Mahabharata — Volume VIII (Dutt edition) — Chapter 77
MBh 8 77.1
शुक उवाच यस्माद् धर्मात् परो धर्मो विद्यते नेह कश्चन। यो विशिष्टश्च धर्मेभ्यस्तं भवान् प्रब्रवीतु मे॥
śuka uvāca yasmād dharmāt paro dharmo vidyate neha kaścana| yo viśiṣṭaśca dharmebhyastaṃ bhavān prabravītu me||
Shuka said May your reverend self describe what is the foremost of all duties, indeed, of that duty then which no higher one exists in this world.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.2
व्यास उवाच धर्मं ते सम्प्रवक्ष्यामि पुराणमृषिभिः कृतम्। विशिष्टं सर्वधर्मभ्यस्तमिहैकमनाः शृणु॥
vyāsa uvāca dharmaṃ te sampravakṣyāmi purāṇamṛṣibhiḥ kṛtam| viśiṣṭaṃ sarvadharmabhyastamihaikamanāḥ śṛṇu||
Vyasa said I shall now describe to you duties having a very ancient origin and laid down by the Rishis, duties which are superior to all others. Listen to me with rapt attention.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.3
इन्द्रियाणि प्रमाथीनि बुद्ध्या संयम्य यत्नतः। सर्वतो निष्पतिष्णूनि पिता बालानिवात्मजान्॥
indriyāṇi pramāthīni buddhyā saṃyamya yatnataḥ| sarvato niṣpatiṣṇūni pitā bālānivātmajān||
The maddening senses should carefully be governed by the understanding like a father checking his own in experienced children liable to fall into various evil habits.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.4
मनसश्चेन्द्रियाणां चाप्यैकाम्यं परमं तपः। तज्ज्यायः सर्वधर्मेभ्यः स धर्मः पर उच्यते॥
manasaścendriyāṇāṃ cāpyaikāmyaṃ paramaṃ tapaḥ| tajjyāyaḥ sarvadharmebhyaḥ sa dharmaḥ para ucyate||
To withdraw the mind and the senses from all unworthy objects and their duc concentration (upon higher objects) is the highest penance. That is the highest of all duties. Indeed, that is said to be the highest duty.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.5
तानि सर्वाणि संधाय मनःषष्ठानि मेधया। आत्मतृप्त इवासीत बहुचिन्त्यमचिन्तयन्॥
tāni sarvāṇi saṃdhāya manaḥṣaṣṭhāni medhayā| ātmatṛpta ivāsīta bahucintyamacintayan||
Directing, by the help of the understanding, the senses having the mind for their sixth, and without, thinking of worldly objects which create innumerablc kinds of thought, one should live contented with his own self.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.6
गोचरेभ्यो निवृत्तानि यदा स्थास्यन्ति वेश्मनि। तदा त्वमात्मनाऽऽत्मानं परं द्रक्ष्यसि शाश्वतम्॥
gocarebhyo nivṛttāni yadā sthāsyanti veśmani| tadā tvamātmanā''tmānaṃ paraṃ drakṣyasi śāśvatam||
When withdrawn from the fields where they generally run loose, senses and the mind return for living in their proper abode, it is then that you will see in your own self the Eternal and Supreme Soul.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.7
सर्वात्मानं महात्मानं विधूममिव पावकम्। तं पश्यन्ति महात्मानो ब्राह्मणा ये मनीषिणः॥
sarvātmānaṃ mahātmānaṃ vidhūmamiva pāvakam| taṃ paśyanti mahātmāno brāhmaṇā ye manīṣiṇaḥ||
Those great Brahmanas who are endud with wisdom succeed in seeing that Supreme and Universal Soul which resembles a blazing fire in effulgence.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.8
यथा पुष्पफलोपेतो बहुशाखो महाद्रुमः। आतमनो नाभिजानीते क्व मे पुष्पं क्व मे फलम्॥ एवमात्मा न जानीते क्व गमिष्ये कुतस्त्वहम्। अन्यो ह्यत्रान्तरात्मास्ति यः सर्वमनुपश्यति॥
yathā puṣpaphalopeto bahuśākho mahādrumaḥ| ātamano nābhijānīte kva me puṣpaṃ kva me phalam|| evamātmā na jānīte kva gamiṣye kutastvaham| anyo hyatrāntarātmāsti yaḥ sarvamanupaśyati||
As a large tree enveloped with numberless branches and filled with many flowers and fruits, does not know in which part it has flowers and in which it has fruits, similarly the Soul, as modified by birth and other qualities, does not know whence it has come and whither it is to go. There is, however, an inner Soul, which sees every thing.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.9
ज्ञानदीपेन दीप्तेन पश्यत्यात्मानमात्मनि। दृष्ट्वा त्वमात्पनाऽऽत्मानं निरात्मा भव सर्ववित्॥
jñānadīpena dīptena paśyatyātmānamātmani| dṛṣṭvā tvamātpanā''tmānaṃ nirātmā bhava sarvavit||
One sees the Soul with the help of the lamp of knowledge. Seeing, therefore, yourself with you ownself, cease to regard your body as yourself and acquire omniscience.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.10
विमुक्तः सर्वपापेभ्यो मुक्तत्वच इवोरगः। परां बुद्धिमवाप्येह विपाप्मा विगतज्वरः॥
vimuktaḥ sarvapāpebhyo muktatvaca ivoragaḥ| parāṃ buddhimavāpyeha vipāpmā vigatajvaraḥ||
Purged of all sins, like a snake that has cast off its slough, one acquires high intelligence here and becomes free from every anxiety and the obligation of acquiring a new body.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.11
सर्वतः स्रोतसं घोरां नदी लोकप्रवाहिनीम्। पञ्चेन्द्रियग्राहवती मन:संकल्परोधसम्॥
sarvataḥ srotasaṃ ghorāṃ nadī lokapravāhinīm| pañcendriyagrāhavatī mana:saṃkalparodhasam||
Having its current spread in various directions, dreadful is this river of life carrying the world onward in its course. The five senses are its crocodiles. The mind and its objects are the shores.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.12
लोभमोहतृणच्छन्नां कामक्रोधसरीसृपाम्। सत्यतीर्थानृतक्षोभां क्रोधपङ्का सरिद्वराम्॥
lobhamohatṛṇacchannāṃ kāmakrodhasarīsṛpām| satyatīrthānṛtakṣobhāṃ krodhapaṅkā saridvarām||
Cupidity and bewilderment of judgement are the grass and straw and anger are the dreadful reptiles which live in it. Truth forms the landing stage by its miry banks. Falsehood forms its surges, and anger its mire.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.13
अव्यक्तप्रभवां शीघ्रां दुस्तरामकृतात्मभिः। प्रतरस्व नदी बुद्ध्या कामग्राहसमाकुलाम्॥
avyaktaprabhavāṃ śīghrāṃ dustarāmakṛtātmabhiḥ| pratarasva nadī buddhyā kāmagrāhasamākulām||
Originating from the Unmanifest, rapid is its current, and incapable of being crossed by persons of impure souls. Do you, with the help of the understanding, cross that river having desires for its alligators.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.14
संसारसागरगमां योनिपातालदुस्तराम्। आत्मकर्मोद्भवां तात जिह्वावर्ती दुरासदाम्॥
saṃsārasāgaragamāṃ yonipātāladustarām| ātmakarmodbhavāṃ tāta jihvāvartī durāsadām||
The worldly concerns form the ocean towards which that river runs. Genus and species form its unfathomable depth that none can understand. One's birth, O child, is the source from which that stream originates. Speech forms its eddies.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.15
यां तरन्ति कृतप्रज्ञा धृतिमन्तो मनीषिणः। तां तीर्णः सर्वतो मुक्तो विधृतात्माऽऽत्मविच्छुभिः॥
yāṃ taranti kṛtaprajñā dhṛtimanto manīṣiṇaḥ| tāṃ tīrṇaḥ sarvato mukto vidhṛtātmā''tmavicchubhiḥ||
Only men endued with learning wisdom, and understanding succeed in crossing it which is so difficult to cross. Crossing it, you will free yourself from every attachment, acquiring a tranquil heart, knowing the Soul, and becoming pure in every way.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.16
उत्तमां बुद्धिमास्थाय ब्रह्मभूयान् भविष्यसि। संतीर्णः सर्वसंसारात् प्रसन्नात्मा विकल्मषः॥ भूमिष्ठानीव भूतानि पर्वतस्थो निशामया अक्रुध्यन्नप्रहष्यंश्च न नृशंसमतिस्तथा॥
uttamāṃ buddhimāsthāya brahmabhūyān bhaviṣyasi| saṃtīrṇaḥ sarvasaṃsārāt prasannātmā vikalmaṣaḥ|| bhūmiṣṭhānīva bhūtāni parvatastho niśāmayā akrudhyannaprahaṣyaṃśca na nṛśaṃsamatistathā||
Depending then on a purged and elevated understanding, you will succeed in becoming Brahma's self. Having estranged yourself from every worldly attachment, having acquired a purified Soul and conquering every sort of sin, look you upon the world like a person loO king from the mountain summit upon creatures creeping below on the Earth's surface! Without being subject to anger or joy, and without making any cruel wish, you will see the origin and the destruction of all created objects,
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.17
ततो द्रक्ष्यसि सर्वेषां भूतानां प्रभवाप्ययौ। एनं वै सर्वभूतेभ्यो विशिष्टं मेनिरे बुधाः। धर्मं धर्मभृतां श्रेष्ठा मुनयस्तत्त्वदर्शिनः॥
tato drakṣyasi sarveṣāṃ bhūtānāṃ prabhavāpyayau| enaṃ vai sarvabhūtebhyo viśiṣṭaṃ menire budhāḥ| dharmaṃ dharmabhṛtāṃ śreṣṭhā munayastattvadarśinaḥ||
Wise men consider such an act to be the foremost of all things. Indeed, this act of crossing the river of life is considered by the foremost of pious persons, by ascetics conversant with the truth, to be the greatest of all acts that one can perform.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.18
आत्मनो व्यापिनो ज्ञानमिदं पुत्रानुशासनम्। प्रयताय प्रवक्तव्यं हितायानुगताय च॥
ātmano vyāpino jñānamidaṃ putrānuśāsanam| prayatāya pravaktavyaṃ hitāyānugatāya ca||
This knowledge of the all-pervading Soul should be delivered to one's son. It should be inculcated upto one who is of controlled Senses, who is honest in conduct, and. that is docile or submissive.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.19
आत्मज्ञानमिदं गुह्यं सर्वगुह्यतमं महत्। अब्रुवं यदहं तात आत्मसाक्षिकमञ्जसा॥
ātmajñānamidaṃ guhyaṃ sarvaguhyatamaṃ mahat| abruvaṃ yadahaṃ tāta ātmasākṣikamañjasā||
This knowledge of Soul, which I have just explained to you, O child, and the evidence of whose truth is supplied by the Soul itself, is, indeed, the greatest of all mysteries, and the very highest knowledge which one can acquire.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.20
नैव स्त्री न पुमानेतन्नैव चेदं नपुंसकम्। अदुःखमसुखं ब्रह्म भूतभव्यभवात्मकम्॥
naiva strī na pumānetannaiva cedaṃ napuṃsakam| aduḥkhamasukhaṃ brahma bhūtabhavyabhavātmakam||
Brahma has no sex,-inale, a female, or neuter. It is neither sorrow nor happiness. Its essence the past, the future, and the present.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.21
नैतज्ज्ञात्वा पुमान् स्त्री वा पुनर्भवमवाप्नुते। अभवप्रतिपत्त्यर्थमेतद् धर्मं विधीयते॥
naitajjñātvā pumān strī vā punarbhavamavāpnute| abhavapratipattyarthametad dharmaṃ vidhīyate||
Whatever the sex may be, male or female, the person who acquires the knowledge of Brahma hath never to go through re-births. This duty (of Yoga) has been described for acquiring Liberation from re-birth.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.22
यथा मतानि सर्वाणि तथैतानि यथा तथा। कथितानि मया पुत्र भवन्ति न भवन्ति च॥
yathā matāni sarvāṇi tathaitāni yathā tathā| kathitāni mayā putra bhavanti na bhavanti ca||
These words which I have used for answering your question lead to Liberation in the same way as the various other opinions held by various other sages who have described this subject. I have explained the subject to you in the manner in which it should be explained. Those opinions sometimes yield fruit and sometimes not.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 77.23
तत्प्रीतियुक्तेन गुणान्वितेन पुत्रेण सत्पुत्र दमान्वितेना पृष्टो हि सम्प्रीतमना यथार्थ ब्रूयात्सुतस्येह यदुक्तमेतत्॥
tatprītiyuktena guṇānvitena putreṇa satputra damānvitenā pṛṣṭo hi samprītamanā yathārtha brūyātsutasyeha yaduktametat||
Therefore, good child, when asked by a contented, meritorious, and self-controlled son or disciple, a preceptor should, with a delighted hcart, explain, according to their true import, these instructions which I have delivered for your benefit my son.
— tr. M.N. Dutt (1891–96) (public domain)