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महाभारतः       mahābhārataḥ - book-14, chapter-13

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वासुदेव उवाच ।
न बाह्यं द्रव्यमुत्सृज्य सिद्धिर्भवति भारत ।
शारीरं द्रव्यमुत्सृज्य सिद्धिर्भवति वा न वा ॥१॥
1. vāsudeva uvāca ,
na bāhyaṁ dravyamutsṛjya siddhirbhavati bhārata ,
śārīraṁ dravyamutsṛjya siddhirbhavati vā na vā.
1. vāsudeva uvāca na bāhyaṃ dravyam utsṛjya siddhiḥ bhavati
bhārata śārīraṃ dravyam utsṛjya siddhiḥ bhavati vā na vā
1. vāsudeva uvāca bhārata bāhyaṃ dravyam utsṛjya siddhiḥ na
bhavati śārīraṃ dravyam utsṛjya siddhiḥ vā na vā bhavati
1. Vāsudeva said: "O Bhārata, success is not achieved merely by abandoning external possessions. And even by giving up possessions related to the body, it is uncertain whether success will be achieved."
बाह्यद्रव्यविमुक्तस्य शारीरेषु च गृध्यतः ।
यो धर्मो यत्सुखं चैव द्विषतामस्तु तत्तथा ॥२॥
2. bāhyadravyavimuktasya śārīreṣu ca gṛdhyataḥ ,
yo dharmo yatsukhaṁ caiva dviṣatāmastu tattathā.
2. bāhyadravyavimuktasya śārīreṣu ca gṛdhyataḥ yaḥ
dharmaḥ yat sukham ca eva dviṣatām astu tat tathā
2. bāhyadravyavimuktasya ca śārīreṣu gṛdhyataḥ yaḥ
dharmaḥ yat sukham ca eva tat tathā dviṣatām astu
2. To one who is free from external possessions, yet still grasps at things related to the body, whatever intrinsic nature (dharma) or happiness that person experiences, let that very same fate befall their enemies.
द्व्यक्षरस्तु भवेन्मृत्युस्त्र्यक्षरं ब्रह्म शाश्वतम् ।
ममेति द्व्यक्षरो मृत्युर्न ममेति च शाश्वतम् ॥३॥
3. dvyakṣarastu bhavenmṛtyustryakṣaraṁ brahma śāśvatam ,
mameti dvyakṣaro mṛtyurna mameti ca śāśvatam.
3. dvyakṣaraḥ tu bhavet mṛtyuḥ tryakṣaram brahma śāśvatam
mama iti dvyakṣaraḥ mṛtyuḥ na mama iti ca śāśvatam
3. mṛtyuḥ tu dvyakṣaraḥ bhavet brahma śāśvatam tryakṣaram
mama iti dvyakṣaraḥ mṛtyuḥ na mama iti ca śāśvatam
3. Indeed, death (mṛtyu) is considered two-syllabled, while the eternal (śāśvatam) ultimate reality (brahman) is three-syllabled. The thought 'mine' (mama) is two-syllabled death (mṛtyu); whereas 'not mine' (na mama) leads to the eternal (śāśvatam) (ultimate reality, brahman).
ब्रह्म मृत्युश्च तौ राजन्नात्मन्येव व्यवस्थितौ ।
अदृश्यमानौ भूतानि योधयेतामसंशयम् ॥४॥
4. brahma mṛtyuśca tau rājannātmanyeva vyavasthitau ,
adṛśyamānau bhūtāni yodhayetāmasaṁśayam.
4. brahma mṛtyuḥ ca tau rājan ātmani eva vyavasthitau
adṛśyamānau bhūtāni yodhayetām asaṃśayam
4. rājan brahma ca mṛtyuḥ tau ātmani eva vyavasthitau
adṛśyamānau bhūtāni asaṃśayam yodhayetām
4. O King, both the ultimate reality (brahman) and death (mṛtyu) are established within the self (ātman). Though unseen, these two undoubtedly cause living beings to contend (or fight).
अविनाशोऽस्य सत्त्वस्य नियतो यदि भारत ।
भित्त्वा शरीरं भूतानामहिंसां प्रतिपद्यते ॥५॥
5. avināśo'sya sattvasya niyato yadi bhārata ,
bhittvā śarīraṁ bhūtānāmahiṁsāṁ pratipadyate.
5. avināśaḥ asya sattvasya niyataḥ yadi bhārata
bhittvā śarīram bhūtānām ahiṃsām pratipadyate
5. bhārata yadi asya sattvasya niyataḥ avināśaḥ
bhūtānām śarīram bhittvā ahiṃsām pratipadyate
5. O Bhārata, if the intrinsic nature (sattva) of this being is certainly imperishable, then by destroying the bodies of creatures, one indeed attains non-harming (ahiṃsā).
लब्ध्वापि पृथिवीं सर्वां सहस्थावरजङ्गमाम् ।
ममत्वं यस्य नैव स्यात्किं तया स करिष्यति ॥६॥
6. labdhvāpi pṛthivīṁ sarvāṁ sahasthāvarajaṅgamām ,
mamatvaṁ yasya naiva syātkiṁ tayā sa kariṣyati.
6. labdhvā api pṛthivīm sarvām saha sthāvarajaṅgamām
mamatvam yasya na eva syāt kim tayā saḥ kariṣyati
6. yaḥ labdhvā api sarvām pṛthivīm saha sthāvarajaṅgamām
yasya mamatvam na eva syāt saḥ tayā kim kariṣyati
6. Even after obtaining the entire earth, including all its stationary and moving creatures, if a person has no possessiveness (mamatva) towards it, what will he do with it?
अथ वा वसतः पार्थ वने वन्येन जीवतः ।
ममता यस्य द्रव्येषु मृत्योरास्ये स वर्तते ॥७॥
7. atha vā vasataḥ pārtha vane vanyena jīvataḥ ,
mamatā yasya dravyeṣu mṛtyorāsye sa vartate.
7. atha vā vasataḥ pārtha vane vanyena jīvataḥ
mamatā yasya dravyeṣu mṛtyoḥ āsye saḥ vartate
7. atha vā pārtha vanyena vane jīvataḥ vasataḥ
yasya dravyeṣu mamatā saḥ mṛtyoḥ āsye vartate
7. Or, O Pārtha, even if one lives in the forest, subsisting on wild food, but still harbors possessiveness (mamatva) towards possessions, he dwells in the jaws of death.
बाह्यान्तराणां शत्रूणां स्वभावं पश्य भारत ।
यन्न पश्यति तद्भूतं मुच्यते स महाभयात् ॥८॥
8. bāhyāntarāṇāṁ śatrūṇāṁ svabhāvaṁ paśya bhārata ,
yanna paśyati tadbhūtaṁ mucyate sa mahābhayāt.
8. bāhyāntarāṇām śatrūṇām svabhāvam paśya bhārata
yat na paśyati tat bhūtam mucyate saḥ mahābhayāt
8. bhārata bāhyāntarāṇām śatrūṇām svabhāvam paśya
yat na paśyati tat bhūtam saḥ mahābhayāt mucyate
8. O Bhārata, observe the intrinsic nature (svabhāva) of both external and internal enemies. That being (bhūta) who fails to perceive this is liberated from great fear.
कामात्मानं न प्रशंसन्ति लोके न चाकामात्काचिदस्ति प्रवृत्तिः ।
दानं हि वेदाध्ययनं तपश्च कामेन कर्माणि च वैदिकानि ॥९॥
9. kāmātmānaṁ na praśaṁsanti loke; na cākāmātkācidasti pravṛttiḥ ,
dānaṁ hi vedādhyayanaṁ tapaśca; kāmena karmāṇi ca vaidikāni.
9. kāmātmānam na praśaṃsanti loke
na ca akāmāt kācit asti pravṛttiḥ
dānam hi vedādhyayanam tapaḥ
ca kāmena karmāṇi ca vaidikāni
9. loke kāmātmānam na praśaṃsanti
ca akāmāt kācit pravṛttiḥ na asti
hi dānam vedādhyayanam tapaḥ
ca vaidikāni karmāṇi ca kāmena
9. People in the world do not praise individuals whose inner self (ātman) is consumed by desire, nor is there any activity (pravṛtti) that arises without some desire. Indeed, charity, the study of the Vedas, austerity, and even Vedic actions (karma) are all performed due to desire.
व्रतं यज्ञान्नियमान्ध्यानयोगान्कामेन यो नारभते विदित्वा ।
यद्यद्ध्ययं कामयते स धर्मो न यो धर्मो नियमस्तस्य मूलम् ॥१०॥
10. vrataṁ yajñānniyamāndhyānayogā;nkāmena yo nārabhate viditvā ,
yadyaddhyayaṁ kāmayate sa dharmo; na yo dharmo niyamastasya mūlam.
10. vratam yajñān niyamān dhyānayogān
kāmena yaḥ na ārabhate viditvā
yat yat dhyeyam kāmayate sa dharmaḥ
na yaḥ dharmaḥ niyamaḥ tasya mūlam
10. yaḥ kāmena vratam yajñān niyamān
dhyānayogān viditvā na ārabhate sa
yat yat dhyeyam kāmayate dharmaḥ
na yaḥ dharmaḥ tasya mūlam niyamaḥ
10. One who, knowing that they are motivated by desire, does not undertake vows, Vedic rituals (yajña), disciplines, or meditative practices – for such a person, whatever they desire becomes their natural law (dharma), and that is not a natural law (dharma) whose origin is merely a rule.
अत्र गाथाः कामगीताः कीर्तयन्ति पुराविदः ।
शृणु संकीर्त्यमानास्ता निखिलेन युधिष्ठिर ॥११॥
11. atra gāthāḥ kāmagītāḥ kīrtayanti purāvidaḥ ,
śṛṇu saṁkīrtyamānāstā nikhilena yudhiṣṭhira.
11. atra gāthāḥ kāmagītāḥ kīrtayanti purāvidaḥ
śṛṇu saṃkīrtyamānāḥ tā nikhilena yudhiṣṭhira
11. atra purāvidaḥ kāmagītāḥ gāthāḥ kīrtayanti
Yudhiṣṭhira tāḥ saṃkīrtyamānāḥ nikhilena śṛṇu
11. Here, experts in ancient lore recount verses inspired by Kāma (the deity of desire). Listen to them being fully proclaimed, Yudhiṣṭhira.
नाहं शक्योऽनुपायेन हन्तुं भूतेन केनचित् ।
यो मां प्रयतते हन्तुं ज्ञात्वा प्रहरणे बलम् ।
तस्य तस्मिन्प्रहरणे पुनः प्रादुर्भवाम्यहम् ॥१२॥
12. nāhaṁ śakyo'nupāyena hantuṁ bhūtena kenacit ,
yo māṁ prayatate hantuṁ jñātvā praharaṇe balam ,
tasya tasminpraharaṇe punaḥ prādurbhavāmyaham.
12. na aham śakyaḥ anupāyena hantum
bhūtena kenacit yaḥ mām prayatate hantum
jñātvā praharaṇe balam tasya tasmin
praharaṇe punaḥ prādurbhavāmi aham
12. aham anupāyena kenacit bhūtena hantum
na śakyaḥ yaḥ mām praharaṇe balam
jñātvā hantum prayatate tasya tasmin
praharaṇe aham punaḥ prādurbhavāmi
12. I cannot be killed by any being through inappropriate means. Whoever attempts to kill me, relying on the strength of their weapon, I reappear again within that very weapon.
यो मां प्रयतते हन्तुं यज्ञैर्विविधदक्षिणैः ।
जङ्गमेष्विव कर्मात्मा पुनः प्रादुर्भवाम्यहम् ॥१३॥
13. yo māṁ prayatate hantuṁ yajñairvividhadakṣiṇaiḥ ,
jaṅgameṣviva karmātmā punaḥ prādurbhavāmyaham.
13. yaḥ mām prayatate hantum yajñaiḥ vividha-dakṣiṇaiḥ
jaṅgameṣu iva karma-ātmā punaḥ prādurbhavāmi aham
13. yaḥ vividha-dakṣiṇaiḥ yajñaiḥ mām hantum prayatate,
aham jaṅgameṣu karma-ātmā iva punaḥ prādurbhavāmi.
13. Whoever strives to grasp me through Vedic rituals (yajña) accompanied by diverse offerings, I manifest again, just as the individual soul (ātman) manifests in mobile beings.
यो मां प्रयतते हन्तुं वेदैर्वेदान्तसाधनैः ।
स्थावरेष्विव शान्तात्मा तस्य प्रादुर्भवाम्यहम् ॥१४॥
14. yo māṁ prayatate hantuṁ vedairvedāntasādhanaiḥ ,
sthāvareṣviva śāntātmā tasya prādurbhavāmyaham.
14. yaḥ mām prayatate hantum vedaiḥ vedānta-sādhanaiḥ
sthāvareṣu iva śānta-ātmā tasya prādurbhavāmi aham
14. yaḥ vedaiḥ vedānta-sādhanaiḥ mām hantum prayatate,
aham tasya sthāvareṣu śānta-ātmā iva prādurbhavāmi .
14. Whoever strives to grasp me through the Vedas and the methods of Vedānta, I manifest for him, just like the tranquil soul (ātman) in immovable beings.
यो मां प्रयतते हन्तुं धृत्या सत्यपराक्रमः ।
भावो भवामि तस्याहं स च मां नावबुध्यते ॥१५॥
15. yo māṁ prayatate hantuṁ dhṛtyā satyaparākramaḥ ,
bhāvo bhavāmi tasyāhaṁ sa ca māṁ nāvabudhyate.
15. yaḥ mām prayatate hantum dhṛtyā satya-parākramaḥ
bhāvaḥ bhavāmi tasya aham saḥ ca mām na avabudhyate
15. yaḥ satya-parākramaḥ dhṛtyā mām hantum prayatate,
aham tasya bhāvaḥ bhavāmi,
ca saḥ mām na avabudhyate .
15. Whoever, whose strength is truth, strives to grasp me through unwavering resolve (dhṛti), I become his essential nature (bhāva). Yet, he does not comprehend me.
यो मां प्रयतते हन्तुं तपसा संशितव्रतः ।
ततस्तपसि तस्याथ पुनः प्रादुर्भवाम्यहम् ॥१६॥
16. yo māṁ prayatate hantuṁ tapasā saṁśitavrataḥ ,
tatastapasi tasyātha punaḥ prādurbhavāmyaham.
16. yaḥ mām prayatate hantum tapasā saṃśita-vrataḥ
tataḥ tapasi tasya atha punaḥ prādurbhavāmi aham
16. yaḥ saṃśita-vrataḥ tapasā mām hantum prayatate,
atha aham tataḥ tasya tapasi punaḥ prādurbhavāmi .
16. Whoever, whose vow is firm, strives to grasp me through spiritual austerity (tapas), I then manifest again within that very austerity (tapas) of his.
यो मां प्रयतते हन्तुं मोक्षमास्थाय पण्डितः ।
तस्य मोक्षरतिस्थस्य नृत्यामि च हसामि च ।
अवध्यः सर्वभूतानामहमेकः सनातनः ॥१७॥
17. yo māṁ prayatate hantuṁ mokṣamāsthāya paṇḍitaḥ ,
tasya mokṣaratisthasya nṛtyāmi ca hasāmi ca ,
avadhyaḥ sarvabhūtānāmahamekaḥ sanātanaḥ.
17. yaḥ mām prayatate hantum mokṣam
āsthāya paṇḍitaḥ tasya mokṣarati-sthasya
nṛtyāmi ca hasāmi ca avadhyaḥ
sarva-bhūtānām aham ekaḥ sanātanaḥ
17. paṇḍitaḥ yaḥ mokṣam āsthāya mām hantum
prayatate tasya mokṣarati-sthasya
aham nṛtyāmi ca hasāmi ca aham
ekaḥ sanātanaḥ sarva-bhūtānām avadhyaḥ
17. The wise one who endeavors to transcend me, by resorting to liberation (mokṣa), for that one, who abides in the delight of liberation, I both dance and laugh. I am the one eternal, invulnerable to all beings.
तस्मात्त्वमपि तं कामं यज्ञैर्विविधदक्षिणैः ।
धर्मं कुरु महाराज तत्र ते स भविष्यति ॥१८॥
18. tasmāttvamapi taṁ kāmaṁ yajñairvividhadakṣiṇaiḥ ,
dharmaṁ kuru mahārāja tatra te sa bhaviṣyati.
18. tasmāt tvam api tam kāmam yajñaiḥ vividha-dakṣiṇaiḥ
dharmam kuru mahārāja tatra te saḥ bhaviṣyati
18. tasmāt mahārāja tvam api tam kāmam vividha-dakṣiṇaiḥ
yajñaiḥ dharmam kuru tatra saḥ te bhaviṣyati
18. Therefore, O great king, you too should uphold your natural law (dharma) by performing Vedic rituals (yajña) accompanied by various fees, with that desire in mind. Then, that (desired outcome) will certainly be yours.
यजस्व वाजिमेधेन विधिवद्दक्षिणावता ।
अन्यैश्च विविधैर्यज्ञैः समृद्धैराप्तदक्षिणैः ॥१९॥
19. yajasva vājimedhena vidhivaddakṣiṇāvatā ,
anyaiśca vividhairyajñaiḥ samṛddhairāptadakṣiṇaiḥ.
19. yajasva vājimedhena vidhivat dakṣiṇāvatā anyaiḥ
ca vividhaiḥ yajñaiḥ samṛddhaiḥ āpta-dakṣiṇaiḥ
19. yajasva vājimedhena vidhivat dakṣiṇāvatā ca anyaiḥ
vividhaiḥ samṛddhaiḥ āpta-dakṣiṇaiḥ yajñaiḥ
19. Perform the Vajimedha Vedic ritual (yajña) according to the prescribed rules and with proper fees. Also, perform other various abundant Vedic rituals (yajña) that are accompanied by sufficient fees.
मा ते व्यथास्तु निहतान्बन्धून्वीक्ष्य पुनः पुनः ।
न शक्यास्ते पुनर्द्रष्टुं ये हतास्मिन्रणाजिरे ॥२०॥
20. mā te vyathāstu nihatānbandhūnvīkṣya punaḥ punaḥ ,
na śakyāste punardraṣṭuṁ ye hatāsminraṇājire.
20. mā te vyathā astu nihatān bandhūn vīkṣya punaḥ punaḥ
na śakyāḥ te punar draṣṭum ye hatāḥ asmin raṇājire
20. nihatān bandhūn punaḥ punaḥ vīkṣya te vyathā mā astu
ye asmin raṇājire hatāḥ te punar draṣṭum na śakyāḥ
20. Let there be no distress for you, repeatedly seeing your slain relatives. Those who have been killed in this battlefield cannot be seen again.
स त्वमिष्ट्वा महायज्ञैः समृद्धैराप्तदक्षिणैः ।
लोके कीर्तिं परां प्राप्य गतिमग्र्यां गमिष्यसि ॥२१॥
21. sa tvamiṣṭvā mahāyajñaiḥ samṛddhairāptadakṣiṇaiḥ ,
loke kīrtiṁ parāṁ prāpya gatimagryāṁ gamiṣyasi.
21. sa tvam iṣṭvā mahāyajñaiḥ samṛddhaiḥ āptadakṣiṇaiḥ
loke kīrtim parām prāpya gatim agryām gamiṣyasi
21. sa tvam samṛddhaiḥ āptadakṣiṇaiḥ mahāyajñaiḥ iṣṭvā
loke parām kīrtim prāpya agryām gatim gamiṣyasi
21. Having performed great and successful (Vedic rituals) (yajña) for which the appropriate fees have been given, you will attain supreme fame in the world and reach the highest destination.