Mahabharata — Volume VIII (Dutt edition) — Chapter 1

MBh 8 1.1

युधिष्ठिर उवाच धर्माः पितामहेनोक्ता राजधर्माश्रिताः शुभाः। धर्ममाश्रमिणां श्रेष्ठं वक्तुमर्हसि पार्थिव॥

yudhiṣṭhira uvāca dharmāḥ pitāmahenoktā rājadharmāśritāḥ śubhāḥ| dharmamāśramiṇāṃ śreṣṭhaṃ vaktumarhasi pārthiva||

Yudhishthira said You have, O grandfather, described the sacred duties of kings regarding the persons in distress. O king, you should tell me now those foremost of duties of those who lead the (four) modes of life.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.2

भीष्म उवाच सर्वत्र विहितो धर्मः स्वर्ग्यः सत्यफलं तपः। बहुद्वारस्य धर्मस्य नेहास्ति विफला क्रिया॥

bhīṣma uvāca sarvatra vihito dharmaḥ svargyaḥ satyaphalaṃ tapaḥ| bahudvārasya dharmasya nehāsti viphalā kriyā||

Bhishma said Religion has many doors. The observance of the duties sanctioned by religion can never be useless. Duties have been laid down regarding every mode of life. The fruits of Penance with regard to the development of the Soul, are to be had in this worid.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.3

यस्मिन् यस्मिस्तु विषये यो यो याति विनिश्चयम्। स तमेवाभिजानाति नान्यं भरतसत्तम॥

yasmin yasmistu viṣaye yo yo yāti viniścayam| sa tamevābhijānāti nānyaṃ bharatasattama||

The object to which one devotes oneself, whatever it may be, O Bharata, and nothing else, appears to as the highest of acquisitions fraught with the greatest of blessings.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.4

यथा यथा च पर्येति लोकतन्त्रमसारवत्। तथा तथा विरागोऽत्र जायते नात्र संशयः॥

yathā yathā ca paryeti lokatantramasāravat| tathā tathā virāgo'tra jāyate nātra saṃśayaḥ||

When one meditates properly, one comes to know that the things of this world are useless one as straw. Forsooth, one is then freed from attachment of those things.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.5

एवं व्यवसिते लोके बहुदोषे युधिष्ठिर। आत्ममोक्षनिमित्तं वै यतेत मतिमान् नरः॥

evaṃ vyavasite loke bahudoṣe yudhiṣṭhira| ātmamokṣanimittaṃ vai yateta matimān naraḥ||

When the world, O Yudhishthira, which is full of shortcomings, is so framed, every intelligent man, should try to acquire the liberation of his soul.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.6

युधिष्ठिर उवाच नष्टे धने वा दारे वा पुत्रे पितरि वा मृते। यया बुद्ध्या नुदेच्छोकं तन्मे ब्रूहि पितामह॥

yudhiṣṭhira uvāca naṣṭe dhane vā dāre vā putre pitari vā mṛte| yayā buddhyā nudecchokaṃ tanme brūhi pitāmaha||

Yudhishthira said Tell me, O grandfather, by what condition of mind should one kill his grief when he loses his riches, or his wife, or son, or father.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.7

भीष्म उवाच नष्ट धने वा दारे वा पुत्रे पितरि वा मृते। अहो दुःखमिति ध्यायशोकस्यापचितिं चरेत्॥

bhīṣma uvāca naṣṭa dhane vā dāre vā putre pitari vā mṛte| aho duḥkhamiti dhyāyaśokasyāpacitiṃ caret||

Bhishma said, When one's wealth is lost, or one's wife or son or father is dead, he certainly says to oneself,-Alas, it is a great sorrow,-But then one should, by the help of meditation, try to kill that grief.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.8

अत्राप्युदाहरन्तीममितिहासं पुरातनम्। यथा सेनजितं विप्रः कश्चिदेत्याब्रवीत् सुहृत्॥

atrāpyudāharantīmamitihāsaṃ purātanam| yathā senajitaṃ vipraḥ kaścidetyābravīt suhṛt||

Regarding it is mentioned the old story of the speech that a twice-born friend of his, coming to Senajit's court, made to that king.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.9

पुत्रशोकाभिसंतप्तं राजानं शोकविह्वलम्। विषण्णमनसं दृष्ट्वा विप्रो वचनमब्रवीत्॥

putraśokābhisaṃtaptaṃ rājānaṃ śokavihvalam| viṣaṇṇamanasaṃ dṛṣṭvā vipro vacanamabravīt||

Seeing the monarch stricken with grief and burning with sorrow on account of the death of his son, the Brahmana said to that king of very

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.10

किं नु मुह्यसि मूढस्त्वं शोच्यः किमनुशोचसि। यदा त्वामपि शोचन्तः शोच्या यास्यन्ति तां गतिम्।।१०

kiṃ nu muhyasi mūḍhastvaṃ śocyaḥ kimanuśocasi| yadā tvāmapi śocantaḥ śocyā yāsyanti tāṃ gatim||10

Why are you stupefied? You are without any intelligence. You are yourself an object of grief, why do you grieve (for others)? A few days hence others will grieve for you, and in their turn they will be grieved for by others still.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.11

त्वं चैवाहं च ये चान्ये त्वामुपासन्ति पार्थिव। सर्वे तत्र गमिष्यामो यत एवागता वयम्॥

tvaṃ caivāhaṃ ca ye cānye tvāmupāsanti pārthiva| sarve tatra gamiṣyāmo yata evāgatā vayam||

Yourself, myself, and others who wait upon you, O king, shall all repair whence all of us have come.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.12

सेनजिदुवाच का बुद्धिः किं तपो विप्र कः समाधिस्तपोधना किं ज्ञानं किं श्रुतं चैव यत् प्राप्य न विषीदसि॥

senajiduvāca kā buddhiḥ kiṃ tapo vipra kaḥ samādhistapodhanā kiṃ jñānaṃ kiṃ śrutaṃ caiva yat prāpya na viṣīdasi||

Senajit said What is that intelligence, what that penance, O learned Brahmana, what that concentration of mind, O you having asceticism for wealth, what that knowledge, and what that learning, by gaining which you do not give way to grief?

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.13

ब्राह्मण उवाच पश्य भूतानि दुःखेन व्यतिषिक्तानि सर्वशः। उत्तमाधममध्यानि तेषु तेष्विह कर्मसु॥

brāhmaṇa uvāca paśya bhūtāni duḥkhena vyatiṣiktāni sarvaśaḥ| uttamādhamamadhyāni teṣu teṣviha karmasu||

The Brahmana said See, all creatures-the superior, the middling, and the inferiorm-on account of their respective acts, and entangled in sorrow.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.14

आत्मापि चायं न मम सर्वा वा पृथिवी मम। यथा मम तथाऽन्येषामिति चिन्त्य न मे व्यथा।।

ātmāpi cāyaṃ na mama sarvā vā pṛthivī mama| yathā mama tathā'nyeṣāmiti cintya na me vyathā||

I do not consider even my own self to be mine. On the other hand, I consider the whole world to be mine. I again consider all this as much mine as it belongs to others. Grief cannot attack me for this thought.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.15

एतां बुद्धिमहं प्राप्य न प्रहृष्ये न च व्यथे॥ यथा काष्ठं च काष्ठं च समेयातां महोदधौ। समेत्य च व्यपेयातां तद्वद्भूतसमागमः॥

etāṃ buddhimahaṃ prāpya na prahṛṣye na ca vyathe|| yathā kāṣṭhaṃ ca kāṣṭhaṃ ca sameyātāṃ mahodadhau| sametya ca vyapeyātāṃ tadvadbhūtasamāgamaḥ||

Having gained such an understanding, I do not give way to joy or to grief. As two pieces of wood floating on the sea meet together at one time and are again separated, so is the union of (living) creatures in this world.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.16

एवं पुत्राश्च पौत्राश्च ज्ञातयो बान्धवास्तथा। तेषां स्नेहो न कर्तव्यो विप्रयोगो ध्रुवो हि तैः॥

evaṃ putrāśca pautrāśca jñātayo bāndhavāstathā| teṣāṃ sneho na kartavyo viprayogo dhruvo hi taiḥ||

Sons, grandsons, kinsmen relatives, are all of this nature. One should One should never feel attachment for them, for separation with them is inevitable.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.17

अदर्शनादापतितः पुनश्चादर्शनं गतः। न त्वासौ वेद न त्वं तं कः सन् किमनुशोचसि॥

adarśanādāpatitaḥ punaścādarśanaṃ gataḥ| na tvāsau veda na tvaṃ taṃ kaḥ san kimanuśocasi||

Your son came from an invisible quarter. He has gone away and become invisible. He did not know you. You did not know him. Who are you and for whom do you grieve.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.18

तृष्णार्तिप्रभवं दुःखं दुःखार्तिप्रभवं सुखम्। सुखात् संजायते दुःखं दुःखमेवं पुनः पुनः॥

tṛṣṇārtiprabhavaṃ duḥkhaṃ duḥkhārtiprabhavaṃ sukham| sukhāt saṃjāyate duḥkhaṃ duḥkhamevaṃ punaḥ punaḥ||

Grief is the child of the disease created by desire. Happiness again comes when the disease of desire is cured. From joy originates sorrow, and sorrow comes again and again.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.19

सुखस्यानन्तरं दुःखं दुःखस्यानन्तरं सुखम्। सुखदुःखे मनुष्याणां चक्रवत् परिवर्ततः॥

sukhasyānantaraṃ duḥkhaṃ duḥkhasyānantaraṃ sukham| sukhaduḥkhe manuṣyāṇāṃ cakravat parivartataḥ||

Sorrow comes after joy, and joy after sorrow. The joys and sorrows of human beings are revolving on a wheel.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.20

सुखात् त्वं दुःखमापन्न पुनरापत्स्यसे सुखम्। न नित्यं लभते दुःखं न नित्यं लभते सुखम्॥

sukhāt tvaṃ duḥkhamāpanna punarāpatsyase sukham| na nityaṃ labhate duḥkhaṃ na nityaṃ labhate sukham||

After happiness sorrow has come to you. You will again enjoy happiness for good and no one enjoys happiness for good.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.21

शरीरमेवायतनं सुखस्य दुःखस्य चाप्यायतनं शरीरम्। यद्यच्छरीरेण करोति कर्म तेनैव देही समुपाश्नुते तत्।।

śarīramevāyatanaṃ sukhasya duḥkhasya cāpyāyatanaṃ śarīram| yadyaccharīreṇa karoti karma tenaiva dehī samupāśnute tat||

The body is the abode of both sorrow and happiness. An embodied creature suffers the consequences of whatever acts he performs with the help of his body.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.22

जीवितं च शरीरेण जात्यैव सह जायते। उभे सह विवर्तेते उभे सह विनश्यतः॥

jīvitaṃ ca śarīreṇa jātyaiva saha jāyate| ubhe saha vivartete ubhe saha vinaśyataḥ||

Life comes with the creation of the body. The two exist together, and the two die together.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.23

स्नेहपाशैर्बहुविधैराविष्टविषया जनाः। अकृतार्थाश्च सीदन्ते जलैः सैकतसेतवः॥

snehapāśairbahuvidhairāviṣṭaviṣayā janāḥ| akṛtārthāśca sīdante jalaiḥ saikatasetavaḥ||

Men of impure souls, attached to worldly objects by various fetters, disappear like embankments of sand in water.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.24

स्नेहेन तिलवत् सर्वं सर्गचक्रे निपीड्यते। तिलपीडैरिवाक्रम्य क्लेशैरज्ञानसम्भवैः॥

snehena tilavat sarvaṃ sargacakre nipīḍyate| tilapīḍairivākramya kleśairajñānasambhavaiḥ||

Miseries of various sorts begotten by ignorance, act like pressers of oil-seeds, for attacking all creatures for their attachments; these press them like oil-seeds in the oilmaking machine subjecting them to the round of re-births.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.25

संचिनोत्यशुभं कर्म कलत्रापेक्षया नरः। एकः क्लेशानवाप्नोति परत्रेह च मानवः॥

saṃcinotyaśubhaṃ karma kalatrāpekṣayā naraḥ| ekaḥ kleśānavāpnoti paratreha ca mānavaḥ||

Man, for the sake of his wife, commits numberless evil deeds, but suffers alone various kinds of misery both in this and the next world.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.26

पुत्रदारकुटुम्बेषु प्रसक्ताः सर्वमानवाः। शोकपङ्कार्णवे मग्ना जीर्णा वनगजा इव॥

putradārakuṭumbeṣu prasaktāḥ sarvamānavāḥ| śokapaṅkārṇave magnā jīrṇā vanagajā iva||

All men, attached to children, wives kinsmen and relatives sink in the miry sea of sorrow like wild elephants, when shom of strength, sinking in a miry slough.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.27

पुत्रनाशे वित्तनाशे ज्ञातिसम्बन्धिनामपि। प्राप्यते सुमहद् दुःखंदावाग्निप्रतिमं विभो।

putranāśe vittanāśe jñātisambandhināmapi| prāpyate sumahad duḥkhaṃdāvāgnipratimaṃ vibho|

Indeed, O king, upon loss of wealth or son or kinsmen or relatives, man suffers great misery burning him like a forest fire.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.28

दैवायत्तमिदं सर्वं सुखदुः :खे भवाभवौ॥ असृहत् ससुहृच्चापि सशत्रुर्मित्रवानपि। सप्रज्ञः प्रज्ञया हीनो दैवेन लभते सुखम्॥

daivāyattamidaṃ sarvaṃ sukhaduḥ :khe bhavābhavau|| asṛhat sasuhṛccāpi saśatrurmitravānapi| saprajñaḥ prajñayā hīno daivena labhate sukham||

All this, viz., joy and grief, existence and non-existence depend upon destiny. One having friends as well as one having none, one having enemies as well as one having none, one having wisdom as well as one shorn of it, each and every one amongst these, enjoys happiness through destiny.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.29

नालं सुखाय सुहृदो नालं दुःखाय शत्रवः। न च प्रज्ञालमर्थानां न सुखानामलं धनम्॥

nālaṃ sukhāya suhṛdo nālaṃ duḥkhāya śatravaḥ| na ca prajñālamarthānāṃ na sukhānāmalaṃ dhanam||

Friends are not the root of one's happiness. Enemies are not the root of one's misery. Wisdom cannot bring on wealth; wealth cannot give happiness.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.30

न बुद्धिर्धनलाभाय न जाड्यमसमृद्धये। लोकपर्यायवृत्तान्तं प्राज्ञो जानाति नेतरः॥

na buddhirdhanalābhāya na jāḍyamasamṛddhaye| lokaparyāyavṛttāntaṃ prājño jānāti netaraḥ||

Intelligence cannot give wealth, nor is stupidity the cause of poverty. Only a wise man, and none else, understands the order of the world.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.31

बुद्धिमन्तं च शूरं च मूढं भीरुं जडं कविम्। दुर्बलं बलवन्तं च भागिनं भजते सुखम्॥

buddhimantaṃ ca śūraṃ ca mūḍhaṃ bhīruṃ jaḍaṃ kavim| durbalaṃ balavantaṃ ca bhāginaṃ bhajate sukham||

Of the intelligent, the heroic, the foolish, the cowardly, the idiotic, the earned, the weak, or the strong, happiness comes to him only for whom it is ordained.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.32

धेनुर्वत्सस्य गोपस्य स्वामिनस्तस्करस्य च। पयः पिबति यस्तस्या धेनुस्तस्येति निश्चयः॥

dhenurvatsasya gopasya svāminastaskarasya ca| payaḥ pibati yastasyā dhenustasyeti niścayaḥ||

The cow belongs to the calf, to the cowherd who is her master, and to the thief. Indeed, she is his who drinks her milk.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.33

ये च मूढतमा लोके ये च बुद्धेः परं गताः। ते नराः सुखमेधन्ते क्लिश्यत्यन्तरितो जनः॥

ye ca mūḍhatamā loke ye ca buddheḥ paraṃ gatāḥ| te narāḥ sukhamedhante kliśyatyantarito janaḥ||

They whose understandings are dormant, and they who have that state of the mind which lies beyond the range of the intellect, succeed in enjoying happiness. Only they who are between these two classes, suffer misery.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.34

अन्त्येषु रेमिरे धीरा न ते मध्येषु रेमिरे। अन्त्यप्राप्तिं सुखामाहुर्दुःखमन्तरमन्त्ययोः॥

antyeṣu remire dhīrā na te madhyeṣu remire| antyaprāptiṃ sukhāmāhurduḥkhamantaramantyayoḥ||

The wise find pleasure in the two extremes but not in the intermediate states. The sages have said that the attainment of any of these two extremes form happiness. Misery lies in the intermediate states between the two.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.35

ये च बुद्धिसुखं प्राप्ता द्वन्द्वातीता विमत्सराः। तान् नैवार्था न चाना व्यथयन्ति कदाचन॥

ye ca buddhisukhaṃ prāptā dvandvātītā vimatsarāḥ| tān naivārthā na cānā vyathayanti kadācana||

Those who have succeeded in acquiring real happiness, and who have become freed from the pleasures and pains of this world, and who are shorn of envy, are never moved by either the accession of wealth or its loss.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.36

अथ ये बुद्धिमप्राप्ता व्यतिक्रान्ताश्च मूढताम्। तेऽतिवेलं प्रहृष्यन्ति संतापमुपयान्ति च॥

atha ye buddhimaprāptā vyatikrāntāśca mūḍhatām| te'tivelaṃ prahṛṣyanti saṃtāpamupayānti ca||

Those who have not gained that intelligence which brings on real happiness, but who have got over folly and ignorance yield to excessive joy and excessive misery.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.37

नित्यं प्रमुदिता मूढा दिवि देवगणा इव। अवलेपेन महता परिभूत्या विचेतसः॥

nityaṃ pramuditā mūḍhā divi devagaṇā iva| avalepena mahatā paribhūtyā vicetasaḥ||

Men who have no ideas of right or wrong, who are beside themselves with pride and with success over others, give way to transports of delight like the celestials.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.38

सुखं दुःखान्तमालस्यं दुःखं दाक्ष्यं सुखोदयम्। भूतिस्त्वेवं श्रिया सार्धं दक्षे वसति नालसे॥

sukhaṃ duḥkhāntamālasyaṃ duḥkhaṃ dākṣyaṃ sukhodayam| bhūtistvevaṃ śriyā sārdhaṃ dakṣe vasati nālase||

Happiness must terminate in misery. Idleness is misery; while cleverness (in action) is the root of felicity. Affluence and prosperity live in a clever man, but not in an idle wight.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.39

सुखं वा यदि वा दुःखं प्रियं वा यदि वाप्रियम्। प्राप्तं प्राप्तमुपासीत हृदयेनापराजितः॥

sukhaṃ vā yadi vā duḥkhaṃ priyaṃ vā yadi vāpriyam| prāptaṃ prāptamupāsīta hṛdayenāparājitaḥ||

Be it happiness or be it misery, be it pleasant or be it otherwise, what comes to one should be enjoyed or put up with an unconquered heart.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.40

शोकस्थानसहस्त्राणि भयस्थानशतानि च। दिवसे दिवसे मूढमाविशन्ति न पण्डितम्॥

śokasthānasahastrāṇi bhayasthānaśatāni ca| divase divase mūḍhamāviśanti na paṇḍitam||

Every day a thousand occasions for sorrow, and a hundred occasions for fear attack an ignorant and foolish man but a wise man is never so affected.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.41

बुद्धिमन्तं कृतप्रज्ञं शुश्रूषुमनसूयकम्। दान्तं जितेन्द्रियं चापि शोको न स्पृशते नरम्॥

buddhimantaṃ kṛtaprajñaṃ śuśrūṣumanasūyakam| dāntaṃ jitendriyaṃ cāpi śoko na spṛśate naram||

Sorrow can never touch an intelligent man, one who has acquired wisdom, one who obeys the instructions of his elders, one who has no envy, and one who has controlled his self.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.42

एतां बुद्धिं समास्थाय गुप्तचित्तश्चरेद् बुधः। उदयास्तमयज्ञं हि न शोकः स्पष्टुमर्हति॥

etāṃ buddhiṃ samāsthāya guptacittaścared budhaḥ| udayāstamayajñaṃ hi na śokaḥ spaṣṭumarhati||

Depending upon such an understanding, and guarding his heart (against the influences of desire and the passions), the wise man should work on in this world. Indeed, sorrow cannot affect him who knows that Supreme Self from which everything emanate and to which everything disappears.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.43

यन्निमित्तं भवेच्छोकस्तापो वा दुःखमेव च। आयासो वा यतो मूलमेकाङ्गमपि तत् त्यजेत्॥

yannimittaṃ bhavecchokastāpo vā duḥkhameva ca| āyāso vā yato mūlamekāṅgamapi tat tyajet||

The very root of grief, or heart-burning, or sorrow or of action, should, even if it be a part of one's body, the cast off.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.44

किंचिदेव ममत्वेन यदा भवति कल्पितम्। तदेव परितापार्थं सर्वं सम्पद्यते तथा॥

kiṃcideva mamatvena yadā bhavati kalpitam| tadeva paritāpārthaṃ sarvaṃ sampadyate tathā||

That object, whatever it may be, which one considers as his own, is a source of grief and heart-burning.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.45

यद् यत् यजति कामानां तत् सुखस्याभिपूर्यते। कामानुसारी पुरुषः कामाननुविनश्यति॥

yad yat yajati kāmānāṃ tat sukhasyābhipūryate| kāmānusārī puruṣaḥ kāmānanuvinaśyati||

If objects, of desire, are renounced they become sources of happiness. The man who follows objects of desire is ruined in that pursuit.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.46

यच्च कामसुखं लोके यच्च दिव्यं महत् सुखम्। तृष्णाक्षयसुखस्यैते नार्हतः षोडशी कलाम्॥

yacca kāmasukhaṃ loke yacca divyaṃ mahat sukham| tṛṣṇākṣayasukhasyaite nārhataḥ ṣoḍaśī kalām||

Neither the happiness which is derived from a gratification of the senses nor that great happiness which one may enjoy in heaven, even comes up to a sixteenth part of the happiness which originates from the destruction of all desire.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.47

पूर्वदेहकृतं कर्म शुभं वा यदि वाशुभम्। प्राज्ञं मूढं तथा शूरं भजते यादृशं कृतम्॥

pūrvadehakṛtaṃ karma śubhaṃ vā yadi vāśubham| prājñaṃ mūḍhaṃ tathā śūraṃ bhajate yādṛśaṃ kṛtam||

The consequences of pristine decds, right or wrong, affect the wise and the foolish, the brave and the mind.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.48

एवमेव किलैतानि प्रियाण्येवाप्रियाणि च। जीवेषु परिवर्तन्ते दुःखानि च सुखानि च॥

evameva kilaitāni priyāṇyevāpriyāṇi ca| jīveṣu parivartante duḥkhāni ca sukhāni ca||

Thus joy and sorrow, the agreeable and the disagreeable, continually revolve among living creatures.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.49

एतां बुद्धिं समास्थाय सुखमास्ते गुणान्वितः। सर्वान् कामान् जुगुप्सेत कामान् कुर्वीत पृष्ठतः॥

etāṃ buddhiṃ samāsthāya sukhamāste guṇānvitaḥ| sarvān kāmān jugupseta kāmān kurvīta pṛṣṭhataḥ||

Thus knowing an intelligent and wise man lives at ease. A person should renounce all his desires, and never give way to anger.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.50

वृत्त एष हृषि प्रौढो मृत्युरेष मनोभवः। क्रोधो नाम शरीरस्थो देहिनां प्रोच्यते बुधैः॥

vṛtta eṣa hṛṣi prauḍho mṛtyureṣa manobhavaḥ| krodho nāma śarīrastho dehināṃ procyate budhaiḥ||

This anger originates in the heart and becomes powerful there. This anger which lives in the bodies of men and is born in their minds, is described by the wise as Death.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.51

यदा संहरते कामान् कूर्मोऽङ्गानीव सर्वशः। तदाऽऽत्मज्योतिरात्मायमात्मन्येव प्रपश्यति॥

yadā saṃharate kāmān kūrmo'ṅgānīva sarvaśaḥ| tadā''tmajyotirātmāyamātmanyeva prapaśyati||

When a person withdraws all his desires like a tortoise withdrawing all its limbs, then its soul, which is self-luminous, can see itself.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.52

न बिभेति यदा चायं यदा चास्मान्न बिभ्यति। यदा नेच्छति न दृष्टि ब्रह्म सम्पद्यते तदा॥

na bibheti yadā cāyaṃ yadā cāsmānna bibhyati| yadā necchati na dṛṣṭi brahma sampadyate tadā||

When a person himself feels no fear and is feared by no one, when he has no desire and no hatred, he is then said to attain to the state of Brahima.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.53

उभे सत्यानृते त्यक्त्वा शोकानन्दौ भयाभये। प्रियाप्रिये परित्यज्य प्रशान्तात्मा भविष्यति॥

ubhe satyānṛte tyaktvā śokānandau bhayābhaye| priyāpriye parityajya praśāntātmā bhaviṣyati||

Renouncing both truth and falsehood, grief and joy, fear and courage, the agreeable and the disagreeable, you may acquire equanimity of soul.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.54

यदा न कुरुते धीरः सर्वभूतेषु पापकम्। कर्मणा मनसा वाचा ब्रह्म सम्पद्यते तदा॥

yadā na kurute dhīraḥ sarvabhūteṣu pāpakam| karmaṇā manasā vācā brahma sampadyate tadā||

When a person does no wrong to any creature, in thought, word, or deed, he is then said to attain to a state of Brahma.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.55

या दुस्त्यजा दुर्मतिभिर्या न जीर्यति जीर्यतः। योऽसौ प्राणान्तिको रोगस्तां तृष्णां त्यजतः सुखम्।।५५

yā dustyajā durmatibhiryā na jīryati jīryataḥ| yo'sau prāṇāntiko rogastāṃ tṛṣṇāṃ tyajataḥ sukham||55

He alone enjoys true happiness who can renounce that thirst which cannot be cast off by the misguided, which does not decay with decrepitude, and which is considered as a fatal disease.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.56

अत्र पिङ्गलया गीता गाथाः श्रूयन्ति पार्थिव। यथा सा कृच्छ्रकालेऽपि लेभे धर्मं सनातनम्॥

atra piṅgalayā gītā gāthāḥ śrūyanti pārthiva| yathā sā kṛcchrakāle'pi lebhe dharmaṃ sanātanam||

About it, O king, are heard the verses sung by Pingala regarding the way in which she had acquired eternal inerit even at a very unfavourable time.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.57

संकेते पिङ्गला वेश्या कान्तेनासीद् विनाकृता। अथ कृच्छ्रगता शान्ता बुद्धिमास्थापयत् तदा॥

saṃkete piṅgalā veśyā kāntenāsīd vinākṛtā| atha kṛcchragatā śāntā buddhimāsthāpayat tadā||

Having gone to the appointed place, a fallen woman of the name of Pingala could not enjoy the company of her lover through an accident. At that time of great misery, she acquired equanimity of soul.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.58

पिङ्गलोवाच उन्मत्ताहमनुन्मत्तं कान्तमन्ववसं चिरम्। अन्तिके रमणं सन्तं नैनमध्यगमं पुरा॥

piṅgalovāca unmattāhamanunmattaṃ kāntamanvavasaṃ ciram| antike ramaṇaṃ santaṃ nainamadhyagamaṃ purā||

Pingala said Alas, I have for many years lived ignorantly, by the side of tha dear Self in whom there is nothing but tranquility. Death has been at my door. Ere this, I did not, however, approach that Essence of Purity.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.59

एकस्थूणं नवद्वारमपिधास्याम्यगारकम्। का हि कान्तमिहायान्तमयं कान्तेति मंस्यते॥

ekasthūṇaṃ navadvāramapidhāsyāmyagārakam| kā hi kāntamihāyāntamayaṃ kānteti maṃsyate||

I shall cover this house of one column and nine doors, i.e., body, (by means of true knowledge). What woman is there who considers that dear. Supreme Soul, even when He is so near, as really dear.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.60

अकामां कामरूपेण धूर्ता नरकरूपिणः। न पुनर्वञ्चयिष्यन्ति प्रतिबुद्धास्मि जागृमि॥

akāmāṃ kāmarūpeṇa dhūrtā narakarūpiṇaḥ| na punarvañcayiṣyanti pratibuddhāsmi jāgṛmi||

I am now awake. I have been roused from the sleep of ignorance. I am no longer under the influence of desire. Human lovers, who are, in fact, so many embodiments of hell, shall no longer impose upon me by approaching me lustfully.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.61

अनर्थो हि भवेदर्थो दैवात् पूर्वकृतेन वा। सम्बुद्धाहं निराकारा नाहमद्याजितेन्द्रिया॥

anartho hi bhavedartho daivāt pūrvakṛtena vā| sambuddhāhaṃ nirākārā nāhamadyājitendriyā||

Evil yields good through destiny or through pristine deeds. Roused from the sleep of ignorance, I have renounced all desire for worldly objects. I have gained a complete mastery over my senses.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.62

सुखं निराशः स्वपिति नैराश्यं परमं सुखम्। आशामनाशां कृत्वा हि सुखं स्वपिति पिङ्गला॥

sukhaṃ nirāśaḥ svapiti nairāśyaṃ paramaṃ sukham| āśāmanāśāṃ kṛtvā hi sukhaṃ svapiti piṅgalā||

One freed from desire and hope sleeps happily. Freedom from hope and desire is happiness. Having renounced desire and hope, Pingala sleeps happily.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 1.63

भीष्म उवाच एतैश्चान्यैश्च विप्रस्य हेतुमद्भिः प्रभाषितैः। पर्यवस्थापितो राजा सेनजिन्मुमुदे सुखी॥

bhīṣma uvāca etaiścānyaiśca viprasya hetumadbhiḥ prabhāṣitaiḥ| paryavasthāpito rājā senajinmumude sukhī||

Bhishma said Consoled with these and other words of the learned Brahmana, king Senajit enjoyed delight and became very happy.

— tr. M.N. Dutt (1891–96) (public domain)