Mahabharata — Volume VIII (Dutt edition) — Chapter 104
MBh 8 104.1
युधिष्ठिर उवाच अतिक्रामति कालेऽस्मिन् सर्वभूतभयावहे। किं श्रेयः प्रतिपद्येत तन्मे ब्रूहि पितामह।१।।
yudhiṣṭhira uvāca atikrāmati kāle'smin sarvabhūtabhayāvahe| kiṃ śreyaḥ pratipadyeta tanme brūhi pitāmaha|1||
Yudhishthira said Time, which is a terror to all creatures, is rolling on. What is that source of good for which one should try? Tell me this, O grandfather.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.2
भीष्म उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। पितुः पुत्रेण संवादं तं निबोध युधिष्ठिर॥
bhīṣma uvāca atrāpyudāharantīmamitihāsaṃ purātanam| pituḥ putreṇa saṃvādaṃ taṃ nibodha yudhiṣṭhira||
Bhishma said Regarding it is cited the old discourse between father and son. Listen to it, 0 Yudhishthira.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.3
द्विजातेः कस्यचित् पार्थ स्वाध्यायनिरतस्य वै। पुत्रो बभूव मेधावी मेधावी नाम नामतः॥
dvijāteḥ kasyacit pārtha svādhyāyaniratasya vai| putro babhūva medhāvī medhāvī nāma nāmataḥ||
Once on a time, O son of Pritha, a twiceborn person devoted to only the study of the Vedas had a very intelligent son who passed by the name of Medhavin.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.4
सोऽब्रवीत् पितरं पुत्रः स्वाध्यायकरणे रतम्। मोक्षधर्मेष्वकुशलं मोक्षधर्मविचक्षणः॥
so'bravīt pitaraṃ putraḥ svādhyāyakaraṇe ratam| mokṣadharmeṣvakuśalaṃ mokṣadharmavicakṣaṇaḥ||
Himself a master of the religion of Liberation, the son one day asked his father who was not conversant with that religion and who was engaged in following the Vedic precepts, this question.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.5
पुत्र उवाच धीर: किंस्वित् तात कुर्यात् प्रजानन् क्षिप्रं ह्यायुर्धश्यते मानवानाम्। पितस्तथाऽऽख्याहि यथार्थयोगं ममानुपूर्व्या येन धर्मं चरेयम्॥
putra uvāca dhīra: kiṃsvit tāta kuryāt prajānan kṣipraṃ hyāyurdhaśyate mānavānām| pitastathā''khyāhi yathārthayogaṃ mamānupūrvyā yena dharmaṃ careyam||
The son said What should an intelligent men do, O father, knowing that the life of men runs speedily away? Tell me this truly and in due order, O father, so that, guided by your instruction I may undertake the acquisition of virtue.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.6
पितोवाच अधीत्य वेदान् ब्रह्मचर्येषु पुत्र पुत्रानिच्छेत्पावनाय पितृणाम्। अग्नीनाधाय विधिवच्चेश्यज्ञो वनं प्रविश्याथ मुनिळूभूषेत्॥
pitovāca adhītya vedān brahmacaryeṣu putra putrānicchetpāvanāya pitṛṇām| agnīnādhāya vidhivacceśyajño vanaṃ praviśyātha munil̤ūbhūṣet||
The father said Having read the Vedas all the while following the duties of Brahmacharya, O son, one should then desire for children for the sake of rescuting one's departed manes. Having established his fire then and performing the sacrifices that are ordained, one should then retire into the forest and then become a hermit.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.7
पुत्र उवाच एवमभ्याहते लोके सर्वतः परिवारिते। अमोघासु पतन्तीषु किं धीर इव भाषसे॥
putra uvāca evamabhyāhate loke sarvataḥ parivārite| amoghāsu patantīṣu kiṃ dhīra iva bhāṣase||
The son said, When the world is thus attacked on all sides, and when such irresistible things are falling on all sides, how can you speak so calinly?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.8
पितोवाच कथमभ्याहतो लोकः केन वा परिवारितः। अमोघाः काः पतन्तीह किं नु भीषयसीवमाम्॥
pitovāca kathamabhyāhato lokaḥ kena vā parivāritaḥ| amoghāḥ kāḥ patantīha kiṃ nu bhīṣayasīvamām||
The sire said How is the world attacked?-By what is it besieged? What are those irresistible things that are falling on all sides? Do you frighten me with your words?-
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.9
पुत्र उवाच मृत्युनाभ्याहतो लोको जरया परिवारितः। अहोरात्राः पतन्तीमे तच्च कस्मान्न बुद्ध्यसे॥
putra uvāca mṛtyunābhyāhato loko jarayā parivāritaḥ| ahorātrāḥ patantīme tacca kasmānna buddhyase||
The world is attacked by Death. It is attacked by Decrepitude. Days and Nights are continually falling. Why do you not take care of these.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.10
यदाहमेव जानामि न मृत्युस्तिष्ठतीति ह। सोऽहं कथं प्रतीक्षिष्ये ज्ञानेनापिहितश्चरन्॥
yadāhameva jānāmi na mṛtyustiṣṭhatīti ha| so'haṃ kathaṃ pratīkṣiṣye jñānenāpihitaścaran||
When I know that Death does not wait here for any one how can I possibly wait thus covered in a sheath of Ignorance and attending affairs?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.11
रात्र्यां रात्र्यां व्यतीतायामायुरल्पतरं यदा। गाधोदके मत्स्य इव सुखं विन्त कस्तदा॥
rātryāṃ rātryāṃ vyatītāyāmāyuralpataraṃ yadā| gādhodake matsya iva sukhaṃ vinta kastadā||
When with every night the period of a man's existence wears away, when, indeed, one's position is similar to that of a fish a pool of shallow water, who can be happy?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.12
पुष्पाणीव विचिन्वन्तमन्यत्र गतमानसम्। अनवाप्तेषु कामेषु मृत्युरभ्येति मानवम्॥
puṣpāṇīva vicinvantamanyatra gatamānasam| anavāpteṣu kāmeṣu mṛtyurabhyeti mānavam||
Death meets one in the very midst of his affairs, before the attainment of his objects, finding one as careless as a person while plucking flowers. to my
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.13
श्वः कार्यमद्य कुर्वीत पूर्वाह्ने चापराह्निकम्। न हि प्रतीक्षते मृत्युः कृतं वास्य न वा कृतम्॥
śvaḥ kāryamadya kurvīta pūrvāhne cāparāhnikam| na hi pratīkṣate mṛtyuḥ kṛtaṃ vāsya na vā kṛtam||
What is kept for being done tomorrow should be done to-day; and what one thinks of doing in the afternoon should be done in the forenoon. Death does not wait for a man whether he has, or has not done his acts.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.14
अद्यैव कुरु यच्छ्यो मा त्वां कालोऽत्यगान्महान्। को हि जानाति कस्याद्य मृत्युकालो भविष्यति॥
adyaiva kuru yacchyo mā tvāṃ kālo'tyagānmahān| ko hi jānāti kasyādya mṛtyukālo bhaviṣyati||
Do to-day what is for your behoof! See that Death, who is irresistible, may not overcome you. Who knows that Death will not come to one this very day.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.15
अकृतेष्वेव कार्येषु मृत्यु सम्प्रकर्षति। युवैव धर्मशीलः स्यादनिमित्तं हि जीवितम्॥
akṛteṣveva kāryeṣu mṛtyu samprakarṣati| yuvaiva dharmaśīlaḥ syādanimittaṃ hi jīvitam||
Before a person's acts are done, Death drags one away. One should, therefore, begin to practise virtue while he is still young, for life is uncertain.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.16
कृते धर्मे भवेत् प्रीतिरिह प्रेत्य च शाश्वती। मोहेन हि समाविष्टः पुत्रदारार्थमुद्यतः॥
kṛte dharme bhavet prītiriha pretya ca śāśvatī| mohena hi samāviṣṭaḥ putradārārthamudyataḥ||
By acquiring virtue one is sure to acquire eternal happiness both in this world and in the next. Overpowered by folly one is up and doing on behalf of his sons and wives.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.17
कृत्वा कार्यमकार्यं वा तुष्टिमेषां प्रयच्छति। तं पुत्रपशुसम्पन्नं व्यासक्तमनसं नरम्॥ सुप्तं व्याघ्रं महौघो वा मृत्युरादाय गच्छति। संचिन्वानकमेवैनं कामानामवितृप्तकम्॥ वृकीवोरणमासाद्य मृत्युरादाय गच्छति। इदं कृतमिदं कार्यमिदमन्यत् कृताकृतम्॥ एवमीहासमायुक्तं मृत्युरादाय गच्छति। कृतानां फलमप्राप्तं कार्याणां कर्मसङ्गिनाम्॥ क्षेत्रापणगृहासक्तं मृत्युरादाय गच्छति। दुर्बलं बलवन्तं च प्राशं शूरं जडं कविम्॥ अप्राप्तसर्वकामार्थं मृत्युदाराय गच्छति। मृत्युर्जरा च व्याधिश्च दुःखं चानेककारणम्॥ असंत्याज्यं यदा मत्यैः किं स्वस्थ इव तिष्ठसि। जातमेवान्तकोऽन्ताय जरा चाभ्येति देहिनम्॥
kṛtvā kāryamakāryaṃ vā tuṣṭimeṣāṃ prayacchati| taṃ putrapaśusampannaṃ vyāsaktamanasaṃ naram|| suptaṃ vyāghraṃ mahaugho vā mṛtyurādāya gacchati| saṃcinvānakamevainaṃ kāmānāmavitṛptakam|| vṛkīvoraṇamāsādya mṛtyurādāya gacchati| idaṃ kṛtamidaṃ kāryamidamanyat kṛtākṛtam|| evamīhāsamāyuktaṃ mṛtyurādāya gacchati| kṛtānāṃ phalamaprāptaṃ kāryāṇāṃ karmasaṅginām|| kṣetrāpaṇagṛhāsaktaṃ mṛtyurādāya gacchati| durbalaṃ balavantaṃ ca prāśaṃ śūraṃ jaḍaṃ kavim|| aprāptasarvakāmārthaṃ mṛtyudārāya gacchati| mṛtyurjarā ca vyādhiśca duḥkhaṃ cānekakāraṇam|| asaṃtyājyaṃ yadā matyaiḥ kiṃ svastha iva tiṣṭhasi| jātamevāntako'ntāya jarā cābhyeti dehinam||
By performing deeds good or bad, one pleases his people. Death seizes him possessed of sons and animals, and with mind given to them, and runs away like a tiger carrying away a sleeping deer. While still engaged in acquiring various objects of desire, and while still unsatiated with their enjoyment, Death attacks him and runs away like a she-wolf seizing a sheep and running away with it.-_'This has been done,-this remain to be done this other is half done'-one may say thus, but Death, not caring for a person's desire to finish his unfinished acts, seizes and drags him away. Death seizes and carries away one who has not yet gained the fruit of what he has already done, amongst those attached to action, one busied with his field or shop or house. Death seizes and carries away the weak, the strong, the wise, the brave, the idiotic, the learned, or him who has not yet obtained the gratification of any of his desires. Death, decrepitude, disease, sorrow, and many things of a similar nature, cannot he shunned by mortals. How then O father, can you sit so at your ease? As soon as an embodied creature is born, Decrepitude and Death come and possess him for his destruction.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.18
अनुषत्तु द्वयेनैते भावाः स्थावरजङ्गमाः। न मृत्युसेनामायान्तीं जातु कश्चित् प्रबाधते॥ बलात् सत्यमृते त्वेकं सत्ये ह्यमृतमाश्रितम्। मृत्योर्वा गृहमेतद् वै या ग्रामे वसतो रतिः॥
anuṣattu dvayenaite bhāvāḥ sthāvarajaṅgamāḥ| na mṛtyusenāmāyāntīṃ jātu kaścit prabādhate|| balāt satyamṛte tvekaṃ satye hyamṛtamāśritam| mṛtyorvā gṛhametad vai yā grāme vasato ratiḥ||
All forms of existence, mobile and immobile, are possessed by these two. When the soldiers, which constitute Death's army, march, nothing can resist them except that one thing, viz., the power of Truth, for in Truth alone Immortality lives. The joy which one feels of living in the midst of men is residence of Death.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.19
देवानामेष वै गोष्ठो यदरण्यमिति श्रुतिः। निबन्धनी रज्जुरेषा या ग्रामे वसतो रतिः॥
devānāmeṣa vai goṣṭho yadaraṇyamiti śrutiḥ| nibandhanī rajjureṣā yā grāme vasato ratiḥ||
The Shruti says that what is called the forest is the true fold for the deities, while the joy one feels in living in the midst of men is, as it were, the fetter for binding the dweller.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.20
छित्त्वैनां सुकृतो यान्ति नैनां छिन्दन्ति दुष्कृतः। यो न हिंसति सत्त्वानि मनोवाक्कर्महेतुभिः॥ जीवितार्थापनयनैः प्राणिभिर्न स बुद्ध्यते। तस्मात् सत्यव्रताचारः सत्यव्रतपरायणः॥ सत्यकाम: समो दान्तः सत्येनैवान्तकं जयेत्। अमृतं चैव मृत्युश्च द्वयं देहे प्रतिष्ठितम्॥
chittvaināṃ sukṛto yānti naināṃ chindanti duṣkṛtaḥ| yo na hiṃsati sattvāni manovākkarmahetubhiḥ|| jīvitārthāpanayanaiḥ prāṇibhirna sa buddhyate| tasmāt satyavratācāraḥ satyavrataparāyaṇaḥ|| satyakāma: samo dāntaḥ satyenaivāntakaṃ jayet| amṛtaṃ caiva mṛtyuśca dvayaṃ dehe pratiṣṭhitam||
The pious cut it and escape. The sinful can not cut it. He who does not injure other creatures in thought, word, and deed, and who never injures others by taking away their means of livelihood, is never injured by any crcature. Therefore, one should practise the vow of truth, be steadfastly devoted to the vow of truth, and should wish for nothing but the truth. Governing all his senses and regarding all creatures impartially, one should defeat Death with the help of Truth. Both Immortality and Death are in the body.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.21
मृत्युरापद्यते मोहात् सत्येनापद्यतेऽमृतम्। सोऽहं सत्यमहिंसाथी कामक्रोधबहिष्कृतः॥ समाश्रित्य सुखं क्षेमी मृत्युं हास्याम्यमृत्युवत्। शान्तियज्ञरतो दान्तो ब्रह्मयज्ञे स्थितो मुनिः॥ वाङ्मनःकर्मयज्ञश्च भविष्याम्युदगायने। पशुयज्ञैः कथं हिंस्रैर्मादृशो यष्टुमर्हति॥
mṛtyurāpadyate mohāt satyenāpadyate'mṛtam| so'haṃ satyamahiṃsāthī kāmakrodhabahiṣkṛtaḥ|| samāśritya sukhaṃ kṣemī mṛtyuṃ hāsyāmyamṛtyuvat| śāntiyajñarato dānto brahmayajñe sthito muniḥ|| vāṅmanaḥkarmayajñaśca bhaviṣyāmyudagāyane| paśuyajñaiḥ kathaṃ hiṃsrairmādṛśo yaṣṭumarhati||
Death comes from folly, and Immortality is acquired by Truth. Transcending desire and anger, abstaining from injury, I shall adopt Truth and happily acquiring what is for my behoof avoid Death like an Immortal. Engaged in the Sacrifice that is formed by Peace, and employed also in the Sacrifice of Brahma, and controlling my senses, the Sacrifices I shall perform and those of speech, mind, and deeds, when the sun enters his northerly course. How can one like me celebrate an Animal Sacrifice which is full of cruelty.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.22
अन्तवद्भिरुत प्राज्ञः क्षत्रयज्ञैः पिशाचवत्। आत्मन्येवात्मना जात आत्मनिष्ठोऽप्रजः पितः॥
antavadbhiruta prājñaḥ kṣatrayajñaiḥ piśācavat| ātmanyevātmanā jāta ātmaniṣṭho'prajaḥ pitaḥ||
How can one like me, endued with wisdom, perform like a cruel being, a Sacrifice of destruction after the manner of what is sanctioned for the Kshatriyas,-a Sacrifice which produces only fickle rewards, In myself have I been begotten by myown self. O father, without seeking to procreate progeny, I shall rest myself on my own self!
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.23
आत्मयज्ञो भविष्यामि न मां तारयति प्रजा। यस्य वाङ्मनसी स्यातां सम्यक् प्रणिहिते सदा॥ तपस्त्यागश्च योगश्च स तैः सर्वमवाप्नुयात्। नास्ति विद्यासमं चक्षुर्नास्ति विद्यासमं फलम्॥ नास्ति रागसमं दुःखं नास्ति त्यागसमं सुखम्॥
ātmayajño bhaviṣyāmi na māṃ tārayati prajā| yasya vāṅmanasī syātāṃ samyak praṇihite sadā|| tapastyāgaśca yogaśca sa taiḥ sarvamavāpnuyāt| nāsti vidyāsamaṃ cakṣurnāsti vidyāsamaṃ phalam|| nāsti rāgasamaṃ duḥkhaṃ nāsti tyāgasamaṃ sukham||
I shall celebrate the Sacrifice of Self, I require no children to rescue me. He whose words and thoughts are always well-governed, he who has penances and Renunciation, and Yoga, is sure to acquire everything through these. There is no eye like Knowledge. There is no reward like Knowledge. There is no sorrow like attachment. There is no happiness like Renunciation.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.24
नैतादृशं ब्राह्मणस्यास्ति वित्तं यथैकता समता सत्यता च। शीले स्थितिर्दण्डनिधानमार्जवं ततस्ततश्चोपरमः क्रियाभ्यः॥
naitādṛśaṃ brāhmaṇasyāsti vittaṃ yathaikatā samatā satyatā ca| śīle sthitirdaṇḍanidhānamārjavaṃ tatastataścoparamaḥ kriyābhyaḥ||
For a Brahmana there can be no wealth like living in solitude, an impartial eye for all creatures, truthfulness of speech, steady observance of good conduct, the total abandonment of the rod (of chastisement), simplicity, and the gradual abstention from all acts.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.25
किं ते धनैर्बान्धवैर्वापि किं ते कि ते दारैर्ब्राह्मण यो मरिष्यसि। आत्मानमन्विच्छ गुहां प्रविष्टं पितामहास्ते क्व गताः पिता च॥
kiṃ te dhanairbāndhavairvāpi kiṃ te ki te dārairbrāhmaṇa yo mariṣyasi| ātmānamanviccha guhāṃ praviṣṭaṃ pitāmahāste kva gatāḥ pitā ca||
Why do you require riches, relatives, friends, and wives? You are a Brahmana and you have death to encounter! Search you own Self which is concealed in a cave. Where have your grandfathers gone and where your father too?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.26
भीष्म उवाच पुत्रस्यैतद् वचः श्रुत्वा तथाकाषीत् पिता नृप। तथा त्वमपि वर्तस्व सत्यधर्मपरायणः॥
bhīṣma uvāca putrasyaitad vacaḥ śrutvā tathākāṣīt pitā nṛpa| tathā tvamapi vartasva satyadharmaparāyaṇaḥ||
Bhishma said, Hearing these words of his son, the father acted in the way that was pointed out, O king! Do you also act similarly, devoted to the religion of Truth.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 104.27
भीष्म उवाच पुत्रस्यैतद् वचः श्रुत्वा तथाकाषीत् पिता नृप। तथा त्वमपि वर्तस्व सत्यधर्मपरायणः॥
bhīṣma uvāca putrasyaitad vacaḥ śrutvā tathākāṣīt pitā nṛpa| tathā tvamapi vartasva satyadharmaparāyaṇaḥ||
Bhishma said, Hearing these words of his son, the father acted in the way that was pointed out, O king! Do you also act similarly, devoted to the religion of Truth.
— tr. M.N. Dutt (1891–96) (public domain)