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महाभारतः       mahābhārataḥ - book-14, chapter-38

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ब्रह्मोवाच ।
अतः परं प्रवक्ष्यामि तृतीयं गुणमुत्तमम् ।
सर्वभूतहितं लोके सतां धर्ममनिन्दितम् ॥१॥
1. brahmovāca ,
ataḥ paraṁ pravakṣyāmi tṛtīyaṁ guṇamuttamam ,
sarvabhūtahitaṁ loke satāṁ dharmamaninditam.
1. brahmā uvāca ataḥ param pravakṣyāmi tṛtīyam guṇam
uttamam sarvabhūtahitam loke satām dharmam aninditam
1. Brahmā said: 'After this, I will declare the third and excellent quality, which is beneficial to all beings in the world, and is the irreproachable natural law (dharma) of the virtuous.'
आनन्दः प्रीतिरुद्रेकः प्राकाश्यं सुखमेव च ।
अकार्पण्यमसंरम्भः संतोषः श्रद्दधानता ॥२॥
2. ānandaḥ prītirudrekaḥ prākāśyaṁ sukhameva ca ,
akārpaṇyamasaṁrambhaḥ saṁtoṣaḥ śraddadhānatā.
2. ānandaḥ prītiḥ udrekaḥ prākāśyam sukham eva ca
akārpaṇyam asaṃrambhaḥ santoṣaḥ śraddadhānatā
2. Joy, delight, exuberance, clarity, and also happiness; generosity, calmness, contentment, and faithful earnestness (śraddhā).
क्षमा धृतिरहिंसा च समता सत्यमार्जवम् ।
अक्रोधश्चानसूया च शौचं दाक्ष्यं पराक्रमः ॥३॥
3. kṣamā dhṛtirahiṁsā ca samatā satyamārjavam ,
akrodhaścānasūyā ca śaucaṁ dākṣyaṁ parākramaḥ.
3. kṣamā dhṛtiḥ ahiṃsā ca samatā satyam ārjavam
akrodhaḥ ca anasūyā ca śaucam dākṣyam parākramaḥ
3. Forgiveness, steadfast fortitude, and non-violence; impartiality, truthfulness, and integrity; the absence of anger, and the absence of envy; purity, dexterity, and valor.
मुधा ज्ञानं मुधा वृत्तं मुधा सेवा मुधा श्रमः ।
एवं यो युक्तधर्मः स्यात्सोऽमुत्रानन्त्यमश्नुते ॥४॥
4. mudhā jñānaṁ mudhā vṛttaṁ mudhā sevā mudhā śramaḥ ,
evaṁ yo yuktadharmaḥ syātso'mutrānantyamaśnute.
4. mudhā jñānam mudhā vṛttam mudhā sevā mudhā śramaḥ evam
yaḥ yukta-dharmaḥ syāt saḥ amutra ānantyam aśnute
4. jñānam mudhā vṛttam mudhā sevā mudhā śramaḥ mudhā evam
yaḥ yukta-dharmaḥ syāt saḥ amutra ānantyam aśnute
4. Knowledge, conduct, service, and effort are all in vain. He who is thus steadfast in natural law (dharma) attains endlessness in the hereafter.
निर्ममो निरहंकारो निराशीः सर्वतः समः ।
अकामहत इत्येष सतां धर्मः सनातनः ॥५॥
5. nirmamo nirahaṁkāro nirāśīḥ sarvataḥ samaḥ ,
akāmahata ityeṣa satāṁ dharmaḥ sanātanaḥ.
5. nirmamaḥ nirahaṅkāraḥ nirāśīḥ sarvataḥ samaḥ
akāmahataḥ iti eṣaḥ satām dharmaḥ sanātanaḥ
5. eṣaḥ nirmamaḥ nirahaṅkāraḥ nirāśīḥ sarvataḥ
samaḥ akāmahataḥ iti satām sanātanaḥ dharmaḥ
5. Free from possessiveness, egoless, without expectations, impartial in all respects, and unaffected by desire – such is the eternal intrinsic nature (dharma) of the virtuous.
विश्रम्भो ह्रीस्तितिक्षा च त्यागः शौचमतन्द्रिता ।
आनृशंस्यमसंमोहो दया भूतेष्वपैशुनम् ॥६॥
6. viśrambho hrīstitikṣā ca tyāgaḥ śaucamatandritā ,
ānṛśaṁsyamasaṁmoho dayā bhūteṣvapaiśunam.
6. viśrambhaḥ hrīḥ titikṣā ca tyāgaḥ śaucam atandritā
ānṛśaṃsyam asaṃmohaḥ dayā bhūteṣu apaiśunam
6. viśrambhaḥ hrīḥ titikṣā ca tyāgaḥ śaucam atandritā
ānṛśaṃsyam asaṃmohaḥ dayā bhūteṣu apaiśunam
6. Trust, modesty, forbearance, and renunciation; purity, vigilance, non-cruelty, freedom from delusion, compassion towards all beings, and absence of malice.
हर्षस्तुष्टिर्विस्मयश्च विनयः साधुवृत्तता ।
शान्तिकर्म विशुद्धिश्च शुभा बुद्धिर्विमोचनम् ॥७॥
7. harṣastuṣṭirvismayaśca vinayaḥ sādhuvṛttatā ,
śāntikarma viśuddhiśca śubhā buddhirvimocanam.
7. harṣaḥ tuṣṭiḥ vismayaḥ ca vinayaḥ sādhuvṛttatā
śāntikarma viśuddhiḥ ca śubhā buddhiḥ vimocanam
7. harṣaḥ tuṣṭiḥ vismayaḥ ca vinayaḥ sādhuvṛttatā
śāntikarma viśuddhiḥ ca śubhā buddhiḥ vimocanam
7. Joy, contentment, wonder, and humility; virtuous conduct, peaceful action, complete purity, auspicious intellect, and liberation.
उपेक्षा ब्रह्मचर्यं च परित्यागश्च सर्वशः ।
निर्ममत्वमनाशीस्त्वमपरिक्रीतधर्मता ॥८॥
8. upekṣā brahmacaryaṁ ca parityāgaśca sarvaśaḥ ,
nirmamatvamanāśīstvamaparikrītadharmatā.
8. upekṣā brahmacaryam ca parityāgaḥ ca sarvaśaḥ
nirmamatvam anāśīstvam aparikrīta-dharmatā
8. upekṣā brahmacaryam ca parityāgaḥ ca sarvaśaḥ
nirmamatvam anāśīstvam aparikrīta-dharmatā
8. Disregard for worldly matters, spiritual studenthood (brahmacarya), and complete renunciation of everything; freedom from possessiveness, imperishableness, and the state of having one's intrinsic nature (dharma) uncompromised.
मुधा दानं मुधा यज्ञो मुधाधीतं मुधा व्रतम् ।
मुधा प्रतिग्रहश्चैव मुधा धर्मो मुधा तपः ॥९॥
9. mudhā dānaṁ mudhā yajño mudhādhītaṁ mudhā vratam ,
mudhā pratigrahaścaiva mudhā dharmo mudhā tapaḥ.
9. mudhā dānam mudhā yajñaḥ mudhā adhītam mudhā vratam
mudhā pratigrahaḥ ca eva mudhā dharmaḥ mudhā tapaḥ
9. mudhā dānam mudhā yajñaḥ mudhā adhītam mudhā vratam
mudhā pratigrahaḥ ca eva mudhā dharmaḥ mudhā tapaḥ
9. Giving is fruitless, a Vedic ritual (yajña) is fruitless, study is fruitless, a vow is fruitless. Likewise, accepting gifts is fruitless, one's natural law (dharma) is fruitless, and austerity (tapas) is fruitless.
एवंवृत्तास्तु ये केचिल्लोकेऽस्मिन्सत्त्वसंश्रयाः ।
ब्राह्मणा ब्रह्मयोनिस्थास्ते धीराः साधुदर्शिनः ॥१०॥
10. evaṁvṛttāstu ye kecilloke'sminsattvasaṁśrayāḥ ,
brāhmaṇā brahmayonisthāste dhīrāḥ sādhudarśinaḥ.
10. evaṃvṛttāḥ tu ye kecit loke asmin sattvasaṃśrayāḥ
brāhmaṇāḥ brahmayonīsthāḥ te dhīrāḥ sādhudarśinaḥ
10. tu asmin loke ye kecit evaṃvṛttāḥ sattvasaṃśrayāḥ
brāhmaṇāḥ brahmayonīsthāḥ te dhīrāḥ sādhudarśinaḥ
10. Those in this world who act in such a way, who rely on the quality of goodness (sattva), and who are Brahmins established in the source of the Absolute (brahman) - they are truly wise and discern what is right.
हित्वा सर्वाणि पापानि निःशोका ह्यजरामराः ।
दिवं प्राप्य तु ते धीराः कुर्वते वै ततस्ततः ॥११॥
11. hitvā sarvāṇi pāpāni niḥśokā hyajarāmarāḥ ,
divaṁ prāpya tu te dhīrāḥ kurvate vai tatastataḥ.
11. hitvā sarvāṇi pāpāni niḥśokāḥ hi ajarāmarāḥ
divam prāpya tu te dhīrāḥ kurvate vai tataḥ tataḥ
11. sarvāṇi pāpāni hitvā hi niḥśokāḥ ajarāmarāḥ
divam prāpya tu te dhīrāḥ vai tataḥ tataḥ kurvate
11. Having abandoned all sins, they are indeed free from sorrow and are immortal. And having attained heaven, those resolute ones certainly move about everywhere.
ईशित्वं च वशित्वं च लघुत्वं मनसश्च ते ।
विकुर्वते महात्मानो देवास्त्रिदिवगा इव ॥१२॥
12. īśitvaṁ ca vaśitvaṁ ca laghutvaṁ manasaśca te ,
vikurvate mahātmāno devāstridivagā iva.
12. īśitvam ca vaśitvam ca laghutvam manasaḥ ca
te vikurvate mahātmānaḥ devāḥ tridivagāḥ iva
12. mahātmānaḥ devāḥ tridivagāḥ iva īśitvam ca
vaśitvam ca manasaḥ laghutvam ca te vikurvate
12. Great souls (mahātmā) manifest qualities like mastery, control, and the subtlety of mind, just as the gods who dwell in the celestial spheres do.
ऊर्ध्वस्रोतस इत्येते देवा वैकारिकाः स्मृताः ।
विकुर्वते प्रकृत्या वै दिवं प्राप्तास्ततस्ततः ।
यद्यदिच्छन्ति तत्सर्वं भजन्ते विभजन्ति च ॥१३॥
13. ūrdhvasrotasa ityete devā vaikārikāḥ smṛtāḥ ,
vikurvate prakṛtyā vai divaṁ prāptāstatastataḥ ,
yadyadicchanti tatsarvaṁ bhajante vibhajanti ca.
13. ūrdhvasrotasaḥ iti ete devāḥ vaikārikāḥ
smṛtāḥ vikurvate prakṛtyā vai
divam prāptāḥ tataḥ tataḥ yat yat icchanti
tat sarvam bhajante vibhajanti ca
13. iti ete ūrdhvasrotasaḥ devāḥ vaikārikāḥ
smṛtāḥ vai divam prāptāḥ tataḥ
tataḥ prakṛtyā vikurvate yat yat icchanti
tat sarvam bhajante ca vibhajanti
13. These gods, whose nourishment flows upwards, are considered to be modifications (vikāra). Having reached the celestial realms, they indeed transform by their inherent nature (prakṛti). Whatever they desire, they enjoy all of it and also distribute it.
इत्येतत्सात्त्विकं वृत्तं कथितं वो द्विजर्षभाः ।
एतद्विज्ञाय विधिवल्लभते यद्यदिच्छति ॥१४॥
14. ityetatsāttvikaṁ vṛttaṁ kathitaṁ vo dvijarṣabhāḥ ,
etadvijñāya vidhivallabhate yadyadicchati.
14. iti etat sāttvikam vṛttam kathitam vaḥ dvijarṣabhāḥ
etat vijñāya vidhivat labhate yat yat icchati
14. dvijarṣabhāḥ vaḥ iti etat sāttvikam vṛttam kathitam
etat vidhivat vijñāya yat yat icchati tat labhate
14. Thus, this sattvic (sattva-guṇa) characteristic has been described to you, O foremost among the twice-born (dvija). Having properly understood this, one obtains whatever one desires.
प्रकीर्तिताः सत्त्वगुणा विशेषतो यथावदुक्तं गुणवृत्तमेव च ।
नरस्तु यो वेद गुणानिमान्सदा गुणान्स भुङ्क्ते न गुणैः स भुज्यते ॥१५॥
15. prakīrtitāḥ sattvaguṇā viśeṣato; yathāvaduktaṁ guṇavṛttameva ca ,
narastu yo veda guṇānimānsadā; guṇānsa bhuṅkte na guṇaiḥ sa bhujyate.
15. prakīrtitāḥ sattvaguṇāḥ viśeṣataḥ
yathāvat uktam guṇavṛttam eva ca naraḥ
tu yaḥ veda guṇān imān sadā guṇān
saḥ bhuṅkte na guṇaiḥ saḥ bhujyate
15. sattvaguṇāḥ viśeṣataḥ prakīrtitāḥ ca
yathāvat guṇavṛttam uktam eva tu
yaḥ naraḥ imān guṇān sadā veda saḥ
guṇān bhuṅkte saḥ guṇaiḥ na bhujyate
15. The sattva-qualities (sattva-guṇa) have been specifically recounted, and indeed the nature of all such qualities (guṇa) has been accurately stated. However, the person who always understands these qualities (guṇa) experiences them; he is not experienced by them (i.e., he is not bound by them).