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महाभारतः       mahābhārataḥ - book-13, chapter-45

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युधिष्ठिर उवाच ।
कन्यायाः प्राप्तशुल्कायाः पतिश्चेन्नास्ति कश्चन ।
तत्र का प्रतिपत्तिः स्यात्तन्मे ब्रूहि पितामह ॥१॥
1. yudhiṣṭhira uvāca ,
kanyāyāḥ prāptaśulkāyāḥ patiścennāsti kaścana ,
tatra kā pratipattiḥ syāttanme brūhi pitāmaha.
1. yudhiṣṭhira uvāca kanyāyāḥ prāptaśulkāyāḥ patiḥ cet na asti
kaścana tatra kā pratipattiḥ syāt tat me brūhi pitāmaha
1. Yudhiṣṭhira said: 'Grandfather, if there is no husband for a maiden for whom the bride-price has been received, what course of action should there be in that situation? Please tell me that.'
भीष्म उवाच ।
यापुत्रकस्याप्यरिक्थस्य प्रतिपत्सा तदा भवेत् ॥२॥
2. bhīṣma uvāca ,
yāputrakasyāpyarikthasya pratipatsā tadā bhavet.
2. bhīṣma uvāca yā aputrakasya api
arikthasya pratipat sā tadā bhavet
2. Bhīṣma said: 'The course of action (pratipatti) that applies to one who is sonless and without property, that same (course of action) should be adopted then.'
अथ चेत्साहरेच्छुल्कं क्रीता शुल्कप्रदस्य सा ।
तस्यार्थेऽपत्यमीहेत येन न्यायेन शक्नुयात् ॥३॥
3. atha cetsāharecchulkaṁ krītā śulkapradasya sā ,
tasyārthe'patyamīheta yena nyāyena śaknuyāt.
3. atha cet sā haret śulkaṃ krītā śulkapradasya sā
tasyāḥ arthe apatyam īheta yena nyāyena śaknuyāt
3. atha cet sā śulkaṃ haret sā śulkapradasya krītā
tasyāḥ arthe yena nyāyena śaknuyāt apatyam īheta
3. Now, if she accepts the bride-price, she is deemed acquired by the one who paid it. For her sake, he should desire offspring through her, by whatever natural law (nyāya) he is able.
न तस्या मन्त्रवत्कार्यं
कश्चित्कुर्वीत किंचन ॥४॥
4. na tasyā mantravatkāryaṁ
kaścitkurvīta kiṁcana.
4. na tasyāḥ mantravat kāryam
kaścit kurvīta kiṃcana
4. kaścit tasyāḥ mantravat
kiṃcana kāryam na kurvīta
4. No one should perform any consecrated ritual (kārya) using sacred invocations (mantras) for her.
स्वयं वृतेति सावित्री पित्रा वै प्रत्यपद्यत ।
तत्तस्यान्ये प्रशंसन्ति धर्मज्ञा नेतरे जनाः ॥५॥
5. svayaṁ vṛteti sāvitrī pitrā vai pratyapadyata ,
tattasyānye praśaṁsanti dharmajñā netare janāḥ.
5. svayam vṛtā iti sāvitrī pitrā vai pratyapadyata tat
tasya anye praśaṃsanti dharmajñāḥ na itare janāḥ
5. sāvitrī svayam vṛtā iti vai pitrā pratyapadyata tat
tasya anye dharmajñāḥ praśaṃsanti na itare janāḥ
5. Sāvitrī was indeed acknowledged by her father as having chosen her husband herself. Those who understand natural law (dharma) commend this act of his, but other people do not.
एतत्तु नापरे चक्रुर्न परे जातु साधवः ।
साधूनां पुनराचारो गरीयो धर्मलक्षणम् ॥६॥
6. etattu nāpare cakrurna pare jātu sādhavaḥ ,
sādhūnāṁ punarācāro garīyo dharmalakṣaṇam.
6. etat tu na apare cakruḥ na pare jātu sādhavaḥ
sādhūnām punaḥ ācāraḥ garīyaḥ dharmalakṣaṇam
6. etat tu apare na cakruḥ na pare sādhavaḥ jātu
sādhūnām punaḥ ācāraḥ garīyaḥ dharmalakṣaṇam
6. However, this (action) was not performed by other people, nor indeed ever by the righteous. Yet, the established practice (ācāra) of the righteous is a more weighty characteristic of natural law (dharma).
अस्मिन्नेव प्रकरणे सुक्रतुर्वाक्यमब्रवीत् ।
नप्ता विदेहराजस्य जनकस्य महात्मनः ॥७॥
7. asminneva prakaraṇe sukraturvākyamabravīt ,
naptā videharājasya janakasya mahātmanaḥ.
7. asmin eva prakaraṇe sukratuḥ vākyam abravīt
naptā videharājasya janakasya mahātmanaḥ
7. asmin eva prakaraṇe videharājasya janakasya
mahātmanaḥ naptā sukratuḥ vākyam abravīt
7. In this very context, Sukratu, the grandson of the great-souled king Janaka of Videha, spoke.
असदाचरिते मार्गे कथं स्यादनुकीर्तनम् ।
अनुप्रश्नः संशयो वा सतामेतदुपालभेत् ॥८॥
8. asadācarite mārge kathaṁ syādanukīrtanam ,
anupraśnaḥ saṁśayo vā satāmetadupālabhet.
8. asadācarite mārge katham syāt anukīrtanam
anuprasnaḥ saṃśayaḥ vā satām etat upālabhet
8. asadācarite mārge anukīrtanam anuprasnaḥ vā
saṃśayaḥ katham syāt etat satām upālabhet
8. On a path where improper conduct is practiced, how could there be praise, an inquiry, or even a doubt? A virtuous person would certainly find this blameworthy.
असदेव हि धर्मस्य प्रमादो धर्म आसुरः ।
नानुशुश्रुम जात्वेतामिमां पूर्वेषु जन्मसु ॥९॥
9. asadeva hi dharmasya pramādo dharma āsuraḥ ,
nānuśuśruma jātvetāmimāṁ pūrveṣu janmasu.
9. asat eva hi dharmasya pramādaḥ dharmaḥ āsuraḥ
na anuśuśruma jātu etām imām pūrveṣu janmasu
9. hi dharmasya asat eva pramādaḥ āsuraḥ dharmaḥ
pūrveṣu janmasu etām imām jātu na anuśuśruma
9. Indeed, a disregard for the natural law (dharma) is a demonic form of conduct (dharma). We have certainly never heard of such a thing in previous lives (saṃsāra).
भार्यापत्योर्हि संबन्धः स्त्रीपुंसोस्तुल्य एव सः ।
रतिः साधारणो धर्म इति चाह स पार्थिवः ॥१०॥
10. bhāryāpatyorhi saṁbandhaḥ strīpuṁsostulya eva saḥ ,
ratiḥ sādhāraṇo dharma iti cāha sa pārthivaḥ.
10. bhāryāpatyoḥ hi sambandhaḥ strīpuṃsoḥ tulyaḥ eva saḥ
ratiḥ sādhāraṇaḥ dharmaḥ iti ca āha saḥ pārthivaḥ
10. hi bhāryāpatyoḥ sambandhaḥ strīpuṃsoḥ tulyaḥ eva saḥ
ratiḥ sādhāraṇaḥ dharmaḥ iti ca saḥ pārthivaḥ āha
10. Indeed, the relationship between a wife and husband is the same as that between any man and woman. Sexual pleasure is a common natural law (dharma), thus said that king.
युधिष्ठिर उवाच ।
अथ केन प्रमाणेन पुंसामादीयते धनम् ।
पुत्रवद्धि पितुस्तस्य कन्या भवितुमर्हति ॥११॥
11. yudhiṣṭhira uvāca ,
atha kena pramāṇena puṁsāmādīyate dhanam ,
putravaddhi pitustasya kanyā bhavitumarhati.
11. yudhiṣṭhiraḥ uvāca | atha kena pramāṇena puṃsām ādīyate
dhanam | putravat hi pituḥ tasya kanyā bhavitum arhati
11. yudhiṣṭhiraḥ uvāca atha kena pramāṇena puṃsām dhanam
ādīyate kanyā hi tasya pituḥ putravat bhavitum arhati
11. Yudhiṣṭhira said, "Now, by what authoritative rule (pramāṇa) is the wealth of a person (puruṣa) inherited? A daughter should indeed be entitled to inherit from her father just like a son."
भीष्म उवाच ।
यथैवात्मा तथा पुत्रः पुत्रेण दुहिता समा ।
तस्यामात्मनि तिष्ठन्त्यां कथमन्यो धनं हरेत् ॥१२॥
12. bhīṣma uvāca ,
yathaivātmā tathā putraḥ putreṇa duhitā samā ,
tasyāmātmani tiṣṭhantyāṁ kathamanyo dhanaṁ haret.
12. bhīṣmaḥ uvāca | yathā eva ātmā tathā putraḥ putreṇa duhitā
samā | tasyām ātmani tiṣṭhantyām katham anyaḥ dhanam haret
12. bhīṣmaḥ uvāca yathā eva ātmā tathā putraḥ duhitā putreṇa
samā tasyām ātmani tiṣṭhantyām katham anyaḥ dhanam haret
12. Bhīṣma replied, "Indeed, just as one's own self (ātman), so is a son. A daughter is considered equal to a son. When she, being one's own self (ātman), is still present, how can another person take the wealth?"
मातुश्च यौतकं यत्स्यात्कुमारीभाग एव सः ।
दौहित्र एव वा रिक्थमपुत्रस्य पितुर्हरेत् ॥१३॥
13. mātuśca yautakaṁ yatsyātkumārībhāga eva saḥ ,
dauhitra eva vā rikthamaputrasya piturharet.
13. mātuḥ ca yautakam yat syāt kumārībhāgaḥ eva saḥ
| dauhitraḥ eva vā riktham aputrasya pituḥ haret
13. ca yat mātuḥ yautakam syāt,
saḥ eva kumārībhāgaḥ vā eva dauhitraḥ aputrasya pituḥ riktham haret
13. Furthermore, whatever separate property (yautakam) belongs to the mother, that is indeed the share of the unmarried daughter. Or, a daughter's son (dauhitra) should indeed inherit the estate (riktham) of a father who has no son.
ददाति हि स पिण्डं वै पितुर्मातामहस्य च ।
पुत्रदौहित्रयोर्नेह विशेषो धर्मतः स्मृतः ॥१४॥
14. dadāti hi sa piṇḍaṁ vai piturmātāmahasya ca ,
putradauhitrayorneha viśeṣo dharmataḥ smṛtaḥ.
14. dadāti hi saḥ piṇḍam vai pituḥ mātāmahasya ca |
putradauhitrayoḥ na iha viśeṣaḥ dharmataḥ smṛtaḥ
14. hi saḥ vai pituḥ ca mātāmahasya piṇḍam dadāti
iha putradauhitrayoḥ viśeṣaḥ dharmataḥ na smṛtaḥ
14. For he (the daughter's son) indeed offers the funeral oblation (piṇḍa) to both his father and his maternal grandfather. In this matter, no distinction is declared by natural law (dharma) between a son and a daughter's son.
अन्यत्र जातया सा हि प्रजया पुत्र ईहते ।
दुहितान्यत्र जातेन पुत्रेणापि विशिष्यते ॥१५॥
15. anyatra jātayā sā hi prajayā putra īhate ,
duhitānyatra jātena putreṇāpi viśiṣyate.
15. anyatra jātayā sā hi prajayā putraḥ īhate |
duhitā anyatra jātena putreṇa api viśiṣyate
15. hi putraḥ anyatra jātayā prajayā īhate
duhitā api anyatra jātena putreṇa viśiṣyate
15. Indeed, a son is desired through a daughter's progeny (literally: progeny born elsewhere). A daughter is considered superior even to a son born from another lineage.
दौहित्रकेण धर्मेण नात्र पश्यामि कारणम् ।
विक्रीतासु च ये पुत्रा भवन्ति पितुरेव ते ॥१६॥
16. dauhitrakeṇa dharmeṇa nātra paśyāmi kāraṇam ,
vikrītāsu ca ye putrā bhavanti pitureva te.
16. dauhitrakeṇa dharmeṇa na atra paśyāmi kāraṇam
| vikrītāsu ca ye putrāḥ bhavanti pituḥ eva te
16. atra dauhitrakeṇa dharmeṇa kāraṇam na paśyāmi ca ye putrāḥ vikrītāsu bhavanti,
te pituḥ eva
16. Here, I see no valid reason based on the specific (dharma) concerning a daughter's son. Furthermore, those sons who are sold still belong only to their (biological) father.
असूयवस्त्वधर्मिष्ठाः परस्वादायिनः शठाः ।
आसुरादधिसंभूता धर्माद्विषमवृत्तयः ॥१७॥
17. asūyavastvadharmiṣṭhāḥ parasvādāyinaḥ śaṭhāḥ ,
āsurādadhisaṁbhūtā dharmādviṣamavṛttayaḥ.
17. asūyavaḥ tu adharmīṣṭhāḥ parasva-ādāyinaḥ śaṭhāḥ
| āsurāt adhisambhūtāḥ dharmāt viṣamavṛttayaḥ
17. tu asūyavaḥ adharmīṣṭhāḥ parasva-ādāyinaḥ śaṭhāḥ
viṣamavṛttayaḥ āsurāt dharmāt adhisambhūtāḥ
17. But the envious, the most unrighteous, those who seize others' property, the deceitful, are born from a demonic intrinsic nature (dharma), exhibiting perverse conduct.
अत्र गाथा यमोद्गीताः कीर्तयन्ति पुराविदः ।
धर्मज्ञा धर्मशास्त्रेषु निबद्धा धर्मसेतुषु ॥१८॥
18. atra gāthā yamodgītāḥ kīrtayanti purāvidaḥ ,
dharmajñā dharmaśāstreṣu nibaddhā dharmasetuṣu.
18. atra gāthāḥ yama-udgītāḥ kīrtayanti purāvidaḥ |
dharma-jñāḥ dharma-śāstreṣu nibaddhāḥ dharma-setuṣu
18. atra purāvidaḥ yama-udgītāḥ gāthāḥ kīrtayanti
dharma-jñāḥ nibaddhāḥ dharma-śāstreṣu dharma-setuṣu
18. Here, experts in ancient traditions recount the verses proclaimed by Yama. These verses, familiar to those who understand (dharma), are compiled in the sacred law texts (dharmaśāstra) which serve as the foundations of (dharma).
यो मनुष्यः स्वकं पुत्रं विक्रीय धनमिच्छति ।
कन्यां वा जीवितार्थाय यः शुल्केन प्रयच्छति ॥१९॥
19. yo manuṣyaḥ svakaṁ putraṁ vikrīya dhanamicchati ,
kanyāṁ vā jīvitārthāya yaḥ śulkena prayacchati.
19. yaḥ manuṣyaḥ svakam putram vikrīya dhanam icchati
kanyām vā jīvitārthāya yaḥ śulkena prayacchati
19. yaḥ manuṣyaḥ svakam putram vikrīya dhanam icchati
vā yaḥ kanyām jīvitārthāya śulkena prayacchati
19. The person who sells his own son, desiring wealth, or who gives his daughter for a price for the sake of livelihood,
सप्तावरे महाघोरे निरये कालसाह्वये ।
स्वेदं मूत्रं पुरीषं च तस्मिन्प्रेत उपाश्नुते ॥२०॥
20. saptāvare mahāghore niraye kālasāhvaye ,
svedaṁ mūtraṁ purīṣaṁ ca tasminpreta upāśnute.
20. saptāvare mahāghore niraye kālasāhvaye svedam
mūtram purīṣam ca tasmin pretaḥ upāśnute
20. tasmin saptāvare mahāghore kālasāhvaye niraye
pretaḥ svedam mūtram ca purīṣam upāśnute
20. In the seventh, lowest, most dreadful hell called Kāla, the departed spirit (preta) consumes sweat, urine, and feces.
आर्षे गोमिथुनं शुल्कं केचिदाहुर्मृषैव तत् ।
अल्पं वा बहु वा राजन्विक्रयस्तावदेव सः ॥२१॥
21. ārṣe gomithunaṁ śulkaṁ kecidāhurmṛṣaiva tat ,
alpaṁ vā bahu vā rājanvikrayastāvadeva saḥ.
21. ārṣe gomithunam śulkam kecit āhuḥ mṛṣā eva tat
alpam vā bahu vā rājan vikrayaḥ tāvat eva saḥ
21. kecit ārṣe gomithunam śulkam āhuḥ tat mṛṣā eva
rājan alpam vā bahu vā saḥ tāvat eva vikrayaḥ
21. Some declare that a pair of cows is a fee in the ārṣa marriage, but that is certainly false. Whether the price is small or large, O king, that transaction is still a sale.
यद्यप्याचरितः कैश्चिन्नैष धर्मः कथंचन ।
अन्येषामपि दृश्यन्ते लोभतः संप्रवृत्तयः ॥२२॥
22. yadyapyācaritaḥ kaiścinnaiṣa dharmaḥ kathaṁcana ,
anyeṣāmapi dṛśyante lobhataḥ saṁpravṛttayaḥ.
22. yadyapi ācaritaḥ kaiścit na eṣaḥ dharmaḥ kathaṃcana
anyeṣām api dṛśyante lobhataḥ sampravṛttayaḥ
22. yadyapi kaiścit ācaritaḥ eṣaḥ na kathaṃcana dharmaḥ
anyeṣām api lobhataḥ sampravṛttayaḥ dṛśyante
22. Although this practice is adopted by some, this is by no means righteous conduct (dharma). The actions (sampravṛttayaḥ) of others, motivated by greed, are also observed.
वश्यां कुमारीं विहितां ये च तामुपभुञ्जते ।
एते पापस्य कर्तारस्तमस्यन्धेऽथ शेरते ॥२३॥
23. vaśyāṁ kumārīṁ vihitāṁ ye ca tāmupabhuñjate ,
ete pāpasya kartārastamasyandhe'tha śerate.
23. vaśyām kumārīm vihitām ye ca tām upabhuñjate
ete pāpasya kartāraḥ tamasi andhe atha śerate
23. ye ca vaśyām vihitām kumārīm tām upabhuñjate,
ete pāpasya kartāraḥ.
atha andhe tamasi śerate.
23. And those who exploit a compliant maiden who has been properly given (into care or marriage) are perpetrators of sin; they shall then lie in profound darkness.
अन्योऽप्यथ न विक्रेयो मनुष्यः किं पुनः प्रजाः ।
अधर्ममूलैर्हि धनैर्न तैरर्थोऽस्ति कश्चन ॥२४॥
24. anyo'pyatha na vikreyo manuṣyaḥ kiṁ punaḥ prajāḥ ,
adharmamūlairhi dhanairna tairartho'sti kaścana.
24. anyaḥ api atha na vikreyaḥ manuṣyaḥ kim punaḥ prajāḥ
adharmamūlaiḥ hi dhanaiḥ na taiḥ arthaḥ asti kaścana
24. anyaḥ manuṣyaḥ api na vikreyaḥ,
atha prajāḥ kim punaḥ? hi adharmamūlaiḥ dhanaiḥ taiḥ kaścana arthaḥ na asti.
24. Indeed, no human being should be sold, much less one's own children or progeny (prajā). For there is no value whatsoever in wealth acquired through unrighteousness (adharma).