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महाभारतः       mahābhārataḥ - book-13, chapter-122

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भीष्म उवाच ।
एवमुक्तः प्रत्युवाच मैत्रेयः कर्मपूजकः ।
अत्यन्तं श्रीमति कुले जातः प्राज्ञो बहुश्रुतः ॥१॥
1. bhīṣma uvāca ,
evamuktaḥ pratyuvāca maitreyaḥ karmapūjakaḥ ,
atyantaṁ śrīmati kule jātaḥ prājño bahuśrutaḥ.
1. bhīṣmaḥ uvāca evam uktaḥ pratyuvāca maitreyaḥ karmapūjakaḥ
atyantam śrīmati kule jātaḥ prājñaḥ bahuśrutaḥ
1. bhīṣmaḥ uvāca evam uktaḥ karmapūjakaḥ maitreyaḥ
pratyuvāca atyantam śrīmati kule jātaḥ prājñaḥ bahuśrutaḥ
1. Bhishma said: Thus addressed, Maitreya, who greatly valued actions (karma), replied. He was born into an exceedingly illustrious family, was wise, and highly learned.
असंशयं महाप्राज्ञ यथैवात्थ तथैव तत् ।
अनुज्ञातस्तु भवता किंचिद्ब्रूयामहं विभो ॥२॥
2. asaṁśayaṁ mahāprājña yathaivāttha tathaiva tat ,
anujñātastu bhavatā kiṁcidbrūyāmahaṁ vibho.
2. asaṃśayam mahāprājña yathā eva āttha tathā eva
tat anujñātaḥ tu bhavatā kiṃcit brūyām aham vibho
2. mahāprājña vibho asaṃśayam yathā eva āttha tat
tathā eva tu bhavatā anujñātaḥ aham kiṃcit brūyām
2. Undoubtedly, O greatly wise one, it is exactly as you say. But having received your permission, O lord, I would like to say something.
व्यास उवाच ।
यद्यदिच्छसि मैत्रेय यावद्यावद्यथा तथा ।
ब्रूहि तावन्महाप्राज्ञ शुश्रूषे वचनं तव ॥३॥
3. vyāsa uvāca ,
yadyadicchasi maitreya yāvadyāvadyathā tathā ,
brūhi tāvanmahāprājña śuśrūṣe vacanaṁ tava.
3. vyāsaḥ uvāca yat yat icchasi maitreya yāvat yāvat
yathā tathā brūhi tāvat mahāprājña śuśrūṣe vacanam tava
3. vyāsaḥ uvāca.
maitreya mahāprājña,
yat yat icchasi,
yāvat yāvat yathā tathā tāvat brūhi.
tava vacanam śuśrūṣe.
3. Vyasa said: 'Whatever you wish, O Maitreya, to whatever extent and in whatever manner, tell me, O greatly wise one, for I desire to listen to your words.'
मैत्रेय उवाच ।
निर्दोषं निर्मलं चैव वचनं दानसंहितम् ।
विद्यातपोभ्यां हि भवान्भावितात्मा न संशयः ॥४॥
4. maitreya uvāca ,
nirdoṣaṁ nirmalaṁ caiva vacanaṁ dānasaṁhitam ,
vidyātapobhyāṁ hi bhavānbhāvitātmā na saṁśayaḥ.
4. maitreyaḥ uvāca nirdoṣam nirmalam ca eva vacanam
dānasaṃhitam vidyātāpobhyām hi bhavān bhāvitātmā na saṃśayaḥ
4. maitreyaḥ uvāca.
(tava) vacanam nirdoṣam nirmalam ca eva dānasaṃhitam (asti).
hi bhavān vidyātāpobhyām bhāvitātmā,
na saṃśayaḥ.
4. Maitreya said: 'Your words are faultless, pure, and indeed imbued with generosity. For, undoubtedly, your inner being (ātman) has been cultivated by knowledge and spiritual discipline (tapas).'
भवतो भावितात्मत्वाद्दायोऽयं सुमहान्मम ।
भूयो बुद्ध्यानुपश्यामि सुसमृद्धतपा इव ॥५॥
5. bhavato bhāvitātmatvāddāyo'yaṁ sumahānmama ,
bhūyo buddhyānupaśyāmi susamṛddhatapā iva.
5. bhavataḥ bhāvitātmatvāt dāyaḥ ayam sumahān mama
bhūyaḥ buddhyā anupaśyāmi susamṛddhatapāḥ iva
5. bhavataḥ bhāvitātmatvāt ayam mama sumahān dāyaḥ.
bhūyaḥ buddhyā (aham) susamṛddhatapāḥ iva anupaśyāmi.
5. Because your inner being (ātman) has been cultivated, this is a very great gift (dāya) for me. Furthermore, I perceive with my intellect as if you possess greatly abundant spiritual discipline (tapas).
अपि मे दर्शनादेव भवतोऽभ्युदयो महान् ।
मन्ये भवत्प्रसादोऽयं तद्धि कर्म स्वभावतः ॥६॥
6. api me darśanādeva bhavato'bhyudayo mahān ,
manye bhavatprasādo'yaṁ taddhi karma svabhāvataḥ.
6. api me darśanāt eva bhavataḥ abhyudayaḥ mahān
manye bhavatprasādaḥ ayam tat hi karma svabhāvataḥ
6. api me bhavataḥ darśanāt eva mahān abhyudayaḥ
manye ayam bhavatprasādaḥ hi tat svabhāvataḥ karma
6. Indeed, merely by seeing you, a great prosperity (abhyudaya) comes to me. I consider this to be your grace (prasāda), for that is truly the natural effect (karma).
तपः श्रुतं च योनिश्चाप्येतद्ब्राह्मण्यकारणम् ।
त्रिभिर्गुणैः समुदितस्ततो भवति वै द्विजः ॥७॥
7. tapaḥ śrutaṁ ca yoniścāpyetadbrāhmaṇyakāraṇam ,
tribhirguṇaiḥ samuditastato bhavati vai dvijaḥ.
7. tapaḥ śrutam ca yoniḥ ca api etat brāhmaṇyakāraṇam
tribhiḥ guṇaiḥ samuditaḥ tataḥ bhavati vai dvijaḥ
7. tapaḥ ca śrutam ca yoniḥ api etat brāhmaṇyakāraṇam
tribhiḥ guṇaiḥ samuditaḥ tataḥ vai dvijaḥ bhavati
7. Austerity (tapas), sacred learning, and lineage (yoni) - these are also the causes of brahminhood (brāhmaṇya). Endowed with these three qualities, one then truly becomes a twice-born (dvija).
तस्मिंस्तृप्ते च तृप्यन्ते पितरो दैवतानि च ।
न हि श्रुतवतां किंचिदधिकं ब्राह्मणादृते ॥८॥
8. tasmiṁstṛpte ca tṛpyante pitaro daivatāni ca ,
na hi śrutavatāṁ kiṁcidadhikaṁ brāhmaṇādṛte.
8. tasmin tṛpte ca tṛpyante pitaraḥ daivatāni ca
na hi śrutavatām kiñcit adhikam brāhmaṇāt ṛte
8. tasmin tṛpte ca pitaraḥ ca daivatāni tṛpyante
hi śrutavatām brāhmaṇāt ṛte kiñcit adhikam na
8. When he is satisfied, the ancestors (pitara) and deities are also satisfied. Indeed, among those possessing sacred knowledge (śrutavat), there is nothing superior to a brahmin.
यथा हि सुकृते क्षेत्रे फलं विन्दति मानवः ।
एवं दत्त्वा श्रुतवति फलं दाता समश्नुते ॥९॥
9. yathā hi sukṛte kṣetre phalaṁ vindati mānavaḥ ,
evaṁ dattvā śrutavati phalaṁ dātā samaśnute.
9. yathā hi sukṛte kṣetre phalam vindati mānavaḥ
evam dattvā śrutavati phalam dātā samaśnute
9. hi yathā mānavaḥ sukṛte kṣetre phalam vindati
evam dattvā śrutavati dātā phalam samaśnute
9. Just as a person indeed obtains a good harvest from a well-cultivated field, so too, the giver who offers to one possessing sacred knowledge (śrutavat) fully reaps the fruit (phala).
ब्राह्मणश्चेन्न विद्येत श्रुतवृत्तोपसंहितः ।
प्रतिग्रहीता दानस्य मोघं स्याद्धनिनां धनम् ॥१०॥
10. brāhmaṇaścenna vidyeta śrutavṛttopasaṁhitaḥ ,
pratigrahītā dānasya moghaṁ syāddhanināṁ dhanam.
10. brāhmaṇaḥ cet na vidyeta śrutavṛttopasaṃhitaḥ
pratigrahītā dānasya mogham syāt dhaninām dhanam
10. cet śrutavṛttopasaṃhitaḥ brāhmaṇaḥ dānasya pratigrahītā na vidyeta,
(tadā) dhaninām dhanam mogham syāt.
10. If there is no brahmin available who is endowed with scriptural knowledge and good conduct to accept a gift (dāna), then the wealth of the generous would be futile.
अदन्ह्यविद्वान्हन्त्यन्नमद्यमानं च हन्ति तम् ।
तं च हन्यति यस्यान्नं स हत्वा हन्यतेऽबुधः ॥११॥
11. adanhyavidvānhantyannamadyamānaṁ ca hanti tam ,
taṁ ca hanyati yasyānnaṁ sa hatvā hanyate'budhaḥ.
11. adan hi avidvān hanti annam adyamānam ca hanti tam
tam ca hanyati yasya annam sa hatvā hanyate abudhaḥ
11. hi avidvān adan annam hanti,
ca adyamānam (annam) tam hanti,
ca (annam) tam hanyati yasya annam (asti).
saḥ abudhaḥ hatvā hanyate.
11. Indeed, an ignorant person who consumes food destroys its efficacy, and the food being consumed harms that person. Furthermore, it harms the one whose food it is. Thus, that ignorant person, having caused such destruction, is in turn destroyed.
प्रभुर्ह्यन्नमदन्विद्वान्पुनर्जनयतीश्वरः ।
स चान्नाज्जायते तस्मात्सूक्ष्म एव व्यतिक्रमः ॥१२॥
12. prabhurhyannamadanvidvānpunarjanayatīśvaraḥ ,
sa cānnājjāyate tasmātsūkṣma eva vyatikramaḥ.
12. prabhuḥ hi annam adan vidvān punar janayati īśvaraḥ
sa ca annāt jāyate tasmāt sūkṣmaḥ eva vyatikramaḥ
12. hi prabhuḥ īśvaraḥ vidvān annam adan punar janayati.
ca saḥ annāt jāyate.
tasmāt eva vyatikramaḥ sūkṣmaḥ (asti).
12. For indeed, a powerful and knowledgeable person, while consuming food, regenerates himself. And that person himself is born from food. Therefore, the transgression (of consuming food improperly) is indeed a subtle one.
यदेव ददतः पुण्यं तदेव प्रतिगृह्णतः ।
न ह्येकचक्रं वर्तेत इत्येवमृषयो विदुः ॥१३॥
13. yadeva dadataḥ puṇyaṁ tadeva pratigṛhṇataḥ ,
na hyekacakraṁ varteta ityevamṛṣayo viduḥ.
13. yat eva dadataḥ puṇyam tat eva pratigṛhṇataḥ
na hi ekacakram varteta iti evam ṛṣayaḥ viduḥ
13. yat eva puṇyam dadataḥ (bhavati),
tat eva pratigṛhṇataḥ (bhavati).
hi ekacakram na varteta,
iti evam ṛṣayaḥ viduḥ.
13. Whatever merit (puṇya) is generated by the giver, exactly that same merit accrues to the recipient. For a single wheel cannot turn on its own; thus, the sages understand this principle.
यत्र वै ब्राह्मणाः सन्ति श्रुतवृत्तोपसंहिताः ।
तत्र दानफलं पुण्यमिह चामुत्र चाश्नुते ॥१४॥
14. yatra vai brāhmaṇāḥ santi śrutavṛttopasaṁhitāḥ ,
tatra dānaphalaṁ puṇyamiha cāmutra cāśnute.
14. yatra vai brāhmaṇāḥ santi śrutavṛttopasaṃhitāḥ
tatra dānaphalam puṇyam iha ca amutra ca aśnute
14. yatra vai śrutavṛttopasaṃhitāḥ brāhmaṇāḥ santi,
tatra iha ca amutra ca puṇyam dānaphalam aśnute.
14. Where indeed there are brahmins endowed with sacred knowledge and virtuous conduct, one obtains the meritorious reward of giving (dāna), both in this world and in the next.
ये योनिशुद्धाः सततं तपस्यभिरता भृशम् ।
दानाध्ययनसंपन्नास्ते वै पूज्यतमाः सदा ॥१५॥
15. ye yoniśuddhāḥ satataṁ tapasyabhiratā bhṛśam ,
dānādhyayanasaṁpannāste vai pūjyatamāḥ sadā.
15. ye yoniśuddhāḥ satatam tapasi abhiratāḥ bhṛśam
dānādhyayanasampannāḥ te vai pūjyatatamāḥ sadā
15. ye yoniśuddhāḥ,
satatam bhṛśam tapasi abhiratāḥ,
dānādhyayanasampannāḥ,
te vai sadā pūjyatatamāḥ.
15. Those who are pure by birth, constantly and greatly devoted to spiritual austerity (tapas), and accomplished in giving (dāna) and scriptural study, they are indeed always the most venerable.
तैर्हि सद्भिः कृतः पन्थाश्चेतयानो न मुह्यते ।
ते हि स्वर्गस्य नेतारो यज्ञवाहाः सनातनाः ॥१६॥
16. tairhi sadbhiḥ kṛtaḥ panthāścetayāno na muhyate ,
te hi svargasya netāro yajñavāhāḥ sanātanāḥ.
16. taiḥ hi sadbhiḥ kṛtaḥ panthāḥ cetayānaḥ na muhyate
te hi svargasya netāraḥ yajñavāhāḥ sanātanāḥ
16. hi taiḥ sadbhiḥ kṛtaḥ panthāḥ,
cetayānaḥ na muhyate.
hi te svargasya netāraḥ,
sanātanāḥ yajñavāhāḥ.
16. Indeed, a discerning person following the path created by such virtuous beings does not become bewildered. For they are truly the guides to heaven, eternal upholders of Vedic rituals (yajña).