Mahabharata — Volume VIII (Dutt edition) — Chapter 17

MBh 8 17.1

भृगुरुवाच सत्यं ब्रह्म तपः सत्यं सत्यं विसृजते प्रजाः। सत्येन धार्यते लोकः स्वर्गं सत्येन गच्छति॥

bhṛguruvāca satyaṃ brahma tapaḥ satyaṃ satyaṃ visṛjate prajāḥ| satyena dhāryate lokaḥ svargaṃ satyena gacchati||

Bhrigu said Truth is Brahma; truth is Penance it is Truth which Creates all creatures. Truth sustains the entire universe and it is with the help of Truth that one goes to Heaven.

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

MBh 8 17.2

अनृतं तमसो रूपं तमसा नीयते ह्यधः। तमोग्रस्ता न पश्यन्ति प्रकाशं तमसाऽऽवृताः॥

anṛtaṃ tamaso rūpaṃ tamasā nīyate hyadhaḥ| tamograstā na paśyanti prakāśaṃ tamasā''vṛtāḥ||

Untruth is only another shape of Darkness. It is Darkness that leads downwards. Those who are possessed by Darkness, cannot see the bright regions of Heaven.

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

MBh 8 17.3

स्वर्गः प्रकाश इत्याहुनरकं तम एव च। सत्यानृतं तदुभयं प्राप्यते जगतीचरैः॥

svargaḥ prakāśa ityāhunarakaṃ tama eva ca| satyānṛtaṃ tadubhayaṃ prāpyate jagatīcaraiḥ||

It has been said that Heaven is Light and that Hell is Darkness. The creatures living in this world may obtain both Heaven and Hell.

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

MBh 8 17.4

तत्राप्येवंविधा लोके वृत्तिः सत्यानृते भवेत्। धर्माधर्मी प्रकाशश्च तमो दुःखं सुखं तथा॥

tatrāpyevaṃvidhā loke vṛttiḥ satyānṛte bhavet| dharmādharmī prakāśaśca tamo duḥkhaṃ sukhaṃ tathā||

In this world also, Truth and Untruth bring on contrary action and contrary indications, such as Righteousness and Unrighteousness, Light and Darkness, Pleasure and Pain.

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

MBh 8 17.5

तत्र यत् सत्यं स धर्मो यो धर्म: स प्रकाशो यः प्रकाशस्तत् सुखमिति। तत्र यदनृतं सोऽधर्मो योऽधर्मस्तत् तमोयत् तमस्तद् दुःखमिति॥

tatra yat satyaṃ sa dharmo yo dharma: sa prakāśo yaḥ prakāśastat sukhamiti| tatra yadanṛtaṃ so'dharmo yo'dharmastat tamoyat tamastad duḥkhamiti||

Amongst these, Truth is Righteousness; Righteousness is Light; and Light is Happiness. Likewise Untruth is Unrighteousness; Unrighteousness is Darkness; and darkness is Sorrow or Misery.

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

MBh 8 17.6

अत्रोच्यते-शारीरैर्मानसैर्दुःखैः सुखैश्चाप्यसुखोदयैः। लोकसृष्टिं प्रपश्यन्तो न मुह्यन्ति विचक्षणाः॥

atrocyate-śārīrairmānasairduḥkhaiḥ sukhaiścāpyasukhodayaiḥ| lokasṛṣṭiṃ prapaśyanto na muhyanti vicakṣaṇāḥ||

Seeing that the world is stricken with physical and mental pain and with pleasures are that sure to end in misery, the wise never suffer themselves to be stupefied.

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

MBh 8 17.7

तत्र दुःखविमोक्षार्थं प्रयतेत विचक्षणः। सुखं ह्यनित्यं भूतानामिहलोके परत्र च।॥

tatra duḥkhavimokṣārthaṃ prayateta vicakṣaṇaḥ| sukhaṃ hyanityaṃ bhūtānāmihaloke paratra ca|||

A wiseman will try to rescue himself from sorrow. The happiness of living creatures is fragile both here and hereafter.

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

MBh 8 17.8

राहुग्रस्तस्य सोमस्य यथा ज्योत्स्ना न भासते। तथा तमोऽभिभूतानां भूतानां नश्यते सुखम्॥

rāhugrastasya somasya yathā jyotsnā na bhāsate| tathā tamo'bhibhūtānāṃ bhūtānāṃ naśyate sukham||

The happiness of creatures that are possessed by Darkness disappears like the cffulgence of the Moon when possessed by Rahu.

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

MBh 8 17.9

तत् खलु द्विविधं सुखमुच्यते शारीरं मानसं च। इह खल्वमुष्मिश्च लोके वस्तुप्रवृत्तयः सुखार्थमभिधीयन्ते। न ह्यतः परं त्रिवर्गफलं विशिष्टतरमस्ति स एव काम्यो गुणविशेषो धर्मार्थगुणारम्भस्तद्धेतुरस्योत्पत्ति: सुखप्रयोजनार्थ आरम्भः॥

tat khalu dvividhaṃ sukhamucyate śārīraṃ mānasaṃ ca| iha khalvamuṣmiśca loke vastupravṛttayaḥ sukhārthamabhidhīyante| na hyataḥ paraṃ trivargaphalaṃ viśiṣṭataramasti sa eva kāmyo guṇaviśeṣo dharmārthaguṇārambhastaddheturasyotpatti: sukhaprayojanārtha ārambhaḥ||

Happiness is of two sorts, viz., physical and mental. The visible and invisible fruits of action, both this and the other world, are described for the sake of happiness. There is nothing more important than happiness among the fruits of the threefold objects of life. Happiness is desirable. It is an attribute of the Soul. Both virtue and Profit are sought for it. Virtue is its origin. This, indeed is its origin. The end of all acts is the attainment of happiness.

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

MBh 8 17.10

भरद्वाज उवाच यदेतद् भवताभिहितं सुखानां परमा स्थितिरिति न तदुपगृहीमो न ह्येषामृषीणां महति स्थितानामप्राप्य एष काम्यो गुणविशेषो न चैनमभिलषन्ति च तपसि श्रूयते त्रिलोककृद् ब्रह्मा प्रभुरेकाकी तिष्ठति। ब्रह्मचारी न कामसुखेष्वात्मानमवदधाति। अपि च भगवान् विश्वेश्वर उमापतिः काममभिवर्तमानमनङ्गत्वेन शममनयत्। तस्माद् ब्रूमो न तु महात्मभिरयं प्रतिगृहीतो न त्वेषां तावद्विशिष्टो गुणविशेष इति। नैतद् भगवतः प्रत्येमि भगवता तूक्तं सुखान्न परमस्तीति लोकप्रवादो हि द्विविधः फलोदयः सुकृतात् सुखमवाप्यते दुष्कृताद् दुःखमिति॥

bharadvāja uvāca yadetad bhavatābhihitaṃ sukhānāṃ paramā sthitiriti na tadupagṛhīmo na hyeṣāmṛṣīṇāṃ mahati sthitānāmaprāpya eṣa kāmyo guṇaviśeṣo na cainamabhilaṣanti ca tapasi śrūyate trilokakṛd brahmā prabhurekākī tiṣṭhati| brahmacārī na kāmasukheṣvātmānamavadadhāti| api ca bhagavān viśveśvara umāpatiḥ kāmamabhivartamānamanaṅgatvena śamamanayat| tasmād brūmo na tu mahātmabhirayaṃ pratigṛhīto na tveṣāṃ tāvadviśiṣṭo guṇaviśeṣa iti| naitad bhagavataḥ pratyemi bhagavatā tūktaṃ sukhānna paramastīti lokapravādo hi dvividhaḥ phalodayaḥ sukṛtāt sukhamavāpyate duṣkṛtād duḥkhamiti||

Bharadavaja said You have said that happiness is the greatest object. I do not understand this. This attribute of the soul which you describe as so desirable, is not sought by the Rishis who are engaged in something promising a greater reward. We have heard that the Creator of the three worlds, viz., the powerful Brahman, lives alone, observing the vow of celibacy. He never seeks happiness which is obtained from the gratification of desire. Also, the divine Master of the universe, the lord of Uma, reduced Kaima (god of love) to ashes. Therefore, we say that happiness is not sought by great people. Nor does it seem to be a high attribute of the Soul. I cannot believe what your divine self has said, viz., that there is nothing superior to happiness. It is merely a commonplace cant of the world that, there are two sorts of consequences of our acts, viz., the origin of happiness from good acts and of sorrow from sinful deeds.

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

MBh 8 17.11

भृगुरुवाच अत्रोच्यते-अनृतात् खलु तमः प्रादुर्भूतं ततस्तमो ग्रस्ता अधर्ममेवानुवर्तन्ते न धर्मं क्रोधलोभहिंसानृतादिभिरवच्छन्ना न खल्वस्मिँल्लोके नामुत्र सुखमाजवन्ति। विविधव्याधिरुजोपतापैरवकीर्यन्ते। वधबन्धनपरिक्लेशादिभिश्च क्षुत्पिपासाश्रमकृतैरुपतापैरुपतप्यन्ते। वर्षवातात्युष्णातिशीतकृतैश्च प्रतिभयैः शारीरैर्दुःखैरुपतप्यन्ते। बन्धुधनविनाशविप्रयोगकृतैश्च

bhṛguruvāca atrocyate-anṛtāt khalu tamaḥ prādurbhūtaṃ tatastamo grastā adharmamevānuvartante na dharmaṃ krodhalobhahiṃsānṛtādibhiravacchannā na khalvasmi~lloke nāmutra sukhamājavanti| vividhavyādhirujopatāpairavakīryante| vadhabandhanaparikleśādibhiśca kṣutpipāsāśramakṛtairupatāpairupatapyante| varṣavātātyuṣṇātiśītakṛtaiśca pratibhayaiḥ śārīrairduḥkhairupatapyante| bandhudhanavināśaviprayogakṛtaiśca

Bhrigu said The following is said on this topic : from Untruth originates Darkness. Those who are possessed by Darkness pursue only Unrighteousness and not Righteousness, being influenced by anger, cupidity, malice, falsehood, and similar evils. They never enjoy happiness either in this world or in the next. On the other hand, they are assailed by various sorts of disease and pain and trouble. They are also tortured by Death, imprisonment, and various other punishments, and by the sorrows originating from hunger, thirst and toil. They also suffer from endless physical troubles that originate from rain and wind and burning heat and excessive cold. They also suffer from numerous mental grief caused by loss of wealth and separation from friends, as also by griefs caused by decrepitude and death.

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

MBh 8 17.12

मानसैः शोकैरभिभूयन्ते जरामृत्युकृतैश्चान्यैरिति॥ यस्त्वेतैः शारीरमानसैर्दुःखैन संस्पृश्यते स सुखं वेद।

mānasaiḥ śokairabhibhūyante jarāmṛtyukṛtaiścānyairiti|| yastvetaiḥ śārīramānasairduḥkhaina saṃspṛśyate sa sukhaṃ veda|

Those who are free from all these sorts of physical and mental sufferings, know what happiness is.

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

MBh 8 17.13

न चैते दोषाः स्वर्गे प्रादुर्भवन्ति। तत्र खलु भवन्ति॥ सुसुखः पवनः स्वर्गे गन्धश्च सुरभिस्तथा। क्षुत्पिपासा श्रमो नास्ति न जरा न च पापकम्॥

na caite doṣāḥ svarge prādurbhavanti| tatra khalu bhavanti|| susukhaḥ pavanaḥ svarge gandhaśca surabhistathā| kṣutpipāsā śramo nāsti na jarā na ca pāpakam||

These evils do not exist in heaven. There sweet breezes blow. In heaven there is also external fragrance. In heaven there exists no hunger, no thirst, no decrepitude, no sin.

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

MBh 8 17.14

नित्यमेव सुखं स्वर्गे सुखं दुःखमिहोभयम्। नरके दुःखमेवाहुः सुखं तत्परमं पदम्॥

nityameva sukhaṃ svarge sukhaṃ duḥkhamihobhayam| narake duḥkhamevāhuḥ sukhaṃ tatparamaṃ padam||

In heaven there is perpetual happiness. Both happiness and misery exist in this world. In hell there is only misery. Happiness is, therefore, the greatest object of acquisition.

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

MBh 8 17.15

पृथिवी सर्वभूताना जनित्री तद्विधाः स्त्रियः! पुमान् प्रजापतिस्तत्र शुक्रं तेजोमयं विदुः॥

pṛthivī sarvabhūtānā janitrī tadvidhāḥ striyaḥ! pumān prajāpatistatra śukraṃ tejomayaṃ viduḥ||

The Earth gives birth of all creatures. Females partake of her nature. The male animal is like Prajapati himself. The seminal fluid, it should be known, is the creative energy.

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

MBh 8 17.16

इत्येतल्लोकनिर्माणं ब्रह्मणा विहितं पुरा। प्रजाः समनुवर्तन्ते स्वैः स्वैः कर्मभिरावृताः॥

ityetallokanirmāṇaṃ brahmaṇā vihitaṃ purā| prajāḥ samanuvartante svaiḥ svaiḥ karmabhirāvṛtāḥ||

In days of yore thus did Brahman ordain that the creation should go on. Each, by his own deeds, obtain happiness and misery.

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