Mahabharata — Volume VIII (Dutt edition) — Chapter 28
MBh 8 28.1
युधिष्ठिर उवाच किं फलं ज्ञानयोगस्य वेदानां नियमस्य च। भूतात्मा च कथं ज्ञेयस्तन्मे ब्रूहि पितामह॥
yudhiṣṭhira uvāca kiṃ phalaṃ jñānayogasya vedānāṃ niyamasya ca| bhūtātmā ca kathaṃ jñeyastanme brūhi pitāmaha||
Yudhishthira said What are the fruits of the Jnana Yoga, of all the Vedas, and of the (various) observances and vows? How also may the individual soul be known? Tell me this, O grand father.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.2
भीष्म उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। मनोः पजापतेर्वादं महर्षेश्च बृहस्पतेः॥
bhīṣma uvāca atrāpyudāharantīmamitihāsaṃ purātanam| manoḥ pajāpatervādaṃ maharṣeśca bṛhaspateḥ||
Bhishma said Regarding it is cited the old narrative of the conversation between that lord of creatures, viz., Manu, and the great Rishi Brihaspati.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.3
प्रजापतिं श्रेष्ठतमं प्रजानां देवर्षिसंघप्रवरो महर्षिः। बृहस्पतिः प्रश्नमिमं पुराणं पप्रच्छ शिष्योऽथ गुरुं प्रणम्य॥ यत्कारणं यत्र विधिः प्रवृत्तो ज्ञाने फल यत्प्रवदन्ति विप्राः। यन्मन्त्रशब्दैरकृतप्रकाशं तदुच्यतां मे भगवन्यथावत्॥
prajāpatiṃ śreṣṭhatamaṃ prajānāṃ devarṣisaṃghapravaro maharṣiḥ| bṛhaspatiḥ praśnamimaṃ purāṇaṃ papraccha śiṣyo'tha guruṃ praṇamya|| yatkāraṇaṃ yatra vidhiḥ pravṛtto jñāne phala yatpravadanti viprāḥ| yanmantraśabdairakṛtaprakāśaṃ taducyatāṃ me bhagavanyathāvat||
In days of yore, the foremost of celestial Rishis, viz., Brihaspati, who was a disciple of Manu bowed to his preceptor and addressing that king and first of all creatures, said,-What is the origin of the universe? Whence have the ordinances originated? What are those fruits attributed by the learned to Knowledge? Tell me also truly, O illustrious one, what is that which the Vedas have not been able to show?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.4
र्यज्ञैरनेकैरथ गोप्रदानैः। फलं महद्भिर्यदुपास्यते च किं तत्कथं वा भविता क्व वा तत्॥
ryajñairanekairatha gopradānaiḥ| phalaṃ mahadbhiryadupāsyate ca kiṃ tatkathaṃ vā bhavitā kva vā tat||
What are those fruits which are respected by eminent sages conversant with the science of Artha, with the Vedas, and with the mantras, through sacrifices and profuse gifts of kine? Whence do those fruits originate? Where are they do be found?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.5
मही महीजाः पवनोऽन्तरिक्षं जलौकसश्चैव जलं दिवं च। स्तदुच्यतां मे भगवन् पुराणम्॥
mahī mahījāḥ pavano'ntarikṣaṃ jalaukasaścaiva jalaṃ divaṃ ca| staducyatāṃ me bhagavan purāṇam||
Tell me also this old history, viz., whence have the Earth, all earthly objects, wind, sky aquatic animals, water, heaven, and the dwellers of heaven, all originated.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.6
ज्ञानं यतः प्रार्थयते नरो वै ततस्तदर्था भवति प्रवृत्तिः। न चाप्यहं वेद परं पुराणं मिथ्याप्रवृत्तिं च कथं नु कुर्याम्।
jñānaṃ yataḥ prārthayate naro vai tatastadarthā bhavati pravṛttiḥ| na cāpyahaṃ veda paraṃ purāṇaṃ mithyāpravṛttiṃ ca kathaṃ nu kuryām|
Man is inclined towards that object which he seeks to know. I have no knowledge of that Ancient and Supreme Being. How shall I free myself from a false display of my leaning towards Him?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.7
ऋक्सामसंघांश्च यजूंषि चापि च्छन्दांसि नक्षत्रगति निरुक्तम्। अधीत्य च व्याकरणं सकल्पं शिक्षां च भूतप्रकृतिं न वेदि॥
ṛksāmasaṃghāṃśca yajūṃṣi cāpi cchandāṃsi nakṣatragati niruktam| adhītya ca vyākaraṇaṃ sakalpaṃ śikṣāṃ ca bhūtaprakṛtiṃ na vedi||
I have read the Riks, all the Samans, all the Yajuses, the Chhandas, Astronomy, Nirukta, Grammar, Sankalpa, and Shiksha. But I have no knowledge of the nature of the five principal elements which forin everything.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.8
स मे भवान् शंसतु सर्वमेतत् सामान्यशब्दैश्च विशेषणैश्च। ज्ज्ञाने फलं कर्मणि वा यदस्ति॥
sa me bhavān śaṃsatu sarvametat sāmānyaśabdaiśca viśeṣaṇaiśca| jjñāne phalaṃ karmaṇi vā yadasti||
Describe to me all I have asked you, by making only simple statements and using qualifying adjectives or attributes. Tell me what the fruits are of Knowledge, sacrifices and other religious rites. Explain to me how also an embodied being leaves his body and acquires a new one.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.9
यथा च देहाच्च्यवते शरीरी पुनः शरीरं च यथाभ्युपैति। मनुरुवाच स्तदेव दुःखं प्रवदन्त्यनिष्टम्।
yathā ca dehāccyavate śarīrī punaḥ śarīraṃ ca yathābhyupaiti| manuruvāca stadeva duḥkhaṃ pravadantyaniṣṭam|
What is agreeable to one constitutes his happiness. Likewise what is disagreeable to one forms his misery, feeling-"By this I shall acquire happiness and prevent misery”_-men perform all religious acts.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.10
देतत्कृते कर्मविधिः प्रवृत्तः। त्येतत्कृते ज्ञानविधिः प्रवृत्तः॥
detatkṛte karmavidhiḥ pravṛttaḥ| tyetatkṛte jñānavidhiḥ pravṛttaḥ||
The efforts for the acquisition of Knowledge, however, originate from a desire for avoiding both happiness and misery.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.11
कामात्मकाश्छन्दसि कर्मयोगा एभिर्विमुक्तः परमश्नुवीत। नानाविधे कर्मपथे सुखार्थी नरः प्रवृत्तो न परं प्रयाति॥
kāmātmakāśchandasi karmayogā ebhirvimuktaḥ paramaśnuvīta| nānāvidhe karmapathe sukhārthī naraḥ pravṛtto na paraṃ prayāti||
The ordinances about sacrifices and other observances, which are in the Vedas, all originate from desire. He, however, who frees himself from desire of acquiring happiness, performs various acts is constrained to go to hell.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.12
बृहस्पतिरुवाच इष्टं त्वनिष्टं च सुखासुखे च साशीस्त्वबच्छन्दति कर्मभिश्च।
bṛhaspatiruvāca iṣṭaṃ tvaniṣṭaṃ ca sukhāsukhe ca sāśīstvabacchandati karmabhiśca|
Men aspire to acquire the agreeable which ends in happiness, to avoid the disagreeable which begets misery. Such acquisition and such avoidance again are brought about by acts.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.13
मनुरुवाच एभिर्विमुक्तः परमाविवेश एतत् कृते कर्मविधिः प्रवृत्तः। कामात्मकांश्छन्दति कर्मयोग एभिर्विमुक्तः परमाददीत॥
manuruvāca ebhirvimuktaḥ paramāviveśa etat kṛte karmavidhiḥ pravṛttaḥ| kāmātmakāṃśchandati karmayoga ebhirvimuktaḥ paramādadīta||
By freeing oneself from acts that a man succeeds in entering into Brahma. The injunctions of Karma or acts are laid down for that very end. The ordinances of Karma tempt only those whose hearts are not shorn of desire. By freeing oneself from acts one wins the highest state.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.14
आत्मादिभिः कर्मभिरिन्ध्यमानो धर्मे प्रवृत्तो द्युतिमान् सुखार्थी। परं हि तत् कर्मपथादपेतं निराशिषं ब्रह्मपरं ह्यवैति॥
ātmādibhiḥ karmabhirindhyamāno dharme pravṛtto dyutimān sukhārthī| paraṃ hi tat karmapathādapetaṃ nirāśiṣaṃ brahmaparaṃ hyavaiti||
By performing religious rites, one who wishes liberation becomes purified (from attachments, for these acts have for their object the purification of the soul, and at last acquires great splendour. By freeing oneself from acts, one acquires the highest end, viz., Brahma, which reigns Supreme over the reward which acts give.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.15
प्रजाः सृष्टा मनसा कर्मणा च द्वावेवैतौ सत्पथौ लोकजुष्टौ। दृष्टं कर्म शाश्वतं चान्तवच्च मनस्त्यागः कारणं नान्यदस्ति॥
prajāḥ sṛṣṭā manasā karmaṇā ca dvāvevaitau satpathau lokajuṣṭau| dṛṣṭaṃ karma śāśvataṃ cāntavacca manastyāgaḥ kāraṇaṃ nānyadasti||
Creatures have all been engendered by Mind and Act. These are the two best paths adored of all. External acts yields fruits that are both transitory as also eternal. For acquiring the latter there is no other means than relinquishing the desire for fruits by the mind,
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.16
स्वेनात्मना चक्षुरिव प्रणेता निशात्यये तमसा संवृतात्मा। ज्ञानं तु विज्ञानगुणेन युक्तं कर्माशुभं पश्यति वर्जनीयम्॥
svenātmanā cakṣuriva praṇetā niśātyaye tamasā saṃvṛtātmā| jñānaṃ tu vijñānaguṇena yuktaṃ karmāśubhaṃ paśyati varjanīyam||
As the eye, when night passes away and the veil of darkness is gone, leads its possessor by its own power, so the Understanding, when it becomes endued with Knowledge, sees all evils which should be shunned.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.17
सर्पान्कुशाग्राणि तथोदपानं ज्ञात्वा मनुष्याः परिवर्जयन्ति। ज्ज्ञाने फलं पश्य यथा विशिष्टम्॥
sarpānkuśāgrāṇi tathodapānaṃ jñātvā manuṣyāḥ parivarjayanti| jjñāne phalaṃ paśya yathā viśiṣṭam||
Men avoid snakes, sharp blades, of Kusha and pits, when they find them on their way. If some tread upon or fall into them, they do so by ignorance. Mark the superiority of the fruits of knowledge.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.18
कृत्स्नस्तु मन्त्रो विधिवत् प्रयुक्तो यथा यथोक्तास्त्विह दक्षिणाश्च। अन्नप्रदानं मनसः समाधिः पञ्चात्मकं कर्मफलं वदन्ति॥
kṛtsnastu mantro vidhivat prayukto yathā yathoktāstviha dakṣiṇāśca| annapradānaṃ manasaḥ samādhiḥ pañcātmakaṃ karmaphalaṃ vadanti||
Duly administered Mantras, sacrifices, the presents called Dakshina, gift of food and concentration of the mind are the five acts which yield fruits, there being none else.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.19
स्तस्मान्मन्त्रो मन्त्रपूर्वं हि कर्म। विधिविधेयं मनसोपपत्तिः फलस्य भोक्ता तु तथा शरीरी॥
stasmānmantro mantrapūrvaṃ hi karma| vidhividheyaṃ manasopapattiḥ phalasya bhoktā tu tathā śarīrī||
Acts have the three Gunas (of Satva Rajas, and Tamas) for their soul. The Vedas say this. The Mantras, therefore, have the same three qualities, since it is with Mantras that acts are performed. The ritual also is possessed by the same three qualities. The fruits of action depend upon the mind. It is the embodied creature who enjoys those fruits.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.20
शब्दाश्च रूपाणि रसाश्च पुण्या: स्पर्शाश्च गन्धाश्च शुभास्तथैव। देतत् पुलं सिद्ध्यति कर्मलोके।॥
śabdāśca rūpāṇi rasāśca puṇyā: sparśāśca gandhāśca śubhāstathaiva| detat pulaṃ siddhyati karmaloke|||
All excellent sorts of sound, form, tastes, touch, and scent, are the fruits of acts, being acquired in the region of acts. As for, however, the fruits of knowledge, man acquires them even here before death.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.21
यद् यच्छरीरेण करोति कर्म शरीरयुक्तः समुपाश्नुते तत्। शरीरमेवायतनं सुखस्य दुःखस्य चाप्यायतनं शरीरम्॥
yad yaccharīreṇa karoti karma śarīrayuktaḥ samupāśnute tat| śarīramevāyatanaṃ sukhasya duḥkhasya cāpyāyatanaṃ śarīram||
Whatever acts are perforined by means of the body, one enjoys the fruits thereof in this body. The body is, indeed, the structure to which adhere both happiness and misery.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.22
वाचा तु यत्कर्म करोति किंचिद् वाचैव सर्वं समुपाश्नुते तत्। न्मन:स्थ एवायमुपाश्नुते तत्॥
vācā tu yatkarma karoti kiṃcid vācaiva sarvaṃ samupāśnute tat| nmana:stha evāyamupāśnute tat||
Whatever acts are performed by means of words, their fruits are enjoyed in a state in which words can be spoken. Likewise, whatever acts are performed by the mind, their fruits are enjoyed in a state in which one is not treed from the mind.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.23
यथा यथा कर्मगुणं फलार्थी करोत्ययं कर्मफले निविष्टः। तथा तथायं गुणसम्प्रयुक्तः शुभाशुभं कर्मफलं भुनक्ति॥
yathā yathā karmaguṇaṃ phalārthī karotyayaṃ karmaphale niviṣṭaḥ| tathā tathāyaṃ guṇasamprayuktaḥ śubhāśubhaṃ karmaphalaṃ bhunakti||
Seeking the fruits of acts, whatever acts (Satvika or Rajasika or Tamasika) a person performs, the fruits, good or bad, that he actually enjoys are permeated by their nature.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.24
मत्स्यो यथा स्रोत इवाभिपाती तथा कृतं पूर्वमुपैति कर्म। शुभे त्वसौ तुष्यति दुष्कृते तु न तुष्यते वै परमः शरीरी॥
matsyo yathā srota ivābhipātī tathā kṛtaṃ pūrvamupaiti karma| śubhe tvasau tuṣyati duṣkṛte tu na tuṣyate vai paramaḥ śarīrī||
Like fishes going against a current of water, pristine acts visit the actor. The embodied creature enjoys happiness for his good acts, and suffers misery for his evil ones.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.25
यतो जगत् सर्वमिदं प्रसूतं ज्ञात्वाऽऽत्मवन्तो व्यतियान्ति यत् तत्। यन्मन्त्रशब्दैरकृतप्रकाशं तदुच्यमानं शृणु मे परं यत्॥
yato jagat sarvamidaṃ prasūtaṃ jñātvā''tmavanto vyatiyānti yat tat| yanmantraśabdairakṛtaprakāśaṃ taducyamānaṃ śṛṇu me paraṃ yat||
I will now describe Him from whom this universe has originated, Him by knowing whom persons of purified souls cross this world, Him who has not been expressed by Vedic Mantras and Words. Listen to me as I speak of that greatest of the grcat.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.26
रसैविमुक्तं विविधैश्च गन्धै रशब्दमस्पर्शमरूपवच्चा अग्राह्यमव्यक्तमवर्णमेकं पञ्चप्रकारान् ससृजे प्रजानाम्॥
rasaivimuktaṃ vividhaiśca gandhai raśabdamasparśamarūpavaccā agrāhyamavyaktamavarṇamekaṃ pañcaprakārān sasṛje prajānām||
Himself freed from the several sorts of tasto and scent, and sound and touch and forin, He is incapable of being comprehended by the senses, unmanifest, without colour, the One, and He has created the five kinds of objects for His creatures.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 28.27
न स्त्री पुमान् नापि नपुंसकं च न सन्न चासत् सदसच्च तन्न। स्तदक्षरं न क्षरतीति विद्धि॥
na strī pumān nāpi napuṃsakaṃ ca na sanna cāsat sadasacca tanna| stadakṣaraṃ na kṣaratīti viddhi||
He is neither female, nor male, nor of the neuter sex. He is neither existent, nor nonexistent, nor existent-non-existent. Only those that are acquainted with Bralıma see Him. He knows no deterioration.
— tr. M.N. Dutt (1891–96) (public domain)