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महाभारतः       mahābhārataḥ - book-14, chapter-94

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जनमेजय उवाच ।
यज्ञे सक्ता नृपतयस्तपःसक्ता महर्षयः ।
शान्तिव्यवसिता विप्राः शमो दम इति प्रभो ॥१॥
1. janamejaya uvāca ,
yajñe saktā nṛpatayastapaḥsaktā maharṣayaḥ ,
śāntivyavasitā viprāḥ śamo dama iti prabho.
1. janamejayaḥ uvāca yajñe saktāḥ nṛpatayaḥ tapaḥsaktāḥ
maharṣayaḥ śāntivyavasitāḥ viprāḥ śamaḥ damaḥ iti prabho
1. janamejayaḥ uvāca prabho nṛpatayaḥ yajñe saktāḥ maharṣayaḥ
tapaḥsaktāḥ viprāḥ śamaḥ damaḥ iti śāntivyavasitāḥ
1. Janamejaya spoke: O lord, kings are attached to Vedic rituals (yajña), great sages are devoted to ascetic practices (tapas), and learned Brahmins are resolved on inner tranquility and external self-control.
तस्माद्यज्ञफलैस्तुल्यं न किंचिदिह विद्यते ।
इति मे वर्तते बुद्धिस्तथा चैतदसंशयम् ॥२॥
2. tasmādyajñaphalaistulyaṁ na kiṁcidiha vidyate ,
iti me vartate buddhistathā caitadasaṁśayam.
2. tasmāt yajñaphalaiḥ tulyam na kiñcit iha vidyate
iti me vartate buddhiḥ tathā ca etat asaṃśayam
2. tasmāt iha yajñaphalaiḥ tulyam kiñcit na vidyate
iti me buddhiḥ vartate tathā ca etat asaṃśayam
2. Therefore, nothing in this world is comparable to the results of a Vedic ritual (yajña). This is my firm conviction, and it is undoubtedly true.
यज्ञैरिष्ट्वा हि बहवो राजानो द्विजसत्तम ।
इह कीर्तिं परां प्राप्य प्रेत्य स्वर्गमितो गताः ॥३॥
3. yajñairiṣṭvā hi bahavo rājāno dvijasattama ,
iha kīrtiṁ parāṁ prāpya pretya svargamito gatāḥ.
3. yajñaiḥ iṣṭvā hi bahavaḥ rājānaḥ dvijasattama
iha kīrtim parām prāpya pretya svargamitaḥ gatāḥ
3. dvijasattama hi bahavaḥ rājānaḥ yajñaiḥ iṣṭvā
iha parām kīrtim prāpya pretya svargamitaḥ gatāḥ
3. Indeed, O best among the twice-born (dvija), many kings, having performed Vedic rituals (yajñas), attained great fame in this world and, after death, went to heaven.
देवराजः सहस्राक्षः क्रतुभिर्भूरिदक्षिणैः ।
देवराज्यं महातेजाः प्राप्तवानखिलं विभुः ॥४॥
4. devarājaḥ sahasrākṣaḥ kratubhirbhūridakṣiṇaiḥ ,
devarājyaṁ mahātejāḥ prāptavānakhilaṁ vibhuḥ.
4. devarājaḥ sahasrākṣaḥ kratubhiḥ bhūridakṣiṇaiḥ
devarājyam mahātejāḥ prāptavān akhilam vibhuḥ
4. sahasrākṣaḥ vibhuḥ devarājaḥ mahātejāḥ kratubhiḥ
bhūridakṣiṇaiḥ akhilam devarājyam prāptavān
4. The thousand-eyed Indra, the mighty king of the gods, who possessed great splendor, attained the entire sovereignty of the gods by means of Vedic rituals (kratu) that involved abundant gifts.
यथा युधिष्ठिरो राजा भीमार्जुनपुरःसरः ।
सदृशो देवराजेन समृद्ध्या विक्रमेण च ॥५॥
5. yathā yudhiṣṭhiro rājā bhīmārjunapuraḥsaraḥ ,
sadṛśo devarājena samṛddhyā vikrameṇa ca.
5. yathā yudhiṣṭhiraḥ rājā bhīmārjunapuraḥsaraḥ
sadṛśaḥ devarājena samṛddhyā vikrameṇa ca
5. yathā rājā yudhiṣṭhiraḥ bhīmārjunapuraḥsaraḥ
devarājena samṛddhyā vikrameṇa ca sadṛśaḥ
5. Just as King Yudhiṣṭhira, with Bhīma and Arjuna at his forefront, is comparable to the king of the gods (Indra) in terms of prosperity and valor.
अथ कस्मात्स नकुलो गर्हयामास तं क्रतुम् ।
अश्वमेधं महायज्ञं राज्ञस्तस्य महात्मनः ॥६॥
6. atha kasmātsa nakulo garhayāmāsa taṁ kratum ,
aśvamedhaṁ mahāyajñaṁ rājñastasya mahātmanaḥ.
6. atha kasmāt saḥ nakulaḥ garhayāmāsa tam kratum
aśvamedham mahāyajñam rājñaḥ tasya mahātmanaḥ
6. atha kasmāt saḥ nakulaḥ tam kratum aśvamedham
mahāyajñam tasya mahātmanaḥ rājñaḥ garhayāmāsa
6. Now, why did that Nakula (mongoose) criticize that particular Vedic ritual (kratu), the great aśvamedha (yajña) of that noble king?
वैशंपायन उवाच ।
यज्ञस्य विधिमग्र्यं वै फलं चैव नरर्षभ ।
गदतः शृणु मे राजन्यथावदिह भारत ॥७॥
7. vaiśaṁpāyana uvāca ,
yajñasya vidhimagryaṁ vai phalaṁ caiva nararṣabha ,
gadataḥ śṛṇu me rājanyathāvadiha bhārata.
7. vaiśaṃpāyana uvāca yajñasya vidhim agryam vai phalam ca
eva nararṣabha gadataḥ śṛṇu me rājan yathāvat iha bhārata
7. vaiśaṃpāyana uvāca nararṣabha rājan bhārata iha me
gadataḥ yajñasya agryam vidhim ca phalam eva yathāvat śṛṇu
7. Vaiśampāyana said: O best among men, O King, O Bhārata, listen to me here as I properly explain the foremost procedure of the (Vedic ritual) (yajña) and its fruit.
पुरा शक्रस्य यजतः सर्व ऊचुर्महर्षयः ।
ऋत्विक्षु कर्मव्यग्रेषु वितते यज्ञकर्मणि ॥८॥
8. purā śakrasya yajataḥ sarva ūcurmaharṣayaḥ ,
ṛtvikṣu karmavyagreṣu vitate yajñakarmaṇi.
8. purā śakrasya yajataḥ sarve ūcuḥ maharṣayaḥ
ṛtvikṣu karmavyagreṣu vitate yajñakarmaṇi
8. purā śakrasya yajataḥ yajñakarmaṇi vitate
ṛtvikṣu karmavyagreṣu sarve maharṣayaḥ ūcuḥ
8. Formerly, when Indra (Śakra) was performing a (Vedic ritual) (yajña) and the extensive ritual ceremony was underway, with the priests (ṛtvij) fully absorbed in their duties, all the great sages (maharṣi) spoke.
हूयमाने तथा वह्नौ होत्रे बहुगुणान्विते ।
देवेष्वाहूयमानेषु स्थितेषु परमर्षिषु ॥९॥
9. hūyamāne tathā vahnau hotre bahuguṇānvite ,
deveṣvāhūyamāneṣu sthiteṣu paramarṣiṣu.
9. hūyamāne tathā vahnau hotre bahuguṇānvite
deveṣu āhūyamāneṣu sthiteṣu paramarṣiṣu
9. tathā vahnau hūyamāne hotre bahuguṇānvite
deveṣu āhūyamāneṣu paramarṣiṣu sthiteṣu
9. And when oblations were being offered into the fire (vahni), with the principal priest (hotṛ) possessing many excellent qualities, as the gods were being invoked, and the supreme sages (paramarṣi) were respectfully present.
सुप्रतीतैस्तदा विप्रैः स्वागमैः सुस्वनैर्नृप ।
अश्रान्तैश्चापि लघुभिरध्वर्युवृषभैस्तथा ॥१०॥
10. supratītaistadā vipraiḥ svāgamaiḥ susvanairnṛpa ,
aśrāntaiścāpi laghubhiradhvaryuvṛṣabhaistathā.
10. supratītaiḥ tadā vipraiḥ svāgamaiḥ susvanaiḥ nṛpa
aśrāntaiḥ ca api laghubhiḥ adhvaryuvṛṣabhaiḥ tathā
10. nṛpa tadā supratītaiḥ vipraiḥ svāgamaiḥ susvanaiḥ
ca api aśrāntaiḥ laghubhiḥ adhvaryuvṛṣabhaiḥ tathā
10. O King, then, by the well-pleased Brahmins (vipra) with their appropriate and melodious chants, and likewise by the tireless and skilled chief Adhvaryu priests.
आलम्भसमये तस्मिन्गृहीतेषु पशुष्वथ ।
महर्षयो महाराज संबभूवुः कृपान्विताः ॥११॥
11. ālambhasamaye tasmingṛhīteṣu paśuṣvatha ,
maharṣayo mahārāja saṁbabhūvuḥ kṛpānvitāḥ.
11. ālambhasamaye tasmin gṛhīteṣu paśuṣu atha
maharṣayaḥ mahārāja saṃbabhūvuḥ kṛpānvitāḥ
11. O great king, then, at that time of immolation, when the animals had been seized, the great sages became filled with compassion.
ततो दीनान्पशून्दृष्ट्वा ऋषयस्ते तपोधनाः ।
ऊचुः शक्रं समागम्य नायं यज्ञविधिः शुभः ॥१२॥
12. tato dīnānpaśūndṛṣṭvā ṛṣayaste tapodhanāḥ ,
ūcuḥ śakraṁ samāgamya nāyaṁ yajñavidhiḥ śubhaḥ.
12. tataḥ dīnān paśūn dṛṣṭvā ṛṣayaḥ te tapodhanāḥ
ūcuḥ śakram samāgamya na ayam yajñavidhiḥ śubhaḥ
12. Then, having seen those distressed animals, those sages, whose wealth was spiritual discipline (tapas), approached Indra and said, "This procedure for a Vedic ritual (yajña) is not proper."
अपविज्ञानमेतत्ते महान्तं धर्ममिच्छतः ।
न हि यज्ञे पशुगणा विधिदृष्टाः पुरंदर ॥१३॥
13. apavijñānametatte mahāntaṁ dharmamicchataḥ ,
na hi yajñe paśugaṇā vidhidṛṣṭāḥ puraṁdara.
13. apavijñānam etat te mahāntam dharmam icchataḥ
na hi yajñe paśugaṇāḥ vidhidṛṣṭāḥ purandara
13. This is your misunderstanding, you who desire great righteousness (dharma). For, O Purandara, multitudes of animals are not prescribed by the sacred rules for a Vedic ritual (yajña).
धर्मोपघातकस्त्वेष समारम्भस्तव प्रभो ।
नायं धर्मकृतो धर्मो न हिंसा धर्म उच्यते ॥१४॥
14. dharmopaghātakastveṣa samārambhastava prabho ,
nāyaṁ dharmakṛto dharmo na hiṁsā dharma ucyate.
14. dharma upaghātakaḥ tu eṣaḥ samārambhaḥ tava prabho
na ayam dharmakṛtaḥ dharmaḥ na hiṃsā dharmaḥ ucyate
14. But this undertaking of yours, O Lord, is detrimental to the natural law (dharma). This is not an act for the sake of true righteousness (dharma), nor is violence ever called (dharma).
आगमेनैव ते यज्ञं कुर्वन्तु यदि हेच्छसि ।
विधिदृष्टेन यज्ञेन धर्मस्ते सुमहान्भवेत् ॥१५॥
15. āgamenaiva te yajñaṁ kurvantu yadi hecchasi ,
vidhidṛṣṭena yajñena dharmaste sumahānbhavet.
15. āgamena eva te yajñam kurvantu yadi ha icchasi
vidhidṛṣṭena yajñena dharmaḥ te sumahān bhavet
15. yadi ha icchasi te āgamena eva yajñam kurvantu.
vidhidṛṣṭena yajñena te sumahān dharmaḥ bhavet.
15. If you indeed wish, let them perform the Vedic ritual (yajña) solely according to the scriptures. Through a Vedic ritual performed as prescribed by rules, your natural law (dharma) would become exceedingly great.
यज बीजैः सहस्राक्ष त्रिवर्षपरमोषितैः ।
एष धर्मो महाञ्शक्र चिन्त्यमानोऽधिगम्यते ॥१६॥
16. yaja bījaiḥ sahasrākṣa trivarṣaparamoṣitaiḥ ,
eṣa dharmo mahāñśakra cintyamāno'dhigamyate.
16. yaja bījaiḥ sahasrākṣa trivarṣaparamoṣitaiḥ
eṣa dharmaḥ mahān śakra cintyamānaḥ adhigamyate
16. sahasrākṣa trivarṣaparamoṣitaiḥ bījaiḥ yaja.
śakra eṣa mahān dharmaḥ cintyamānaḥ adhigamyate.
16. O thousand-eyed lord, perform the ritual with seeds preserved for a maximum of three years. This great natural law (dharma), O mighty one, is understood when contemplated.
शतक्रतुस्तु तद्वाक्यमृषिभिस्तत्त्वदर्शिभिः ।
उक्तं न प्रतिजग्राह मानमोहवशानुगः ॥१७॥
17. śatakratustu tadvākyamṛṣibhistattvadarśibhiḥ ,
uktaṁ na pratijagrāha mānamohavaśānugaḥ.
17. śatakratuḥ tu tat vākyam ṛṣibhiḥ tattvadarśibhiḥ
uktam na pratijagrāha mānamohavaśānugaḥ
17. tu śatakratuḥ mānamohavaśānugaḥ tattvadarśibhiḥ ṛṣibhiḥ uktam tat vākyam na pratijagrāha.
17. But Indra (Śatakratu) did not accept that statement spoken by the truth-seeing sages, as he was under the sway of pride and delusion.
तेषां विवादः सुमहाञ्जज्ञे शक्रमहर्षिणाम् ।
जङ्गमैः स्थावरैर्वापि यष्टव्यमिति भारत ॥१८॥
18. teṣāṁ vivādaḥ sumahāñjajñe śakramaharṣiṇām ,
jaṅgamaiḥ sthāvarairvāpi yaṣṭavyamiti bhārata.
18. teṣām vivādaḥ sumahān jajñe śakra maharṣiṇām
jaṅgamaiḥ sthāvaraiḥ vā api yaṣṭavyam iti bhārata
18. bhārata teṣām śakra maharṣiṇām sumahān vivādaḥ jajñe,
jaṅgamaiḥ vā api sthāvaraiḥ yaṣṭavyam iti.
18. A very great dispute arose between Indra and the great sages (maharṣis) regarding whether Vedic rituals should be performed by moving or stationary beings, O Bhārata.
ते तु खिन्ना विवादेन ऋषयस्तत्त्वदर्शिनः ।
ततः संधाय शक्रेण पप्रच्छुर्नृपतिं वसुम् ॥१९॥
19. te tu khinnā vivādena ṛṣayastattvadarśinaḥ ,
tataḥ saṁdhāya śakreṇa papracchurnṛpatiṁ vasum.
19. te tu khinnāḥ vivādena ṛṣayaḥ tattvadarśinaḥ
tataḥ saṃdhāya śakreṇa papracchuḥ nṛpatim vasum
19. Those sages, who perceived the truth (tattva), were distressed by the dispute. Thereupon, having formed an alliance with Indra, they questioned King Vasu.
महाभाग कथं यज्ञेष्वागमो नृपते स्मृतः ।
यष्टव्यं पशुभिर्मेध्यैरथो बीजैरजैरपि ॥२०॥
20. mahābhāga kathaṁ yajñeṣvāgamo nṛpate smṛtaḥ ,
yaṣṭavyaṁ paśubhirmedhyairatho bījairajairapi.
20. mahābhāga katham yajñeṣu āgamaḥ nṛpate smṛtaḥ
yaṣṭavyam paśubhiḥ medhyaiḥ atho bījaiḥ ajaiḥ api
20. O glorious one, King, how is the proper procedure (āgama) remembered for Vedic rituals (yajñas)? Should the Vedic ritual (yajña) be performed with pure animals, or alternatively, with seeds, or even with goats?
तच्छ्रुत्वा तु वचस्तेषामविचार्य बलाबलम् ।
यथोपनीतैर्यष्टव्यमिति प्रोवाच पार्थिवः ॥२१॥
21. tacchrutvā tu vacasteṣāmavicārya balābalam ,
yathopanītairyaṣṭavyamiti provāca pārthivaḥ.
21. tat śrutvā tu vacaḥ teṣām avicārya balābalam
yathāupanītaiḥ yaṣṭavyam iti provāca pārthivaḥ
21. Having heard their words, and without considering the strengths and weaknesses (of the arguments), the king (Vasu) indeed declared, 'One should perform the Vedic ritual (yajña) with whatever is readily available!'
एवमुक्त्वा स नृपतिः प्रविवेश रसातलम् ।
उक्त्वेह वितथं राजंश्चेदीनामीश्वरः प्रभुः ॥२२॥
22. evamuktvā sa nṛpatiḥ praviveśa rasātalam ,
uktveha vitathaṁ rājaṁścedīnāmīśvaraḥ prabhuḥ.
22. evam uktvā saḥ nṛpatiḥ praviveśa rasātalam
uktvā iha vitatham rājan cedīnām īśvaraḥ prabhuḥ
22. Having spoken thus, and having uttered a falsehood in this world, that king, the lord of the Cedis and a powerful ruler, entered the netherworld (rasātala).
अन्यायोपगतं द्रव्यमतीतं यो ह्यपण्डितः ।
धर्माभिकाङ्क्षी यजते न धर्मफलमश्नुते ॥२३॥
23. anyāyopagataṁ dravyamatītaṁ yo hyapaṇḍitaḥ ,
dharmābhikāṅkṣī yajate na dharmaphalamaśnute.
23. anyāyopagatam dravyam atītam yaḥ hi apaṇḍitaḥ
dharmābhikāṅkṣī yajate na dharma phalam aśnute
23. yaḥ hi apaṇḍitaḥ dharmābhikāṅkṣī anyāyopagatam
dravyam atītam yajate na dharma phalam aśnute
23. He who, indeed, being foolish and desiring (natural law) "dharma", performs a "Vedic ritual" (yajña) with wealth unjustly acquired (in the past), does not obtain the fruit of "dharma".
धर्मवैतंसिको यस्तु पापात्मा पुरुषस्तथा ।
ददाति दानं विप्रेभ्यो लोकविश्वासकारकम् ॥२४॥
24. dharmavaitaṁsiko yastu pāpātmā puruṣastathā ,
dadāti dānaṁ viprebhyo lokaviśvāsakārakam.
24. dharma vaitaṃsikaḥ yaḥ tu pāpātmā puruṣaḥ tathā
dadāti dānam viprebhyaḥ lokaviśvāsakārakam
24. yaḥ tu dharma vaitaṃsikaḥ tathā pāpātmā puruṣaḥ
lokaviśvāsakārakam dānam viprebhyaḥ dadāti
24. But such a man, who is a hypocrite regarding (natural law) "dharma" and possesses a sinful nature (pāpātmā), gives (dāna) gifts to Brahmins to inspire public trust.
पापेन कर्मणा विप्रो धनं लब्ध्वा निरङ्कुशः ।
रागमोहान्वितः सोऽन्ते कलुषां गतिमाप्नुते ॥२५॥
25. pāpena karmaṇā vipro dhanaṁ labdhvā niraṅkuśaḥ ,
rāgamohānvitaḥ so'nte kaluṣāṁ gatimāpnute.
25. pāpena karmaṇā vipraḥ dhanam labdhvā niraṅkuśaḥ
rāgamohānvitaḥ saḥ ante kaluṣām gatim āpnute
25. vipraḥ pāpena karmaṇā dhanam labdhvā niraṅkuśaḥ
rāgamohānvitaḥ saḥ ante kaluṣām gatim āpnute
25. A Brahmin, having obtained wealth through sinful actions, becomes unrestrained; filled with emotional attachment (rāga) and delusion (moha), he ultimately attains an impure destiny.
तेन दत्तानि दानानि पापेन हतबुद्धिना ।
तानि सत्त्वमनासाद्य नश्यन्ति विपुलान्यपि ॥२६॥
26. tena dattāni dānāni pāpena hatabuddhinā ,
tāni sattvamanāsādya naśyanti vipulānyapi.
26. tena dattāni dānāni pāpena hatabuddhinā
tāni sattvam anāsādya naśyanti vipulāni api
26. tena pāpena hatabuddhinā dattāni vipulāni
api tāni dānāni sattvam anāsādya naśyanti
26. The gifts (dāna) given by that individual - whose intellect is corrupted by sin - even if numerous, perish without yielding true merit (sattva).
तस्याधर्मप्रवृत्तस्य हिंसकस्य दुरात्मनः ।
दाने न कीर्तिर्भवति प्रेत्य चेह च दुर्मतेः ॥२७॥
27. tasyādharmapravṛttasya hiṁsakasya durātmanaḥ ,
dāne na kīrtirbhavati pretya ceha ca durmateḥ.
27. tasya adharmapravṛttasya hiṃsakasya durātmanaḥ
dāne na kīrtiḥ bhavati pretya ca iha ca durmateḥ
27. tasya adharmapravṛttasya hiṃsakasya durātmanaḥ
durmateḥ dāne kīrtiḥ na bhavati iha ca pretya ca
27. For that evil-minded person who is inclined towards unrighteousness (adharma), is violent, and wicked, no fame arises from charity, neither in this world nor in the next.
अपि संचयबुद्धिर्हि लोभमोहवशंगतः ।
उद्वेजयति भूतानि हिंसया पापचेतनः ॥२८॥
28. api saṁcayabuddhirhi lobhamohavaśaṁgataḥ ,
udvejayati bhūtāni hiṁsayā pāpacetanaḥ.
28. api saṃcayabuddhiḥ hi lobhamohavaśaṅgataḥ
udvejayati bhūtāni hiṃsayā pāpacetanaḥ
28. api saṃcayabuddhiḥ hi lobhamohavaśaṅgataḥ
pāpacetanaḥ hiṃsayā bhūtāni udvejayati
28. Indeed, a wicked-minded person, whose intellect is focused on accumulation and who is overcome by greed and delusion, torments living beings through violence.
एवं लब्ध्वा धनं लोभाद्यजते यो ददाति च ।
स कृत्वा कर्मणा तेन न सिध्यति दुरागमात् ॥२९॥
29. evaṁ labdhvā dhanaṁ lobhādyajate yo dadāti ca ,
sa kṛtvā karmaṇā tena na sidhyati durāgamāt.
29. evam labdhvā dhanam lobhāt yajate yaḥ dadāti
ca sa kṛtvā karmaṇā tena na sidhyati durāgamāt
29. yaḥ evam lobhāt dhanam labdhvā yajate ca
dadāti sa tena karmaṇā durāgamāt na sidhyati
29. He who thus obtains wealth through greed, and then performs Vedic rituals (yajña) and gives (dāna), does not achieve success by that action, because it comes from an improper source.
उञ्छं मूलं फलं शाकमुदपात्रं तपोधनाः ।
दानं विभवतो दत्त्वा नराः स्वर्यान्ति धर्मिणः ॥३०॥
30. uñchaṁ mūlaṁ phalaṁ śākamudapātraṁ tapodhanāḥ ,
dānaṁ vibhavato dattvā narāḥ svaryānti dharmiṇaḥ.
30. uñcham mūlam phalam śākam udapātram tapodhanaḥ
dānam vibhavataḥ dattvā narāḥ svaryānti dharmiṇaḥ
30. tapodhanaḥ dharmiṇaḥ narāḥ uñcham mūlam phalam
śākam udapātram dānam vibhavataḥ dattvā svaryānti
30. Righteous men (dharmiṇaḥ), whose wealth is spiritual austerity (tapas), having given gifts like gleaned grains, roots, fruits, vegetables, or even a pot of water, according to their means, go to heaven.
एष धर्मो महांस्त्यागो दानं भूतदया तथा ।
ब्रह्मचर्यं तथा सत्यमनुक्रोशो धृतिः क्षमा ।
सनातनस्य धर्मस्य मूलमेतत्सनातनम् ॥३१॥
31. eṣa dharmo mahāṁstyāgo dānaṁ bhūtadayā tathā ,
brahmacaryaṁ tathā satyamanukrośo dhṛtiḥ kṣamā ,
sanātanasya dharmasya mūlametatsanātanam.
31. eṣaḥ dharmaḥ mahān tyāgaḥ dānam
bhūtadayā tathā brahmacaryam tathā
satyam anukrośaḥ dhṛtiḥ kṣamā
sanātanasya dharmasya mūlam etat sanātanam
31. eṣaḥ mahān tyāgaḥ dānam bhūtadayā
tathā brahmacaryam tathā satyam
anukrośaḥ dhṛtiḥ kṣamā dharmaḥ etat
sanātanasya dharmasya sanātanam mūlam
31. This is the great natural law (dharma): renunciation, charity, and compassion for all beings; likewise, celibacy (brahmacarya), truthfulness, kindness, fortitude, and forgiveness. This is the eternal root of the eternal natural law (dharma).
श्रूयन्ते हि पुरा विप्रा विश्वामित्रादयो नृपाः ।
विश्वामित्रोऽसितश्चैव जनकश्च महीपतिः ।
कक्षसेनार्ष्टिषेणौ च सिन्धुद्वीपश्च पार्थिवः ॥३२॥
32. śrūyante hi purā viprā viśvāmitrādayo nṛpāḥ ,
viśvāmitro'sitaścaiva janakaśca mahīpatiḥ ,
kakṣasenārṣṭiṣeṇau ca sindhudvīpaśca pārthivaḥ.
32. śrūyante hi purā viprāḥ viśvāmitra-ādayaḥ
nṛpāḥ viśvāmitraḥ asitaḥ ca eva
janakaḥ ca mahīpatiḥ kakṣasena-ārṣṭiṣeṇau
ca sindhudvīpaḥ ca pārthivaḥ
32. पुरा हि विश्वामित्र-आदयः नृपाः विप्राः श्रूयन्ते विश्वामित्रः असितः च एव,
महीपतिः जनकः च,
कक्षसेन-आrṣṭiṣeṇau च,
पार्थिवः सिन्धुद्वीपः च
32. Indeed, it is heard that in ancient times, sages (vipra) who were also kings, like Viśvāmitra and others, existed. These included Viśvāmitra, Asita, King Janaka, Kakṣasena and Ārṣṭiṣeṇa, and King Sindhudvīpa.
एते चान्ये च बहवः सिद्धिं परमिकां गताः ।
नृपाः सत्यैश्च दानैश्च न्यायलब्धैस्तपोधनाः ॥३३॥
33. ete cānye ca bahavaḥ siddhiṁ paramikāṁ gatāḥ ,
nṛpāḥ satyaiśca dānaiśca nyāyalabdhaistapodhanāḥ.
33. ete ca anye ca bahavaḥ siddhim paramikām gatāḥ
nṛpāḥ satyaiḥ ca dānaiḥ ca nyāyalabdhaiḥ tapodhanāḥ
33. ete ca anye ca bahavaḥ nṛpāḥ,
satyaiḥ ca न्यायलब्धैः दानैः च तपोधनाः,
परमिकां सिद्धिं गताः
33. These, and many others, attained supreme perfection (siddhi). They were kings who possessed the wealth of austerity (tapas), gained through truthfulness and charities justly acquired.
ब्राह्मणाः क्षत्रिया वैश्याः शूद्रा ये चाश्रितास्तपः ।
दानधर्माग्निना शुद्धास्ते स्वर्गं यान्ति भारत ॥३४॥
34. brāhmaṇāḥ kṣatriyā vaiśyāḥ śūdrā ye cāśritāstapaḥ ,
dānadharmāgninā śuddhāste svargaṁ yānti bhārata.
34. brāhmaṇāḥ kṣatriyāḥ vaiśyāḥ śūdrāḥ ye ca āśritāḥ tapaḥ
dāna-dharma-agninā śuddhāḥ te svargam yānti bhārata
34. भारत,
ये ब्राह्मणाः क्षत्रियाः वैश्याः शूद्राः च तपः आश्रिताः,
(ते) दान-धर्म-अग्निना शुद्धाः स्वर्गम् यान्ति
34. Brahmins, Kshatriyas, Vaishyas, and Shudras who resorted to austerity (tapas), purified by the fire of charity (dāna) and the performance of their natural law (dharma), attain heaven, O Bhārata.