Mahabharata — Volume VIII (Dutt edition) — Chapter 45

MBh 8 45.1

युधिष्ठिर उवाच केन वृत्तेन वृत्तज्ञ जनको मिथिलाधिपः। जगाम मोक्षं मोक्षज्ञो भोगानुत्सृज्य मानुषान्॥

yudhiṣṭhira uvāca kena vṛttena vṛttajña janako mithilādhipaḥ| jagāma mokṣaṃ mokṣajño bhogānutsṛjya mānuṣān||

By acting how, O you who are conversant with all courses of conduct, did Janaka the king of Mithila, versed in the religion of Liberation, succeed in acquiring Liberation, after casting off all worldly enjoyments?

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

MBh 8 45.2

भीष्म उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। येन वृत्तेन धर्मज्ञः स जगाम महत्सुखम्॥

bhīṣma uvāca atrāpyudāharantīmamitihāsaṃ purātanam| yena vṛttena dharmajñaḥ sa jagāma mahatsukham||

“Regarding it is cited the following old narrative of the particular conduct by which that king, a master of all courses of conduct, succeeded in acquiring the highest happiness.

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

MBh 8 45.3

जनको जनदेवस्तु मिथिलायां जनाधिपः। और्ध्वदेहिकधर्माणामासीद् युक्तो विचिन्तने॥

janako janadevastu mithilāyāṃ janādhipaḥ| aurdhvadehikadharmāṇāmāsīd yukto vicintane||

There was a king in Mithila of the name of Janadeva of Janaka's race. He was ever engaged in thinking of the courses of conduct that might lead to the attainment of Brahma.

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

MBh 8 45.4

तस्य स्म शतमाचार्या वसन्ति सततं गृहे। दर्शयन्तः पृथग्धर्मान् नानाश्रमनिवासिनः॥

tasya sma śatamācāryā vasanti satataṃ gṛhe| darśayantaḥ pṛthagdharmān nānāśramanivāsinaḥ||

One hundred preceptors always used to live in his palace, describing to him the various courses of duty followed by people who had adopted the various modes of life.

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

MBh 8 45.5

स तेषां प्रेत्यभावे च प्रेत्यजातौ विनिश्चये। आगमस्थः स भूयिष्ठमात्मतत्त्वे न तुष्यति॥

sa teṣāṃ pretyabhāve ca pretyajātau viniścaye| āgamasthaḥ sa bhūyiṣṭhamātmatattve na tuṣyati||

Well read in the Vedas, he was not very well satisfied with the speculations of his instructors on the nature of the Soul, and in their teachings of his extinction upon the dissolution of the body or of re-birth after death.

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

MBh 8 45.6

तत्र पञ्चशिखो नाम कापिलेयो महामुनिः। परिधावन महीं कृत्स्नां जगाम मिथिलामथ॥

tatra pañcaśikho nāma kāpileyo mahāmuniḥ| paridhāvana mahīṃ kṛtsnāṃ jagāma mithilāmatha||

Once upon a time a great ascetic named Panchashikha the son of Kapila, having roamed over the whole world, arrived at Mithila.

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

MBh 8 45.7

सर्वसंन्यासधर्माणां तत्त्वज्ञानविनिश्चये। सुपर्यवसितार्थश्च निर्द्वन्द्वो नष्टसंशयः॥

sarvasaṃnyāsadharmāṇāṃ tattvajñānaviniścaye| suparyavasitārthaśca nirdvandvo naṣṭasaṃśayaḥ||

Having made conclusions about the diverse duties connected with renunciation, he was above all pairs of opposites, and had no doubts.

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

MBh 8 45.8

ऋषीणामाहुरेकं तं यं कामानावृतं नृषु। शाश्वतं सुखमत्यन्तमन्विच्छन्तं सुदुर्लभम्॥

ṛṣīṇāmāhurekaṃ taṃ yaṃ kāmānāvṛtaṃ nṛṣu| śāśvataṃ sukhamatyantamanvicchantaṃ sudurlabham||

He was considered as the foremost of Rishis. Living wherever he pleased, he wished to place before the reach of all men eternal happiness that is so difficult of attainment.

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

MBh 8 45.9

यमाहुः कपिलं सांख्याः परमर्षि प्रजापतिम्। स मन्ये तेन रूपेण विस्मापयति हि स्वयम्॥

yamāhuḥ kapilaṃ sāṃkhyāḥ paramarṣi prajāpatim| sa manye tena rūpeṇa vismāpayati hi svayam||

It appeared that he roamed, amazing the world, having put on the form of none else then that great Rishi, that lord of creatures, whom the followers of the Sankhya doctrine knew by the name of Kapila.

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

MBh 8 45.10

आसुरेः प्रथमं शिष्यं यमाहुश्चिरजीविनम्। पञ्चस्रोतसि यः सत्रमास्ते वर्षसहस्रिकम्॥

āsureḥ prathamaṃ śiṣyaṃ yamāhuścirajīvinam| pañcasrotasi yaḥ satramāste varṣasahasrikam||

He was the greatest of all the disciples of Asuri and was called the undying. He had performed a mental Sacrifice lasting for a thousand years.

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

MBh 8 45.11

तं समासीनमागम्य कापिलं मण्डलं महत्। पञ्चस्रोतसि निष्णातः पञ्चरात्रि विशारदः॥ पञ्चज्ञः पञ्चकृत्पञ्चगुणः पञ्चशिखः स्मृतः। पुरुषावस्थमव्यक्तं परमार्थं न्यवेदयत्॥

taṃ samāsīnamāgamya kāpilaṃ maṇḍalaṃ mahat| pañcasrotasi niṣṇātaḥ pañcarātri viśāradaḥ|| pañcajñaḥ pañcakṛtpañcaguṇaḥ pañcaśikhaḥ smṛtaḥ| puruṣāvasthamavyaktaṃ paramārthaṃ nyavedayat||

He was firm in mind, and had performed all the rites and sacrifices that are enjoyed in the scriptures and that lead to the attainment of Brahma. He knew full well the five sacs that cover the Soul. He was devoted to the five acts regarding the adoration of Brahma, and had the five qualities. Know by the name of Panchashikha, he had approached one day a large assembly of Rishis following the Sankhya doctrines and enquired of them about the highest object of human acquisition, namely, the Unmanifest or that upon which the five sacs rest.

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

MBh 8 45.12

इष्टसत्रेण संसिद्धो भूयश्च तपसाऽऽसुरिः। क्षेत्रक्षेत्रज्ञयोर्व्यक्तिं बुबुधे देवदर्शनः॥

iṣṭasatreṇa saṃsiddho bhūyaśca tapasā''suriḥ| kṣetrakṣetrajñayorvyaktiṃ bubudhe devadarśanaḥ||

For acquiring a knowledge of the Soul, Asuri had enquired of his preceptor. On account of the latter's instructions and of his own penances, Asuri understood the distinction between the body and the Soul and had gained celestial vision.

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

MBh 8 45.13

यत् तदेकाक्षरं ब्रह्म नानारूपं प्रदृश्यते। आसुरिर्मण्डले तस्मिन् प्रतिपेदे तदव्ययम्॥

yat tadekākṣaraṃ brahma nānārūpaṃ pradṛśyate| āsurirmaṇḍale tasmin pratipede tadavyayam||

In that assembly of ascetics, Asuri described the Immutable, One, and Indestructible Brahma which is seen in various forms.

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

MBh 8 45.14

तस्य पञ्चशिखः शिष्यो मानुष्या पयसा भृतः। ब्राह्मणी कपिला नाम काचिदासीत् कुटुम्बिनी॥

tasya pañcaśikhaḥ śiṣyo mānuṣyā payasā bhṛtaḥ| brāhmaṇī kapilā nāma kācidāsīt kuṭumbinī||

Panchashikha became a disciple of Asuri. He lived on human milk. There was a certain Brahman lady named Kapila. She was Asuri's wife.

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

MBh 8 45.15

तस्याः पुत्रत्वमागम्य स्त्रियाः स पिबति स्तनौ। ततः स कापिलेयत्वं लेभे बुद्धिं च नैष्ठिकीम्॥

tasyāḥ putratvamāgamya striyāḥ sa pibati stanau| tataḥ sa kāpileyatvaṃ lebhe buddhiṃ ca naiṣṭhikīm||

Panchashikha was accepted by her as a son and he used to suck her breasts. For this, he came to be known as the son of Kapila and his understanding became fixed on Brahma.

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

MBh 8 45.16

एतन्मे भगवानाह कापिलेयस्य सम्भवम्। तस्य तत् कापिलेयत्वं सर्ववित्त्वमनुत्तमम्॥

etanme bhagavānāha kāpileyasya sambhavam| tasya tat kāpileyatvaṃ sarvavittvamanuttamam||

The divine Rishi said to me, all this, regarding the circumstances of his birth and those about his becoming the son of Kapila. The latter also told me about the omniscience of Panchashikha.

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

MBh 8 45.17

सामान्यं जनकं ज्ञात्वा धर्मज्ञो ज्ञानमुत्तमम्। उपेत्य शतमाचार्यान् मोहयामास हेतुभिः॥

sāmānyaṃ janakaṃ jñātvā dharmajño jñānamuttamam| upetya śatamācāryān mohayāmāsa hetubhiḥ||

Knowing fully all the forms of duty, Panchashikha, after having himself gained high knowledge, (came to Janaka) and knowing that that king had equal reverence for all his preceptors, began to startle those hundred preceptors (by a very sensible exposition of his doctrine).

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

MBh 8 45.18

जनकस्त्वभिसंरक्तः कापिलेयानुदर्शनात्। उत्सृज्य शतमाचार्यान् पृष्ठतोऽनुजगाम तम्॥

janakastvabhisaṃraktaḥ kāpileyānudarśanāt| utsṛjya śatamācāryān pṛṣṭhato'nujagāma tam||

Marking the genius of the son of Kapila, Janaka became exceedingly attacked to him, and abandoning his hundred preceptors, began to follow him.

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

MBh 8 45.19

तस्मै परमकल्याय प्रणताय च धर्मतः। अब्रवीत् परमं मोक्षं यत् तत् सांख्येऽभिधीयते॥

tasmai paramakalyāya praṇatāya ca dharmataḥ| abravīt paramaṃ mokṣaṃ yat tat sāṃkhye'bhidhīyate||

Then Kapila's son began to discourse to Janaka, who had according to the ordinance bent his head to him and who was fully competent to understand the sage's instructions, upon that great religion of Liberation which is explained in Sankhya treatises.

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

MBh 8 45.20

जातिनिर्वेदमुक्त्वा स कर्मनिर्वेदमब्रवीत्। कर्मनिर्वेदमुक्त्वा च सर्वनिर्वेदमब्रवीत्॥

jātinirvedamuktvā sa karmanirvedamabravīt| karmanirvedamuktvā ca sarvanirvedamabravīt||

Describing first of all the miseries of birth, he spoke next of the miseries of (religious) acts. Having finished that topic he explained the miseries of all states of existence ending even with that in the high region of the Creator.

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

MBh 8 45.21

यदर्थं धर्मसंसर्गः कर्मणां च फलोदयः। तमनाश्वासिकं मोहं विनाशि चलमध्रुवम्॥

yadarthaṃ dharmasaṃsargaḥ karmaṇāṃ ca phalodayaḥ| tamanāśvāsikaṃ mohaṃ vināśi calamadhruvam||

He also described that Delusion which beget the practice of religion, and acts, and their fruits, and which is highly untrustworthy, destructible, unsteady, and uncertain.

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

MBh 8 45.22

दृश्यमाने विनाशे च प्रत्यक्षे लोकसाक्षिके। आगमात् परमस्तीति ब्रुवन्नपि पराजितः॥

dṛśyamāne vināśe ca pratyakṣe lokasākṣike| āgamāt paramastīti bruvannapi parājitaḥ||

Sceptics say that when death is seen directly by all, they who hold, on account of their faith in the scriptures, that something distinct from the body, called the Soul, exists, are necessarily defeated in argument.

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

MBh 8 45.23

अनात्मा ह्यात्मनो मृत्युः क्लेशो मृत्युर्जरामयः। आत्मानं मन्यते मोहात् तदसम्यक् परं मतम्॥

anātmā hyātmano mṛtyuḥ kleśo mṛtyurjarāmayaḥ| ātmānaṃ manyate mohāt tadasamyak paraṃ matam||

They also hold that one's Soul, and that sorrow, decrepitude, and disease indicate (partial) death of the Soul. He who holds owing to error, that the Soul is distinct from the body and exists after the loss of body, entertains an unreasonable opinion.

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

MBh 8 45.24

अथ चेदेवमप्यस्ति यल्लोके नोपपद्यते। अजरोऽयममृत्युश्च राजासौ मन्यते यथा।॥

atha cedevamapyasti yalloke nopapadyate| ajaro'yamamṛtyuśca rājāsau manyate yathā|||

If that is considered as existent which does not really exist in the world, then it may be mentioned that the king, being known so, is really never subject to decrepitude or death. But is he, therefore, to be really believed to be beyond decrepitude and death?

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

MBh 8 45.25

अस्ति नास्तीति चाप्येतत् तस्मिन्नसति लक्षणे। किमधिष्ठाय तद् ब्रूयाल्लोकयात्राविनिश्चयम्॥

asti nāstīti cāpyetat tasminnasati lakṣaṇe| kimadhiṣṭhāya tad brūyāllokayātrāviniścayam||

When the question arises whether an object exists or not, and when that whose existence in asserted presents all the signs of non-existence, what is that upon which ordinary people depend in settling the affairs of life?

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

MBh 8 45.26

प्रत्यक्षं ह्येतयोर्मूलं कृतान्तैतिह्ययोरपि। प्रत्यक्षेणागमो भिन्नः कृतान्तो वा न किञ्चन॥

pratyakṣaṃ hyetayormūlaṃ kṛtāntaitihyayorapi| pratyakṣeṇāgamo bhinnaḥ kṛtānto vā na kiñcana||

Direct evidence is the basis of both inference and the scriptures. The scriptures can be contradicted by direct evidence. As to inference its evidence is not much.

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

MBh 8 45.27

यत्र यत्रानुमानेऽस्मिन् कृतं भावयतोऽपि च। नान्यो जीवः शरीरस्य नास्तिकानां मते स्थितः॥

yatra yatrānumāne'smin kṛtaṃ bhāvayato'pi ca| nānyo jīvaḥ śarīrasya nāstikānāṃ mate sthitaḥ||

Do not reason on inference only whatever may be the subject. There is nothing else called individual soul than this body.

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

MBh 8 45.28

रेतो वटकणीकायां घृतपाकाधिवासनम्। जातिः स्मृतिरयस्कान्तः सूर्यकान्तोऽम्बुभक्षणम्॥

reto vaṭakaṇīkāyāṃ ghṛtapākādhivāsanam| jātiḥ smṛtirayaskāntaḥ sūryakānto'mbubhakṣaṇam||

The capacity to produce leaves, flowers, fruits, roots and bark lies in a banian seed. The grass and water that is taken by a cow produce milk and butter, substances differing in nature from that of the causes. Various substances when allowed to decompose in water for sometime produce spirituous liquors whose nature is quite different from that of those substances producing them. Likewise, from the vital seed in produced the body and its attributes with the understanding, consciousness, wood, and other qualities. Two pieces of wood, rubbed together, beget fire. Coming in contact with the rays of the Sun, the stone called Suryakanta begets fire. Any solid metal, heated in fire, dries up water when coming in contact with it. Likewise, the material body produces the mind and its attributes of perception, memory, imagination, etc. As the loadstone moves iron, likewise the . senses are controlled by the mind.

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

MBh 8 45.29

प्रेतीभूतेऽत्ययश्चैव देवताधुपयाचनम्। मृते कर्मनिवृत्तिश्च प्रमाणमिति निश्चयः॥

pretībhūte'tyayaścaiva devatādhupayācanam| mṛte karmanivṛttiśca pramāṇamiti niścayaḥ||

Thus do the sceptics reason, who are, however, mistaken. The disappearance (of animation) upon the body becoming lifeless means death. The supplication of the gods by the very men who deny the separate existence of the Soul is another good argument (for the proposition that the Soul is separate from the body). Another argument against the sceptic is that his proposition argues a destruction of acts.

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

MBh 8 45.30

नन्वेते हेतवः सन्ति ये केचिन्मूर्तिसंस्थिताः। अमूर्तस्य हि मूर्तेन सामान्यं नोपपद्यते॥

nanvete hetavaḥ santi ye kecinmūrtisaṃsthitāḥ| amūrtasya hi mūrtena sāmānyaṃ nopapadyate||

These that have been mentioned and have material forms, cannot possible be the causes (of the immaterial Soul and its immaterial accompaniments). The identity of immaterial things with objects that are material cannot be comprehended.

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

MBh 8 45.31

अविद्या कर्म तृष्णा च केचिदाहुः पुनर्भवे। कारणं लोभमोहौ तु दोषाणां तु निषेवणम्॥

avidyā karma tṛṣṇā ca kecidāhuḥ punarbhave| kāraṇaṃ lobhamohau tu doṣāṇāṃ tu niṣevaṇam||

Some hold that there is re-birth which is caused by Ignorance, the desire for acts, cupidity, carelessness, and bent towards other vices.

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

MBh 8 45.32

अविद्यां क्षेत्रमाहुर्हि कर्म बीजं तथा कृतम्। तृष्णा संजननं स्नेह एष तेषां पुनर्भवः॥

avidyāṃ kṣetramāhurhi karma bījaṃ tathā kṛtam| tṛṣṇā saṃjananaṃ sneha eṣa teṣāṃ punarbhavaḥ||

They say that Ignorance is the soil. Acts form the seed that is placed in that soil. Desire is the water that causes that seed to grow. In this manner they explained re-birth.

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

MBh 8 45.33

तस्मिन् गूढे च दग्धे च भिन्ने मरणधर्मिणि। अन्योऽस्माज्जायते देहस्तमाहुः सत्त्वसंक्षयम्॥

tasmin gūḍhe ca dagdhe ca bhinne maraṇadharmiṇi| anyo'smājjāyate dehastamāhuḥ sattvasaṃkṣayam||

They hold that ignorance being ingrained in an imperceptible way, one mortal body being destroyed, another originates at once from it; and that when it is consumed by the help of knowledge, the destruction of existence itself follows, or the person attains to what is called annihilation.

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

MBh 8 45.34

यदा स्वरूपतश्चान्यो जातितः शुभतोऽर्थतः। कथमस्मिन् स इत्येवं सर्वं वा स्यादसंहितम्॥

yadā svarūpataścānyo jātitaḥ śubhato'rthataḥ| kathamasmin sa ityevaṃ sarvaṃ vā syādasaṃhitam||

This opinion also is mistaken, It may be asked that when the being that is thus re-bom is a different one in its nature, birth, and objects of virtue and vice, why should it then be considered to be identical with the being that was? Indeed, the only inference that can be made is that the entire chain of existences of a particular being is not really one of connected links.

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

MBh 8 45.35

एवं सति च का प्रीतिर्दानविद्यातपोबलैः। यदस्याचरितं कर्म सर्वमन्यत् प्रपद्यते॥

evaṃ sati ca kā prītirdānavidyātapobalaiḥ| yadasyācaritaṃ karma sarvamanyat prapadyate||

Then, again, if the being that is the outcome of a re-birth be really different from what it was in a pristine existence, it may be asked what satisfaction is to a person from the exercise of the spirit of charity, or from the acquisition of knowledge or of ascetic power, since the acts perforined by one are to bear fruits upon another person in another state of existence.

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

MBh 8 45.36

अपि ायमिहैवान्यैः प्राक्कृतैर्दुःखितो भवेत्। सुखितो दुःखितो वापि दृश्यादृश्यविनिर्णयः॥

api āyamihaivānyaiḥ prākkṛtairduḥkhito bhavet| sukhito duḥkhito vāpi dṛśyādṛśyavinirṇayaḥ||

Another refutation of the doctrine would be that one in this life may rendered miserable by the acts of another in a pristine life, or having become miserable may again become happy. By witnessing however, what actually takes place in the world, a proper conclusion may be drawn regarding the unseen.

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

MBh 8 45.37

तथा हि मुसलैर्हन्युः शरीरं तत् पुनर्भवेत्। पृथग्ज्ञानं यदन्यच्च येनैतन्त्रोपपद्यते॥

tathā hi musalairhanyuḥ śarīraṃ tat punarbhavet| pṛthagjñānaṃ yadanyacca yenaitantropapadyate||

The separate Consciousness that is the outcome of re-birth is different from the Consciousness that had preceded it in a pristine existence. The way, however, in which the appearance of that separate Consciousness is explained by that theory is not at all consistent or reasonable. The Consciousness was the very opposite of eternal, being only transitory, extending as it did till dissolution of the body. That which had an end cannot be considered as the cause for the production of a second Consciousness appearing after the end. If again, the very very loss of of the previous Consciousness be considered as the cause of the production of the second Consciousness, then when the death of a human body is caused by a heavy bludgeon, a second body would originate from the body that is thus deprived of animation.

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

MBh 8 45.38

ऋतुसंवत्सरौ तिष्यः शीतोष्णेऽथ प्रियाप्रिये। यथातीतानि पश्यन्ति तादृशः सत्त्वसंक्षयः॥

ṛtusaṃvatsarau tiṣyaḥ śītoṣṇe'tha priyāpriye| yathātītāni paśyanti tādṛśaḥ sattvasaṃkṣayaḥ||

Again, their doctrine of annihilation is subject to the objection that extinction will become a revolving phenomenon like that of the seasons, or the year, or the Yuga, or heat, or cold, or agreeable or disagreeable objects.

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

MBh 8 45.39

जरयाभिपरीतस्य मृत्युना च विनाशिना। दुर्बलं दुर्बलं पूर्व गृहस्येव विनश्यति॥

jarayābhiparītasya mṛtyunā ca vināśinā| durbalaṃ durbalaṃ pūrva gṛhasyeva vinaśyati||

If for avoiding these objections, the followers of this doctrine hold the existence of a Soul that is permanent and with which cach new Consciousness is attached, they again subject themselves to the new objection that that permanent substance, by being overcome with decrepitude, and with death that causes destruction, may in time be itself weakened and destroyed. If the supports of a palace are weakened by time, the mansion itself is sure to fall down in the end.

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

MBh 8 45.40

इन्द्रियाणि मनो वायुः शोणितं मांसमस्थि च। आनुपूर्व्या विनश्यन्ति स्वं धातुमुपयान्ति च॥

indriyāṇi mano vāyuḥ śoṇitaṃ māṃsamasthi ca| ānupūrvyā vinaśyanti svaṃ dhātumupayānti ca||

The senses, the mind, wind, blood, flesh, bones, one after another, meet with destruction and enter each into its own productive causes.

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

MBh 8 45.41

लोकयात्राविघातश्च दानधर्मफलागमे। तदर्थं वेदशब्दाश्च व्यवहाराश्च लौकिकाः॥

lokayātrāvighātaśca dānadharmaphalāgame| tadarthaṃ vedaśabdāśca vyavahārāśca laukikāḥ||

If again the existence of an eternal Soul is held which is immutable, which is the refuge of the understanding, consciousness, and other similar attributes, and which is dissociated from all these, such an assertion is subject to a serious objection for then all that is usually done in the world would be meaningless, especially with reference to the attaininent of the fruits of charity and other religious acts. All the injunctions in the Shrutis regarding those acts, and all acts connected with the conduct of in the world, would be equally men meaningless, for the Soul being dissociated form, the understanding and the mind, there is no one to enjoy the fruits of good acts and Vedic rites.

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

MBh 8 45.42

इति सम्यङ्मनस्यते बहवः सन्ति हेतवः। एतदस्तीदमस्तीति न किञ्चित्प्रतिदृश्यते॥

iti samyaṅmanasyate bahavaḥ santi hetavaḥ| etadastīdamastīti na kiñcitpratidṛśyate||

Thus various sorts of speculations arise in the mind. Nothing can settle whether this opinion is right or that is right.

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

MBh 8 45.43

तेषां विमृशतामेव तत् तत्समभिधावताम्। क्वचिन्निविशते बुद्धिस्तत्र जीर्यति वृक्षवत्॥

teṣāṃ vimṛśatāmeva tat tatsamabhidhāvatām| kvacinniviśate buddhistatra jīryati vṛkṣavat||

Reflecting on these opinions, particular persons follow particular lines of speculation. The understanding of these, directed to particular theories become immersed and are at last entirely lost in them.

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

MBh 8 45.44

एवमथैरनथैश्च दुःखिताः सर्वजन्तवः। आगमैरपकृष्यन्ते हस्तिपैर्हस्तिनो यथा॥

evamathairanathaiśca duḥkhitāḥ sarvajantavaḥ| āgamairapakṛṣyante hastipairhastino yathā||

Thus all men are made miserable by pursuits good or bad. Bringing them back to the right path, the Vedas alone, guide them along it, like grooms conducting their elephants.

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

MBh 8 45.45

अर्थांस्तथात्यन्तसुखावहांश्च लिप्सन्त एते बहवो विशुष्काः। महत्तरं दुःखमनुप्रपन्ना हित्वाऽऽमिषं मृत्युवशं प्रयान्ति॥

arthāṃstathātyantasukhāvahāṃśca lipsanta ete bahavo viśuṣkāḥ| mahattaraṃ duḥkhamanuprapannā hitvā''miṣaṃ mṛtyuvaśaṃ prayānti||

Many men, with weakened minds, seek objects of great happiness. These, however, have soon to meet with a larger quantity of SOITow, and then, alienated by force from their coveted mcat, they subject themselves to the sway of death.

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

MBh 8 45.46

विनाशिनो ह्यध्रुवजीवितस्य किं बन्धभिभिन्नपरिग्रहैश्चा विहाय यो गच्छति सर्वमेव क्षणेन गत्वा न निवर्तते च॥

vināśino hyadhruvajīvitasya kiṃ bandhabhibhinnaparigrahaiścā vihāya yo gacchati sarvameva kṣaṇena gatvā na nivartate ca||

What has one, who is subject to destruction and whose life is fickle, to do with kinsmen and friends and wives and other like possessions? He who meets death after having relinquished all these, passes easily out of the world and has never to return.

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

MBh 8 45.47

भूव्योमतोयानलवायवोऽपि सदा शरीरं प्रतिपालयन्ति। इतीदमालक्ष्य रतिः कुतो भवेद् विनाशिनोऽप्यस्य न शर्म विद्यते॥ इदमनुपधिवाक्यमच्छल परमनिरामयमात्मसाक्षिकम्। नरपतिरभिवीक्ष्य विस्मित: पुनरनुयोक्तुमिदं प्रचक्रमे॥

bhūvyomatoyānalavāyavo'pi sadā śarīraṃ pratipālayanti| itīdamālakṣya ratiḥ kuto bhaved vināśino'pyasya na śarma vidyate|| idamanupadhivākyamacchala paramanirāmayamātmasākṣikam| narapatirabhivīkṣya vismita: punaranuyoktumidaṃ pracakrame||

Earth, ether, water, heat, and wind, always keep up and nourish the body. Thinking of this, how can one feet any attachment for his body? Indeed, the body, which is subject to destruction, has no happiness in it.-Having heard these words Panchashikha that were shorn of deception, and delusion highly salutary, and treating of the Soul, king Janaka became filled with wonder, and prepared himself to address the Rishi once more.'

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