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महाभारतः       mahābhārataḥ - book-13, chapter-28

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युधिष्ठिर उवाच ।
प्रज्ञाश्रुताभ्यां वृत्तेन शीलेन च यथा भवान् ।
गुणैः समुदितः सर्वैर्वयसा च समन्वितः ।
तस्माद्भवन्तं पृच्छामि धर्मं धर्मभृतां वर ॥१॥
1. yudhiṣṭhira uvāca ,
prajñāśrutābhyāṁ vṛttena śīlena ca yathā bhavān ,
guṇaiḥ samuditaḥ sarvairvayasā ca samanvitaḥ ,
tasmādbhavantaṁ pṛcchāmi dharmaṁ dharmabhṛtāṁ vara.
1. yudhiṣṭhiraḥ uvāca prajñāśrutābhyām vṛttena
śīlena ca yathā bhavān guṇaiḥ samuditaḥ
sarvaiḥ vayasā ca samanvitaḥ tasmāt
bhavantam pṛcchāmi dharmam dharmabhṛtām vara
1. yudhiṣṭhiraḥ uvāca he dharmabhṛtām vara,
yathā bhavān prajñāśrutābhyām vṛttena ca śīlena sarvaiḥ guṇaiḥ samuditaḥ ca vayasā samanvitaḥ tasmāt bhavantam dharmam pṛcchāmi
1. Yudhishthira said: "Just as you, sir, are endowed with wisdom and vast knowledge (śruta), with noble conduct and character, and possessed of all virtues, as well as being mature in age (experience), therefore, I ask you, O best among those who uphold the natural law (dharma), about the natural law (dharma)."
क्षत्रियो यदि वा वैश्यः शूद्रो वा राजसत्तम ।
ब्राह्मण्यं प्राप्नुयात्केन तन्मे व्याख्यातुमर्हसि ॥२॥
2. kṣatriyo yadi vā vaiśyaḥ śūdro vā rājasattama ,
brāhmaṇyaṁ prāpnuyātkena tanme vyākhyātumarhasi.
2. kṣatriyaḥ yadi vā vaiśyaḥ śūdraḥ vā rājasattama
brāhmaṇyam prāpnuyāt kena tat me vyākhyātum arhasi
2. he rājasattama yadi kṣatriyaḥ vā vaiśyaḥ vā śūdraḥ
kena brāhmaṇyam prāpnuyāt tat me vyākhyātum arhasi
2. O best of kings, by what means could a kshatriya, or a vaishya, or a shudra attain brahminhood? You ought to explain that to me.
तपसा वा सुमहता कर्मणा वा श्रुतेन वा ।
ब्राह्मण्यमथ चेदिच्छेत्तन्मे ब्रूहि पितामह ॥३॥
3. tapasā vā sumahatā karmaṇā vā śrutena vā ,
brāhmaṇyamatha cedicchettanme brūhi pitāmaha.
3. tapasā vā sumahatā karmaṇā vā śrutena vā
brāhmaṇyam atha cet icchet tat me brūhi pitāmaha
3. he pitāmaha atha cet brāhmaṇyam icchet sumahatā
tapasā vā karmaṇā vā śrutena vā tat me brūhi
3. O Grandfather, if one desires brahminhood, please tell me if it is by great spiritual discipline (tapas), or by action (karma), or by vast knowledge (śruta).
भीष्म उवाच ।
ब्राह्मण्यं तात दुष्प्रापं वर्णैः क्षत्रादिभिस्त्रिभिः ।
परं हि सर्वभूतानां स्थानमेतद्युधिष्ठिर ॥४॥
4. bhīṣma uvāca ,
brāhmaṇyaṁ tāta duṣprāpaṁ varṇaiḥ kṣatrādibhistribhiḥ ,
paraṁ hi sarvabhūtānāṁ sthānametadyudhiṣṭhira.
4. bhīṣmaḥ uvāca brāhmaṇyam tāta duṣprāpam varṇaiḥ kṣatra-ādibhiḥ
tribhiḥ param hi sarva-bhūtānām sthānam etat yudhiṣṭhira
4. bhīṣmaḥ uvāca tāta yudhiṣṭhira kṣatra-ādibhiḥ tribhiḥ varṇaiḥ
brāhmaṇyam duṣprāpam hi etat sthānam sarva-bhūtānām param
4. Bhishma said: "O dear one, the state of being a brahmin (brāhmaṇya) is difficult for the three other classes (varṇas) like the kṣatriyas to attain. Indeed, O Yudhiṣṭhira, this is the supreme position for all beings."
बह्वीस्तु संसरन्योनीर्जायमानः पुनः पुनः ।
पर्याये तात कस्मिंश्चिद्ब्राह्मणो नाम जायते ॥५॥
5. bahvīstu saṁsaranyonīrjāyamānaḥ punaḥ punaḥ ,
paryāye tāta kasmiṁścidbrāhmaṇo nāma jāyate.
5. bahvīḥ tu saṃsaran yonīḥ jāyamānaḥ punaḥ punaḥ
paryāye tāta kasmin cit brāhmaṇaḥ nāma jāyate
5. tāta punaḥ punaḥ bahvīḥ yonīḥ saṃsaran jāyamānaḥ
kasmin cit paryāye nāma brāhmaṇaḥ jāyate
5. Having wandered through many wombs (yonīs) and being born again and again, O dear one, in some particular cycle of rebirth, one is born as a brahmin (brāhmaṇa).
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
मतङ्गस्य च संवादं गर्दभ्याश्च युधिष्ठिर ॥६॥
6. atrāpyudāharantīmamitihāsaṁ purātanam ,
mataṅgasya ca saṁvādaṁ gardabhyāśca yudhiṣṭhira.
6. atra api udāharanti imam itihāsam purātanam
mataṅgasya ca saṃvādam gardabhyāḥ ca yudhiṣṭhira
6. yudhiṣṭhira atra api imam purātanam itihāsam
udāharanti mataṅgasya ca gardabhyāḥ ca saṃvādam
6. Here, O Yudhiṣṭhira, they also narrate this ancient story (itihāsa): the conversation between Matanga and a she-donkey.
द्विजातेः कस्यचित्तात तुल्यवर्णः सुतः प्रभुः ।
मतङ्गो नाम नाम्नाभूत्सर्वैः समुदितो गुणैः ॥७॥
7. dvijāteḥ kasyacittāta tulyavarṇaḥ sutaḥ prabhuḥ ,
mataṅgo nāma nāmnābhūtsarvaiḥ samudito guṇaiḥ.
7. dvijāteḥ kasyacit tāta tulya-varṇaḥ sutaḥ prabhuḥ
mataṅgaḥ nāma nāmnā abhūt sarvaiḥ samuditaḥ guṇaiḥ
7. tāta kasyacit dvijāteḥ tulya-varṇaḥ prabhuḥ sutaḥ
mataṅgaḥ nāma nāmnā abhūt sarvaiḥ guṇaiḥ samuditaḥ
7. O dear one, a son was born to a certain brahmin (dvijāti), who was of similar complexion and powerful. He was named Matanga, and he was endowed with all good qualities (guṇas).
स यज्ञकारः कौन्तेय पित्रा सृष्टः परंतप ।
प्रायाद्गर्दभयुक्तेन रथेनेहाशुगामिना ॥८॥
8. sa yajñakāraḥ kaunteya pitrā sṛṣṭaḥ paraṁtapa ,
prāyādgardabhayuktena rathenehāśugāminā.
8. sa yajñakāraḥ kaunteya pitrā sṛṣṭaḥ paraṃtapa
prāyāt gardabhayuktena rathena iha āśugāminā
8. kaunteya paraṃtapa pitrā sṛṣṭaḥ sa yajñakāraḥ
gardabhayuktena āśugāminā rathena iha prāyāt
8. O son of Kunti (Kaunteya), O scorcher of foes (paraṃtapa), that performer of Vedic rituals (yajñakāraḥ), sent by his father, departed from here in a swift-moving chariot pulled by a donkey.
स बालं गर्दभं राजन्वहन्तं मातुरन्तिके ।
निरविध्यत्प्रतोदेन नासिकायां पुनः पुनः ॥९॥
9. sa bālaṁ gardabhaṁ rājanvahantaṁ māturantike ,
niravidhyatpratodena nāsikāyāṁ punaḥ punaḥ.
9. sa bālaṃ gardabhaṃ rājan vahantaṃ mātuḥ antike
niravidhyat pratodena nāsikāyāṃ punaḥ punaḥ
9. rājan sa mātuḥ antike vahantaṃ bālaṃ gardabhaṃ
nāsikāyāṃ pratodena punaḥ punaḥ niravidhyat
9. O king (rājan), he repeatedly struck the young donkey, which was bearing a burden, in the nose with a goad, while it was near its mother.
तं तु तीव्रव्रणं दृष्ट्वा गर्दभी पुत्रगृद्धिनी ।
उवाच मा शुचः पुत्र चण्डालस्त्वाधितिष्ठति ॥१०॥
10. taṁ tu tīvravraṇaṁ dṛṣṭvā gardabhī putragṛddhinī ,
uvāca mā śucaḥ putra caṇḍālastvādhitiṣṭhati.
10. taṃ tu tīvravraṇaṃ dṛṣṭvā gardabhī putragṛddhinī
uvāca mā śucaḥ putra caṇḍālaḥ tvā adhitiṣṭhati
10. tu putragṛddhinī gardabhī tīvravraṇaṃ taṃ dṛṣṭvā
uvāca putra mā śucaḥ caṇḍālaḥ tvā adhitiṣṭhati
10. But seeing him with a severe wound, the mother donkey, devoted to her son, said: 'Do not grieve, my son! A caṇḍāla (caṇḍāla) is oppressing you.'
ब्राह्मणे दारुणं नास्ति मैत्रो ब्राह्मण उच्यते ।
आचार्यः सर्वभूतानां शास्ता किं प्रहरिष्यति ॥११॥
11. brāhmaṇe dāruṇaṁ nāsti maitro brāhmaṇa ucyate ,
ācāryaḥ sarvabhūtānāṁ śāstā kiṁ prahariṣyati.
11. brāhmaṇe dāruṇaṃ na asti maitraḥ brāhmaṇaḥ ucyate
ācāryaḥ sarvabhūtānāṃ śāstā kiṃ prahariṣyati
11. brāhmaṇe dāruṇaṃ na asti brāhmaṇaḥ maitraḥ ucyate
sarvabhūtānāṃ ācāryaḥ śāstā kiṃ prahariṣyati
11. There is no cruelty in a brahmin (brāhmaṇa); a brahmin (brāhmaṇa) is called benevolent. How can a teacher and disciplinarian of all beings strike?
अयं तु पापप्रकृतिर्बाले न कुरुते दयाम् ।
स्वयोनिं मानयत्येष भावो भावं निगच्छति ॥१२॥
12. ayaṁ tu pāpaprakṛtirbāle na kurute dayām ,
svayoniṁ mānayatyeṣa bhāvo bhāvaṁ nigacchati.
12. ayam tu pāpaprakṛtiḥ bāle na kurute dayām
svayonim mānayati eṣaḥ bhāvaḥ bhāvam nigacchati
12. But this man, of a sinful nature (prakṛti), O child, shows no compassion. He esteems only his own kind. Indeed, this disposition (bhāva) leads to a corresponding state.
एतच्छ्रुत्वा मतङ्गस्तु दारुणं रासभीवचः ।
अवतीर्य रथात्तूर्णं रासभीं प्रत्यभाषत ॥१३॥
13. etacchrutvā mataṅgastu dāruṇaṁ rāsabhīvacaḥ ,
avatīrya rathāttūrṇaṁ rāsabhīṁ pratyabhāṣata.
13. etat śrutvā matangaḥ tu dāruṇam rāsabhīvacaḥ
avatīrya rathāt tūrṇam rāsabhīm pratyabhāṣata
13. Upon hearing these harsh words from the she-donkey, Matanga quickly descended from his chariot and spoke to her in reply.
ब्रूहि रासभि कल्याणि माता मे येन दूषिता ।
कथं मां वेत्सि चण्डालं क्षिप्रं रासभि शंस मे ॥१४॥
14. brūhi rāsabhi kalyāṇi mātā me yena dūṣitā ,
kathaṁ māṁ vetsi caṇḍālaṁ kṣipraṁ rāsabhi śaṁsa me.
14. brūhi rāsabhi kalyāṇi mātā me yena dūṣitā katham
mām vetsi caṇḍālam kṣipram rāsabhi śaṃsa me
14. Tell me, O auspicious she-donkey, by whom my mother was defiled. How do you know me as an outcast (caṇḍāla)? Quickly, O she-donkey, tell me!
केन जातोऽस्मि चण्डालो ब्राह्मण्यं येन मेऽनशत् ।
तत्त्वेनैतन्महाप्राज्ञे ब्रूहि सर्वमशेषतः ॥१५॥
15. kena jāto'smi caṇḍālo brāhmaṇyaṁ yena me'naśat ,
tattvenaitanmahāprājñe brūhi sarvamaśeṣataḥ.
15. kena jātaḥ asmi caṇḍālaḥ brāhmaṇyam yena me anaśat
tattvena etat mahāprājñe brūhi sarvam aśeṣataḥ
15. O very wise one, tell me factually and completely by whom I was born an outcast (caṇḍāla) and by which my brahmin status was destroyed.
गर्दभ्युवाच ।
ब्राह्मण्यां वृषलेन त्वं मत्तायां नापितेन ह ।
जातस्त्वमसि चण्डालो ब्राह्मण्यं तेन तेऽनशत् ॥१६॥
16. gardabhyuvāca ,
brāhmaṇyāṁ vṛṣalena tvaṁ mattāyāṁ nāpitena ha ,
jātastvamasi caṇḍālo brāhmaṇyaṁ tena te'naśat.
16. gardabhī uvāca brāhmaṇyām vṛṣalena tvam mattāyām nāpitena
ha jātaḥ tvam asi caṇḍālaḥ brāhmaṇyam tena te anaśat
16. gardabhī uvāca tvam caṇḍālaḥ jātaḥ asi brāhmaṇyām
mattāyām vṛṣalena nāpitena ha tena te brāhmaṇyam anaśat
16. The she-donkey said: 'You were born an outcast (caṇḍāla) to a Brahmin woman who was intoxicated, fathered by a vṛṣala man, indeed by a barber. Because of this, your Brahmin status has been destroyed.'
एवमुक्तो मतङ्गस्तु प्रत्युपायाद्गृहं प्रति ।
तमागतमभिप्रेक्ष्य पिता वाक्यमथाब्रवीत् ॥१७॥
17. evamukto mataṅgastu pratyupāyādgṛhaṁ prati ,
tamāgatamabhiprekṣya pitā vākyamathābravīt.
17. evam uktaḥ mataṅgaḥ tu prati upāyāt gṛham prati
tam āgatam abhiprekṣya pitā vākyam atha abravīt
17. evam uktaḥ mataṅgaḥ tu gṛham prati upāyāt tam
āgatam abhiprekṣya pitā atha vākyam abravīt
17. Thus addressed, Matanga returned home. Seeing him arrive, his father then spoke these words.
मया त्वं यज्ञसंसिद्धौ नियुक्तो गुरुकर्मणि ।
कस्मात्प्रतिनिवृत्तोऽसि कच्चिन्न कुशलं तव ॥१८॥
18. mayā tvaṁ yajñasaṁsiddhau niyukto gurukarmaṇi ,
kasmātpratinivṛtto'si kaccinna kuśalaṁ tava.
18. mayā tvam yajñasaṃsiddhau niyuktaḥ gurukarmaṇi
kasmāt pratinivṛttaḥ asi kaccit na kuśalam tava
18. mayā tvam yajñasaṃsiddhau gurukarmaṇi niyuktaḥ (asi)
kasmāt pratinivṛttaḥ asi? tava kuśalam na kaccit
18. You were appointed by me to an important task for the successful completion of a Vedic ritual (yajña). Why have you returned? I hope all is well with you.
मतङ्ग उवाच ।
अयोनिरग्र्ययोनिर्वा यः स्यात्स कुशली भवेत् ।
कुशलं तु कुतस्तस्य यस्येयं जननी पितः ॥१९॥
19. mataṅga uvāca ,
ayoniragryayonirvā yaḥ syātsa kuśalī bhavet ,
kuśalaṁ tu kutastasya yasyeyaṁ jananī pitaḥ.
19. mataṅgaḥ uvāca | ayoniḥ agryayoniḥ vā yaḥ syāt saḥ kuśalī
bhavet | kuśalam tu kutaḥ tasya yasya iyam jananī pitaḥ
19. mataṅgaḥ uvāca yaḥ ayoniḥ vā agryayoniḥ syāt,
saḥ kuśalī bhavet tu pitaḥ,
yasya iyam jananī (asti),
tasya kuśalam kutaḥ?
19. Matanga said: 'Whoever is either without a (worldly) origin or of the highest birth would indeed be well. But where is well-being for him, O father, whose mother is like this (i.e., of such a questionable birth)?'
ब्राह्मण्यां वृषलाज्जातं पितर्वेदयतीह माम् ।
अमानुषी गर्दभीयं तस्मात्तप्स्ये तपो महत् ॥२०॥
20. brāhmaṇyāṁ vṛṣalājjātaṁ pitarvedayatīha mām ,
amānuṣī gardabhīyaṁ tasmāttapsye tapo mahat.
20. brāhmaṇyām vṛṣalāt jātam pitaḥ vedayati iha mām
amānuṣī gardabhī iyam tasmāt tapsye tapaḥ mahat
20. pitaḥ iha iyam amānuṣī gardabhī brāhmaṇyām vṛṣalāt
jātam mām vedayati tasmāt mahat tapaḥ tapsye
20. O father, this non-human she-donkey here reveals my birth as one born of a Brahmin woman and a śūdra. Therefore, I will perform great austerity (tapas).
एवमुक्त्वा स पितरं प्रतस्थे कृतनिश्चयः ।
ततो गत्वा महारण्यमतप्यत महत्तपः ॥२१॥
21. evamuktvā sa pitaraṁ pratasthe kṛtaniścayaḥ ,
tato gatvā mahāraṇyamatapyata mahattapaḥ.
21. evam uktvā saḥ pitaram pratasthe kṛtaniścayaḥ
tataḥ gatvā mahāraṇyam atapyata mahat tapaḥ
21. saḥ kṛtaniścayaḥ evam pitaram uktvā pratasthe
tataḥ mahāraṇyam gatvā mahat tapaḥ atapyata
21. Having thus spoken to his father, he, with firm resolve, departed. Then, having gone to a great forest, he performed great austerity (tapas).
ततः संतापयामास विबुधांस्तपसान्वितः ।
मतङ्गः सुसुखं प्रेप्सुः स्थानं सुचरितादपि ॥२२॥
22. tataḥ saṁtāpayāmāsa vibudhāṁstapasānvitaḥ ,
mataṅgaḥ susukhaṁ prepsuḥ sthānaṁ sucaritādapi.
22. tataḥ saṃtāpayāmāsa vibudhān tapasā anvitaḥ
matangaḥ susukham prepsuḥ sthānam sucaritāt api
22. tataḥ tapasā anvitaḥ matangaḥ sucaritāt api
susukham sthānam prepsuḥ vibudhān saṃtāpayāmāsa
22. Then Matanga, endowed with great austerity (tapas) and desiring a very comfortable status even beyond that attained through virtuous conduct, tormented the gods.
तं तथा तपसा युक्तमुवाच हरिवाहनः ।
मतङ्ग तप्यसे किं त्वं भोगानुत्सृज्य मानुषान् ॥२३॥
23. taṁ tathā tapasā yuktamuvāca harivāhanaḥ ,
mataṅga tapyase kiṁ tvaṁ bhogānutsṛjya mānuṣān.
23. tam tathā tapasā yuktam uvāca harivāhanaḥ
matanga tapyase kim tvam bhogān utsṛjya mānuṣān
23. harivāhanaḥ tapasā tathā yuktam tam uvāca
matanga tvaṃ mānuṣān bhogān utsṛjya kim tapyase
23. To him, thus endowed with austerity (tapas), Hari-vāhana (Indra) spoke: 'O Matanga, why do you perform austerity (tapas), abandoning human pleasures?'
वरं ददानि ते हन्त वृणीष्व त्वं यदिच्छसि ।
यच्चाप्यवाप्यमन्यत्ते सर्वं प्रब्रूहि माचिरम् ॥२४॥
24. varaṁ dadāni te hanta vṛṇīṣva tvaṁ yadicchasi ,
yaccāpyavāpyamanyatte sarvaṁ prabrūhi māciram.
24. varam dadāni te hanta vṛṇīṣva tvam yat icchasi yat
ca api avāpyam anyat te sarvam prabrūhi mā aciram
24. Indeed, I grant you a boon. Choose whatever you desire. And tell me without delay all other things you wish to obtain.
मतङ्ग उवाच ।
ब्राह्मण्यं कामयानोऽहमिदमारब्धवांस्तपः ।
गच्छेयं तदवाप्येह वर एष वृतो मया ॥२५॥
25. mataṅga uvāca ,
brāhmaṇyaṁ kāmayāno'hamidamārabdhavāṁstapaḥ ,
gaccheyaṁ tadavāpyeha vara eṣa vṛto mayā.
25. mataṅgaḥ uvāca brāhmaṇyam kāmayānaḥ aham idam ārabdhavān
tapaḥ gaccheyam tat avāpya iha varaḥ eṣaḥ vṛtaḥ mayā
25. Matanga said: 'Desiring brahminhood (brāhmaṇyam), I undertook this asceticism (tapas). Having obtained that here, I would achieve it. This is the boon chosen by me.'
एतच्छ्रुत्वा तु वचनं तमुवाच पुरंदरः ।
ब्राह्मण्यं प्रार्थयानस्त्वमप्राप्यमकृतात्मभिः ॥२६॥
26. etacchrutvā tu vacanaṁ tamuvāca puraṁdaraḥ ,
brāhmaṇyaṁ prārthayānastvamaprāpyamakṛtātmabhiḥ.
26. etat śrutvā tu vacanam tam uvāca purandaraḥ
brāhmaṇyam prārthayānaḥ tvam aprāpyam akṛtātmabhiḥ
26. Having heard this statement, Purandara (Indra) then said to him: 'You are seeking brahminhood (brāhmaṇyam), which is unattainable by those whose inner selves (ātman) are not perfected.'
श्रेष्ठं यत्सर्वभूतेषु तपो यन्नातिवर्तते ।
तदग्र्यं प्रार्थयानस्त्वमचिराद्विनशिष्यसि ॥२७॥
27. śreṣṭhaṁ yatsarvabhūteṣu tapo yannātivartate ,
tadagryaṁ prārthayānastvamacirādvinaśiṣyasi.
27. śreṣṭham yat sarvabhūteṣu tapaḥ yat na ativartate
tat agryam prārthayānaḥ tvam acirāt vinaśiṣyasi
27. That most excellent (tapas) which stands supreme among all beings, and which cannot be surpassed – by seeking that highest (tapas), you will perish without delay.
देवतासुरमर्त्येषु यत्पवित्रं परं स्मृतम् ।
चण्डालयोनौ जातेन न तत्प्राप्यं कथंचन ॥२८॥
28. devatāsuramartyeṣu yatpavitraṁ paraṁ smṛtam ,
caṇḍālayonau jātena na tatprāpyaṁ kathaṁcana.
28. devatāsuramartyeṣu yat pavitraṃ param smṛtam
caṇḍālayonau jātena na tat prāpyam kathaṃcana
28. devatāsuramartyeṣu yat param pavitram smṛtam
caṇālayonau jātena tat na kathaṃcana prāpyam
28. That which is considered the supreme purifier among gods, asuras, and mortals, can by no means be attained by one born into the lineage of a caṇḍāla.