Mahabharata — Volume IV (Dutt edition) — Chapter 43
MBh 4 43.1
अर्जुन उवाच संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्। त्यागस्य च हृषीकेश पृथक् केशिनिषूदन॥
arjuna uvāca saṃnyāsasya mahābāho tattvamicchāmi veditum| tyāgasya ca hṛṣīkeśa pṛthak keśiniṣūdana||
Arjuna said O mighty-armed, I desire to know the true nature of Sanyasa (Renunciation) and Tyaga (Abandonment). O slayer of Keshi, I want to know them distinctly.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.2
श्रीभगवानुवाच काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः। सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः॥
śrībhagavānuvāca kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ| sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ||
The great one said Rejection of works with some desire is known by the learned as Sanyasa. But the abandonment of the desire for the fruit of all works, is called Tyaga, by the discerning man.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.3
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः। यज्ञदानतपःकर्म न त्याज्यमिति चापरे॥
tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ| yajñadānatapaḥkarma na tyājyamiti cāpare||
Some wise men say that work itself should be abandoned considering it to be evil; others say that the works of sacrifice, gifts and penance should not be renounced.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.4
मे तत्र त्यागे भरतसत्तम। त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः॥
me tatra tyāge bharatasattama| tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ||
0 best of Bharata's son, listen to my opinion about Tyaga, for powerful of men, Tyaga is of three kinds.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.5
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्। यज्ञो दान तपश्चैव पावनानि मनीषिणाम्॥
yajñadānatapaḥkarma na tyājyaṃ kāryameva tat| yajño dāna tapaścaiva pāvanāni manīṣiṇām||
The works of sacrifice, gifts and penance should not be renounced. They should indeed be performed, for, sacrifices, gifts and penances are the means for the purification of the wise.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.6
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च। कर्तव्यानीति में पार्थ निश्चितं मतमुत्तमम्॥ निश्चयं शृणु
etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca| kartavyānīti meṃ pārtha niścitaṃ matamuttamam|| niścayaṃ śṛṇu
But these works should be performed without attachment and without the desire for fruits. Partha, this is my decided opinion.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.7
नियतस्य तु संन्यासः कर्मणो नोपपद्यते। मोहात् तस्य परित्यागस्तामसः परिकीर्तितः॥
niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate| mohāt tasya parityāgastāmasaḥ parikīrtitaḥ||
The Renunciation of work is not proper. It is the result of delusion and arises from Tama.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.8
दुःखमित्येव यत् कर्म कायक्लेशभयात् त्यजेत्। स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्॥
duḥkhamityeva yat karma kāyakleśabhayāt tyajet| sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet||
When work is abandoned from bodily fear and froin the consideration of pain, such abandonment arises from Raja, and one who makes such abandonment never obtains the fruit of Tyaga.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.9
कार्यमित्येव यत् कर्म नियतं क्रियतेऽर्जुन। सङ्गत्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः॥
kāryamityeva yat karma niyataṃ kriyate'rjuna| saṅgatyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ||
The abandonment of attachment and the fruit of actions which are performed because they are prescribed in the Shastras. O Arjuna, is considered to be of the quality of Sativa.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.10
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते। त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः॥
na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate| tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ||
He, who has such Tyaga, being possessed of intelligence and with doubts dispelled, has no aversion for an unpleasant action, and has no attachment for pleasant ones.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.11
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः। यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते॥
na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ| yastu karmaphalatyāgī sa tyāgītyabhidhīyate||
Actions cannot be absolutely a abandoned by man; therefore he, who abandons the fruit of actions, is a true Tyagi.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.12
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्। भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्॥
aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam| bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit||
Those, that do not abandon the desire for the fruit of actions, have after death threefold fruits, good, bad and indifferent.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.13
पञ्चैतानि महाबाहो कारणानि निबोध मे। सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्॥
pañcaitāni mahābāho kāraṇāni nibodha me| sāṃkhye kṛtānte proktāni siddhaye sarvakarmaṇām||
Listen to me, O mighty armed (I shall declare to you) the five causes for the completion of actions, as told in the Sankhya which treats with the annihilation of actions.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.14
अधिष्ठान तथा कर्ता करणं च पृथग्विधम्। विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्॥
adhiṣṭhāna tathā kartā karaṇaṃ ca pṛthagvidham| vividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam||
Substratum (body), Agency (mind). Organs (physical), Efforts (vital breaths) and Duties (senses), these are the five causes.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.15
शरीरवाड्मनोभिर्यत् कर्म प्रारभते नरः। न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः॥
śarīravāḍmanobhiryat karma prārabhate naraḥ| nyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ||
With body, speech or mind, whatever work, good or bad, a man performs these five are their causes.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.16
तत्रैवं सति कर्तारमात्मानं केवलं तु यः। पश्यत्यकृतबुद्धित्यान्न स पश्यति दुर्मतिः॥
tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ| paśyatyakṛtabuddhityānna sa paśyati durmatiḥ||
Such being the case, he who, owing to his uncultivated understanding and dull mind, sees his own self as the sole agency of all actions, sees nothing.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.17
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते। हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते॥
yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate| hatvāpi sa imā~llokānna hanti na nibadhyate||
He who has no egoism, and whose mind is not sullied, does not kill, or fettered by action, if he kills all these people.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.18
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना। करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः॥
jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā| karaṇaṃ karma karteti trividhaḥ karmasaṃgrahaḥ||
Knowledge, the Object of knowledge and the Knower, from the threefold impulse of action.. Instrument. Action and Agent from the threefold complements of action.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.19
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः। प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि॥
jñānaṃ karma ca kartā ca tridhaiva guṇabhedataḥ| procyate guṇasaṃkhyāne yathāvacchṛṇu tānyapi||
Knowledge, Action and Agent have threefold enumeration, according to the difference of qualities. Listen to them now.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.20
सर्वभूतेषु येनैकं भावमव्ययमीक्षते। अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्॥
sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate| avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam||
Sattva Knowledge is that by which One Eternal Essence undivided in the divided is seen in all things.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.21
पृथक्त्वेन तु यज्ज्ञानं नानाभावान् पृथग्विधान्। वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्॥
pṛthaktvena tu yajjñānaṃ nānābhāvān pṛthagvidhān| vetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam||
Raja Knowledge is that which sees various Essences of different things, on account of their separateness.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.22
यत्तु कृत्स्नवदेकस्मिन् कार्ये सक्तमहैतुकम्। अतत्त्वार्थवदल्पं च तत् तामसमुदाहृतम॥
yattu kṛtsnavadekasmin kārye saktamahaitukam| atattvārthavadalpaṃ ca tat tāmasamudāhṛtama||
Tama Knowledge is that which sees each single object as if it were the whole which is without reason and without truth, and which is mean and low.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.23
नियतं सङ्गरहितमरागद्वेषतः कृतम्। अफलप्रेप्सुना कर्म यत्तत् सात्त्विकमुच्यते॥
niyataṃ saṅgarahitamarāgadveṣataḥ kṛtam| aphalaprepsunā karma yattat sāttvikamucyate||
Sattva Action is that which is prescribed in the Shastras, which is performed without attachment, desire or aversion, and without the desire for any fruit by the performer.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.24
यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः। क्रियते बहुलायासं तद् राजसमुदाहृतम्॥
yattu kāmepsunā karma sāhaṃkāreṇa vā punaḥ| kriyate bahulāyāsaṃ tad rājasamudāhṛtam||
Raja Action is that which is attended with great trouble and which is performed by one who desires for the fruit of action and who is filled with egoism.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.25
अनुबन्धं क्षयं हिंसामनवेक्ष्य च पौरुषम्। मोहादारभ्यते कर्म यत्तत् तामसमुच्यते॥
anubandhaṃ kṣayaṃ hiṃsāmanavekṣya ca pauruṣam| mohādārabhyate karma yattat tāmasamucyate||
Tama Action is that which is performed from delusion, without regard to consequences and with one's own loss and injury as well as of others.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.26
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः। सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते॥
muktasaṅgo'nahaṃvādī dhṛtyutsāhasamanvitaḥ| siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate||
Sattva Agent is he who is free from attachment, and egoism, who is full of constancy and energy and who is unmoved both in success and failure.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.27
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः। हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः॥
rāgī karmaphalaprepsurlubdho hiṃsātmako'śuciḥ| harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ||
Raja Agent is he who is full of affections, who desires for the fruit of actions, who is covetous, cruel and impure, and feels both joy and sorrow.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.28
अयुक्तः प्राकृतः स्तब्धः शठो नैकृतिकोऽलसः। विषादी दीर्घसूत्री च कर्ता तामस उच्यते॥
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naikṛtiko'lasaḥ| viṣādī dīrghasūtrī ca kartā tāmasa ucyate||
Tama Agent is he who is void of application, who is without discernment, who is obstinate, deceitful malicious, idle, desponding, and procrastinating.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.29
बुद्धेर्थेदं धृतेश्चैव गुणतस्त्रिविधं शृणु। प्रोच्यमानमशेषेण पृथक्त्वेन धनंजयः॥
buddherthedaṃ dhṛteścaiva guṇatastrividhaṃ śṛṇu| procyamānamaśeṣeṇa pṛthaktvena dhanaṃjayaḥ||
Listen to three fold division of intellect and constancy. O Dhananjaya, I shall exhaustively and distinctly speak to you on this matter.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.30
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये। बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी॥
pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye| bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī||
Sattva Intellect, O Partha, is that which knows action and inaction, what ought to be done and what ought not to be done, and which knows fear and fearfulness, bondage and deliverance.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.31
यया धर्ममधर्मं च कार्य चाकार्यमेव च। अयथावत् प्रजानाति बुद्धिः सा पार्थ राजसी॥
yayā dharmamadharmaṃ ca kārya cākāryameva ca| ayathāvat prajānāti buddhiḥ sā pārtha rājasī||
Raja Intellect, O Partha, is that by which one imperfectly discerns right and wrong, and what ought to be done and what ought not to be done.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.32
अधर्मं धर्ममिति या मन्यते तमसाऽवृता। सर्वार्थान् विपरीतांश्च बुद्धिः सा पार्थ तामसी॥
adharmaṃ dharmamiti yā manyate tamasā'vṛtā| sarvārthān viparītāṃśca buddhiḥ sā pārtha tāmasī||
Tama Intellect, O Partha, is that by which, being one covered by ignorance, considers wrong to be right, and sees all things in a reverse state.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.33
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः। योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी॥
dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ| yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī||
Sattva constancy, O Partha, is that by which through devotion one controls the function of the mind, the life-breaths and the senses.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.34
यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन। प्रसङ्गेन फलाकाक्षी धृतिः सा पार्थ राजसी॥
yayā tu dharmakāmārthān dhṛtyā dhārayate'rjuna| prasaṅgena phalākākṣī dhṛtiḥ sā pārtha rājasī||
Raja constancy, O Partha, is that by which through attachment one holds to religion, and profit, washing for fruit.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.35
यया स्वप्नं भयं शोकं विषादं मदमेव च। न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी॥
yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madameva ca| na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī||
Tama Constancy, O Partha, is that thought which undiscerning person does not abandons sleep, fear, sorrow, dependency and folly.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.36
सुखं त्विदानी त्रिविधं शृणु मे भरतर्षभ। अभ्यासाद् रमते यत्र दुःखान्तं च निगच्छति॥ यत्तदने विषमिव परिणामेऽमृतोपमम्। तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्॥
sukhaṃ tvidānī trividhaṃ śṛṇu me bharatarṣabha| abhyāsād ramate yatra duḥkhāntaṃ ca nigacchati|| yattadane viṣamiva pariṇāme'mṛtopamam| tatsukhaṃ sāttvikaṃ proktamātmabuddhiprasādajam||
Now hear from Me, O best of Bharata race, what are the three kinds of happiness. Sattva Happiness is that in which one finds pleasure from repetition of enjoyment, which brings an end to all pain, which is like poison in the beginning, but ambrosia afterwards, which is born out of serenity, and is produced by knowledge.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.37
विषयेन्द्रियसंयोगाद् यत्तदचेऽमृतोपमम्। परिणामे विषमिव तत् सुखं राजसं स्मृतम्॥
viṣayendriyasaṃyogād yattadace'mṛtopamam| pariṇāme viṣamiva tat sukhaṃ rājasaṃ smṛtam||
Raja Happiness is that which arise from the contact of the senses with their objects and which ambrosia in the beginning and poison next.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.38
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः। निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्॥
yadagre cānubandhe ca sukhaṃ mohanamātmanaḥ| nidrālasyapramādotthaṃ tattāmasamudāhṛtam||
Tama Happiness is that which deludes the self in the beginning and in its consequences, and which arises from sleep, condolence and foolishness.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.39
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः। सत्त्व प्रकृतिजैर्मुक्तं यदेभिः स्यात् त्रिभिर्गुणैः॥
na tadasti pṛthivyāṃ vā divi deveṣu vā punaḥ| sattva prakṛtijairmuktaṃ yadebhiḥ syāt tribhirguṇaiḥ||
There is none, either among the beings on earth or among be celestial in heaven, which is free from these three qualities born of Nature.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.40
ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप। कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः॥
brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca paraṃtapa| karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ||
O chastiser of foes, the duties of Brahmanas, Kshatriyas, Vaishyas, and Shudras are each distinguished by these three qualities, born of nature.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.41
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च। ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्॥
śamo damastapaḥ śaucaṃ kṣāntirārjavameva ca| jñānaṃ vijñānamāstikyaṃ brahmakarma svabhāvajam||
Tranquility, self restraint, penances purity, forgiveness, rectitude, knowledge, experience and faith, these are the distinctive features of a Brahmana.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.42
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्। दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्॥
śauryaṃ tejo dhṛtirdākṣyaṃ yuddhe cāpyapalāyanam| dānamīśvarabhāvaśca kṣātraṃ karma svabhāvajam||
Bravery, energy, firmness, skill, firmness in battle, liberality, majesty, these are distinctive features of a Kshatriya.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.43
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्। परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्॥
kṛṣigaurakṣyavāṇijyaṃ vaiśyakarma svabhāvajam| paricaryātmakaṃ karma śūdrasyāpi svabhāvajam||
Agriculture, tending of cattle and trade, these are the duties of a Vaishya. The natural duty of a Shudra is service.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.44
स्वे स्वे कर्मण्यभिरतः संसिद्धि लभते नरः। स्वकर्मनिरतः सिद्धि यथा विन्दति तच्छृणु।॥
sve sve karmaṇyabhirataḥ saṃsiddhi labhate naraḥ| svakarmanirataḥ siddhi yathā vindati tacchṛṇu|||
Every man, if he engages in his own natural duty, attains to perfection. Hear, how man attains to perfection by performing him own natural duties,
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.45
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्। स्वकर्मणा तमभ्यर्च्य सिद्धि विन्दति मानवः॥
yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam| svakarmaṇā tamabhyarcya siddhi vindati mānavaḥ||
Worshipping Him, from whom are the life of beings, and by whom all the universe is pervaded, by the performance of his own duty man is sure to attain to perfection.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.46
श्रेयान् स्वधर्मो विगुणः परधर्मात् स्वनुष्ठितात्। स्वभावनियतं कर्म कुर्वन् नाप्नोति किल्बिषम्॥
śreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt| svabhāvaniyataṃ karma kurvan nāpnoti kilbiṣam||
Better is one's own duty, though performed imperfectly, than another's duty wellperformed. Man incurs no sin by performing his duty prescribed by Nature.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.47
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्। सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः॥
sahajaṃ karma kaunteya sadoṣamapi na tyajet| sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ||
Man must not, O son of Kunti abandon his natural duties, however bad they might be-for all actions are enveloped by error as fire by smoke.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.48
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः । नैष्कर्म्यसिद्धि परमां संन्यासेनाधिगच्छति॥
asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ | naiṣkarmyasiddhi paramāṃ saṃnyāsenādhigacchati||
He whose mind is unattached to any thing, who has subdued his self, and whose desire is gone, through Sanyasa, obtains the supreme perfection of freedom from action.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.49
सिद्धि प्राप्तो यथा ब्रह्म तथाऽऽप्नोति निबोध मे। समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा॥
siddhi prāpto yathā brahma tathā''pnoti nibodha me| samāsenaiva kaunteya niṣṭhā jñānasya yā parā||
Learn in brief, O son of Kunti, how a man, obtaining perfection, attains to Brahma, the Supreme End of Knowledge.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.50
बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च। शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौव्युदस्य च॥
buddhyā viśuddhayā yukto dhṛtyā''tmānaṃ niyamya ca| śabdādīn viṣayāṃstyaktvā rāgadveṣauvyudasya ca||
Having a pure mind, restraining his self by constancy, renouncing all objects of sense, and casting off affection and aversion.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.51
विविक्तसेवी लध्वाशी यतवाक्कायमानसः। ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः॥
viviktasevī ladhvāśī yatavākkāyamānasaḥ| dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ||
He who resides in a lonely place, cats little, restrains his speech, body and mind, who is ever intent on meditation and abstraction, who is unconcerned.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.52
अहंकार बलं दर्प कामं क्रोधं परिग्रहम्। विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते॥
ahaṃkāra balaṃ darpa kāmaṃ krodhaṃ parigraham| vimucya nirmamaḥ śānto brahmabhūyāya kalpate||
Who is free from egoism, violence, pride, lust, wrath, surroundings, who is devoid of selfishness and is tranquil, become fit for assimilation with Brahma.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.53
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति। समः सर्वेषु भूतेषु मद्भक्ति लभते पराम्॥
brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati| samaḥ sarveṣu bhūteṣu madbhakti labhate parām||
Becoming one with Brahma, and obtaining tranquility in spirit, man grieves not and desires not. Seeing all beings alike, he obtains the highest devotion to Me.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.54
भक्त्या मामभिजानाति यावान् यश्चास्मि तत्त्वतः। ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्॥
bhaktyā māmabhijānāti yāvān yaścāsmi tattvataḥ| tato māṃ tattvato jñātvā viśate tadanantaram||
By devotion he truly knows Me, truly what I am and who I am. Then knowing Me truly, he forthwith enters into Me.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.55
सर्वकर्माण्यपि सदा कुर्वाणो मद्यपाश्रयः। मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्॥
sarvakarmāṇyapi sadā kurvāṇo madyapāśrayaḥ| matprasādādavāpnoti śāśvataṃ padamavyayam||
Even performing all actions at all times, such a man, having his refuge in Me, obtains through My favour that state which is eternal and imperishable.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.56
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः। बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव॥
cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ| buddhiyogamupāśritya maccittaḥ satataṃ bhava||
Mentally dedicating all actions to Me, restoring to mental abstraction, being devoted to Me, fix your thoughts constantly on Me.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.57
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात् तरिष्यसि। अथ चेत् त्वमहंकारान्न श्रोष्यसि विनक्ष्यसि॥
maccittaḥ sarvadurgāṇi matprasādāt tariṣyasi| atha cet tvamahaṃkārānna śroṣyasi vinakṣyasi||
Fixing your thoughts on Me, you will surmount all difficulties through My favour. But if from self-conceit you do not listen to Me, you will surely perish.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.58
यदहंकारमाश्रित्य न योत्स्य इति मन्यसे। मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति॥
yadahaṃkāramāśritya na yotsya iti manyase| mithyaiṣa vyavasāyaste prakṛtistvāṃ niyokṣyati||
If out of self-conceit you think “I will not fight,” your this resolution will be in vain, for surely will Nature rule you.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.59
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा। कर्तुनेच्छसि यन्मोहात् करिष्यस्यवशोऽपि तत्॥
svabhāvajena kaunteya nibaddhaḥ svena karmaṇā| kartunecchasi yanmohāt kariṣyasyavaśo'pi tat||
Bound by your own Duty, ordained by Nature, you will involuntarily do not, which, out of delusion, you do not wish to do.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.60
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति। भ्रामयन् सर्वभूतानि यन्त्रारूढानि मायया॥
īśvaraḥ sarvabhūtānāṃ hṛddeśe'rjuna tiṣṭhati| bhrāmayan sarvabhūtāni yantrārūḍhāni māyayā||
The Lord, O Arjuna, as if mounted on a machine, sits in the heart of all beings, turning them as He pleases by His illusive powers.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.61
तमेव शरणं गच्छ सर्वभावेन भारत। तत्प्रसादात् परां शान्ति स्थान प्राप्स्यसि शाश्वतम्॥
tameva śaraṇaṃ gaccha sarvabhāvena bhārata| tatprasādāt parāṃ śānti sthāna prāpsyasi śāśvatam||
O Bharata, seek shelter under Him in every way. By his favour, you will get Supreme Peace and the Eternal Seat.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.62
इति ते ज्ञानमाख्यातं गुह्याद् गुह्यतरं मया। विमृश्यैतदशेषेण यथेच्छसि तथा कुरु॥
iti te jñānamākhyātaṃ guhyād guhyataraṃ mayā| vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru||
I have thus declared to you the knowledge which is more mysterious than any other mystery. Reflect on it fully, and then act as you like.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.63
सर्वगुह्यतमं भूयः शृणु मे परमं वचः। इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्॥
sarvaguhyatamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ| iṣṭo'si me dṛḍhamiti tato vakṣyāmi te hitam||
Once more hcar My supernatural words, the most mysterious mystery of all. You are very dear to Me; therefore, I tell you what is good for you.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.64
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे॥
manmanā bhava madbhakto madyājī māṃ namaskuru| māmevaiṣyasi satyaṃ te pratijāne priyo'si me||
Fix your heart on Me, become My devotee, sacrifice to Me, bow down to Me, you will then come to Me. I tell you the truth, for you are very dear to Me.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.65
सर्वधर्मान् परित्यज्य मामेकं शरणं व्रजा अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥
sarvadharmān parityajya māmekaṃ śaraṇaṃ vrajā ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ||
Forsaking all religious duties, come to Me, come to Me as your sole refuge. I shall deliver yo:l from all your sins. Do not grieve.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.66
इदं ते नातपस्काय नाभक्ताय कदाचन। न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति॥
idaṃ te nātapaskāya nābhaktāya kadācana| na cāśuśrūṣave vācyaṃ na ca māṃ yo'bhyasūyati||
This knowledge that I have told you must not be declared by you to one who does not practice penances, who is not a devotee, who never waits on a preceptor, and who always culminates Mc.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.67
य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति। भक्तिं मयि परां मामेवैष्यत्यसंशयः॥
ya imaṃ paramaṃ guhyaṃ madbhakteṣvabhidhāsyati| bhaktiṃ mayi parāṃ māmevaiṣyatyasaṃśayaḥ||
He, who will inculcate this supreme knowledge to those who are devoted to Me, offering Me his highest devotion, being freed from all doubts, will come to Me.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.68
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः। भविता न च मे तस्मादन्यः प्रियतरो भुवि॥
na ca tasmānmanuṣyeṣu kaścinme priyakṛttamaḥ| bhavitā na ca me tasmādanyaḥ priyataro bhuvi||
Amongst men none can be dearer to Me than such a man. None on earth can do Me greater service also than he.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.69
अध्येष्यते च य इमं धर्म्यं संवादमावयोः। ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः॥
adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ| jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ||
And he, who will study this holy conversation between us, will offer to Me the sacrifice of knowledge. This is my opinion.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.70
श्रद्धावाननसूयश्च शृणुयादपि यो नरः। सोऽपि मुक्तः शुभाँल्लोकान् प्राप्नुयात् पुण्यकर्मणाम्।।
śraddhāvānanasūyaśca śṛṇuyādapi yo naraḥ| so'pi muktaḥ śubhā~llokān prāpnuyāt puṇyakarmaṇām||
Even he, who with faith and without evil, will hear it, being freed from (the bond of births), will obtain the blessed seat of those that perform pious acts.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.71
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा। कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनंजय॥
kaccidetacchrutaṃ pārtha tvayaikāgreṇa cetasā| kaccidajñānasammohaḥ pranaṣṭaste dhanaṃjaya||
Have you heard, O Partha, this knowledge with mind undirected to any other object? Has, O Dhananjaya, your delusion, caused by ignorance, been destroyed?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.72
अर्जुन उवाच नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाऽच्युत। स्थितोऽस्मि गतसंदेहः करिष्ये वचनं तव॥
arjuna uvāca naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayā'cyuta| sthito'smi gatasaṃdehaḥ kariṣye vacanaṃ tava||
Arjuna said O undecaying One, through your favour my delusion is gone, I now know what I am. I am now firm. My doubts have been dispelled. I will obey you. I will do your bidding.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.73
संजय उवाच इत्यहं वासुदेवस्य पार्थस्य च महात्मनः। संवादमिममश्रौषमद्भुतं रोमहर्षणम्॥
saṃjaya uvāca ityahaṃ vāsudevasya pārthasya ca mahātmanaḥ| saṃvādamimamaśrauṣamadbhutaṃ romaharṣaṇam||
Sanjay said O king, I heard this wonderful and hairstirring words of Vasudeva and Partha.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.74
व्यासप्रसादाच्छ्रुतवानेतद् गुह्यमहं परम्। योगयोगेश्वरात् कृष्णात् साक्षात् कथयतः स्वयम्॥
vyāsaprasādācchrutavānetad guhyamahaṃ param| yogayogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam||
Through the favour of Vyasa, I myself heard this mysterious, great and best words from the very lips of the Lord of Yoga, Srikrishna.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.75
राजन् संस्मृत्य संस्मृत्य संवादमिममद्भुतम्। केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः॥
rājan saṃsmṛtya saṃsmṛtya saṃvādamimamadbhutam| keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhurmuhuḥ||
O king, I am feeling more and more pleasure as much as I am remembering the holy and wonderful words between Srikrishna and Arjuna.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.76
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः। विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः॥
tacca saṃsmṛtya saṃsmṛtya rūpamatyadbhutaṃ hareḥ| vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ||
O king, I am feeling more and more pleasure as much as I am remembering the wonderful manifestation of Srikrishna.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 43.77
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः। तत्र श्रीविजयो भूतिर्बुवा नीतिर्मतिर्मम॥
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ| tatra śrīvijayo bhūtirbuvā nītirmatirmama||
Wherever exist the Lord of Yoga Srikrishna and the great bowman Arjuna, there certainly do wealth, victory and glory exist.
— tr. M.N. Dutt (1891–96) (public domain)