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महाभारतः       mahābhārataḥ - book-3, chapter-201

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मार्कण्डेय उवाच ।
एवमुक्तस्तु विप्रेण धर्मव्याधो युधिष्ठिर ।
प्रत्युवाच यथा विप्रं तच्छृणुष्व नराधिप ॥१॥
1. mārkaṇḍeya uvāca ,
evamuktastu vipreṇa dharmavyādho yudhiṣṭhira ,
pratyuvāca yathā vipraṁ tacchṛṇuṣva narādhipa.
1. mārkaṇḍeyaḥ uvāca evam uktaḥ tu vipreṇa dharmavyādhaḥ
yudhiṣṭhira pratyuvāca yathā vipram tat śṛṇuṣva narādhipa
1. Mārkaṇḍeya said, "O Yudhiṣṭhira, when the Dharma-vyādha was thus addressed by the Brahmin, he replied to the Brahmin. O king (narādhipa), listen to that account."
1. מָארְקַנְדֵיַה אמר, הו יוּדְהִישְׁתְהִירַה, כשהבְּרַהְמִין פנה אליו כך, דְהַרְמַוְיָאדְהַא (הצייד הצדיק) השיב לו כפי שאספר. הקשב, הו מלך.
व्याध उवाच ।
विज्ञानार्थं मनुष्याणां मनः पूर्वं प्रवर्तते ।
तत्प्राप्य कामं भजते क्रोधं च द्विजसत्तम ॥२॥
2. vyādha uvāca ,
vijñānārthaṁ manuṣyāṇāṁ manaḥ pūrvaṁ pravartate ,
tatprāpya kāmaṁ bhajate krodhaṁ ca dvijasattama.
2. vyādhaḥ uvāca vijñānārtham manuṣyāṇām manaḥ pūrvam
pravartate tat prāpya kāmam bhajate krodham ca dvijasattama
2. The Hunter said, "O best among the twice-born (dvijasattama), for the purpose of acquiring specific knowledge (vijñāna), the mind (manas) of human beings first begins to function. Having attained that [mind], one then gives oneself over to desire and anger."
2. הצייד אמר, פעילות החשיבה של בני האדם יוצאת תחילה לדרך כדי לדעת, ולאחר שהשיגה זאת האדם מגיע אל תשוקה ואל כעס, הו מיטב הבְּרַהְמִינִים.
ततस्तदर्थं यतते कर्म चारभते महत् ।
इष्टानां रूपगन्धानामभ्यासं च निषेवते ॥३॥
3. tatastadarthaṁ yatate karma cārabhate mahat ,
iṣṭānāṁ rūpagandhānāmabhyāsaṁ ca niṣevate.
3. tataḥ tat artham yatate karma ca ārabhate mahat
iṣṭānām rūpagandhānām abhyāsam ca niṣevate
3. Then, for that purpose, he endeavors and undertakes significant actions (karma). He also indulges in the pursuit of desired forms and fragrances.
3. אחר כך הוא משתדל להשיג את מטרתו ומתחיל פעולה גדולה, ומרבה לשוב ולהתאמן בצורות ובריחות רצויים לו.
ततो रागः प्रभवति द्वेषश्च तदनन्तरम् ।
ततो लोभः प्रभवति मोहश्च तदनन्तरम् ॥४॥
4. tato rāgaḥ prabhavati dveṣaśca tadanantaram ,
tato lobhaḥ prabhavati mohaśca tadanantaram.
4. tataḥ rāgaḥ prabhavati dveṣaḥ ca tat anantaram
tataḥ lobhaḥ prabhavati mohaḥ ca tat anantaram
4. From that, attachment arises, and immediately afterwards, aversion. Then, greed arises, followed by delusion.
4. אחר כך עולה משיכה, ובעקבותיה שנאה. אחר כך עולה חמדנות, ובעקבותיה אשליה.
तस्य लोभाभिभूतस्य रागद्वेषहतस्य च ।
न धर्मे जायते बुद्धिर्व्याजाद्धर्मं करोति च ॥५॥
5. tasya lobhābhibhūtasya rāgadveṣahatasya ca ,
na dharme jāyate buddhirvyājāddharmaṁ karoti ca.
5. tasya lobha abhibhūtasya rāga dveṣa hatasya ca na
dharme jāyate buddhiḥ vyājāt dharmam karoti ca
5. For one who is overcome by greed and afflicted by attachment and aversion, a proper understanding of natural law (dharma) does not arise. Instead, he practices natural law (dharma) deceitfully.
5. מי שהחמדנות שולטת בו ושהמשיכה והשנאה פגעו בו, דעתו אינה נוטה אל דרך היושר, והוא מקיים את דרך היושר רק בתואנות ולמראית עין.
व्याजेन चरते धर्ममर्थं व्याजेन रोचते ।
व्याजेन सिध्यमानेषु धनेषु द्विजसत्तम ।
तत्रैव रमते बुद्धिस्ततः पापं चिकीर्षति ॥६॥
6. vyājena carate dharmamarthaṁ vyājena rocate ,
vyājena sidhyamāneṣu dhaneṣu dvijasattama ,
tatraiva ramate buddhistataḥ pāpaṁ cikīrṣati.
6. vyājena carate dharmam artham
vyājena rocate vyājena sidhyamāneṣu
dhaneṣu dvijasattama tatra eva
ramate buddhiḥ tataḥ pāpam cikīrṣati
6. He practices natural law (dharma) deceptively, and he desires wealth through deceit. O best among the twice-born, when riches are acquired through deception, his mind delights only in that, and from that, he desires to commit sin.
6. הוא עוסק בדרך היושר ובעושר מתוך תואנות, וגם מה שערב לו ערב לו בתואנות. הו מובחר הבְּרַהְמִינים, דעתו מתענגת דווקא על העושר שמושג בתחבולות, ומשם הוא מתכוון לעשות חטא.
सुहृद्भिर्वार्यमाणश्च पण्डितैश्च द्विजोत्तम ।
उत्तरं श्रुतिसंबद्धं ब्रवीति श्रुतियोजितम् ॥७॥
7. suhṛdbhirvāryamāṇaśca paṇḍitaiśca dvijottama ,
uttaraṁ śrutisaṁbaddhaṁ bravīti śrutiyojitam.
7. suhṛdbhiḥ vāryamāṇaḥ ca paṇḍitaiḥ ca dvijottama
uttaram śrutisambaddham bravīti śrutiyojitam
7. Even while being restrained by well-wishers and scholars, O best among the twice-born, he gives a reply that is connected with Vedic revelation (śruti) and enjoined by it.
7. וכאשר ידידים וחכמים מנסים לעצור אותו, הו מובחר הבְּרַהְמִינים, הוא משיב להם תשובה הקשורה לשְׁרוּטִי (חזיונות מזמורי החכמה) ומסתמך עליה.
अधर्मस्त्रिविधस्तस्य वर्धते रागदोषतः ।
पापं चिन्तयते चापि ब्रवीति च करोति च ॥८॥
8. adharmastrividhastasya vardhate rāgadoṣataḥ ,
pāpaṁ cintayate cāpi bravīti ca karoti ca.
8. adharmaḥ trividhaḥ tasya vardhate rāgadoṣataḥ
pāpam cintayate ca api bravīti ca karoti ca
8. His unrighteousness (adharma) grows threefold due to desire and aversion. He thinks evil, and speaks it, and also acts upon it.
8. שלושה סוגים של אי-יושר גדלים בו בגלל פגם ההתקשרות: הוא חושב על חטא, מדבר אותו ועושה אותו.
तस्याधर्मप्रवृत्तस्य गुणा नश्यन्ति साधवः ।
एकशीलाश्च मित्रत्वं भजन्ते पापकर्मिणः ॥९॥
9. tasyādharmapravṛttasya guṇā naśyanti sādhavaḥ ,
ekaśīlāśca mitratvaṁ bhajante pāpakarmiṇaḥ.
9. tasya adharmapravṛttasya guṇāḥ naśyanti sādhavaḥ
ekaśīlāḥ ca mitratvam bhajante pāpakarmīṇaḥ
9. For a person engaged in unrighteousness (adharma), his virtuous qualities perish. And those who are evil-doers, being of the same character, form friendships.
9. כשהוא שקוע באי-היושר, מידותיו הטובות הולכות ונהרסות, ועושי רשע בעלי אופי דומה מתחברים אליו כידידים.
स तेनासुखमाप्नोति परत्र च विहन्यते ।
पापात्मा भवति ह्येवं धर्मलाभं तु मे शृणु ॥१०॥
10. sa tenāsukhamāpnoti paratra ca vihanyate ,
pāpātmā bhavati hyevaṁ dharmalābhaṁ tu me śṛṇu.
10. saḥ tena asukham āpnoti paratra ca vihanyate
pāpātmā bhavati hi evam dharmalābham tu me śṛṇu
10. Through that, he experiences unhappiness and is obstructed in the next world. Indeed, he thus becomes a sinful person (pāpātman). But hear from me the benefit of righteous conduct (dharma).
10. בגלל זה הוא מגיע לאי-נחת, וגם בעולם הבא הוא נפגע. כך הוא נעשה בעל נפש חוטאת. ועתה שמע ממני על הרווח של דרך היושר.
यस्त्वेतान्प्रज्ञया दोषान्पूर्वमेवानुपश्यति ।
कुशलः सुखदुःखेषु साधूंश्चाप्युपसेवते ।
तस्य साधुसमारम्भाद्बुद्धिर्धर्मेषु जायते ॥११॥
11. yastvetānprajñayā doṣānpūrvamevānupaśyati ,
kuśalaḥ sukhaduḥkheṣu sādhūṁścāpyupasevate ,
tasya sādhusamārambhādbuddhirdharmeṣu jāyate.
11. yaḥ tu etān prajñayā doṣān pūrvam
eva anupaśyati kuśalaḥ sukhaduḥkheṣu
sādhūn ca api upasevate tasya
sādhusamārambhāt buddhiḥ dharmeṣu jāyate
11. But he who perceives these faults in advance through intelligence (prajñā), who is skillful in dealing with joys and sorrows, and who also serves righteous people (sādhus) – for him, intelligence (buddhi) concerning his natural law (dharma) arises from the good endeavors of the righteous.
11. אך מי שרואה מראש בתבונתו את הפגמים האלה, מיומן בהתמודדות עם הנאה וסבל וגם משרת אנשים טובים, מתוך התחברותו לאנשים טובים דעתו נוטה אל דרכי היושר.
ब्राह्मण उवाच ।
ब्रवीषि सूनृतं धर्मं यस्य वक्ता न विद्यते ।
दिव्यप्रभावः सुमहानृषिरेव मतोऽसि मे ॥१२॥
12. brāhmaṇa uvāca ,
bravīṣi sūnṛtaṁ dharmaṁ yasya vaktā na vidyate ,
divyaprabhāvaḥ sumahānṛṣireva mato'si me.
12. brāhmaṇaḥ uvāca bravīṣi sūnṛtam dharmam yasya vaktā na
vidyate divyaprabhāvaḥ sumahān ṛṣiḥ eva mataḥ asi me
12. The Brahmana said: "You speak of a truthful (and beautiful) natural law (dharma) for which no other exponent exists. In my opinion, you are indeed a very great seer (ṛṣi) with divine influence."
12. הבְּרַהְמִין אמר: אתה מדבר על דרך היושר דברי אמת נעימים, שאין למצוא מי שיאמר כמותם. בעל עוצמה אלוהית אדירה, ואני רואה בך חוזה ממש.
व्याध उवाच ।
ब्राह्मणा वै महाभागाः पितरोऽग्रभुजः सदा ।
तेषां सर्वात्मना कार्यं प्रियं लोके मनीषिणा ॥१३॥
13. vyādha uvāca ,
brāhmaṇā vai mahābhāgāḥ pitaro'grabhujaḥ sadā ,
teṣāṁ sarvātmanā kāryaṁ priyaṁ loke manīṣiṇā.
13. vyādhaḥ uvāca brāhmaṇāḥ vai mahābhāgāḥ pitaraḥ agrabhujaḥ
sadā teṣām sarvātmanā kāryam priyam loke manīṣiṇā
13. The Hunter said: "Indeed, Brahmins are exceedingly blessed, like forefathers, always partaking first of offerings. Therefore, wise people in this world should, with all their heart, do what is pleasing to them."
13. הצייד אמר: הבְּרַהְמִינים הם בעלי מזל גדול, כמו האבות הקדומים, והם תמיד הראשונים לאכול. לכן אדם נבון בעולם צריך לעשות למענם בכל נפשו את מה שיקר להם.
यत्तेषां च प्रियं तत्ते वक्ष्यामि द्विजसत्तम ।
नमस्कृत्वा ब्राह्मणेभ्यो ब्राह्मीं विद्यां निबोध मे ॥१४॥
14. yatteṣāṁ ca priyaṁ tatte vakṣyāmi dvijasattama ,
namaskṛtvā brāhmaṇebhyo brāhmīṁ vidyāṁ nibodha me.
14. yat teṣām ca priyam tat te vakṣyāmi dvijasattama
namaskṛtvā brāhmaṇebhyaḥ brāhmīm vidyām nibodha me
14. O best among the twice-born (dvija-sattama), I will tell you what is pleasing to them (Brahmins). Having paid reverence to the Brahmins, learn from me the knowledge (vidyā) related to Brahman (brahman).
14. ומה שיקר להם אספר לך, הו מובחר הבְּרַהְמִינים. לאחר שאשתחווה לבְּרַהְמִינים, למד ממני את הידע על המציאות הקוסמית.
इदं विश्वं जगत्सर्वमजय्यं चापि सर्वशः ।
महाभूतात्मकं ब्रह्मन्नातः परतरं भवेत् ॥१५॥
15. idaṁ viśvaṁ jagatsarvamajayyaṁ cāpi sarvaśaḥ ,
mahābhūtātmakaṁ brahmannātaḥ parataraṁ bhavet.
15. idam viśvam jagat sarvam ajayyam ca api sarvaśaḥ
mahābhūtātmakam brahman na ataḥ parataram bhavet
15. O Brahmin, this entire universe, being composed of the great elements, is unconquerable in every respect. Nothing superior to it can exist.
15. כל היקום הזה, כל העולם, אינו ניתן להכנעה מכל צדדיו והוא בנוי מהיסודות הגדולים, הו בְּרַהְמִין, ואין דבר גבוה ממנו.
महाभूतानि खं वायुरग्निरापस्तथा च भूः ।
शब्दः स्पर्शश्च रूपं च रसो गन्धश्च तद्गुणाः ॥१६॥
16. mahābhūtāni khaṁ vāyuragnirāpastathā ca bhūḥ ,
śabdaḥ sparśaśca rūpaṁ ca raso gandhaśca tadguṇāḥ.
16. mahābhūtāni kham vāyuḥ agniḥ āpaḥ tathā ca bhūḥ
śabdaḥ sparśaḥ ca rūpam ca rasaḥ gandhaḥ ca tadguṇāḥ
16. The great elements are space, air, fire, water, and earth. Sound, touch, form, taste, and smell are their respective qualities.
16. היסודות הגדולים הם חלל, אוויר, אש, מים וכן אדמה. קול, מגע, צורה, טעם וריח הם תכונותיהם.
तेषामपि गुणाः सर्वे गुणवृत्तिः परस्परम् ।
पूर्वपूर्वगुणाः सर्वे क्रमशो गुणिषु त्रिषु ॥१७॥
17. teṣāmapi guṇāḥ sarve guṇavṛttiḥ parasparam ,
pūrvapūrvaguṇāḥ sarve kramaśo guṇiṣu triṣu.
17. teṣām api guṇāḥ sarve guṇavṛttiḥ parasparam
pūrvapūrvaguṇāḥ sarve kramaśaḥ guṇiṣu triṣu
17. All these qualities also have a reciprocal interaction. Furthermore, all the qualities of the progressively preceding elements are successively found in the three [subsequent] possessors of qualities.
17. גם לגביהם כל התכונות פועלות זו בזו. תכונות היסודות הקודמים מצויות בזה אחר זה, לפי הסדר, ביסודות שאחריהם.
षष्ठस्तु चेतना नाम मन इत्यभिधीयते ।
सप्तमी तु भवेद्बुद्धिरहंकारस्ततः परम् ॥१८॥
18. ṣaṣṭhastu cetanā nāma mana ityabhidhīyate ,
saptamī tu bhavedbuddhirahaṁkārastataḥ param.
18. ṣaṣṭhaḥ tu cetanā nāma manaḥ iti abhidhīyate
saptamī tu bhavet buddhiḥ ahaṅkāraḥ tataḥ param
18. The sixth, however, is consciousness, which is called the mind. The seventh, though, is the intellect (buddhi), and the ego (ahaṅkāra) follows thereafter.
18. השישי נקרא צ׳ֵטַנָה, והוא מכונה רוח החשיבה. השביעי הוא הבינה, ואחריה האגו (אַהַנְקָארַה).
इन्द्रियाणि च पञ्चैव रजः सत्त्वं तमस्तथा ।
इत्येष सप्तदशको राशिरव्यक्तसंज्ञकः ॥१९॥
19. indriyāṇi ca pañcaiva rajaḥ sattvaṁ tamastathā ,
ityeṣa saptadaśako rāśiravyaktasaṁjñakaḥ.
19. indriyāṇi ca pañca eva rajaḥ sattvam tamaḥ tathā
iti eṣa saptadaśakaḥ rāśiḥ avyaktasaṃjñakaḥ
19. The senses, indeed five, along with rajas, sattva, and tamas - this aggregate of seventeen components is known as the unmanifest (avyakta).
19. וכן חמשת החושים, ורַג׳ַס, סַטְּוַה וטַמַס. זהו אוסף של שבעה עשר, הנקרא הבלתי מתגלה.
सर्वैरिहेन्द्रियार्थैस्तु व्यक्ताव्यक्तैः सुसंवृतः ।
चतुर्विंशक इत्येष व्यक्ताव्यक्तमयो गुणः ।
एतत्ते सर्वमाख्यातं किं भूयो श्रोतुमिच्छसि ॥२०॥
20. sarvairihendriyārthaistu vyaktāvyaktaiḥ susaṁvṛtaḥ ,
caturviṁśaka ityeṣa vyaktāvyaktamayo guṇaḥ ,
etatte sarvamākhyātaṁ kiṁ bhūyo śrotumicchasi.
20. sarvaiḥ iha indriyārthaiḥ tu vyaktāvyaktaiḥ
susaṃvṛtaḥ caturviṃśakaḥ iti
eṣa vyaktāvyaktamayaḥ guṇaḥ etat te
sarvam ākhyātam kim bhūyaḥ śrotum icchasi
20. Indeed, this [subtle body] is entirely enveloped here by all the objects of the senses (indriyārtha), both manifest (vyakta) and unmanifest (avyakta). Thus, this group of twenty-four components, composed of both manifest and unmanifest elements, is a fundamental constituent (guṇa). All this has been explained to you. What more do you wish to hear?
20. כל זה עטוף היטב בכל מושאי החושים, אלה שמתגלים ואלה שאינם מתגלים. כך מתקבל המספר עשרים וארבע, תכונה המורכבת ממה שמתגלה ומה שאינו מתגלה. את כל זה סיפרתי לך, מה עוד תרצה לשמוע?