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महाभारतः       mahābhārataḥ - book-3, chapter-247

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देवदूत उवाच ।
महर्षेऽकार्यबुद्धिस्त्वं यः स्वर्गसुखमुत्तमम् ।
संप्राप्तं बहु मन्तव्यं विमृशस्यबुधो यथा ॥१॥
1. devadūta uvāca ,
maharṣe'kāryabuddhistvaṁ yaḥ svargasukhamuttamam ,
saṁprāptaṁ bahu mantavyaṁ vimṛśasyabudho yathā.
1. devadūtaḥ uvāca maharṣe akāryabuddhiḥ tvam yaḥ svargasukham
uttamam saṃprāptam bahu mantavyam vimṛśasi abudhaḥ yathā
1. The divine messenger said: 'O great sage, you are unwise (akāryabuddhiḥ), for you deliberate like an ignorant person (abudhaḥ) regarding this supreme heavenly bliss (svargasukham) which has been attained and ought to be highly valued.'
उपरिष्टादसौ लोको योऽयं स्वरिति संज्ञितः ।
ऊर्ध्वगः सत्पथः शश्वद्देवयानचरो मुने ॥२॥
2. upariṣṭādasau loko yo'yaṁ svariti saṁjñitaḥ ,
ūrdhvagaḥ satpathaḥ śaśvaddevayānacaro mune.
2. upariṣṭāt asau lokaḥ yaḥ ayam svaḥ iti saṃjñitaḥ
ūrdhvagaḥ satpathaḥ śaśvat devayānacaraḥ mune
2. O sage, that world (lokaḥ) above, which is known as 'heaven' (svar), is the upward-leading, eternal, and righteous path (satpathaḥ) traversed by those on the path of the gods (devayāna).
नातप्ततपसः पुंसो नामहायज्ञयाजिनः ।
नानृता नास्तिकाश्चैव तत्र गच्छन्ति मुद्गल ॥३॥
3. nātaptatapasaḥ puṁso nāmahāyajñayājinaḥ ,
nānṛtā nāstikāścaiva tatra gacchanti mudgala.
3. na ataptatapasaḥ puṃsaḥ na amāhayajñayājinaḥ na
anṛtāḥ nāstikāḥ ca eva tatra gacchanti mudgala
3. O Mudgala, neither men who have not performed austerities (tapas), nor those who have not offered great Vedic rituals (yajña), nor liars (anṛta), nor atheists (nāstika) ever go there.
धर्मात्मानो जितात्मानः शान्ता दान्ता विमत्सराः ।
दानधर्मरताः पुंसः शूराश्चाहतलक्षणाः ॥४॥
4. dharmātmāno jitātmānaḥ śāntā dāntā vimatsarāḥ ,
dānadharmaratāḥ puṁsaḥ śūrāścāhatalakṣaṇāḥ.
4. dharmātmānaḥ jitātmānaḥ śāntāḥ dāntāḥ vimatsarāḥ
dānadharmaratāḥ puṃsaḥ śūrāḥ ca ahatalakṣaṇāḥ
4. Men whose intrinsic nature (dharma) is righteousness, who are self-controlled (ātman), peaceful, disciplined, free from envy, devoted to the natural law (dharma) of charity, brave, and possess unimpaired auspicious marks.
तत्र गच्छन्ति कर्माग्र्यं कृत्वा शमदमात्मकम् ।
लोकान्पुण्यकृतां ब्रह्मन्सद्भिरासेवितान्नृभिः ॥५॥
5. tatra gacchanti karmāgryaṁ kṛtvā śamadamātmakam ,
lokānpuṇyakṛtāṁ brahmansadbhirāsevitānnṛbhiḥ.
5. tatra gacchanti karma agryam kṛtvā śamadamātmakam
lokān puṇyakṛtām brahman sadbhiḥ āsevitān nṛbhiḥ
5. O Brahman, those men go to the worlds of the meritorious, which are frequented by virtuous people, having performed excellent actions (karma) characterized by inner peace (śama) and self-restraint (dama).
देवाः साध्यास्तथा विश्वे मरुतश्च महर्षिभिः ।
यामा धामाश्च मौद्गल्य गन्धर्वाप्सरसस्तथा ॥६॥
6. devāḥ sādhyāstathā viśve marutaśca maharṣibhiḥ ,
yāmā dhāmāśca maudgalya gandharvāpsarasastathā.
6. devāḥ sādhyāḥ tathā viśve marutaḥ ca maharṣibhiḥ
yāmāḥ dhāmāḥ ca maudgalya gandharvāpsarasaḥ tathā
6. O Maudgalya, the gods, the Sādhyas, the Viśve-devāḥ, the Maruts, the Yāmas, the Dhāmas, and the Gandharvas and Apsarasas, along with the great sages, are present in those worlds.
एषां देवनिकायानां पृथक्पृथगनेकशः ।
भास्वन्तः कामसंपन्ना लोकास्तेजोमयाः शुभाः ॥७॥
7. eṣāṁ devanikāyānāṁ pṛthakpṛthaganekaśaḥ ,
bhāsvantaḥ kāmasaṁpannā lokāstejomayāḥ śubhāḥ.
7. eṣām devanikāyānām pṛthak pṛthak anekaśaḥ
bhāsvantaḥ kāmasaṃpannāḥ lokāḥ tejomayāḥ śubhāḥ
7. These brilliant, desire-fulfilling, radiant, and auspicious worlds belong separately and in manifold ways to these hosts of deities.
त्रयस्त्रिंशत्सहस्राणि योजनानां हिरण्मयः ।
मेरुः पर्वतराड्यत्र देवोद्यानानि मुद्गल ॥८॥
8. trayastriṁśatsahasrāṇi yojanānāṁ hiraṇmayaḥ ,
meruḥ parvatarāḍyatra devodyānāni mudgala.
8. trayastriṃśatsahasrāṇi yojanānāṃ hiraṇmayaḥ
meruḥ parvatarāṭ yatra devodyānāni mudgala
8. O Mudgala, there is Mount Meru, the golden king of mountains, measuring thirty-three thousand yojanas, where divine gardens are located.
नन्दनादीनि पुण्यानि विहाराः पुण्यकर्मणाम् ।
न क्षुत्पिपासे न ग्लानिर्न शीतोष्णभयं तथा ॥९॥
9. nandanādīni puṇyāni vihārāḥ puṇyakarmaṇām ,
na kṣutpipāse na glānirna śītoṣṇabhayaṁ tathā.
9. nandanādīni puṇyāni vihārāḥ puṇyakarmaṇām na
kṣutpipāse na glāniḥ na śītoṣṇabhayaṃ tathā
9. Auspicious abodes like Nandana are there for those who perform virtuous actions (karma). There is neither hunger nor thirst, no exhaustion, and similarly, no fear of cold or heat.
बीभत्समशुभं वापि रोगा वा तत्र केचन ।
मनोज्ञाः सर्वतो गन्धाः सुखस्पर्शाश्च सर्वशः ॥१०॥
10. bībhatsamaśubhaṁ vāpi rogā vā tatra kecana ,
manojñāḥ sarvato gandhāḥ sukhasparśāśca sarvaśaḥ.
10. bībhatsaṃ aśubhaṃ vā api rogāḥ vā tatra kecana
manojñāḥ sarvataḥ gandhāḥ sukhasparśāḥ ca sarvaśaḥ
10. There is nothing repulsive or inauspicious, nor any diseases (roga) there. Everywhere there are delightful fragrances and touches that are pleasant in every way.
शब्दाः श्रुतिमनोग्राह्याः सर्वतस्तत्र वै मुने ।
न शोको न जरा तत्र नायासपरिदेवने ॥११॥
11. śabdāḥ śrutimanogrāhyāḥ sarvatastatra vai mune ,
na śoko na jarā tatra nāyāsaparidevane.
11. śabdāḥ śrutimanogrāhyāḥ sarvataḥ tatra vai
mune na śokaḥ na jarā tatra na āyāsaparidevana
11. O sage, indeed, all sounds there are pleasing to the ear and mind. There is neither sorrow nor old age, nor is there exertion or lamentation.
ईदृशः स मुने लोकः स्वकर्मफलहेतुकः ।
सुकृतैस्तत्र पुरुषाः संभवन्त्यात्मकर्मभिः ॥१२॥
12. īdṛśaḥ sa mune lokaḥ svakarmaphalahetukaḥ ,
sukṛtaistatra puruṣāḥ saṁbhavantyātmakarmabhiḥ.
12. īdṛśaḥ sa mune lokaḥ svakarmaphalahetukaḥ
sukṛtaiḥ tatra puruṣāḥ saṃbhavanti ātmakarmabhiḥ
12. O sage, such is that realm, its existence determined by the results of one's own actions (karma). There, beings (puruṣa) are born through their virtuous deeds (karma).
तैजसानि शरीराणि भवन्त्यत्रोपपद्यताम् ।
कर्मजान्येव मौद्गल्य न मातृपितृजान्युत ॥१३॥
13. taijasāni śarīrāṇi bhavantyatropapadyatām ,
karmajānyeva maudgalya na mātṛpitṛjānyuta.
13. taijasāni śarīrāṇi bhavanti atra upapadyatām
karmajāni eva maudgalya na mātṛpitṛjāni uta
13. O Maudgalya, the luminous bodies produced in this realm are solely born of action (karma), and not from mother and father.
न च स्वेदो न दौर्गन्ध्यं पुरीषं मूत्रमेव च ।
तेषां न च रजो वस्त्रं बाधते तत्र वै मुने ॥१४॥
14. na ca svedo na daurgandhyaṁ purīṣaṁ mūtrameva ca ,
teṣāṁ na ca rajo vastraṁ bādhate tatra vai mune.
14. na ca svedaḥ na daurgandhyam purīṣam mūtram eva ca
teṣām na ca rajaḥ vastram bādhate tatra vai mune
14. O sage, in that realm, there is no sweat, no foul odor, no feces, and no urine for them. And indeed, no dust troubles their garments there.
न म्लायन्ति स्रजस्तेषां दिव्यगन्धा मनोरमाः ।
पर्युह्यन्ते विमानैश्च ब्रह्मन्नेवंविधाश्च ते ॥१५॥
15. na mlāyanti srajasteṣāṁ divyagandhā manoramāḥ ,
paryuhyante vimānaiśca brahmannevaṁvidhāśca te.
15. na mlāyanti srajaḥ teṣām divyagandhāḥ manoramāḥ
paryuhyante vimānaiḥ ca brahman evaṃvidhāḥ ca te
15. Their divinely fragrant, delightful garlands do not wither. And, O Brahman, such beings are carried about by celestial chariots.
ईर्ष्याशोकक्लमापेता मोहमात्सर्यवर्जिताः ।
सुखं स्वर्गजितस्तत्र वर्तयन्ति महामुने ॥१६॥
16. īrṣyāśokaklamāpetā mohamātsaryavarjitāḥ ,
sukhaṁ svargajitastatra vartayanti mahāmune.
16. īrṣyāśokaklamāpetā mohamātsaryavarjitāḥ
sukham svargajitaḥ tatra vartayanti mahāmune
16. O great sage, those who have conquered heaven, free from envy, grief, exhaustion, delusion, and jealousy, dwell there happily.
तेषां तथाविधानां तु लोकानां मुनिपुंगव ।
उपर्युपरि शक्रस्य लोका दिव्यगुणान्विताः ॥१७॥
17. teṣāṁ tathāvidhānāṁ tu lokānāṁ munipuṁgava ,
uparyupari śakrasya lokā divyaguṇānvitāḥ.
17. teṣām tathāvidhānām tu lokānām munipuṅgava
uparyupari śakrasya lokāḥ divyaguṇānvitāḥ
17. O chief among sages, higher and higher than those worlds of such a kind are the worlds of Indra (Śakra), which are endowed with divine qualities.
पुरस्ताद्ब्रह्मणस्तत्र लोकास्तेजोमयाः शुभाः ।
यत्र यान्त्यृषयो ब्रह्मन्पूताः स्वैः कर्मभिः शुभैः ॥१८॥
18. purastādbrahmaṇastatra lokāstejomayāḥ śubhāḥ ,
yatra yāntyṛṣayo brahmanpūtāḥ svaiḥ karmabhiḥ śubhaiḥ.
18. purastāt brahmaṇaḥ tatra lokāḥ tejomayāḥ śubhāḥ yatra
yānti ṛṣayaḥ brahman pūtāḥ svaiḥ karmabhiḥ śubhaiḥ
18. O Brahman, there, before the ultimate reality (brahman), are auspicious worlds made of light, where sages, purified by their own auspicious deeds (karma), go.
ऋभवो नाम तत्रान्ये देवानामपि देवताः ।
तेषां लोकाः परतरे तान्यजन्तीह देवताः ॥१९॥
19. ṛbhavo nāma tatrānye devānāmapi devatāḥ ,
teṣāṁ lokāḥ paratare tānyajantīha devatāḥ.
19. ṛbhavaḥ nāma tatra anye devānām api devatāḥ
teṣām lokāḥ paratare tān yajanti iha devatāḥ
19. There are others there, known as the Ṛbhus, who are deities even to the gods. Their worlds are superior, and here (on Earth), the gods perform worship (yajña) for them.
स्वयंप्रभास्ते भास्वन्तो लोकाः कामदुघाः परे ।
न तेषां स्त्रीकृतस्तापो न लोकैश्वर्यमत्सरः ॥२०॥
20. svayaṁprabhāste bhāsvanto lokāḥ kāmadughāḥ pare ,
na teṣāṁ strīkṛtastāpo na lokaiśvaryamatsaraḥ.
20. svayamprabhāḥ te bhāsvantaḥ lokāḥ kāmadughāḥ pare
na teṣām strīkṛtaḥ tāpaḥ na lokaiśvaryamatsaraḥ
20. Those supreme realms are self-luminous and radiant, fulfilling all desires. For the beings there, there is no suffering caused by women, nor is there any envy of worldly power.
न वर्तयन्त्याहुतिभिस्ते नाप्यमृतभोजनाः ।
तथा दिव्यशरीरास्ते न च विग्रहमूर्तयः ॥२१॥
21. na vartayantyāhutibhiste nāpyamṛtabhojanāḥ ,
tathā divyaśarīrāste na ca vigrahamūrtayaḥ.
21. na vartayanti āhutibhiḥ te na api amṛtabhojanāḥ
tathā divyaśarīrāḥ te na ca vigrahamūrtayaḥ
21. te āhutibhiḥ na vartayanti na api amṛtabhojanāḥ
tathā te divyaśarīrāḥ na ca vigrahamūrtayaḥ
21. They do not subsist on oblations, nor are they partakers of ambrosia. Likewise, though they possess divine bodies, they do not have distinct physical forms.
न सुखे सुखकामाश्च देवदेवाः सनातनाः ।
न कल्पपरिवर्तेषु परिवर्तन्ति ते तथा ॥२२॥
22. na sukhe sukhakāmāśca devadevāḥ sanātanāḥ ,
na kalpaparivarteṣu parivartanti te tathā.
22. na sukhe sukhakāmāḥ ca devadevāḥ sanātanāḥ
na kalpaparivarteṣu परिवर्तन्ति te tathā
22. These eternal, supreme deities (devadevāḥ) do not seek happiness from temporary pleasure. Furthermore, they do not undergo change through the cycles of cosmic ages (kalpas).
जरा मृत्युः कुतस्तेषां हर्षः प्रीतिः सुखं न च ।
न दुःखं न सुखं चापि रागद्वेषौ कुतो मुने ॥२३॥
23. jarā mṛtyuḥ kutasteṣāṁ harṣaḥ prītiḥ sukhaṁ na ca ,
na duḥkhaṁ na sukhaṁ cāpi rāgadveṣau kuto mune.
23. jarā mṛtyuḥ kutaḥ teṣām harṣaḥ prītiḥ sukham na ca
na duḥkham na sukham ca api rāgadveṣau kutaḥ mune
23. How can old age and death affect them? They experience neither joy, delight, nor happiness [in the ordinary sense]. Indeed, they know neither suffering nor pleasure, so how could attachment and aversion (rāgadveṣau) exist for them, O sage?
देवानामपि मौद्गल्य काङ्क्षिता सा गतिः परा ।
दुष्प्रापा परमा सिद्धिरगम्या कामगोचरैः ॥२४॥
24. devānāmapi maudgalya kāṅkṣitā sā gatiḥ parā ,
duṣprāpā paramā siddhiragamyā kāmagocaraiḥ.
24. devānām api maudgalya kāṅkṣitā sā gatiḥ parā
| duṣprāpā paramā siddhiḥ agamyā kāma-gocaraiḥ
24. O Maudgalya, that supreme state (gati) is desired even by the gods. It is extremely difficult to reach, represents the highest perfection (siddhi), and is inaccessible to those who are driven by sensual desires.
त्रयस्त्रिंशदिमे लोकाः शेषा लोका मनीषिभिः ।
गम्यन्ते नियमैः श्रेष्ठैर्दानैर्वा विधिपूर्वकैः ॥२५॥
25. trayastriṁśadime lokāḥ śeṣā lokā manīṣibhiḥ ,
gamyante niyamaiḥ śreṣṭhairdānairvā vidhipūrvakaiḥ.
25. trayastriṃśat ime lokāḥ śeṣā lokā manīṣibhiḥ |
gamyante niyamaiḥ śreṣṭhaiḥ dānaiḥ vā vidhi-pūrvakaiḥ
25. These thirty-three worlds, along with other realms, are attained by the wise (manīṣibhiḥ) through excellent disciplines (niyamaiḥ) or by properly performed acts of giving (dāna).
सेयं दानकृता व्युष्टिरत्र प्राप्ता सुखावहा ।
तां भुङ्क्ष्व सुकृतैर्लब्धां तपसा द्योतितप्रभः ॥२६॥
26. seyaṁ dānakṛtā vyuṣṭiratra prāptā sukhāvahā ,
tāṁ bhuṅkṣva sukṛtairlabdhāṁ tapasā dyotitaprabhaḥ.
26. sā iyam dāna-kṛtā vyuṣṭiḥ atra prāptā sukha-āvahā |
tām bhuṅkṣva sukṛtaiḥ labdhām tapasā dyotita-prabhaḥ
26. This prosperity (vyuṣṭi) is earned through acts of giving (dāna), attained here and bringing happiness. Enjoy it, you who have obtained it through meritorious deeds (sukṛta) and whose splendor is illuminated by spiritual austerities (tapas).
एतत्स्वर्गसुखं विप्र लोका नानाविधास्तथा ।
गुणाः स्वर्गस्य प्रोक्तास्ते दोषानपि निबोध मे ॥२७॥
27. etatsvargasukhaṁ vipra lokā nānāvidhāstathā ,
guṇāḥ svargasya proktāste doṣānapi nibodha me.
27. etat svarga-sukham vipra lokāḥ nānā-vidhāḥ tathā
| guṇāḥ svargasya proktāḥ te doṣān api nibodha me
27. O Brahmin (vipra), this is the happiness of heaven (svargasukha), and similarly, there are various realms. These qualities of heaven have been described; now, also learn from me about its faults.
कृतस्य कर्मणस्तत्र भुज्यते यत्फलं दिवि ।
न चान्यत्क्रियते कर्म मूलच्छेदेन भुज्यते ॥२८॥
28. kṛtasya karmaṇastatra bhujyate yatphalaṁ divi ,
na cānyatkriyate karma mūlacchedena bhujyate.
28. kṛtasya karmaṇaḥ tatra bhujyate yat phalam divi
na ca anyat kriyate karma mūlacchedena bhujyate
28. Whatever fruit of a performed action (karma) is enjoyed there in heaven, no new action (karma) is performed. Instead, it is enjoyed until its very root is completely exhausted.
सोऽत्र दोषो मम मतस्तस्यान्ते पतनं च यत् ।
सुखव्याप्तमनस्कानां पतनं यच्च मुद्गल ॥२९॥
29. so'tra doṣo mama matastasyānte patanaṁ ca yat ,
sukhavyāptamanaskānāṁ patanaṁ yacca mudgala.
29. saḥ atra doṣaḥ mama mataḥ tasya ante patanam ca
yat sukha-vyāpta-manaskānām patanam ca yat mudgala
29. In my opinion, this is the defect (doṣa) here: the downfall that occurs at its end. And that downfall, O Mudgala, is for those whose minds are completely pervaded by happiness.
असंतोषः परीतापो दृष्ट्वा दीप्ततराः श्रियः ।
यद्भवत्यवरे स्थाने स्थितानां तच्च दुष्करम् ॥३०॥
30. asaṁtoṣaḥ parītāpo dṛṣṭvā dīptatarāḥ śriyaḥ ,
yadbhavatyavare sthāne sthitānāṁ tacca duṣkaram.
30. asantoṣaḥ parītāpaḥ dṛṣṭvā dīptatarāḥ śriyaḥ yat
bhavati avare sthāne sthitānām tat ca duṣkaram
30. There is dissatisfaction and great distress upon seeing more brilliant glories (śriyaḥ). And whatever state befalls those who are situated in a lower position, that too is difficult to endure.
संज्ञामोहश्च पततां रजसा च प्रधर्षणम् ।
प्रम्लानेषु च माल्येषु ततः पिपतिषोर्भयम् ॥३१॥
31. saṁjñāmohaśca patatāṁ rajasā ca pradharṣaṇam ,
pramlāneṣu ca mālyeṣu tataḥ pipatiṣorbhayam.
31. saṃjñā-mohaḥ ca patatām rajasā ca pradharṣaṇam
pramlāneṣu ca mālyeṣu tataḥ pipatiṣoḥ bhayam
31. And there is a delusion of understanding (saṃjñā-moha) for those who are falling, along with torment by rajas (passion/dust). When their garlands also wither, then fear arises for one who is about to fall.
आ ब्रह्मभवनादेते दोषा मौद्गल्य दारुणाः ।
नाकलोके सुकृतिनां गुणास्त्वयुतशो नृणाम् ॥३२॥
32. ā brahmabhavanādete doṣā maudgalya dāruṇāḥ ,
nākaloke sukṛtināṁ guṇāstvayutaśo nṛṇām.
32. ā brahmabhavanāt ete doṣā maudgalya dāruṇāḥ
nākaloke sukṛtinām guṇāḥ tu ayutaśaḥ nṛṇām
32. O Maudgalya, up to the abode of Brahmā (brahmabhavana), these are indeed terrible faults. However, in the celestial realm, the virtues of those who have performed good deeds are ten thousandfold for human beings.
अयं त्वन्यो गुणः श्रेष्ठश्च्युतानां स्वर्गतो मुने ।
शुभानुशययोगेन मनुष्येषूपजायते ॥३३॥
33. ayaṁ tvanyo guṇaḥ śreṣṭhaścyutānāṁ svargato mune ,
śubhānuśayayogena manuṣyeṣūpajāyate.
33. ayam tu anyaḥ guṇaḥ śreṣṭhaḥ cyutānām svargataḥ
mune śubhānuśaya-yogena manuṣyeṣu upajāyate
33. But O sage, this is another, superior quality: for those who have fallen from heaven, it arises among human beings through the connection (yoga) with auspicious residual impressions.
तत्रापि सुमहाभागः सुखभागभिजायते ।
न चेत्संबुध्यते तत्र गच्छत्यधमतां ततः ॥३४॥
34. tatrāpi sumahābhāgaḥ sukhabhāgabhijāyate ,
na cetsaṁbudhyate tatra gacchatyadhamatāṁ tataḥ.
34. tatra api sumahābhāgaḥ sukhabhāk abhijāyate na
cet saṃbudhyate tatra gacchati adhamatām tataḥ
34. Even there (in the human realm), a very fortunate person is born partaking of happiness. But if he does not awaken (to his true nature) in that state, he then descends to a lower condition.
इह यत्क्रियते कर्म तत्परत्रोपभुज्यते ।
कर्मभूमिरियं ब्रह्मन्फलभूमिरसौ मता ॥३५॥
35. iha yatkriyate karma tatparatropabhujyate ,
karmabhūmiriyaṁ brahmanphalabhūmirasau matā.
35. iha yat kriyate karma tat paratra upabhujyate
karma-bhūmiḥ iyam brahman phala-bhūmiḥ asau matā
35. Whatever action (karma) is performed here (in this world), its consequences are experienced in the other world. O Brahmin, this (human realm) is the land of actions (karma-bhūmi), and that (other realm) is considered the land of their fruits (phala-bhūmi).
एतत्ते सर्वमाख्यातं यन्मां पृच्छसि मुद्गल ।
तवानुकम्पया साधो साधु गच्छाम माचिरम् ॥३६॥
36. etatte sarvamākhyātaṁ yanmāṁ pṛcchasi mudgala ,
tavānukampayā sādho sādhu gacchāma māciram.
36. etat te sarvam ākhyātam yat mām pṛcchasi mudgala
tava anukampayā sādho sādhu gacchāma mā ciram
36. O Mudgala, I have explained to you all that you asked me. O virtuous one, by your compassion, let me depart now without delay.
व्यास उवाच ।
एतच्छ्रुत्वा तु मौद्गल्यो वाक्यं विममृशे धिया ।
विमृश्य च मुनिश्रेष्ठो देवदूतमुवाच ह ॥३७॥
37. vyāsa uvāca ,
etacchrutvā tu maudgalyo vākyaṁ vimamṛśe dhiyā ,
vimṛśya ca muniśreṣṭho devadūtamuvāca ha.
37. vyāsa uvāca etat śrutvā tu maudgalyaḥ vākyam vimamṛśe
dhiyā vimṛśya ca muniśreṣṭhaḥ devadūtam uvāca ha
37. Vyasa said: Having heard this, Mudgalya indeed reflected on the words with his intellect. And having reflected, that foremost sage then spoke to the divine messenger.
देवदूत नमस्तेऽस्तु गच्छ तात यथासुखम् ।
महादोषेण मे कार्यं न स्वर्गेण सुखेन वा ॥३८॥
38. devadūta namaste'stu gaccha tāta yathāsukham ,
mahādoṣeṇa me kāryaṁ na svargeṇa sukhena vā.
38. devadūta namaḥ te astu gaccha tāta yathāsukham
mahādoṣeṇa me kāryam na svargeṇa sukhena vā
38. O divine messenger, homage to you! Go, dear one, as you wish. My concern is not with great faults, nor with heaven (svarga), nor with happiness.
पतनं तन्महद्दुःखं परितापः सुदारुणः ।
स्वर्गभाजश्च्यवन्तीह तस्मात्स्वर्गं न कामये ॥३९॥
39. patanaṁ tanmahadduḥkhaṁ paritāpaḥ sudāruṇaḥ ,
svargabhājaścyavantīha tasmātsvargaṁ na kāmaye.
39. patanam tat mahat duḥkham paritāpaḥ sudāruṇaḥ
svargabhājaḥ cyavanti iha tasmāt svargam na kāmaye
39. That descent (from heaven) is a great suffering (duḥkha), and the subsequent torment is exceedingly terrible. Those who have enjoyed heaven (svarga) inevitably fall from it. Therefore, I do not desire heaven (svarga).
यत्र गत्वा न शोचन्ति न व्यथन्ति चलन्ति वा ।
तदहं स्थानमत्यन्तं मार्गयिष्यामि केवलम् ॥४०॥
40. yatra gatvā na śocanti na vyathanti calanti vā ,
tadahaṁ sthānamatyantaṁ mārgayiṣyāmi kevalam.
40. yatra gatvā na śocanti na vyathanti calanti vā
tat aham sthānam atyantam mārgayiṣyāmi kevalam
40. I will diligently search only for that ultimate state where, having arrived, people neither grieve, nor suffer, nor become agitated.
इत्युक्त्वा स मुनिर्वाक्यं देवदूतं विसृज्य तम् ।
शिलोञ्छवृत्तिमुत्सृज्य शममातिष्ठदुत्तमम् ॥४१॥
41. ityuktvā sa munirvākyaṁ devadūtaṁ visṛjya tam ,
śiloñchavṛttimutsṛjya śamamātiṣṭhaduttamam.
41. iti uktvā saḥ muniḥ vākyam devadūtam visṛjya tam
śiloñchavṛttim utsṛjya śamam ātiṣṭhat uttamam
41. Having spoken thus, that sage dismissed the divine messenger. Then, abandoning his livelihood of gleaning (śiloñchavṛtti), he embraced supreme tranquility.
तुल्यनिन्दास्तुतिर्भूत्वा समलोष्टाश्मकाञ्चनः ।
ज्ञानयोगेन शुद्धेन ध्याननित्यो बभूव ह ॥४२॥
42. tulyanindāstutirbhūtvā samaloṣṭāśmakāñcanaḥ ,
jñānayogena śuddhena dhyānanityo babhūva ha.
42. tulyanindāstutiḥ bhūtvā samaloṣṭāśmakāñcanaḥ
jñānayogena śuddhena dhyānanityaḥ babhūva ha
42. Having become one to whom both blame and praise are equal, and for whom clods of earth, stones, and gold are identical, he indeed became constantly devoted to meditation (dhyāna) through the pure discipline of knowledge (jñānayoga).
ध्यानयोगाद्बलं लब्ध्वा प्राप्य चर्द्धिमनुत्तमाम् ।
जगाम शाश्वतीं सिद्धिं परां निर्वाणलक्षणाम् ॥४३॥
43. dhyānayogādbalaṁ labdhvā prāpya carddhimanuttamām ,
jagāma śāśvatīṁ siddhiṁ parāṁ nirvāṇalakṣaṇām.
43. dhyānayogāt balam labdhvā prāpya ca ṛddhim anuttamām
jagāma śāśvatīm siddhim parām nirvāṇalakṣaṇām
43. Having gained strength from the discipline of meditation (dhyānayoga) and attained unsurpassed supernatural powers (ṛddhi), he reached the eternal, supreme accomplishment characterized by liberation (nirvāṇa).
तस्मात्त्वमपि कौन्तेय न शोकं कर्तुमर्हसि ।
राज्यात्स्फीतात्परिभ्रष्टस्तपसा तदवाप्स्यसि ॥४४॥
44. tasmāttvamapi kaunteya na śokaṁ kartumarhasi ,
rājyātsphītātparibhraṣṭastapasā tadavāpsyasi.
44. tasmāt tvam api kaunteya na śokam kartum arhasi
rājyāt sphītāt paribhraṣṭaḥ tapasā tat avāpsyasi
44. Therefore, O son of Kunti, you should not give in to sorrow. Having been deprived of your flourishing kingdom, you will regain it through austerity (tapas).
सुखस्यानन्तरं दुःखं दुःखस्यानन्तरं सुखम् ।
पर्यायेणोपवर्तन्ते नरं नेमिमरा इव ॥४५॥
45. sukhasyānantaraṁ duḥkhaṁ duḥkhasyānantaraṁ sukham ,
paryāyeṇopavartante naraṁ nemimarā iva.
45. sukhasya anantaram duḥkham duḥkhasya anantaram
sukham paryāyeṇa upavartante naram nemimarāḥ iva
45. Happiness is followed by sorrow, and sorrow by happiness. They approach a person in succession, just like the spokes of a wheel.
पितृपैतामहं राज्यं प्राप्स्यस्यमितविक्रम ।
वर्षात्त्रयोदशादूर्ध्वं व्येतु ते मानसो ज्वरः ॥४६॥
46. pitṛpaitāmahaṁ rājyaṁ prāpsyasyamitavikrama ,
varṣāttrayodaśādūrdhvaṁ vyetu te mānaso jvaraḥ.
46. pitṛpaitāmaham rājyam prāpsyasi amitavikrama
varṣāt trayodaśāt ūrdhvam vyetu te mānasaḥ jvaraḥ
46. O You of immeasurable valor, you will regain your ancestral kingdom. After thirteen years, let your mental anguish (jvara) depart.
वैशंपायन उवाच ।
एवमुक्त्वा स भगवान्व्यासः पाण्डवनन्दनम् ।
जगाम तपसे धीमान्पुनरेवाश्रमं प्रति ॥४७॥
47. vaiśaṁpāyana uvāca ,
evamuktvā sa bhagavānvyāsaḥ pāṇḍavanandanam ,
jagāma tapase dhīmānpunarevāśramaṁ prati.
47. vaiśaṃpāyanaḥ uvāca evam uktvā saḥ bhagavān vyāsaḥ
pāṇḍavanandanam jagāma tapase dhīmān punaḥ eva āśramam prati
47. Vaiśampāyana said: Having spoken thus to the son of Pāṇḍu, that wise and revered Vyāsa returned to his hermitage (āśrama) for (practicing) austerity (tapas).