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महाभारतः       mahābhārataḥ - book-13, chapter-104

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युधिष्ठिर उवाच ।
ब्राह्मणस्वानि ये मन्दा हरन्ति भरतर्षभ ।
नृशंसकारिणो मूढाः क्व ते गच्छन्ति मानवाः ॥१॥
1. yudhiṣṭhira uvāca ,
brāhmaṇasvāni ye mandā haranti bharatarṣabha ,
nṛśaṁsakāriṇo mūḍhāḥ kva te gacchanti mānavāḥ.
1. yudhiṣṭhira uvāca brāhmaṇasvānī ye mandāḥ haranti
bharatarṣabha nṛśaṃsakāriṇaḥ mūḍhāḥ kva te gacchanti mānavāḥ
1. Yudhishthira said: O best of Bharatas, where do those foolish, cruel, and deluded people go who steal the property of Brahmins?
भीष्म उवाच ।
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
चण्डालस्य च संवादं क्षत्रबन्धोश्च भारत ॥२॥
2. bhīṣma uvāca ,
atrāpyudāharantīmamitihāsaṁ purātanam ,
caṇḍālasya ca saṁvādaṁ kṣatrabandhośca bhārata.
2. bhīṣma uvāca atra api udāharanti imam itihāsam purātanam
caṇḍālasya ca saṃvādam kṣatrabandhoḥ ca bhārata
2. bhīṣma uvāca bhārata atra api purātanam imam itihāsam
caṇḍālasya ca kṣatrabandhoḥ ca saṃvādam udāharanti
2. Bhishma said: In this regard, they also narrate this ancient story (itihāsa), a dialogue between a caṇḍāla and a kshatriya by birth (kṣatrabandhu), O Bhārata.
राजन्य उवाच ।
वृद्धरूपोऽसि चण्डाल बालवच्च विचेष्टसे ।
श्वखराणां रजःसेवी कस्मादुद्विजसे गवाम् ॥३॥
3. rājanya uvāca ,
vṛddharūpo'si caṇḍāla bālavacca viceṣṭase ,
śvakharāṇāṁ rajaḥsevī kasmādudvijase gavām.
3. rājanya uvāca vṛddharūpaḥ asi caṇḍāla bālavat ca
viceṣṭase śvakharāṇām rajaḥsevī kasmāt udvijase gavām
3. rājanya uvāca caṇḍāla vṛddharūpaḥ asi ca bālavat
viceṣṭase śvakharāṇām rajaḥsevī kasmāt gavām udvijase
3. The kshatriya said: O caṇḍāla, you appear old, yet you behave like a child. You, who are accustomed to the dust of dogs and donkeys, why do you recoil from the dust of cows?
साधुभिर्गर्हितं कर्म चण्डालस्य विधीयते ।
कस्माद्गोरजसा ध्वस्तमपां कुण्डे निषिञ्चसि ॥४॥
4. sādhubhirgarhitaṁ karma caṇḍālasya vidhīyate ,
kasmādgorajasā dhvastamapāṁ kuṇḍe niṣiñcasi.
4. sādhubhiḥ garhitam karma caṇḍālasya vidhīyate
kasmāt gorajasā dhvastam apām kuṇḍe niṣiñcasi
4. sādhubhiḥ garhitam karma caṇḍālasya vidhīyate
kasmāt gorajasā dhvastam apām kuṇḍe niṣiñcasi
4. Actions condemned by the virtuous are prescribed for a caṇḍāla. Why do you pour water, defiled by the dust of cows, into a vessel?
चण्डाल उवाच ।
ब्राह्मणस्य गवां राजन्ह्रियतीनां रजः पुरा ।
सोममुद्ध्वंसयामास तं सोमं येऽपिबन्द्विजाः ॥५॥
5. caṇḍāla uvāca ,
brāhmaṇasya gavāṁ rājanhriyatīnāṁ rajaḥ purā ,
somamuddhvaṁsayāmāsa taṁ somaṁ ye'pibandvijāḥ.
5. caṇḍāla uvāca brāhmaṇasya gavām rājan hriyatīnām rajaḥ
purā somam uddhvaṃsayāmāsa tam somam ye apiban dvijāḥ
5. caṇḍāla uvāca rājan purā brāhmaṇasya hriyatīnām gavām
rajaḥ somam uddhvaṃsayāmāsa tam somam ye dvijāḥ apiban
5. The caṇḍāla said: O king, long ago, the dust of a brāhmaṇa's cows, while they were being carried away (stolen), defiled that very Soma (soma) which the twice-born (dvija) had drunk.
दीक्षितश्च स राजापि क्षिप्रं नरकमाविशत् ।
सह तैर्याजकैः सर्वैर्ब्रह्मस्वमुपजीव्य तत् ॥६॥
6. dīkṣitaśca sa rājāpi kṣipraṁ narakamāviśat ,
saha tairyājakaiḥ sarvairbrahmasvamupajīvya tat.
6. dīkṣitaḥ ca saḥ rājā api kṣipram narakam āviśat |
saha taiḥ yājakaiḥ sarvaiḥ brahmasvam upajīvya tat
6. saḥ dīkṣitaḥ rājā api tat brahmasvam upajīvya
sarvaiḥ taiḥ yājakaiḥ saha kṣipram narakam āviśat
6. Even that king, though initiated into a ritual, quickly entered hell along with all those priests, for having lived off the property belonging to Brahmins.
येऽपि तत्रापिबन्क्षीरं घृतं दधि च मानवाः ।
ब्राह्मणाः सहराजन्याः सर्वे नरकमाविशन् ॥७॥
7. ye'pi tatrāpibankṣīraṁ ghṛtaṁ dadhi ca mānavāḥ ,
brāhmaṇāḥ saharājanyāḥ sarve narakamāviśan.
7. ye api tatra apiban kṣīram ghṛtam dadhi ca mānavāḥ
| brāhmaṇāḥ saharājanyāḥ sarve narakam āviśan
7. ye api mānavāḥ brāhmaṇāḥ saharājanyāḥ tatra kṣīram
ghṛtam dadhi ca apiban sarve narakam āviśan
7. And those people, including Brahmins and Kṣatriyas, who consumed milk, clarified butter, and curds from that property, all entered hell.
जघ्नुस्ताः पयसा पुत्रांस्तथा पौत्रान्विधुन्वतीः ।
पशूनवेक्षमाणाश्च साधुवृत्तेन दंपती ॥८॥
8. jaghnustāḥ payasā putrāṁstathā pautrānvidhunvatīḥ ,
paśūnavekṣamāṇāśca sādhuvṛttena daṁpatī.
8. jaghnus tāḥ payasā putrān tathā pautrān vidhunvatīḥ
| paśūn avekṣamāṇāḥ ca sādhuvṛttena dampatī
8. tāḥ vidhunvatīḥ putrān tathā pautrān payasā
jaghnus ca paśūn avekṣamāṇāḥ dampatī sādhuvṛttena
8. Those cows, abandoning their calves and grand-calves due to the removal of their milk, caused their death. And even those who looked after animals, and a virtuous couple, (suffered similarly).
अहं तत्रावसं राजन्ब्रह्मचारी जितेन्द्रियः ।
तासां मे रजसा ध्वस्तं भैक्षमासीन्नराधिप ॥९॥
9. ahaṁ tatrāvasaṁ rājanbrahmacārī jitendriyaḥ ,
tāsāṁ me rajasā dhvastaṁ bhaikṣamāsīnnarādhipa.
9. aham tatra āvasam rājan brahmacārī jitendriyaḥ |
tāsām me rajasā dhvastam bhaikṣam āsīt narādhipa
9. rājan narādhipa aham brahmacārī jitendriyaḥ tatra
āvasam tāsām rajasā me bhaikṣam dhvastam āsīt
9. O King (rājan), I, a practitioner of sacred study (brahmacarya) and one who had controlled his senses, lived there. O Lord of men (narādhipa), my alms-food was defiled by the dust of those (cows).
चण्डालोऽहं ततो राजन्भुक्त्वा तदभवं मृतः ।
ब्रह्मस्वहारी च नृपः सोऽप्रतिष्ठां गतिं ययौ ॥१०॥
10. caṇḍālo'haṁ tato rājanbhuktvā tadabhavaṁ mṛtaḥ ,
brahmasvahārī ca nṛpaḥ so'pratiṣṭhāṁ gatiṁ yayau.
10. caṇḍālaḥ aham tataḥ rājan bhuktvā tat abhavam mṛtaḥ
brahmasvahārī ca nṛpaḥ saḥ apratiṣṭhām gatim yayau
10. rājan aham caṇḍālaḥ tataḥ tat bhuktvā mṛtaḥ abhavam
ca brahmasvahārī nṛpaḥ saḥ apratiṣṭhām gatim yayau
10. O King, I became an outcaste, and after consuming that (property), I died. The king, too, who seized a Brahmin's property (brahmasva) attained an ignoble fate.
तस्माद्धरेन्न विप्रस्वं कदाचिदपि किंचन ।
ब्रह्मस्वरजसा ध्वस्तं भुक्त्वा मां पश्य यादृशम् ॥११॥
11. tasmāddharenna viprasvaṁ kadācidapi kiṁcana ,
brahmasvarajasā dhvastaṁ bhuktvā māṁ paśya yādṛśam.
11. tasmāt haret na viprasvam kadācit api kiñcana
brahmasvarajasā dhvastam bhuktvā mām paśya yādṛśam
11. tasmāt kadācit api kiñcana viprasvam na haret
brahmasvarajasā dhvastam bhuktvā mām yādṛśam paśya
11. Therefore, one should never, ever seize any property belonging to a Brahmin (brahmasva). Behold me, ruined by the defilement of a Brahmin's property, after having consumed it.
तस्मात्सोमोऽप्यविक्रेयः पुरुषेण विपश्चिता ।
विक्रयं हीह सोमस्य गर्हयन्ति मनीषिणः ॥१२॥
12. tasmātsomo'pyavikreyaḥ puruṣeṇa vipaścitā ,
vikrayaṁ hīha somasya garhayanti manīṣiṇaḥ.
12. tasmāt somaḥ api avikreyaḥ puruṣeṇa vipaścitā
vikrayam hi iha somasya garhayanti manīṣiṇaḥ
12. tasmāt somaḥ api vipaścitā puruṣeṇa avikreyaḥ
hi iha manīṣiṇaḥ somasya vikrayam garhayanti
12. Therefore, soma should not be sold even by a wise person. Indeed, the sagacious ones condemn the sale of soma in this context.
ये चैनं क्रीणते राजन्ये च विक्रीणते जनाः ।
ते तु वैवस्वतं प्राप्य रौरवं यान्ति सर्वशः ॥१३॥
13. ye cainaṁ krīṇate rājanye ca vikrīṇate janāḥ ,
te tu vaivasvataṁ prāpya rauravaṁ yānti sarvaśaḥ.
13. ye ca enam krīṇate rājan ye ca vikrīṇate janāḥ
te tu vaivasvatam prāpya rauravam yānti sarvaśaḥ
13. rājan ye ca janāḥ enam krīṇate ye ca vikrīṇate
te tu vaivasvatam prāpya sarvaśaḥ rauravam yānti
13. O King, those people who buy this (soma), and those who sell it, they all, having reached Yama, the son of Vivasvat, completely go to the Raurava hell.
सोमं तु रजसा ध्वस्तं विक्रीयाद्बुद्धिपूर्वकम् ।
श्रोत्रियो वार्धुषी भूत्वा चिररात्राय नश्यति ।
नरकं त्रिंशतं प्राप्य श्वविष्ठामुपजीवति ॥१४॥
14. somaṁ tu rajasā dhvastaṁ vikrīyādbuddhipūrvakam ,
śrotriyo vārdhuṣī bhūtvā cirarātrāya naśyati ,
narakaṁ triṁśataṁ prāpya śvaviṣṭhāmupajīvati.
14. somam tu rajasā dhvastam vikrīyāt
buddhipūrvakam śrotriyaḥ vārdhuṣī
bhūtvā cirarātrāya naśyati narakam
triṃśatam prāpya śvaviṣṭhām upajīvati
14. tu śrotriyaḥ rajasā dhvastam somam
buddhipūrvakam vikrīyāt vārdhuṣī
bhūtvā cirarātrāya naśyati triṃśatam
narakam prāpya śvaviṣṭhām upajīvati
14. But a vedic scholar (śrotriya) who knowingly sells soma that has been corrupted by impurity, or who becomes a usurer, is destroyed for a long duration. Having attained thirty hells (naraka), he subsists on dog's excrement.
श्वचर्यामतिमानं च सखिदारेषु विप्लवम् ।
तुलयाधारयद्धर्मो ह्यतिमानोऽतिरिच्यते ॥१५॥
15. śvacaryāmatimānaṁ ca sakhidāreṣu viplavam ,
tulayādhārayaddharmo hyatimāno'tiricyate.
15. śvacaryām atimānam ca sakhidāreṣu viplavam
tulayā dhārayat dharmaḥ hi atimānaḥ atiricyate
15. dharmaḥ hi śvacaryām ca atimānam ca sakhidāreṣu
viplavam tulayā dhārayat atimānaḥ atiricyate
15. When the natural law (dharma) measured dog-like conduct, arrogance (atimāna), and transgression regarding a friend's wife on a balance, arrogance (atimāna) outweighed the others.
श्वानं वै पापिनं पश्य विवर्णं हरिणं कृशम् ।
अतिमानेन भूतानामिमां गतिमुपागतम् ॥१६॥
16. śvānaṁ vai pāpinaṁ paśya vivarṇaṁ hariṇaṁ kṛśam ,
atimānena bhūtānāmimāṁ gatimupāgatam.
16. śvānam vai pāpinam paśya vivarṇam hariṇam
kṛśam atimānena bhūtānām imām gatim upāgatam
16. vai paśya imām śvānam pāpinam vivarṇam hariṇam
kṛśam atimānena bhūtānām gatim upāgatam
16. Indeed, behold this dog, a sinner, discolored, pale, and emaciated, who has attained this state among creatures due to arrogance (atimāna).
अहं वै विपुले जातः कुले धनसमन्विते ।
अन्यस्मिञ्जन्मनि विभो ज्ञानविज्ञानपारगः ॥१७॥
17. ahaṁ vai vipule jātaḥ kule dhanasamanvite ,
anyasmiñjanmani vibho jñānavijñānapāragaḥ.
17. aham vai vipule jātaḥ kule dhanasamanvite
anyasmin janmani vibho jñānavijñānapāragaḥ
17. vibho aham vai vipule dhanasamanvite kule
jātaḥ anyasmin janmani jñānavijñānapāragaḥ
17. O Lord! Indeed, I was born into a noble family endowed with wealth. In another birth, I was skilled in discriminative knowledge (jñāna) and its practical application (vijñāna).
अभवं तत्र जानानो ह्येतान्दोषान्मदात्तदा ।
संरब्ध एव भूतानां पृष्ठमांसान्यभक्षयम् ॥१८॥
18. abhavaṁ tatra jānāno hyetāndoṣānmadāttadā ,
saṁrabdha eva bhūtānāṁ pṛṣṭhamāṁsānyabhakṣayam.
18. abhavam tatra jānānaḥ hi etān doṣān madāt tadā
saṃrabdhaḥ eva bhūtānām pṛṣṭhamāṃsāni abhakṣayam
18. Indeed, at that time, even though I knew these faults arose from pride, I became utterly enraged and devoured the back-flesh of living beings.
सोऽहं तेन च वृत्तेन भोजनेन च तेन वै ।
इमामवस्थां संप्राप्तः पश्य कालस्य पर्ययम् ॥१९॥
19. so'haṁ tena ca vṛttena bhojanena ca tena vai ,
imāmavasthāṁ saṁprāptaḥ paśya kālasya paryayam.
19. saḥ aham tena ca vṛttena bhojanena ca tena vai
imām avasthām saṃprāptaḥ paśya kālasya paryayam
19. Indeed, I have reached this current state because of that past behavior and that way of eating. Behold the change (paryaya) brought about by time (kāla)!
आदीप्तमिव चैलान्तं भ्रमरैरिव चार्दितम् ।
धावमानं सुसंरब्धं पश्य मां रजसान्वितम् ॥२०॥
20. ādīptamiva cailāntaṁ bhramarairiva cārditam ,
dhāvamānaṁ susaṁrabdhaṁ paśya māṁ rajasānvitam.
20. ādīptam iva cailāntam bhramarair iva ca ārditam
dhāvamānam susaṃrabdham paśya mām rajasā anvitam
20. Behold me, running, greatly agitated and covered with dust, like the edge of a garment set ablaze, and like one tormented by bees.
स्वाध्यायैस्तु महत्पापं तरन्ति गृहमेधिनः ।
दानैः पृथग्विधैश्चापि यथा प्राहुर्मनीषिणः ॥२१॥
21. svādhyāyaistu mahatpāpaṁ taranti gṛhamedhinaḥ ,
dānaiḥ pṛthagvidhaiścāpi yathā prāhurmanīṣiṇaḥ.
21. svādhyāyaiḥ tu mahat pāpam taranti gṛhamedhinaḥ
dānaiḥ pṛthagvidhaiḥ ca api yathā prāhuḥ manīṣiṇaḥ
21. Householders, however, overcome great sin through regular study (svādhyāya) and also through various kinds of donations (dāna), just as the wise sages declare.
तथा पापकृतं विप्रमाश्रमस्थं महीपते ।
सर्वसङ्गविनिर्मुक्तं छन्दांस्युत्तारयन्त्युत ॥२२॥
22. tathā pāpakṛtaṁ vipramāśramasthaṁ mahīpate ,
sarvasaṅgavinirmuktaṁ chandāṁsyuttārayantyuta.
22. tathā pāpakṛtam vipram āśramastham mahīpate
sarvasaṅgavinirmuktam chandāṃsi uttārayanti uta
22. mahīpate tathā pāpakṛtam āśramastham
sarvasaṅgavinirmuktam vipram uta chandāṃsi uttārayanti
22. Similarly, O king, the sacred Vedic texts deliver even a Brahmin who has committed sins, provided he dwells in an hermitage (āśrama) and is completely free from all attachments.
अहं तु पापयोन्यां वै प्रसूतः क्षत्रियर्षभ ।
निश्चयं नाधिगच्छामि कथं मुच्येयमित्युत ॥२३॥
23. ahaṁ tu pāpayonyāṁ vai prasūtaḥ kṣatriyarṣabha ,
niścayaṁ nādhigacchāmi kathaṁ mucyeyamityuta.
23. aham tu pāpayonyām vai prasūtaḥ kṣatriyarṣabha
niścayam na adhigacchāmi katham mucyeyam iti uta
23. kṣatriyarṣabha tu aham vai pāpayonyām prasūtaḥ
katham mucyeyam iti uta niścayam na adhigacchāmi
23. But I, O best of Kṣatriyas, was indeed born from a sinful origin. I do not understand how I can be liberated from this situation.
जातिस्मरत्वं तु मम केनचित्पूर्वकर्मणा ।
शुभेन येन मोक्षं वै प्राप्तुमिच्छाम्यहं नृप ॥२४॥
24. jātismaratvaṁ tu mama kenacitpūrvakarmaṇā ,
śubhena yena mokṣaṁ vai prāptumicchāmyahaṁ nṛpa.
24. jātismaratvam tu mama kenacit pūrvakarmaṇā
śubhena yena mokṣam vai prāptum icchāmi aham nṛpa
24. nṛpa tu mama jātismaratvam kenacit śubhena pūrvakarmaṇā [āgatam asti].
yena aham vai mokṣam prāptum icchāmi.
24. O king, this memory of past lives (jātismaratva) has come to me due to some auspicious past action (karma), and by means of it, I truly wish to attain liberation (mokṣa).
त्वमिमं मे प्रपन्नाय संशयं ब्रूहि पृच्छते ।
चण्डालत्वात्कथमहं मुच्येयमिति सत्तम ॥२५॥
25. tvamimaṁ me prapannāya saṁśayaṁ brūhi pṛcchate ,
caṇḍālatvātkathamahaṁ mucyeyamiti sattama.
25. tvam imam me prapannāya saṃśayam brūhi pṛcchate
caṇḍālatvāt katham aham mucyeyam iti sattama
25. sattama tvam me prapannāya pṛcchate [jīvāya] imam saṃśayam brūhi: aham caṇḍālatvāt katham mucyeyam iti.
25. O best of men, please resolve this doubt for me, who has taken refuge in you and is asking: "How can I be liberated from the state of being a caṇḍāla?"
राजन्य उवाच ।
चण्डाल प्रतिजानीहि येन मोक्षमवाप्स्यसि ।
ब्राह्मणार्थे त्यजन्प्राणान्गतिमिष्टामवाप्स्यसि ॥२६॥
26. rājanya uvāca ,
caṇḍāla pratijānīhi yena mokṣamavāpsyasi ,
brāhmaṇārthe tyajanprāṇāngatimiṣṭāmavāpsyasi.
26. rājanyaḥ uvāca caṇḍāla pratijānīhi yena mokṣam avāpsyasi
brāhmaṇārthe tyajan prāṇān gatim iṣṭām avāpsyasi
26. rājanyaḥ uvāca caṇḍāla,
pratijānīhi yena mokṣam avāpsyasi brāhmaṇārthe prāṇān tyajan iṣṭām gatim avāpsyasi
26. The kshatriya said: "O outcaste, make a vow by which you will attain liberation (mokṣa). By abandoning your life for the sake of a brahmin, you will achieve the desired state."
दत्त्वा शरीरं क्रव्याद्भ्यो रणाग्नौ द्विजहेतुकम् ।
हुत्वा प्राणान्प्रमोक्षस्ते नान्यथा मोक्षमर्हसि ॥२७॥
27. dattvā śarīraṁ kravyādbhyo raṇāgnau dvijahetukam ,
hutvā prāṇānpramokṣaste nānyathā mokṣamarhasi.
27. dattvā śarīram kravyādbhyaḥ raṇāgnau dvijahetukam
hutvā prāṇān pramokṣaḥ te na anyathā mokṣam arhasi
27. raṇāgnau dvijahetukam śarīram kravyādbhyaḥ dattvā,
prāṇān hutvā,
te pramokṣaḥ (bhavati) anyathā mokṣam na arhasi
27. "By giving your body to the carnivorous creatures in the fire of battle for the sake of a brahmin, and sacrificing your life, your complete liberation (mokṣa) is assured. Otherwise, you do not deserve liberation (mokṣa)."
भीष्म उवाच ।
इत्युक्तः स तदा राजन्ब्रह्मस्वार्थे परंतप ।
हुत्वा रणमुखे प्राणान्गतिमिष्टामवाप ह ॥२८॥
28. bhīṣma uvāca ,
ityuktaḥ sa tadā rājanbrahmasvārthe paraṁtapa ,
hutvā raṇamukhe prāṇāngatimiṣṭāmavāpa ha.
28. bhīṣmaḥ uvāca iti uktaḥ saḥ tadā rājan paraṃtapa
brahmasvārthe hutvā raṇamukhe prāṇān gatim iṣṭām avāpa ha
28. bhīṣmaḥ uvāca rājan,
paraṃtapa,
tadā iti uktaḥ saḥ brahmasvārthe raṇamukhe prāṇān hutvā,
iṣṭām gatim ha avāpa
28. Bhīṣma said: "O King, O subduer of foes, thus addressed, he then, by sacrificing his life on the battlefield for the sake of a brahmin's property, indeed attained the desired state."
तस्माद्रक्ष्यं त्वया पुत्र ब्रह्मस्वं भरतर्षभ ।
यदीच्छसि महाबाहो शाश्वतीं गतिमुत्तमाम् ॥२९॥
29. tasmādrakṣyaṁ tvayā putra brahmasvaṁ bharatarṣabha ,
yadīcchasi mahābāho śāśvatīṁ gatimuttamām.
29. tasmāt rakṣyam tvayā putra brahmasvam bharatarṣabha
yadi icchasi mahābāho śāśvatīm gatim uttamām
29. tasmāt putra,
bharatarṣabha,
tvayā brahmasvam rakṣyam yadi mahābāho,
śāśvatīm uttamām gatim icchasi (tarhi)
29. Therefore, O son, O best of Bharatas, the brahmin's property must be protected by you. If you desire, O mighty-armed one, the eternal supreme state.