadhirākṛtiḥ ,
akurvāṇaḥ paraiḥ kāṁcitsaṁvidaṁ jātu kenacit.
15. ātmārāmaḥ prasannātmā jaḍāndhabadhirākṛtiḥ
akurvāṇaḥ paraiḥ kāṁcit saṁvidam jātu kenacit
15. ātmārāmaḥ prasannātmā jaḍāndhabadhirākṛtiḥ
jātu kenacit paraiḥ kāṁcit saṁvidam akurvāṇaḥ
15. Delighting in his inner self (ātman), with a serene inner being (ātman), appearing outwardly like a dull, blind, and deaf person, never engaging in any conversation with anyone.
जङ्गमाजङ्गमान्सर्वान्नविहिंसंश्चतुर्विधान् ।
प्रजाः सर्वाः स्वधर्मस्थाः समः प्राणभृतः प्रति ॥१६॥
16. jaṅgamājaṅgamānsarvānnavihiṁsaṁścaturvidhān ,
prajāḥ sarvāḥ svadharmasthāḥ samaḥ prāṇabhṛtaḥ prati.
16. jaṅgamājaṅgamān sarvān na vihiṃsan ca caturvidhān
prajāḥ sarvāḥ svadharmasthāḥ samaḥ prāṇabhṛtaḥ prati
16. sarvān caturvidhān jaṅgamājaṅgamān na vihiṃsan ca
svadharmasthāḥ sarvāḥ prajāḥ prāṇabhṛtaḥ prati samaḥ
16. Not harming any of the four kinds of moving and unmoving beings, and maintaining an attitude of equality towards all living beings—all creatures established in their own intrinsic nature (svadharma).
न चाप्यवहसन्कंचिन्न कुर्वन्भ्रुकुटीं क्वचित् ।
प्रसन्नवदनो नित्यं सर्वेन्द्रियसुसंयतः ॥१७॥
17. na cāpyavahasankaṁcinna kurvanbhrukuṭīṁ kvacit ,
prasannavadano nityaṁ sarvendriyasusaṁyataḥ.
17. na ca api avahasan kaṃcit na kurvan bhrukuṭīm
kvacit prasannavadanaḥ nityam sarvendriyasusaṃyataḥ
17. kaṃcit api na avahasan ca kvacit bhrukuṭīm na
kurvan nityam prasannavadanaḥ sarvendriyasusaṃyataḥ
17. Never laughing at anyone, nor ever frowning; he was always cheerful-faced and had excellent control over all his senses.
अपृच्छन्कस्यचिन्मार्गं व्रजन्येनैव केनचित् ।
न देशं न दिशं कांचिद्गन्तुमिच्छन्विशेषतः ॥१८॥
18. apṛcchankasyacinmārgaṁ vrajanyenaiva kenacit ,
na deśaṁ na diśaṁ kāṁcidgantumicchanviśeṣataḥ.
18. apṛcchan kasyacit mārgam vrajan yena eva kenacit
na deśam na diśam kāṃcit gantum icchan viśeṣataḥ
18. kasyacit mārgam na apṛcchan yena eva kenacit vrajan
na deśam na kāṃcit diśam viśeṣataḥ gantum icchan
18. He would not ask anyone for directions, but rather go by whatever way presented itself. He had no particular desire to go to any specific place or direction.
गमने निरपेक्षश्च पश्चादनवलोकयन् ।
ऋजुः प्रणिहितो गच्छंस्त्रसस्थावरवर्जकः ॥१९॥
19. gamane nirapekṣaśca paścādanavalokayan ,
ṛjuḥ praṇihito gacchaṁstrasasthāvaravarjakaḥ.
19. gamane nirapekṣaḥ ca paścāt anavalokayan ṛjuḥ
praṇihitaḥ gacchan trasasthāvaravarjakaḥ
19. gamane nirapekṣaḥ ca paścāt anavalokayan ṛjuḥ
praṇihitaḥ trasasthāvaravarjakaḥ gacchan
19. Indifferent to the outcome of his journey and not looking back, he proceeded directly and with great attention, avoiding all moving and stationary beings.
स्वभावस्तु प्रयात्यग्रे प्रभवन्त्यशनान्यपि ।
द्वंद्वानि च विरुद्धानि तानि सर्वाण्यचिन्तयन् ॥२०॥
20. svabhāvastu prayātyagre prabhavantyaśanānyapi ,
dvaṁdvāni ca viruddhāni tāni sarvāṇyacintayan.
20. svabhāvaḥ tu prayāti agre prabhavanti aśanāni api
dvandvāni ca viruddhāni tāni sarvāṇi acintayan
20. svabhāvaḥ tu agre prayāti aśanāni api ca viruddhāni
dvandvāni prabhavanti tāni sarvāṇi acintayan
20. One's intrinsic nature (svabhāva) certainly prevails first. Even attacks and all opposing dualities arise. (One should act) without contemplating any of these.
अल्पं वास्वादु वा भोज्यं पूर्वालाभेन जातु चित् ।
अन्येष्वपि चरँल्लाभमलाभे सप्त पूरयन् ॥२१॥
21. alpaṁ vāsvādu vā bhojyaṁ pūrvālābhena jātu cit ,
anyeṣvapi caraँllābhamalābhe sapta pūrayan.
21. alpam vā asvādu vā bhojyam pūrvālābhena jātu
cit anyeṣu api caran lābham alābhe sapta pūrayan
21. bhojyam alpam vā asvādu vā (syāt) jātu cit pūrvālābhena (tat na tyajet) anyeṣu api lābham caran,
alābhe sapta pūrayan (gṛhṇīyāt)
21. Whether the food obtained is meager or tasteless, (one should accept it) never due to a prior lack of acquisition. Seeking alms among others (householders), when there is no gain, (one should continue) completing (the visit to) seven (houses).
विधूमे न्यस्तमुसले व्यङ्गारे भुक्तवज्जने ।
अतीतपात्रसंचारे काले विगतभिक्षुके ॥२२॥
22. vidhūme nyastamusale vyaṅgāre bhuktavajjane ,
atītapātrasaṁcāre kāle vigatabhikṣuke.
22. vidhūme nyasta-musale vyaṅgāre bhuktavat-jane
atīta-pātra-saṃcāre kāle vigata-bhikṣuke
22. vidhūme,
nyasta-musale,
vyaṅgāre,
bhuktavat-jane,
atīta-pātra-saṃcāre,
vigata-bhikṣuke kāle (bhaikṣyaṃ carat)
22. At a time when the smoke (from cooking) has ceased, the pestle has been laid down, the coals have died out, people have eaten, the moving of dishes is past, and other beggars have departed.
एककालं चरन्भैक्ष्यं गृहे द्वे चैव पञ्च च ।
स्पृहापाशान्विमुच्याहं चरिष्यामि महीमिमाम् ॥२३॥
23. ekakālaṁ caranbhaikṣyaṁ gṛhe dve caiva pañca ca ,
spṛhāpāśānvimucyāhaṁ cariṣyāmi mahīmimām.
23. eka-kālam caran bhaikṣyam gṛhe dve ca eva pañca
ca spṛhā-pāśān vimucya aham cariṣyāmi mahīm imām
23. aham eka-kālam bhaikṣyam gṛhe dve ca eva pañca ca caran,
spṛhā-pāśān vimucya,
imām mahīm cariṣyāmi.
23. Seeking alms once a day, in two and also five houses, I shall wander this earth, having released myself from the snares of longing (spṛhā).
न जिजीविषुवत्किंचिन्न मुमूर्षुवदाचरन् ।
जीवितं मरणं चैव नाभिनन्दन्न च द्विषन् ॥२४॥
24. na jijīviṣuvatkiṁcinna mumūrṣuvadācaran ,
jīvitaṁ maraṇaṁ caiva nābhinandanna ca dviṣan.
24. na jijīviṣuvat kiṃcit na mumūrṣuvat ācaran
jīvitam maraṇam ca eva na abhinandan na ca dviṣan
24. na kiṃcit jijīviṣuvat ācaran na mumūrṣuvat ācaran
jīvitam ca eva na abhinandan maraṇam ca na dviṣan
24. Neither acting like one who wishes to live, nor like one who wishes to die; neither welcoming life nor hating death.
वास्यैकं तक्षतो बाहुं चन्दनेनैकमुक्षतः ।
नाकल्याणं न कल्याणं चिन्तयन्नुभयोस्तयोः ॥२५॥
25. vāsyaikaṁ takṣato bāhuṁ candanenaikamukṣataḥ ,
nākalyāṇaṁ na kalyāṇaṁ cintayannubhayostayoḥ.
25. vāsyā ekam takṣataḥ bāhum candanena ekam ukṣataḥ
na akalyāṇam na kalyāṇam cintayan ubhayoḥ tayoḥ
25. ekam bāhum vāsyā takṣataḥ ekam (bāhum) candanena
ukṣataḥ ubhayoḥ tayoḥ akalyāṇam na kalyāṇam na cintayan
25. When one arm is being cut by an axe and the other is being anointed with sandalwood paste, he does not ponder either misfortune or welfare for both of them.
याः काश्चिज्जीवता शक्याः कर्तुमभ्युदयक्रियाः ।
सर्वास्ताः समभित्यज्य निमेषादिव्यवस्थितः ॥२६॥
26. yāḥ kāścijjīvatā śakyāḥ kartumabhyudayakriyāḥ ,
sarvāstāḥ samabhityajya nimeṣādivyavasthitaḥ.
26. yāḥ kāścit jīvatā śakyāḥ kartum abhyudayakriyāḥ
sarvāḥ tāḥ samabhityajya nimeṣāt iva vyavasthitaḥ
26. jīvatā yāḥ kāścit abhyudayakriyāḥ kartum śakyāḥ,
tāḥ sarvāḥ samabhityajya,
(saḥ) nimeṣāt iva vyavasthitaḥ
26. Having completely abandoned all those auspicious rites that a living person is capable of performing, he remains established as if in an instant (timelessly).
तेषु नित्यमसक्तश्च त्यक्तसर्वेन्द्रियक्रियः ।
सुपरित्यक्तसंकल्पः सुनिर्णिक्तात्मकल्मषः ॥२७॥
27. teṣu nityamasaktaśca tyaktasarvendriyakriyaḥ ,
suparityaktasaṁkalpaḥ sunirṇiktātmakalmaṣaḥ.
27. teṣu nityam asaktaḥ ca tyaktasarvendriyakriyaḥ
suparityaktasaṅkalpaḥ sunirṇiktātmakalmaṣaḥ
27. teṣu nityam asaktaḥ ca tyaktasarvendriyakriyaḥ
suparityaktasaṅkalpaḥ sunirṇiktātmakalmaṣaḥ
27. And, always unattached to them, having abandoned all activities of the senses, having thoroughly renounced all intentions (saṃkalpa), and having completely cleansed the impurities of the inner self (ātman).
विमुक्तः सर्वसङ्गेभ्यो व्यतीतः सर्ववागुराः ।
न वशे कस्यचित्तिष्ठन्सधर्मा मातरिश्वनः ॥२८॥
28. vimuktaḥ sarvasaṅgebhyo vyatītaḥ sarvavāgurāḥ ,
na vaśe kasyacittiṣṭhansadharmā mātariśvanaḥ.
28. vimuktaḥ sarvasaṅgebhyaḥ vyatītaḥ sarvavāgurāḥ
na vaśe kasyacit tiṣṭhan sadharma mātariśvanaḥ
28. sadharma mātariśvanaḥ [he] sarvasaṅgebhyaḥ vimuktaḥ
sarvavāgurāḥ vyatītaḥ kasyacit vaśe na tiṣṭhan
28. Freed from all attachments and having surpassed all snares, he remains under no one's control, sharing the intrinsic nature (dharma) of the wind.
वीतरागश्चरन्नेवं तुष्टिं प्राप्स्यामि शाश्वतीम् ।
तृष्णया हि महत्पापमज्ञानादस्मि कारितः ॥२९॥
29. vītarāgaścarannevaṁ tuṣṭiṁ prāpsyāmi śāśvatīm ,
tṛṣṇayā hi mahatpāpamajñānādasmi kāritaḥ.
29. vītarāgaḥ caran evam tuṣṭim prāpsyāmi śāśvatīm
tṛṣṇayā hi mahat pāpam ajñānāt asmi kāritaḥ
29. evam vītarāgaḥ caran [aham] śāśvatīm tuṣṭim prāpsyāmi
hi tṛṣṇayā ajñānāt [aham] mahat pāpam kāritaḥ asmi
29. Thus, moving about free from passion, I shall attain everlasting contentment. For indeed, I was compelled to commit a great sin (pāpa) by craving (tṛṣṇā) and out of ignorance.
कुशलाकुशलान्येके कृत्वा कर्माणि मानवाः ।
कार्यकारणसंश्लिष्टं स्वजनं नाम बिभ्रति ॥३०॥
30. kuśalākuśalānyeke kṛtvā karmāṇi mānavāḥ ,
kāryakāraṇasaṁśliṣṭaṁ svajanaṁ nāma bibhrati.
30. kuśalākuśalāni eke kṛtvā karmāṇi mānavāḥ
kāryakāraṇasaṃśliṣṭam svajanam nāma bibhrati
30. eke mānavāḥ kuśalākuśalāni karmāṇi kṛtvā
kāryakāraṇasaṃśliṣṭam nāma svajanam bibhrati
30. Some human beings, having performed both good and bad deeds (karma), maintain their own kin, who are indeed bound by the ties of cause and effect.
आयुषोऽन्ते प्रहायेदं क्षीणप्रायं कलेवरम् ।
प्रतिगृह्णाति तत्पापं कर्तुः कर्मफलं हि तत् ॥३१॥
31. āyuṣo'nte prahāyedaṁ kṣīṇaprāyaṁ kalevaram ,
pratigṛhṇāti tatpāpaṁ kartuḥ karmaphalaṁ hi tat.
31. āyuṣaḥ ante prahāya idam kṣīṇaprāyam kalevaram
pratigṛhṇāti tat pāpam kartuḥ karmaphalam hi tat
31. āyuṣaḥ ante idam kṣīṇaprāyam kalevaram prahāya [saḥ]
tat pāpam pratigṛhṇāti hi tat kartuḥ karmaphalam
31. At the end of life, having abandoned this body that is almost wasted away, one takes on that sin (pāpa). For that (sin) is indeed the fruit of action (karma) for the doer.
एवं संसारचक्रेऽस्मिन्व्याविद्धे रथचक्रवत् ।
समेति भूतग्रामोऽयं भूतग्रामेण कार्यवान् ॥३२॥
32. evaṁ saṁsāracakre'sminvyāviddhe rathacakravat ,
sameti bhūtagrāmo'yaṁ bhūtagrāmeṇa kāryavān.
32. evaṃ saṃsāracakre asmin vyāviddhe rathacakravat
sameti bhūtagrāmaḥ ayam bhūtagrāmeṇa kāryavān
32. evaṃ asmin saṃsāracakre rathacakravat vyāviddhe
ayam bhūtagrāmaḥ kāryavān bhūtagrāmeṇa sameti
32. Thus, in this cycle of transmigration (saṃsāra), which revolves like a chariot wheel, this multitude of beings, driven by their actions (karma), associates with other multitudes of beings.
जन्ममृत्युजराव्याधिवेदनाभिरुपद्रुतम् ।
असारमिममस्वन्तं संसारं त्यजतः सुखम् ॥३३॥
33. janmamṛtyujarāvyādhivedanābhirupadrutam ,
asāramimamasvantaṁ saṁsāraṁ tyajataḥ sukham.
33. janmamṛtyujarāvyādhivedanābhiḥ upadrutam
asāram imam asvantam saṃsāram tyajataḥ sukham
33. janmamṛtyujarāvyādhivedanābhiḥ upadrutam
asāram imam asvantam saṃsāram tyajataḥ sukham
33. Happiness (sukha) belongs to one who renounces this unsubstantial, transient cycle of transmigration (saṃsāra), which is afflicted by birth, death, old age, disease, and pain.
दिवः पतत्सु देवेषु स्थानेभ्यश्च महर्षिषु ।
को हि नाम भवेनार्थी भवेत्कारणतत्त्ववित् ॥३४॥
34. divaḥ patatsu deveṣu sthānebhyaśca maharṣiṣu ,
ko hi nāma bhavenārthī bhavetkāraṇatattvavit.
34. divaḥ patatsu deveṣu sthānebhyas ca maharṣiṣu
kaḥ hi nāma bhavena arthī bhavet kāraṇatattvavit
34. divaḥ sthānebhyas ca patatsu deveṣu maharṣiṣu (satsu),
kāraṇatattvavit kaḥ hi nāma bhavena arthī bhavet
34. When even gods fall from heaven and great sages from their stations, who indeed, being knowledgeable about the truth of causes (kāraṇatattva), would truly desire worldly existence (bhava)?
कृत्वा हि विविधं कर्म तत्तद्विविधलक्षणम् ।
पार्थिवैर्नृपतिः स्वल्पैः कारणैरेव बध्यते ॥३५॥
35. kṛtvā hi vividhaṁ karma tattadvividhalakṣaṇam ,
pārthivairnṛpatiḥ svalpaiḥ kāraṇaireva badhyate.
35. kṛtvā hi vividham karma tat tat vividhalakṣaṇam
pārthivaiḥ nṛpatiḥ svalpaiḥ kāraṇaiḥ eva badhyate
35. hi vividham tat tat vividhalakṣaṇam karma kṛtvā,
nṛpatiḥ svalpaiḥ kāraṇaiḥ eva pārthivaiḥ badhyate
35. Indeed, having performed various actions (karma), each with its own diverse characteristics, a king is bound by even trifling reasons by earthly powers or beings.
तस्मात्प्रज्ञामृतमिदं चिरान्मां प्रत्युपस्थितम् ।
तत्प्राप्य प्रार्थये स्थानमव्ययं शाश्वतं ध्रुवम् ॥३६॥
36. tasmātprajñāmṛtamidaṁ cirānmāṁ pratyupasthitam ,
tatprāpya prārthaye sthānamavyayaṁ śāśvataṁ dhruvam.
36. tasmāt prajñāmṛtam idam cirāt mām prati upasthitam
tat prāpya prārthaye sthānam avyayam śāśvatam dhruvam
36. cirāt idam prajñāmṛtam mām prati upasthitam tasmāt
tat prāpya avyayam śāśvatam dhruvam sthānam prārthaye
36. This nectar of wisdom has, after a long time, come to me. Therefore, having obtained it, I seek an imperishable, eternal, and firm state.
एतया सततं वृत्त्या चरन्नेवंप्रकारया ।
देहं संस्थापयिष्यामि निर्भयं मार्गमास्थितः ॥३७॥
37. etayā satataṁ vṛttyā carannevaṁprakārayā ,
dehaṁ saṁsthāpayiṣyāmi nirbhayaṁ mārgamāsthitaḥ.
37. etayā satatam vṛttyā caran evaṃprakārayā deham
saṃsthāpayiṣyāmi nirbhayam mārgam āsthitaḥ
37. etayā evaṃprakārayā vṛttyā satatam caran
nirbhayam mārgam āsthitaḥ deham saṃsthāpayiṣyāmi
37. Constantly acting in this manner, having adopted a fearless path, I will maintain this body.