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महाभारतः       mahābhārataḥ - book-13, chapter-7

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युधिष्ठिर उवाच ।
कर्मणां मे समस्तानां शुभानां भरतर्षभ ।
फलानि महतां श्रेष्ठ प्रब्रूहि परिपृच्छतः ॥१॥
1. yudhiṣṭhira uvāca ,
karmaṇāṁ me samastānāṁ śubhānāṁ bharatarṣabha ,
phalāni mahatāṁ śreṣṭha prabrūhi paripṛcchataḥ.
1. yudhiṣṭhira uvāca karmaṇām me samastānām śubhānām
bharatarṣabha phalāni mahatām śreṣṭha prabrūhi paripṛcchataḥ
1. yudhiṣṭhira uvāca bharatarṣabha mahatām śreṣṭha paripṛcchataḥ
me samastānām śubhānām karmaṇām phalāni prabrūhi
1. Yudhiṣṭhira said: O best among the Bhāratas (bharatarṣabha), O foremost among the great, please declare to me, who am inquiring, the fruits of all my auspicious actions (karma).
भीष्म उवाच ।
रहस्यं यदृषीणां तु तच्छृणुष्व युधिष्ठिर ।
या गतिः प्राप्यते येन प्रेत्यभावे चिरेप्सिता ॥२॥
2. bhīṣma uvāca ,
rahasyaṁ yadṛṣīṇāṁ tu tacchṛṇuṣva yudhiṣṭhira ,
yā gatiḥ prāpyate yena pretyabhāve cirepsitā.
2. bhīṣma uvāca rahasyam yat ṛṣīṇām tu tat śṛṇuṣva
yudhiṣṭhira yā gatiḥ prāpyate yena pretyabhāve cira īpsitā
2. Bhishma said: "O Yudhishthira, listen to that secret of the sages, by which one attains a long-desired destination in the afterlife."
येन येन शरीरेण यद्यत्कर्म करोति यः ।
तेन तेन शरीरेण तत्तत्फलमुपाश्नुते ॥३॥
3. yena yena śarīreṇa yadyatkarma karoti yaḥ ,
tena tena śarīreṇa tattatphalamupāśnute.
3. yena yena śarīreṇa yat yat karma karoti yaḥ
tena tena śarīreṇa tat tat phalam upāśnute
3. By whatever body a person performs whatever action (karma), with that very same body he experiences that very result.
यस्यां यस्यामवस्थायां यत्करोति शुभाशुभम् ।
तस्यां तस्यामवस्थायां भुङ्क्ते जन्मनि जन्मनि ॥४॥
4. yasyāṁ yasyāmavasthāyāṁ yatkaroti śubhāśubham ,
tasyāṁ tasyāmavasthāyāṁ bhuṅkte janmani janmani.
4. yasyām yasyām avasthāyām yat karoti śubha aśubham
tasyām tasyām avasthāyām bhuṅkte janmani janmani
4. In whatever state a person performs good or bad deeds, in that very same state he experiences (the results) birth after birth.
न नश्यति कृतं कर्म सदा पञ्चेन्द्रियैरिह ।
ते ह्यस्य साक्षिणो नित्यं षष्ठ आत्मा तथैव च ॥५॥
5. na naśyati kṛtaṁ karma sadā pañcendriyairiha ,
te hyasya sākṣiṇo nityaṁ ṣaṣṭha ātmā tathaiva ca.
5. na naśyati kṛtam karma sadā pañca indriyaiḥ iha te
hi asya sākṣiṇaḥ nityam ṣaṣṭhaḥ ātmā tathā eva ca
5. The action (karma) performed by the five senses in this world never perishes. For they are perpetually its witnesses, and the self (ātman) is similarly the sixth.
चक्षुर्दद्यान्मनो दद्याद्वाचं दद्याच्च सूनृताम् ।
अनुव्रजेदुपासीत स यज्ञः पञ्चदक्षिणः ॥६॥
6. cakṣurdadyānmano dadyādvācaṁ dadyācca sūnṛtām ,
anuvrajedupāsīta sa yajñaḥ pañcadakṣiṇaḥ.
6. cakṣuḥ dadyāt manaḥ dadyāt vācam dadyāt ca
sūnṛtām anuvrajet upāsīta saḥ yajñaḥ pañcadakṣiṇaḥ
6. cakṣuḥ dadyāt manaḥ dadyāt ca sūnṛtām vācam
dadyāt anuvrajet upāsīta saḥ pañcadakṣiṇaḥ yajñaḥ
6. One should offer their gaze, offer their mind, and offer gentle, truthful speech. One should also follow (out of respect) and attend upon (others). That is a (Vedic ritual) (yajña) characterized by these five offerings.
यो दद्यादपरिक्लिष्टमन्नमध्वनि वर्तते ।
श्रान्तायादृष्टपूर्वाय तस्य पुण्यफलं महत् ॥७॥
7. yo dadyādaparikliṣṭamannamadhvani vartate ,
śrāntāyādṛṣṭapūrvāya tasya puṇyaphalaṁ mahat.
7. yaḥ dadyāt aparikliṣṭam annam adhvani vartate
śrāntāya adṛṣṭapūrvāya tasya puṇyaphalam mahat
7. yaḥ śrāntāya adṛṣṭapūrvāya adhvani vartate
aparikliṣṭam annam dadyāt tasya mahat puṇyaphalam
7. Whoever offers unblemished food to a weary stranger traveling on the road, great is the meritorious fruit for that person.
स्थण्डिले शयमानानां गृहाणि शयनानि च ।
चीरवल्कलसंवीते वासांस्याभरणानि च ॥८॥
8. sthaṇḍile śayamānānāṁ gṛhāṇi śayanāni ca ,
cīravalkalasaṁvīte vāsāṁsyābharaṇāni ca.
8. sthaṇḍile śayamānānām gṛhāṇi śayanāni ca
cīravalkalasaṃvīte vāsāṃsi ābharaṇāni ca
8. sthaṇḍile śayamānānām gṛhāṇi śayanāni ca
cīravalkalasaṃvīte vāsāṃsi ābharaṇāni ca
8. For those who sleep on the bare ground, (one should offer) houses and beds. And for them, (one should offer) clothes and ornaments in a wrapping of rags and bark.
वाहनासनयानानि योगात्मनि तपोधने ।
अग्नीनुपशयानस्य राजपौरुषमुच्यते ॥९॥
9. vāhanāsanayānāni yogātmani tapodhane ,
agnīnupaśayānasya rājapauruṣamucyate.
9. vāhanāsanayānāni yogātmani tapodhane
agnīn upaśayānasya rājapauruṣam ucyate
9. vāhanāsanayānāni yogātmani tapodhane
agnīn upaśayānasya rājapauruṣam ucyate
9. Vehicles, seats, and conveyances are declared to be 'royal manliness' for one whose (ātman) is dedicated to (yoga), whose wealth is austerity (tapas), and who attends upon the sacred fires.
रसानां प्रतिसंहारे सौभाग्यमनुगच्छति ।
आमिषप्रतिसंहारे पशून्पुत्रांश्च विन्दति ॥१०॥
10. rasānāṁ pratisaṁhāre saubhāgyamanugacchati ,
āmiṣapratisaṁhāre paśūnputrāṁśca vindati.
10. rasānām pratisaṃhāre saubhāgyam anugacchati
āmiṣapratisaṃhāre paśūn putrān ca vindati
10. rasānām pratisaṃhāre saubhāgyam anugacchati
āmiṣapratisaṃhāre paśūn putrān ca vindati
10. Good fortune accompanies one who abstains from tastes. By abstaining from meat, one obtains cattle and sons.
अवाक्शिरास्तु यो लम्बेदुदवासं च यो वसेत् ।
सततं चैकशायी यः स लभेतेप्सितां गतिम् ॥११॥
11. avākśirāstu yo lambedudavāsaṁ ca yo vaset ,
satataṁ caikaśāyī yaḥ sa labhetepsitāṁ gatim.
11. avākśirāḥ tu yaḥ lambet udavāsam ca yaḥ vaset
satatam ca ekaśāyī yaḥ saḥ labheta īpsitām gatim
11. tu yaḥ avākśirāḥ lambet,
ca yaḥ udavāsam vaset,
ca yaḥ satatam ekaśāyī,
saḥ īpsitām gatim labheta
11. Indeed, whoever would hang with head downwards, and whoever would dwell in water, and whoever constantly sleeps alone, he would attain the desired state.
पाद्यमासनमेवाथ दीपमन्नं प्रतिश्रयम् ।
दद्यादतिथिपूजार्थं स यज्ञः पञ्चदक्षिणः ॥१२॥
12. pādyamāsanamevātha dīpamannaṁ pratiśrayam ,
dadyādatithipūjārthaṁ sa yajñaḥ pañcadakṣiṇaḥ.
12. pādyam āsanam eva atha dīpam annam pratiśrayam
dadyāt atithipūjārtham saḥ yajñaḥ pañcadakṣiṇaḥ
12. atithipūjārtham pādyam āsanam eva atha dīpam
annam pratiśrayam dadyāt saḥ pañcadakṣiṇaḥ yajñaḥ
12. One should indeed offer foot-water, a seat, a lamp, food, and shelter for the purpose of honoring guests. That (act) is a Vedic ritual (yajña) with five gifts.
वीरासनं वीरशय्यां वीरस्थानमुपासतः ।
अक्षयास्तस्य वै लोकाः सर्वकामगमास्तथा ॥१३॥
13. vīrāsanaṁ vīraśayyāṁ vīrasthānamupāsataḥ ,
akṣayāstasya vai lokāḥ sarvakāmagamāstathā.
13. vīrāsanam vīraśayyām vīrasthānam upāsataḥ
akṣayāḥ tasya vai lokāḥ sarvakāmagamāḥ tathā
13. vīrāsanam vīraśayyām vīrasthānam upāsataḥ
tasya vai lokāḥ akṣayāḥ tathā sarvakāmagamāḥ
13. For one who adopts a heroic posture, a warrior's bed (on the battlefield), and a heroic station, his worlds are indeed imperishable and similarly capable of fulfilling all desires.
धनं लभेत दानेन मौनेनाज्ञां विशां पते ।
उपभोगांश्च तपसा ब्रह्मचर्येण जीवितम् ॥१४॥
14. dhanaṁ labheta dānena maunenājñāṁ viśāṁ pate ,
upabhogāṁśca tapasā brahmacaryeṇa jīvitam.
14. dhanam labheta dānena maunena ājñām viśām pate
upabhogān ca tapasā brahmacaryeṇa jīvitam
14. viśām pate dānena dhanam labheta maunena ājñām
tapasā ca upabhogān brahmacaryeṇa jīvitam
14. O lord of the people, one obtains wealth through giving (dāna), and command through silence. Enjoyments are gained through austerity (tapas), and long life through celibacy (brahmacarya).
रूपमैश्वर्यमारोग्यमहिंसाफलमश्नुते ।
फलमूलाशिनां राज्यं स्वर्गः पर्णाशिनां तथा ॥१५॥
15. rūpamaiśvaryamārogyamahiṁsāphalamaśnute ,
phalamūlāśināṁ rājyaṁ svargaḥ parṇāśināṁ tathā.
15. rūpam aiśvaryam ārogyam ahiṃsāphalam aśnute
phalamūlāśinām rājyam svargaḥ parṇāśinām tathā
15. ahiṃsāphalam rūpam aiśvaryam ārogyam aśnute
phalamūlāśinām rājyam tathā parṇāśinām svargaḥ
15. One obtains beauty, prosperity, and health as the fruit of non-violence (ahiṃsā). A kingdom is gained by those who subsist on fruits and roots, and similarly, heaven (svarga) by those who subsist on leaves.
प्रायोपवेशनाद्राज्यं सर्वत्र सुखमुच्यते ।
स्वर्गं सत्येन लभते दीक्षया कुलमुत्तमम् ॥१६॥
16. prāyopaveśanādrājyaṁ sarvatra sukhamucyate ,
svargaṁ satyena labhate dīkṣayā kulamuttamam.
16. prāyopaveśanāt rājyam sarvatra sukham ucyate
svargam satyena labhate dīkṣayā kulam uttamam
16. prāyopaveśanāt rājyam sarvatra sukham ucyate
satyena svargam labhate dīkṣayā uttamam kulam
16. Through fasting unto death, one gains sovereignty. Happiness is declared to be found everywhere. One obtains heaven (svarga) through truthfulness, and an excellent lineage through ritual initiation (dīkṣā).
गवाढ्यः शाकदीक्षायां स्वर्गगामी तृणाशनः ।
स्त्रियस्त्रिषवणं स्नात्वा वायुं पीत्वा क्रतुं लभेत् ॥१७॥
17. gavāḍhyaḥ śākadīkṣāyāṁ svargagāmī tṛṇāśanaḥ ,
striyastriṣavaṇaṁ snātvā vāyuṁ pītvā kratuṁ labhet.
17. gavāḍhyaḥ śākadīkṣāyām svargagāmī tṛṇāśanaḥ
striyaḥ triṣavaṇam snātvā vāyum pītvā kratum labhet
17. śākadīkṣāyām gavāḍhyaḥ tṛṇāśanaḥ svargagāmī
striyaḥ triṣavaṇam snātvā vāyum pītvā kratum labhet
17. One becomes rich in cows through a vow of consuming vegetables. One who subsists on grass (or herbs) goes to heaven (svarga). Women, by bathing three times a day and drinking air, may attain the merit of a Vedic ritual (kratu).
सलिलाशी भवेद्यश्च सदाग्निः संस्कृतो द्विजः ।
मरुं साधयतो राज्यं नाकपृष्ठमनाशके ॥१८॥
18. salilāśī bhavedyaśca sadāgniḥ saṁskṛto dvijaḥ ,
maruṁ sādhayato rājyaṁ nākapṛṣṭhamanāśake.
18. salilāśī bhavet yaḥ ca sadāgniḥ saṃskṛtaḥ dvijaḥ
marum sādhayataḥ rājyam nākapṛṣṭham anāśake
18. yaḥ ca saṃskṛtaḥ dvijaḥ salilāśī sadāgniḥ bhavet
marum sādhayataḥ anāśake rājyam nākapṛṣṭham
18. Whosoever is a purified twice-born (dvija), subsisting on water and constantly maintaining the sacred fire. And for one who conquers the wilderness (maru), a kingdom and the heavenly abode (nākapṛṣṭham) are attained through fasting (anāśake).
उपवासं च दीक्षां च अभिषेकं च पार्थिव ।
कृत्वा द्वादशवर्षाणि वीरस्थानाद्विशिष्यते ॥१९॥
19. upavāsaṁ ca dīkṣāṁ ca abhiṣekaṁ ca pārthiva ,
kṛtvā dvādaśavarṣāṇi vīrasthānādviśiṣyate.
19. upavāsam ca dīkṣām ca abhiṣekam ca pārthiva
kṛtvā dvādaśa varṣāṇi vīrasthānāt viśiṣyate
19. pārthiva dvādaśa varṣāṇi upavāsam ca dīkṣām
ca abhiṣekam ca kṛtvā vīrasthānāt viśiṣyate
19. O King (pārthiva), having performed fasting, initiation (dīkṣā), and ritual anointing (abhiṣeka) for twelve years, one surpasses (the merit of) the abode of heroes (vīrasthāna).
अधीत्य सर्ववेदान्वै सद्यो दुःखात्प्रमुच्यते ।
मानसं हि चरन्धर्मं स्वर्गलोकमवाप्नुयात् ॥२०॥
20. adhītya sarvavedānvai sadyo duḥkhātpramucyate ,
mānasaṁ hi carandharmaṁ svargalokamavāpnuyāt.
20. adhītya sarvavedān vai sadyaḥ duḥkhāt pramucyate
mānasam hi caran dharmam svargalokam avāpnuyāt
20. vai sarvavedān adhītya sadyaḥ duḥkhāt pramucyate
hi caran mānasam dharmam svargalokam avāpnuyāt
20. Indeed, having studied all the Vedas, one is immediately liberated from sorrow (duḥkha). For, by practicing mental virtue (dharma), one attains the heavenly world (svargaloka).
या दुस्त्यजा दुर्मतिभिर्या न जीर्यति जीर्यतः ।
योऽसौ प्राणान्तिको रोगस्तां तृष्णां त्यजतः सुखम् ॥२१॥
21. yā dustyajā durmatibhiryā na jīryati jīryataḥ ,
yo'sau prāṇāntiko rogastāṁ tṛṣṇāṁ tyajataḥ sukham.
21. yā dustyajā durmatibhiḥ yā na jīryati jīryataḥ yaḥ
asau prāṇāntikaḥ rogaḥ tām tṛṣṇām tyajataḥ sukham
21. yā durmatibhiḥ dustyajā,
yā jīryataḥ na jīryati,
yaḥ asau prāṇāntikaḥ rogaḥ,
tām tṛṣṇām tyajataḥ sukham
21. That craving (tṛṣṇā) which is difficult for the corrupt-minded to abandon, which does not diminish even as the person (possessing it) wastes away, and which is a fatal disease – for one who relinquishes that craving, there is happiness.
यथा धेनुसहस्रेषु वत्सो विन्दति मातरम् ।
एवं पूर्वकृतं कर्म कर्तारमनुगच्छति ॥२२॥
22. yathā dhenusahasreṣu vatso vindati mātaram ,
evaṁ pūrvakṛtaṁ karma kartāramanugacchati.
22. yathā dhenusahasreṣu vatsaḥ vindati mātaram
evam pūrvakṛtam karma kartāram anugacchati
22. yathā vatsaḥ dhenusahasreṣu mātaram vindati
evam pūrvakṛtam karma kartāram anugacchati
22. Just as a calf finds its mother among thousands of cows, similarly, actions (karma) performed previously follow the doer.
अचोद्यमानानि यथा पुष्पाणि च फलानि च ।
स्वकालं नातिवर्तन्ते तथा कर्म पुराकृतम् ॥२३॥
23. acodyamānāni yathā puṣpāṇi ca phalāni ca ,
svakālaṁ nātivartante tathā karma purākṛtam.
23. acodyamānāni yathā puṣpāṇi ca phalāni ca
svakālam na ativartante tathā karma purākṛtam
23. yathā acodyamānāni puṣpāṇi ca phalāni ca
svakālam na ativartante tathā purākṛtam karma
23. Just as flowers and fruits, without being urged, do not exceed their natural time, similarly, actions (karma) performed previously do not deviate from their appointed time.
जीर्यन्ति जीर्यतः केशा दन्ता जीर्यन्ति जीर्यतः ।
चक्षुःश्रोत्रे च जीर्येते तृष्णैका तु न जीर्यते ॥२४॥
24. jīryanti jīryataḥ keśā dantā jīryanti jīryataḥ ,
cakṣuḥśrotre ca jīryete tṛṣṇaikā tu na jīryate.
24. jīryanti jīryataḥ keśāḥ dantāḥ jīryanti jīryataḥ
cakṣuḥśrotre ca jīryete tṛṣṇā ekā tu na jīryate
24. jīryataḥ keśāḥ jīryanti jīryataḥ dantāḥ jīryanti
cakṣuḥśrotre ca jīryete tu ekā tṛṣṇā na jīryate
24. For one who is aging, the hairs decay, and the teeth decay. The eyes and ears also decay, but craving (tṛṣṇā) alone does not decay.
येन प्रीणाति पितरं तेन प्रीतः प्रजापतिः ।
प्रीणाति मातरं येन पृथिवी तेन पूजिता ।
येन प्रीणात्युपाध्यायं तेन स्याद्ब्रह्म पूजितम् ॥२५॥
25. yena prīṇāti pitaraṁ tena prītaḥ prajāpatiḥ ,
prīṇāti mātaraṁ yena pṛthivī tena pūjitā ,
yena prīṇātyupādhyāyaṁ tena syādbrahma pūjitam.
25. yena prīṇāti pitaram tena prītaḥ
prajāpatiḥ prīṇāti mātaram yena
pṛthivī tena pūjitā yena prīṇāti
upādhyāyam tena syāt brahma pūjitam
25. yena pitaram prīṇāti tena prajāpatiḥ
prītaḥ yena mātaram prīṇāti
tena pṛthivī pūjitā yena upādhyāyam
prīṇāti tena brahma pūjitam syāt
25. By the means by which one pleases the father, by that the Lord of Creation (Prajāpati) is pleased. By the means by which one pleases the mother, by that the Earth (pṛthivī) is honored. By the means by which one pleases the preceptor, by that the ultimate reality (brahman) should be honored.
सर्वे तस्यादृता धर्मा यस्यैते त्रय आदृताः ।
अनादृतास्तु यस्यैते सर्वास्तस्याफलाः क्रियाः ॥२६॥
26. sarve tasyādṛtā dharmā yasyaite traya ādṛtāḥ ,
anādṛtāstu yasyaite sarvāstasyāphalāḥ kriyāḥ.
26. sarve tasya ādṛtāḥ dharmāḥ yasya ete trayaḥ ādṛtāḥ
anādṛtāḥ tu yasya ete sarvāḥ tasya aphalāḥ kriyāḥ
26. yasya ete trayaḥ ādṛtāḥ,
tasya sarve dharmāḥ ādṛtāḥ yasya ete anādṛtāḥ tu,
tasya sarvāḥ kriyāḥ aphalāḥ
26. All of a person's intrinsic natures (dharma) are honored if these three are honored by them. Conversely, if these three are not honored, all of their actions become fruitless.
वैशंपायन उवाच ।
भीष्मस्य तद्वचः श्रुत्वा विस्मिताः कुरुपुंगवाः ।
आसन्प्रहृष्टमनसः प्रीतिमन्तोऽभवंस्तदा ॥२७॥
27. vaiśaṁpāyana uvāca ,
bhīṣmasya tadvacaḥ śrutvā vismitāḥ kurupuṁgavāḥ ,
āsanprahṛṣṭamanasaḥ prītimanto'bhavaṁstadā.
27. vaiśampāyanaḥ uvāca bhīṣmasya tat vacaḥ śrutvā vismitāḥ
kurupuṅgavāḥ āsan prahṛṣṭamanasaḥ prītimantaḥ abhavan tadā
27. vaiśampāyanaḥ uvāca bhīṣmasya tat vacaḥ śrutvā,
kurupuṅgavāḥ vismitāḥ āsan tadā prahṛṣṭamanasaḥ prītimantaḥ abhavan
27. Vaiśampāyana said: Hearing that speech from Bhīṣma, the foremost among the Kurus were astonished. At that moment, their minds became overjoyed and filled with great pleasure.
यन्मन्त्रे भवति वृथा प्रयुज्यमाने यत्सोमे भवति वृथाभिषूयमाणे ।
यच्चाग्नौ भवति वृथाभिहूयमाने तत्सर्वं भवति वृथाभिधीयमाने ॥२८॥
28. yanmantre bhavati vṛthā prayujyamāne; yatsome bhavati vṛthābhiṣūyamāṇe ,
yaccāgnau bhavati vṛthābhihūyamāne; tatsarvaṁ bhavati vṛthābhidhīyamāne.
28. yat mantre bhavati vṛthā prayujyamāṇe
yat some bhavati vṛthā abhiṣūyamāṇe yat
ca agnau bhavati vṛthā abhihūyamāṇe
tat sarvam bhavati vṛthā abhidhīyamāṇe
28. yat mantre vṛthā prayujyamāṇe bhavati,
yat some vṛthā abhiṣūyamāṇe bhavati,
yat ca agnau vṛthā abhihūyamāṇe bhavati,
tat sarvam vṛthā abhidhīyamāṇe bhavati
28. Just as a sacred utterance (mantra) becomes futile if incorrectly chanted, and Soma becomes futile if improperly pressed, and an oblation becomes futile if improperly offered in the Vedic fire ritual (homa), similarly, all of that becomes futile if improperly declared (or taught).
इत्येतदृषिणा प्रोक्तमुक्तवानस्मि यद्विभो ।
शुभाशुभफलप्राप्तौ किमतः श्रोतुमिच्छसि ॥२९॥
29. ityetadṛṣiṇā proktamuktavānasmi yadvibho ,
śubhāśubhaphalaprāptau kimataḥ śrotumicchasi.
29. iti etat ṛṣiṇā proktam uktavān asmi yat vibho
śubha aśubha phala prāptau kim ataḥ śrotum icchasi
29. vibho,
iti etat ṛṣiṇā proktam yat śubha aśubha phala prāptau (ca),
asmi uktavān ataḥ kim śrotum icchasi?
29. Thus, this has been spoken by the sage, and I have conveyed it to you, O mighty one, concerning the attainment of auspicious and inauspicious results. What more beyond this do you wish to hear?