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महाभारतः       mahābhārataḥ - book-14, chapter-45

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ब्रह्मोवाच ।
बुद्धिसारं मनस्तम्भमिन्द्रियग्रामबन्धनम् ।
महाभूतारविष्कम्भं निमेषपरिवेष्टनम् ॥१॥
1. brahmovāca ,
buddhisāraṁ manastambhamindriyagrāmabandhanam ,
mahābhūtāraviṣkambhaṁ nimeṣapariveṣṭanam.
1. brahmā uvāca buddhi-sāram manas-stambham indriya-grāma-bandhanam
mahābhūta-ara-viṣkambham nimeṣa-pariveṣṭanam
1. brahmā uvāca buddhi-sāram manas-stambham indriya-grāma-bandhanam
mahābhūta-ara-viṣkambham nimeṣa-pariveṣṭanam
1. Brahmā said: (This body is) the essence of intelligence (buddhi), a pillar for the mind (manas), a bondage for the group of senses, an obstruction to the wheel of the great elements, and enveloped by the blinking of an eye.
जराशोकसमाविष्टं व्याधिव्यसनसंचरम् ।
देशकालविचारीदं श्रमव्यायामनिस्वनम् ॥२॥
2. jarāśokasamāviṣṭaṁ vyādhivyasanasaṁcaram ,
deśakālavicārīdaṁ śramavyāyāmanisvanam.
2. jarā-śoka-samāviṣṭam vyādhi-vyasana-sañcaram
deśa-kāla-vicāri idam śrama-vyāyāma-nisvanam
2. jarā-śoka-samāviṣṭam vyādhi-vyasana-sañcaram
deśa-kāla-vicāri idam śrama-vyāyāma-nisvanam
2. It is permeated by old age and sorrow, traversed by sickness and misfortune, concerned with specific place and time, and produces sounds of exertion and weariness.
अहोरात्रपरिक्षेपं शीतोष्णपरिमण्डलम् ।
सुखदुःखान्तसंक्लेशं क्षुत्पिपासावकीलनम् ॥३॥
3. ahorātraparikṣepaṁ śītoṣṇaparimaṇḍalam ,
sukhaduḥkhāntasaṁkleśaṁ kṣutpipāsāvakīlanam.
3. ahorātra-parikṣepam śīta-uṣṇa-parimaṇḍalam
sukha-duḥkha-anta-saṃkleśam kṣut-pipāsā-avakīlanam
3. ahorātra-parikṣepam śīta-uṣṇa-parimaṇḍalam
sukha-duḥkha-anta-saṃkleśam kṣut-pipāsā-avakīlanam
3. It is bound by the span of day and night, subject to the extremes of cold and heat, distressed by the culmination of pleasure and pain, and firmly secured by hunger and thirst.
छायातपविलेखं च निमेषोन्मेषविह्वलम् ।
घोरमोहजनाकीर्णं वर्तमानमचेतनम् ॥४॥
4. chāyātapavilekhaṁ ca nimeṣonmeṣavihvalam ,
ghoramohajanākīrṇaṁ vartamānamacetanam.
4. chāyātapa-vilekham ca nimeṣonmeṣa-vihvalam
ghora-moha-jana-ākīrṇam vartamānam acetanam
4. chāyātapa-vilekham ca nimeṣonmeṣa-vihvalam
ghora-moha-jana-ākīrṇam vartamānam acetanam
4. It is marked by the alternation of light and shadow, agitated by the constant closing and opening (of eyes or cycles), crowded with people steeped in dreadful delusion (moha), ever-present, and insentient.
मासार्धमासगणितं विषमं लोकसंचरम् ।
तमोनिचयपङ्कं च रजोवेगप्रवर्तकम् ॥५॥
5. māsārdhamāsagaṇitaṁ viṣamaṁ lokasaṁcaram ,
tamonicayapaṅkaṁ ca rajovegapravartakam.
5. māsa-ardhamāsa-gaṇitam viṣamam loka-sañcaram
tamo-nicaya-paṅkam ca rajo-vega-pravartakam
5. māsa-ardhamāsa-gaṇitam viṣamam loka-sañcaram
tamo-nicaya-paṅkam ca rajo-vega-pravartakam
5. It is reckoned by months and half-months, difficult, the movement of the world (saṃsāra), a mire of accumulated darkness (tamas), and that which generates the impulse of passion (rajas).
सत्त्वालंकारदीप्तं च गुणसंघातमण्डलम् ।
स्वरविग्रहनाभीकं शोकसंघातवर्तनम् ॥६॥
6. sattvālaṁkāradīptaṁ ca guṇasaṁghātamaṇḍalam ,
svaravigrahanābhīkaṁ śokasaṁghātavartanam.
6. sattva-alaṃkāra-dīptam ca guṇa-saṃghāta-maṇḍalam
svara-vigraha-nābhīkam śoka-saṃghāta-vartanam
6. sattva-alaṃkāra-dīptam ca guṇa-saṃghāta-maṇḍalam
svara-vigraha-nābhīkam śoka-saṃghāta-vartanam
6. It shines with the ornament of goodness (sattva), and is an assembly of aggregated qualities (guṇas); its center is in the manifestation of sound, and it causes the occurrence of accumulated sorrow.
क्रियाकारणसंयुक्तं रागविस्तारमायतम् ।
लोभेप्सापरिसंख्यातं विविक्तज्ञानसंभवम् ॥७॥
7. kriyākāraṇasaṁyuktaṁ rāgavistāramāyatam ,
lobhepsāparisaṁkhyātaṁ viviktajñānasaṁbhavam.
7. kriyā-kāraṇa-saṃyuktam rāga-vistāram āyatam
lobhepsā-parisaṃkhyātam vivikta-jñāna-saṃbhavam
7. kriyā-kāraṇa-saṃyuktam rāga-vistāram āyatam
lobhepsā-parisaṃkhyātam vivikta-jñāna-saṃbhavam
7. It is connected with action (kriyā) and cause, a vast expansion of attachment (rāga) and desire; it is entirely characterized by greed and longing, and is the potential source of discriminative knowledge (jñāna).
भयमोहपरीवारं भूतसंमोहकारकम् ।
आनन्दप्रीतिधारं च कामक्रोधपरिग्रहम् ॥८॥
8. bhayamohaparīvāraṁ bhūtasaṁmohakārakam ,
ānandaprītidhāraṁ ca kāmakrodhaparigraham.
8. bhayamohaparīvāram bhūtasaṃmohakārakam
ānandaprītidhāram ca kāmakrodhaparigraham
8. bhayamohaparīvāram bhūtasaṃmohakārakam ca
ānandaprītidhāram kāmakrodhaparigraham
8. It is encompassed by fear and delusion, causing the complete bewilderment of beings. It also upholds joy and affection, and is characterized by desire and anger.
महदादिविशेषान्तमसक्तप्रभवाव्ययम् ।
मनोजवनमश्रान्तं कालचक्रं प्रवर्तते ॥९॥
9. mahadādiviśeṣāntamasaktaprabhavāvyayam ,
manojavanamaśrāntaṁ kālacakraṁ pravartate.
9. mahadādiviśeṣāntam asaktaprabhavāvyayam
manojavanam aśrāntam kālacakram pravartate
9. kālacakram mahadādiviśeṣāntam asaktaprabhavāvyayam
manojavanam aśrāntam pravartate
9. The wheel of time (kālacakra) revolves; it extends from the great principle to the specific elements, is unattached, has an imperishable origin, is swift as thought, and is tireless.
एतद्द्वंद्वसमायुक्तं कालचक्रमचेतनम् ।
विसृजेत्संक्षिपेच्चापि बोधयेत्सामरं जगत् ॥१०॥
10. etaddvaṁdvasamāyuktaṁ kālacakramacetanam ,
visṛjetsaṁkṣipeccāpi bodhayetsāmaraṁ jagat.
10. etat dvandvasamāyuktam kālacakram acetanam
visṛjet saṃkṣipet ca api bodhayet sāmaram jagat
10. etat dvandvasamāyuktam acetanam kālacakram
sāmaram jagat visṛjet saṃkṣipet ca api bodhayet
10. This insentient wheel of time (kālacakra), united with pairs of opposites, generates, dissolves, and also illuminates the world along with its divine beings.
कालचक्रप्रवृत्तिं च निवृत्तिं चैव तत्त्वतः ।
यस्तु वेद नरो नित्यं न स भूतेषु मुह्यति ॥११॥
11. kālacakrapravṛttiṁ ca nivṛttiṁ caiva tattvataḥ ,
yastu veda naro nityaṁ na sa bhūteṣu muhyati.
11. kālacakrapravṛttim ca nivṛttim ca eva tattvataḥ
yaḥ tu veda naraḥ nityam na saḥ bhūteṣu muhyati
11. yaḥ naraḥ tu nityam tattvataḥ kālacakrapravṛttim ca nivṛttim ca eva veda,
saḥ bhūteṣu na muhyati
11. That person who truly and perpetually understands the operation and the cessation of the wheel of time (kālacakra), he is not deluded among beings.
विमुक्तः सर्वसंक्लेशैः सर्वद्वंद्वातिगो मुनिः ।
विमुक्तः सर्वपापेभ्यः प्राप्नोति परमां गतिम् ॥१२॥
12. vimuktaḥ sarvasaṁkleśaiḥ sarvadvaṁdvātigo muniḥ ,
vimuktaḥ sarvapāpebhyaḥ prāpnoti paramāṁ gatim.
12. vimuktaḥ sarvasaṃkleśaiḥ sarvadvandvātigaḥ muniḥ
vimuktaḥ sarvapāpebhyaḥ prāpnoti paramām gatim
12. muniḥ sarvasaṃkleśaiḥ vimuktaḥ sarvadvandvātigaḥ
sarvapāpebhyaḥ vimuktaḥ paramām gatim prāpnoti
12. A contemplative person (muni), freed from all distresses and transcending all dualities, becomes liberated from all sins and thus attains the supreme destination.
गृहस्थो ब्रह्मचारी च वानप्रस्थोऽथ भिक्षुकः ।
चत्वार आश्रमाः प्रोक्ताः सर्वे गार्हस्थ्यमूलकाः ॥१३॥
13. gṛhastho brahmacārī ca vānaprastho'tha bhikṣukaḥ ,
catvāra āśramāḥ proktāḥ sarve gārhasthyamūlakāḥ.
13. gṛhasthaḥ brahmacārī ca vānaprasthaḥ atha bhikṣukaḥ
catvāraḥ āśramāḥ proktāḥ sarve gārhasthyamūlakāḥ
13. gṛhasthaḥ brahmacārī ca vānaprasthaḥ atha bhikṣukaḥ
(iti) catvāraḥ āśramāḥ proktāḥ sarve gārhasthyamūlakāḥ
13. The householder, the celibate student (brahmacārī), the forest dweller (vānaprastha), and the mendicant – these four stages of life (āśrama) are declared, and all of them are rooted in the householder stage.
यः कश्चिदिह लोके च ह्यागमः संप्रकीर्तितः ।
तस्यान्तगमनं श्रेयः कीर्तिरेषा सनातनी ॥१४॥
14. yaḥ kaścidiha loke ca hyāgamaḥ saṁprakīrtitaḥ ,
tasyāntagamanaṁ śreyaḥ kīrtireṣā sanātanī.
14. yaḥ kaścid iha loke ca hi āgamaḥ samprakīrtitaḥ
tasya antagamanam śreyaḥ kīrtiḥ eṣā sanātanī
14. iha loke ca hi yaḥ kaścid āgamaḥ samprakīrtitaḥ
tasya antagamanam śreyaḥ eṣā sanātanī kīrtiḥ
14. Whatever tradition or sacred text (āgama) is extensively proclaimed in this world, reaching its culmination is beneficial. This principle is considered eternal.
संस्कारैः संस्कृतः पूर्वं यथावच्चरितव्रतः ।
जातौ गुणविशिष्टायां समावर्तेत वेदवित् ॥१५॥
15. saṁskāraiḥ saṁskṛtaḥ pūrvaṁ yathāvaccaritavrataḥ ,
jātau guṇaviśiṣṭāyāṁ samāvarteta vedavit.
15. saṃskāraiḥ saṃskṛtaḥ pūrvam yathāvatcaritavrataḥ
jātau guṇaviśiṣṭāyām samāvarteta vedavit
15. pūrvam saṃskāraiḥ saṃskṛtaḥ yathāvatcaritavrataḥ
guṇaviśiṣṭāyām jātau vedavit samāvarteta
15. One who has been purified by the prescribed rituals (saṃskāra), who has properly observed his vows earlier, and who is a knower of the Vedas, should return (from his student life) after being born into a family distinguished by virtuous qualities.
स्वदारनिरतो दान्तः शिष्टाचारो जितेन्द्रियः ।
पञ्चभिश्च महायज्ञैः श्रद्दधानो यजेत ह ॥१६॥
16. svadāranirato dāntaḥ śiṣṭācāro jitendriyaḥ ,
pañcabhiśca mahāyajñaiḥ śraddadhāno yajeta ha.
16. svadāranirataḥ dāntaḥ śiṣṭācāraḥ jitendriyaḥ
pañcabhiḥ ca mahāyajñaiḥ śraddadhānaḥ yajeta ha
16. svadāranirataḥ dāntaḥ śiṣṭācāraḥ jitendriyaḥ
śraddadhānaḥ pañcabhiḥ ca mahāyajñaiḥ yajeta ha
16. A man devoted to his own wife, self-controlled, following noble customs, and having conquered his senses, should devoutly perform the five great (Vedic rituals).
देवतातिथिशिष्टाशी निरतो वेदकर्मसु ।
इज्याप्रदानयुक्तश्च यथाशक्ति यथाविधि ॥१७॥
17. devatātithiśiṣṭāśī nirato vedakarmasu ,
ijyāpradānayuktaśca yathāśakti yathāvidhi.
17. devatātithiśiṣṭāśī nirataḥ vedakarmasu
ijyāpradānayuktaḥ ca yathāśakti yathāvidhi
17. devatātithiśiṣṭāśī nirataḥ vedakarmasu
ijyāpradānayuktaḥ ca yathāśakti yathāvidhi
17. One should be devoted to Vedic rites, eating only after serving the deities, guests, and respected individuals. He should also be engaged in performing (Vedic rituals) and making donations (dāna), doing so according to his capacity and in accordance with the prescribed rules.
न पाणिपादचपलो न नेत्रचपलो मुनिः ।
न च वागङ्गचपल इति शिष्टस्य गोचरः ॥१८॥
18. na pāṇipādacapalo na netracapalo muniḥ ,
na ca vāgaṅgacapala iti śiṣṭasya gocaraḥ.
18. na pāṇipādacapalaḥ na netracapalaḥ muniḥ
na ca vāgaṅgacapalaḥ iti śiṣṭasya gocaraḥ
18. muniḥ na pāṇipādacapalaḥ na netracapalaḥ
na ca vāgaṅgacapalaḥ iti śiṣṭasya gocaraḥ
18. A sage (muni) is not restless with their hands and feet, nor with their eyes, nor with their speech and other limbs. This indeed is the mark of a disciplined individual.
नित्ययज्ञोपवीती स्याच्छुक्लवासाः शुचिव्रतः ।
नियतो दमदानाभ्यां सदा शिष्टैश्च संविशेत् ॥१९॥
19. nityayajñopavītī syācchuklavāsāḥ śucivrataḥ ,
niyato damadānābhyāṁ sadā śiṣṭaiśca saṁviśet.
19. nityayajñopavītī syāt śuklavāsāḥ śucivrataḥ
niyataḥ damadānābhyām sadā śiṣṭaiḥ ca saṃviśet
19. nityayajñopavītī syāt śuklavāsāḥ śucivrataḥ
niyataḥ damadānābhyām sadā śiṣṭaiḥ ca saṃviśet
19. One should always wear the sacred thread, be clad in white garments, and maintain pure vows. He should be self-controlled through restraint and generosity (dāna), and always associate with cultured individuals.
जितशिश्नोदरो मैत्रः शिष्टाचारसमाहितः ।
वैणवीं धारयेद्यष्टिं सोदकं च कमण्डलुम् ॥२०॥
20. jitaśiśnodaro maitraḥ śiṣṭācārasamāhitaḥ ,
vaiṇavīṁ dhārayedyaṣṭiṁ sodakaṁ ca kamaṇḍalum.
20. jitaśiśnodaraḥ maitraḥ śiṣṭācārasamāhitaḥ
vaiṇavīm dhārayet yaṣṭim sodakam ca kamaṇḍalum
20. jitaśiśnodaraḥ maitraḥ śiṣṭācārasamāhitaḥ
vaiṇavīm yaṣṭim sodakam kamaṇḍalum ca dhārayet
20. One who has disciplined their senses and appetites, is friendly, and is established in proper conduct, should carry a bamboo staff and a water pot filled with water.
अधीत्याध्यापनं कुर्यात्तथा यजनयाजने ।
दानं प्रतिग्रहं चैव षड्गुणां वृत्तिमाचरेत् ॥२१॥
21. adhītyādhyāpanaṁ kuryāttathā yajanayājane ,
dānaṁ pratigrahaṁ caiva ṣaḍguṇāṁ vṛttimācaret.
21. adhītya adhyāpanam kuryāt tathā yajanayājane
dānam pratigraham ca eva ṣaḍguṇām vṛttim ācaret
21. adhītya adhyāpanam kuryāt tathā yajanayājane
dānam pratigraham ca eva ṣaḍguṇām vṛttim ācaret
21. Having completed one's studies, one should engage in teaching. Similarly, one should perform Vedic rituals (yajña) for oneself and officiate them (yājana) for others. One should also practice the six-fold livelihood, which includes giving (dāna) and receiving donations (pratigraha).
त्रीणि कर्माणि यानीह ब्राह्मणानां तु जीविका ।
याजनाध्यापने चोभे शुद्धाच्चापि प्रतिग्रहः ॥२२॥
22. trīṇi karmāṇi yānīha brāhmaṇānāṁ tu jīvikā ,
yājanādhyāpane cobhe śuddhāccāpi pratigrahaḥ.
22. trīṇi karmāṇi yāni iha brāhmaṇānām tu jīvikā
yājanādhyāpane ca ubhe śuddhāt ca api pratigrahaḥ
22. iha brāhmaṇānām tu jīvikā trīṇi karmāṇi yāni (santi),
yājanādhyāpane ubhe ca,
śuddhāt api pratigrahaḥ (iti)
22. Indeed, the three duties that constitute the livelihood for brāhmaṇas in this world are both officiating Vedic rituals (yājana) and teaching (adhyāpana), and also receiving donations (pratigraha) from a pure source.
अवशेषाणि चान्यानि त्रीणि कर्माणि यानि तु ।
दानमध्ययनं यज्ञो धर्मयुक्तानि तानि तु ॥२३॥
23. avaśeṣāṇi cānyāni trīṇi karmāṇi yāni tu ,
dānamadhyayanaṁ yajño dharmayuktāni tāni tu.
23. avaśeṣāṇi ca anyāni trīṇi karmāṇi yāni tu
dānam adhyayanam yajñaḥ dharmayuktāni tāni tu
23. ca anyāni avaśeṣāṇi trīṇi karmāṇi yāni tu,
tāni tu dānam adhyayanam yajñaḥ dharmayuktāni
23. And the other three remaining duties, which are giving (dāna), studying (adhyayana), and performing Vedic rituals (yajña), these indeed are imbued with natural law (dharma).
तेष्वप्रमादं कुर्वीत त्रिषु कर्मसु धर्मवित् ।
दान्तो मैत्रः क्षमायुक्तः सर्वभूतसमो मुनिः ॥२४॥
24. teṣvapramādaṁ kurvīta triṣu karmasu dharmavit ,
dānto maitraḥ kṣamāyuktaḥ sarvabhūtasamo muniḥ.
24. teṣu apramādaṃ kurvīta triṣu karmasu dharmavit
dāntaḥ maitraḥ kṣamāyuktaḥ sarvabhūtasamaḥ muniḥ
24. dharmavit dāntaḥ maitraḥ kṣamāyuktaḥ sarvabhūtasamaḥ
muniḥ teṣu triṣu karmasu apramādaṃ kurvīta
24. The sage (muni) who understands natural law (dharma), is self-controlled, friendly, endowed with patience, and views all beings equally, should be attentive in these three actions.
सर्वमेतद्यथाशक्ति विप्रो निर्वर्तयञ्शुचिः ।
एवं युक्तो जयेत्स्वर्गं गृहस्थः संशितव्रतः ॥२५॥
25. sarvametadyathāśakti vipro nirvartayañśuciḥ ,
evaṁ yukto jayetsvargaṁ gṛhasthaḥ saṁśitavrataḥ.
25. sarvam etat yathāśakti vipraḥ nirvartayan śuciḥ
evam yuktaḥ jayet svargaṃ gṛhasthaḥ saṃśitavrataḥ
25. śuciḥ saṃśitavrataḥ gṛhasthaḥ vipraḥ sarvam etat
yathāśakti nirvartayan evam yuktaḥ svargaṃ jayet
25. A pure Brahmin (vipra) who, as a householder with resolute vows, performs all this according to his capacity and is thus engaged, should attain heaven.