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महाभारतः       mahābhārataḥ - book-15, chapter-42

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सूत उवाच ।
एतच्छ्रुत्वा नृपो विद्वान्हृष्टोऽभूज्जनमेजयः ।
पितामहानां सर्वेषां गमनागमनं तदा ॥१॥
1. sūta uvāca ,
etacchrutvā nṛpo vidvānhṛṣṭo'bhūjjanamejayaḥ ,
pitāmahānāṁ sarveṣāṁ gamanāgamanaṁ tadā.
1. sūta uvāca etat śrutvā nṛpaḥ vidvān hṛṣṭaḥ abhūt
janamejayaḥ pitāmahānām sarveṣām gamanāgamanam tadā
1. sūta uvāca janamejayaḥ nṛpaḥ vidvān etat śrutvā tadā
sarveṣām pitāmahānām gamanāgamanam hṛṣṭaḥ abhūt
1. Sūta said: Having heard this, the learned King Janamejaya then became delighted regarding the coming and going of all his ancestors.
अब्रवीच्च मुदा युक्तः पुनरागमनं प्रति ।
कथं नु त्यक्तदेहानां पुनस्तद्रूपदर्शनम् ॥२॥
2. abravīcca mudā yuktaḥ punarāgamanaṁ prati ,
kathaṁ nu tyaktadehānāṁ punastadrūpadarśanam.
2. abravīt ca mudā yuktaḥ punarāgamanam prati
katham nu tyaktadehānām punaḥ tat rūpa darśanam
2. saḥ mudā yuktaḥ ca punarāgamanam prati abravīt katham
nu tyaktadehānām punaḥ tat rūpa darśanam bhavati
2. And, filled with joy, he spoke regarding their reappearance, asking: 'How indeed is the form of those who have abandoned their bodies seen again?'
इत्युक्तः स द्विजश्रेष्ठो व्यासशिष्यः प्रतापवान् ।
प्रोवाच वदतां श्रेष्ठस्तं नृपं जनमेजयम् ॥३॥
3. ityuktaḥ sa dvijaśreṣṭho vyāsaśiṣyaḥ pratāpavān ,
provāca vadatāṁ śreṣṭhastaṁ nṛpaṁ janamejayam.
3. iti uktaḥ saḥ dvijaśreṣṭhaḥ vyāsaśiṣyaḥ pratāpavān
provāca vadatām śreṣṭhaḥ tam nṛpam janamejayam
3. iti uktaḥ saḥ dvijaśreṣṭhaḥ vyāsaśiṣyaḥ pratāpavān
vadatām śreṣṭhaḥ tam nṛpam janamejayam provāca
3. Thus addressed, that best of the twice-born (dvija) and glorious disciple of Vyāsa, the foremost among speakers, spoke to King Janamejaya.
अविप्रणाशः सर्वेषां कर्मणामिति निश्चयः ।
कर्मजानि शरीराणि तथैवाकृतयो नृप ॥४॥
4. avipraṇāśaḥ sarveṣāṁ karmaṇāmiti niścayaḥ ,
karmajāni śarīrāṇi tathaivākṛtayo nṛpa.
4. avipraṇāśaḥ sarveṣām karmaṇām iti niścayaḥ
karmajāni śarīrāṇi tathā eva ākṛtayaḥ nṛpa
4. There is no destruction of all actions (karma) – this is the definite conclusion. Bodies and likewise forms are born from actions (karma), O King.
महाभूतानि नित्यानि भूताधिपतिसंश्रयात् ।
तेषां च नित्यसंवासो न विनाशो वियुज्यताम् ॥५॥
5. mahābhūtāni nityāni bhūtādhipatisaṁśrayāt ,
teṣāṁ ca nityasaṁvāso na vināśo viyujyatām.
5. mahābhūtāni nityāni bhūtādhipatisaṃśrayāt
teṣām ca nityasaṃvāsaḥ na vināśaḥ viyujyatām
5. The great elements (mahābhūtāni) are eternal because they rely on the Lord of beings. And their constant co-existence is not destruction; may there be no separation.
अनाशाय कृतं कर्म तस्य चेष्टः फलागमः ।
आत्मा चैभिः समायुक्तः सुखदुःखमुपाश्नुते ॥६॥
6. anāśāya kṛtaṁ karma tasya ceṣṭaḥ phalāgamaḥ ,
ātmā caibhiḥ samāyuktaḥ sukhaduḥkhamupāśnute.
6. anāśāya kṛtam karma tasya ca iṣṭaḥ phalāgamaḥ
ātmā ca ebhiḥ samāyuktaḥ sukhaduḥkham upāśnute
6. An action (karma) performed for the sake of non-destruction yields its desired outcome. And the individual self (ātman), joined with these (bodies and forms), experiences happiness and suffering.
अविनाशी तथा नित्यं क्षेत्रज्ञ इति निश्चयः ।
भूतानामात्मभावो यो ध्रुवोऽसौ संविजानताम् ॥७॥
7. avināśī tathā nityaṁ kṣetrajña iti niścayaḥ ,
bhūtānāmātmabhāvo yo dhruvo'sau saṁvijānatām.
7. avināśī tathā nityam kṣetrajñaḥ iti niścayaḥ
bhūtānām ātmanbhāvaḥ yaḥ dhruvaḥ asau saṃvijānatām
7. The knower of the field (kṣetrajña) is indestructible and eternal – this is the definite conclusion. Whatever intrinsic nature (ātmanbhāva) of beings is constant, that is realized by the wise.
यावन्न क्षीयते कर्म तावदस्य स्वरूपता ।
संक्षीणकर्मा पुरुषो रूपान्यत्वं नियच्छति ॥८॥
8. yāvanna kṣīyate karma tāvadasya svarūpatā ,
saṁkṣīṇakarmā puruṣo rūpānyatvaṁ niyacchati.
8. yāvat na kṣīyate karma tāvat asya svarūpatā
saṃkṣīṇakarmā puruṣaḥ rūpānyatvam niyacchati
8. yāvat karma na kṣīyate tāvat asya svarūpatā (bhavati)
saṃkṣīṇakarmā puruṣaḥ rūpānyatvam niyacchati
8. As long as one's action (karma) is not exhausted, so long does one maintain one's essential nature. A person whose actions (karma) are completely exhausted attains a different form or state of being.
नानाभावास्तथैकत्वं शरीरं प्राप्य संहताः ।
भवन्ति ते तथा नित्याः पृथग्भावं विजानताम् ॥९॥
9. nānābhāvāstathaikatvaṁ śarīraṁ prāpya saṁhatāḥ ,
bhavanti te tathā nityāḥ pṛthagbhāvaṁ vijānatām.
9. nānābhāvāḥ tathā ekatvam śarīram prāpya saṃhatāḥ
bhavanti te tathā nityāḥ pṛthagbhāvam vijānatām
9. nānābhāvāḥ tathā ekatvam śarīram prāpya saṃhatāḥ bhavanti
pṛthagbhāvam vijānatām te tathā nityāḥ (bhavanti)
9. Diverse entities, as well as unity, become coalesced upon attaining a body. For those who discern the principle of distinction, they (these integrated forms) become eternal in that manner.
अश्वमेधे श्रुतिश्चेयमश्वसंज्ञपनं प्रति ।
लोकान्तरगता नित्यं प्राणा नित्या हि वाजिनः ॥१०॥
10. aśvamedhe śrutiśceyamaśvasaṁjñapanaṁ prati ,
lokāntaragatā nityaṁ prāṇā nityā hi vājinaḥ.
10. aśvamedhe śrutiḥ ca iyam aśvasaṃjñapanam prati
lokāntaragatāḥ nityam prāṇāḥ nityāḥ hi vājinaḥ
10. aśvamedhe aśvasaṃjñapanam prati iyam śrutiḥ ca (asti) lokāntaragatāḥ prāṇāḥ nityam nityāḥ (bhavanti),
hi vājinaḥ (api) nityāḥ (santi)
10. And this Vedic text (śruti) in the Aśvamedha (Vedic ritual) concerns the consecration of the horse. The vital breaths (prāṇa) of these horses, having eternally gone to another realm, are indeed eternal, for horses (themselves) are eternal.
अहं हितं वदाम्येतत्प्रियं चेत्तव पार्थिव ।
देवयाना हि पन्थानः श्रुतास्ते यज्ञसंस्तरे ॥११॥
11. ahaṁ hitaṁ vadāmyetatpriyaṁ cettava pārthiva ,
devayānā hi panthānaḥ śrutāste yajñasaṁstare.
11. aham hitam vadāmi etat priyam cet tava pārthiva
devayānāḥ hi panthānaḥ śrutāḥ te yajñasaṃstare
11. aham etat hitam vadāmi cet tava priyam (asti) pārthiva
hi devayānāḥ panthānaḥ yajñasaṃstare te śrutāḥ (santi)
11. I speak this beneficial instruction to you, O king (pārthiva), if it is pleasing to you. For the paths leading to the gods (devayāna) are mentioned to you in connection with the performance of Vedic ritual (yajña).
सुकृतो यत्र ते यज्ञस्तत्र देवा हितास्तव ।
यदा समन्विता देवाः पशूनां गमनेश्वराः ।
गतिमन्तश्च तेनेष्ट्वा नान्ये नित्या भवन्ति ते ॥१२॥
12. sukṛto yatra te yajñastatra devā hitāstava ,
yadā samanvitā devāḥ paśūnāṁ gamaneśvarāḥ ,
gatimantaśca teneṣṭvā nānye nityā bhavanti te.
12. sukṛtaḥ yatra te yajñaḥ tatra devāḥ
hitāḥ tava | yadā samanvitāḥ devāḥ
paśūnām gamana-īśvarāḥ | gatimantaḥ ca
tena iṣṭvā na anye nityāḥ bhavanti te
12. yatra te sukṛtaḥ yajñaḥ tatra tava hitāḥ devāḥ yadā devāḥ samanvitāḥ paśūnām gamana-īśvarāḥ tena iṣṭvā gatimantaḥ ca,
anye te nityāḥ na bhavanti
12. Where your well-performed Vedic ritual (yajña) is, there the gods are beneficial to you. When the gods are united and are the masters over the movement of beings, then having worshipped through that (ritual), those [beings] become mobile, while others do not achieve permanence.
नित्येऽस्मिन्पञ्चके वर्गे नित्ये चात्मनि यो नरः ।
अस्य नानासमायोगं यः पश्यति वृथामतिः ।
वियोगे शोचतेऽत्यर्थं स बाल इति मे मतिः ॥१३॥
13. nitye'sminpañcake varge nitye cātmani yo naraḥ ,
asya nānāsamāyogaṁ yaḥ paśyati vṛthāmatiḥ ,
viyoge śocate'tyarthaṁ sa bāla iti me matiḥ.
13. nitye asmin pañcake varge nitye ca
ātmani yaḥ naraḥ | asya nānā-samāyogam
yaḥ paśyati vṛthā-matiḥ | viyoge
śocate atyartham saḥ bālaḥ iti me matiḥ
13. yaḥ naraḥ nitye asmin pañcake varge
ca nitye ātmani asya nānā-samāyogam
vṛthā-matiḥ paśyati viyoge
atyartham śocate saḥ bālaḥ iti me matiḥ
13. That person who, with a deluded mind, observes the diverse combinations of this eternal group of five [elements/senses] and the eternal self (ātman) as ultimately real, and grieves excessively upon their separation, that person is a child, in my opinion.
वियोगे दोषदर्शी यः संयोगमिह वर्जयेत् ।
असङ्गे संगमो नास्ति दुःखं भुवि वियोगजम् ॥१४॥
14. viyoge doṣadarśī yaḥ saṁyogamiha varjayet ,
asaṅge saṁgamo nāsti duḥkhaṁ bhuvi viyogajam.
14. viyoge doṣa-darśī yaḥ saṃyogam iha varjayet |
asaṅge saṃgamaḥ na asti duḥkham bhuvi viyoga-jam
14. yaḥ viyoge doṣa-darśī [saḥ] iha saṃyogam varjayet asaṅge saṃgamaḥ na asti,
bhuvi viyoga-jam duḥkham [na asti]
14. One who perceives the flaw in separation should avoid attachment (saṃyoga) in this world. Where there is non-attachment (asaṅga), there is no [further] union (saṃgama), and thus no sorrow born of separation (viyoga-jam) exists on earth.
परापरज्ञस्तु नरो नाभिमानादुदीरितः ।
अपरज्ञः परां बुद्धिं स्पृष्ट्वा मोहाद्विमुच्यते ॥१५॥
15. parāparajñastu naro nābhimānādudīritaḥ ,
aparajñaḥ parāṁ buddhiṁ spṛṣṭvā mohādvimucyate.
15. parā-apara-jñaḥ tu naraḥ na abhimānāt udīritaḥ |
apara-jñaḥ parām buddhim spṛṣṭvā mohāt vimucyate
15. parā-apara-jñaḥ naraḥ tu abhimānāt na udīritaḥ
apara-jñaḥ parām buddhim spṛṣṭvā mohāt vimucyate
15. However, a person who knows both the higher (para) and the lower (apara) is not driven by pride (abhimāna). An ignorant person (apara-jñaḥ), having attained supreme knowledge, is liberated (vimucyate) from delusion (moha).
अदर्शनादापतितः पुनश्चादर्शनं गतः ।
नाहं तं वेद्मि नासौ मां न च मेऽस्ति विरागता ॥१६॥
16. adarśanādāpatitaḥ punaścādarśanaṁ gataḥ ,
nāhaṁ taṁ vedmi nāsau māṁ na ca me'sti virāgatā.
16. adarśanāt āpatitaḥ punaḥ ca adarśanam gataḥ na
aham tam vedmi na asau mām na ca me asti virāgatā
16. adarśanāt āpatitaḥ ca punaḥ adarśanam gataḥ aham
tam na vedmi asau mām na ca me virāgatā na asti
16. That which came into being from the unseen and again returned to the unseen - I do not know it, nor does it know me, yet I have no detachment (virāgatā) from it.
येन येन शरीरेण करोत्ययमनीश्वरः ।
तेन तेन शरीरेण तदवश्यमुपाश्नुते ।
मानसं मनसाप्नोति शारीरं च शरीरवान् ॥१७॥
17. yena yena śarīreṇa karotyayamanīśvaraḥ ,
tena tena śarīreṇa tadavaśyamupāśnute ,
mānasaṁ manasāpnoti śārīraṁ ca śarīravān.
17. yena yena śarīreṇa karoti ayam
anīśvaraḥ tena tena śarīreṇa
tat avaśyam upāśnute mānasam
manasā āpnoti śārīram ca śarīravān
17. ayam anīśvaraḥ yena yena śarīreṇa
karoti tena tena śarīreṇa tat
avaśyam upāśnute saḥ manasā mānasam
āpnoti ca śarīravān śārīram āpnoti
17. Whatever actions this dependent being (anīśvara) performs through any particular body, he certainly experiences their fruit through that very same body. He obtains the mental results through his mind, and the physical results, as an embodied being, through his physical body.