Mahabharata — Volume VIII (Dutt edition) — Chapter 96
MBh 8 96.1
कपिल उवाच एतावदनुपश्यन्ति यतयो यान्ति मार्गगाः। नैषां सर्वेषु लोकेषु कश्चिदस्ति व्यतिक्रम॥
kapila uvāca etāvadanupaśyanti yatayo yānti mārgagāḥ| naiṣāṃ sarveṣu lokeṣu kaścidasti vyatikrama||
Kapila said Seeing that all the fruits that can be gained by acts are instable instead of being eternal, Yatis, by adopting self-control and tranquallity, attain to Brahma through the path of knowledge. There is nothing in any of the worlds that can stand in their way.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.2
निर्द्वन्द्वां निर्नमस्कारा निराशीर्बधना बुधाः। विमुक्ताः सर्वपापेभ्यश्चरन्ति शुचयोऽमला:॥
nirdvandvāṃ nirnamaskārā nirāśīrbadhanā budhāḥ| vimuktāḥ sarvapāpebhyaścaranti śucayo'malā:||
They are freed from the influence of all pairs of opposites. They never offer their salutation to anything or to any creature. They are above all the fetters of want. Wisdom is theirs. They are purged of every sin. Pure and stainless they live rove about.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.3
अपवर्गेऽथ संत्यागे बुद्धौ च कृतनिश्चयाः। ब्रह्मिष्ठा ब्रह्मभूताश्च ब्रह्मण्येव कृतालयाः॥
apavarge'tha saṃtyāge buddhau ca kṛtaniścayāḥ| brahmiṣṭhā brahmabhūtāśca brahmaṇyeva kṛtālayāḥ||
They have, in their own understandings, formed fixed conclusions regarding all destructible objects and a life of at are Renunciation. Devoted to Brahma, and already at one with Brahma, they have taken refuge in Brahma.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.4
विशोका नष्टरजसस्तेषां लोकाः सनातनाः। तेषां गतिं परां प्राप्य गार्हस्थ्ये किं प्रयोजनम्॥
viśokā naṣṭarajasasteṣāṃ lokāḥ sanātanāḥ| teṣāṃ gatiṃ parāṃ prāpya gārhasthye kiṃ prayojanam||
Getting over grief, and freed from the quality of darkness, their acquisitions eternal. When the high end of these men is within reach of attainment, what need has one for performing the duties of the domestic mode of life.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.5
स्यूमरश्मिरुवाच योषा परमा काष्ठा योषा परमा गतिः। गृहस्थानव्यपाश्रित्य नाश्रमोऽन्यः प्रवर्तते॥
syūmaraśmiruvāca yoṣā paramā kāṣṭhā yoṣā paramā gatiḥ| gṛhasthānavyapāśritya nāśramo'nyaḥ pravartate||
If, indeed, that be the highest object of acquisition, if that be truly the highest end then the importance of the domestic mode of life becomes clear, because without the domestic mode no other mode of life ever becomes possible.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.6
यथा मातरमाश्रित्य सर्वे जीवन्ति जन्तवः। एवं गाहस्थ्यमाश्रित्य वर्तन्त इतराश्रमाः॥
yathā mātaramāśritya sarve jīvanti jantavaḥ| evaṃ gāhasthyamāśritya vartanta itarāśramāḥ||
Indeed, as all living creatures live on account of their dependence on their respective mothers, similarly the three other modes of life exist on account of their dependence upon the domestic mode.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.7
गृहस्थ एव यजते गृहस्थस्तप्यते तपः। गार्हस्थ्यमस्य धर्मस्य मूलं यत्किचिदेजते॥
gṛhastha eva yajate gṛhasthastapyate tapaḥ| gārhasthyamasya dharmasya mūlaṃ yatkicidejate||
The householder who lives like a householder, celebrates sacrifices and practise penances. Whatever is done by anybody for acquiring happiness has for its root the domestic mode of life.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.8
प्रजनाद्यभिनिर्वृत्ताः सर्वे प्राणभृतो जनाः। प्रजनं चाप्युतान्यत्र न कथंचन विद्यते॥
prajanādyabhinirvṛttāḥ sarve prāṇabhṛto janāḥ| prajanaṃ cāpyutānyatra na kathaṃcana vidyate||
All living creatures consider the procreation of offspring as a root of great happiness. The procreation of children, however, becomes impossible in any other mode of life.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.9
यास्तु स्युर्बर्हिरोषध्यो बहिरन्यास्तथाद्रिजाः। ओषधिभ्यो बहिर्यस्मात् प्राणात् कश्चिन्न दृश्यते॥
yāstu syurbarhiroṣadhyo bahiranyāstathādrijāḥ| oṣadhibhyo bahiryasmāt prāṇāt kaścinna dṛśyate||
Every sort of grass and straw, all plants and herbs, and others of the same class growing on hills and mountains, have the domestic mode of life for their root. Upon these rests the life of living creatures. And since nothing else is seen than life, domesticity may be regarded as the refuge of the entire universe.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.10
कस्यैषा वाग् भवेत् सत्या मोक्षो नास्ति गृहादिति। अश्रद्दधानप्राज्ञैः सूक्ष्मदर्शनवर्जितैः॥ निरासैरलसैः श्रान्तैस्तप्यमानैः स्वकर्मभिः। शमस्योपरमो दृष्टः प्रव्रज्यायामपण्डितैः॥
kasyaiṣā vāg bhavet satyā mokṣo nāsti gṛhāditi| aśraddadhānaprājñaiḥ sūkṣmadarśanavarjitaiḥ|| nirāsairalasaiḥ śrāntaistapyamānaiḥ svakarmabhiḥ| śamasyoparamo dṛṣṭaḥ pravrajyāyāmapaṇḍitaiḥ||
Who then speaks the truth who says that domesticity cannot bring on the acquisition of Liberation? Only those who have no faith and wisdom and penetration, only those who have no reputation, who are idle and toil-worn who have misery in their lot on account of their pristine deeds, only those who are destitute of learning, see the profusion of tranquillity in a life of mendicancy.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.11
त्रैलोक्यस्यैव हेतुर्हि मर्यादा शाश्वती ध्रुवा। ब्राह्मणो नाम भगवान् जन्मप्रभृति पूज्यते॥
trailokyasyaiva heturhi maryādā śāśvatī dhruvā| brāhmaṇo nāma bhagavān janmaprabhṛti pūjyate||
The central and unfailing (Vedic) distinctions are the causes that keep up the three worlds. That Illustrious person of the highest caste who is conversant with the Vedas, is adored from the very date of his birth.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.12
प्राग्गर्भाधानात्मन्त्रा हि प्रवर्तन्ते द्विजातिषु। अविश्रम्भेषु वर्तन्ते विश्रम्भेष्वष्यसंशयम्॥
prāggarbhādhānātmantrā hi pravartante dvijātiṣu| aviśrambheṣu vartante viśrambheṣvaṣyasaṃśayam||
Besides the celebration of Garbhadhana, Vedic Mantras become necessary for enabling persons of the twice-born classes to perforin all their acts regarding both this and the oiher world.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.13
दाहे पुनः संश्रयणे संश्रिते पात्रभोजने। दाने गवां पशूनां वा पिण्डानामप्सु मज्जने॥
dāhe punaḥ saṃśrayaṇe saṃśrite pātrabhojane| dāne gavāṃ paśūnāṃ vā piṇḍānāmapsu majjane||
In cremating his body in attainment of a second body, in that of his drink and food after such attainment, in that of giving away kine and other animals for helping him to cross the river that divides this world from that of Yama, in that of sinking the funeral cakes in water, Vedic Mantras are necessary.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.14
अर्चिष्मन्तो बर्हिषदः कव्यादाः पितरस्तथा। मृतस्याप्यनुमन्यन्ते मन्त्रान् मन्त्राश्च कारणम्॥
arciṣmanto barhiṣadaḥ kavyādāḥ pitarastathā| mṛtasyāpyanumanyante mantrān mantrāśca kāraṇam||
Then again the three classes of Pitris, viz., the Archishmats, the Varihshads, and the Kravyads, approve of the necessity of Mantras about the dead, and Mantras are regarded as powerful causes.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.15
एवं क्रोशत्सु वेदेषु कुतो मोक्षोऽस्ति कस्यचित्। ऋणवन्तो यदा मर्त्याः पितृदेवद्विजातिषु॥
evaṃ krośatsu vedeṣu kuto mokṣo'sti kasyacit| ṛṇavanto yadā martyāḥ pitṛdevadvijātiṣu||
When the Vedas proclaim this so loudly and when again human beings are said to owe debts to the Pitris, the Rishis, and the gods, how can any one attain to Liberation.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.16
श्रिया विहीनैरलसैः पण्डितैः सम्प्रवर्तितम्। वेदवादापरिज्ञानं सत्याभासमिवानृतम्॥
śriyā vihīnairalasaiḥ paṇḍitaiḥ sampravartitam| vedavādāparijñānaṃ satyābhāsamivānṛtam||
This false doctrine (of incorporeal existence called Emancipation), seemingly consistent with truth, but subversive of the real meaning of the injunctions of the Vedas, has been introduced by learned men shorn of prosperity and eaten up by idleness.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.17
न वै पापैर्हियते कृष्यते वा यो ब्राह्मणो यजते वेदशास्त्रैः। उर्ध्वं यज्ञैः पशुभिः सार्धमेति संतर्पितस्तर्पयते च कामैः॥
na vai pāpairhiyate kṛṣyate vā yo brāhmaṇo yajate vedaśāstraiḥ| urdhvaṃ yajñaiḥ paśubhiḥ sārdhameti saṃtarpitastarpayate ca kāmaiḥ||
That Brahmana who celebrates sacrifices according to the injunctions of the Vedas, is never seduced by sin. Through sacrifices, such a person acquires high regions of happiness along with the animals he has killed in those sacrifices, and himself, pleased by the acquisition of all his wishes succeeds in pleasing those animals by fulfilling their wishes.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.18
न वेदानां परिभवान्न शाठ्येन न मायया। महत् प्राप्नोति पुरुषो ब्रह्माणि ब्रह्म विन्दति॥
na vedānāṃ paribhavānna śāṭhyena na māyayā| mahat prāpnoti puruṣo brahmāṇi brahma vindati||
By neglecting the Vedas, by guile, or by deception, one never succeeds in attaining to the Supreme. On the other hand, it is by practising Vedic rites that one succeeds in attaining to Brahina.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.19
कपिल उवाच दर्श च पौर्णमासं च अग्निहोत्रं च धीमतः। चातुर्मास्यानि चैवासंस्तेषु धर्मः सनातनः॥
kapila uvāca darśa ca paurṇamāsaṃ ca agnihotraṃ ca dhīmataḥ| cāturmāsyāni caivāsaṃsteṣu dharmaḥ sanātanaḥ||
Kapila said There are the Darsha, the Pauranmasha, the Agnihotra, the Chaturmashya, and other rites which an intelligent man should perform. Eternal merit consists in their performance.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.20
अनारम्भाः सुधृतयः शुचयो ब्रह्मसंज्ञिताः। ब्रह्मणैव स्म ते देवांस्तर्पयन्त्यमृतैषिणः॥
anārambhāḥ sudhṛtayaḥ śucayo brahmasaṃjñitāḥ| brahmaṇaiva sma te devāṃstarpayantyamṛtaiṣiṇaḥ||
Those that have adopted the Sanyasa mode of life, who abstain from all acts, who are endued with patience, who are cleansed, and who are conversant with Brahma, succeed by such knowledge of Brahma in satisfying the debts to the gods, (also the Pitris and the Rishis), described to be so very fond of libations poured in sacrifices.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.21
सर्वभूतात्मभूतस्य सर्वभूतानि पश्यतः। देवाऽपि मार्गे मुह्यन्ति अपदस्य पदैषिणः॥
sarvabhūtātmabhūtasya sarvabhūtāni paśyataḥ| devā'pi mārge muhyanti apadasya padaiṣiṇaḥ||
The very gods become stupefied in finding out the path of that pathless person who forms himself the soul of all creatures and who regards all creatures impartially.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.22
चतुरं पुरुषं चतुर्मुखं चतुर्धा चैनमुपयाति वाचा। बाहुभ्यां वाच उदरादुपस्थात्तेषां द्वारं द्वारपालो बुभूषेत।।
caturaṃ puruṣaṃ caturmukhaṃ caturdhā cainamupayāti vācā| bāhubhyāṃ vāca udarādupasthātteṣāṃ dvāraṃ dvārapālo bubhūṣeta||
Through instructions delivered by the preceptor one knows that which lives within this body to be of a four-fold nature, having besides four doors and four mouths. In consequence of two arms the organ of speech, the stomach, and the organ of pleasure, the very duties are said to have four doors. One should, therefore, do his best to keep those doors under control.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.23
नारैर्दीव्येन्नाददीतान्यवित्तं न वायोनीयस्य शृतं प्रगृह्णात्। सतथास्य तत्पाणिपादं सुगुप्तम्॥
nārairdīvyennādadītānyavittaṃ na vāyonīyasya śṛtaṃ pragṛhṇāt| satathāsya tatpāṇipādaṃ suguptam||
One should not gamble with dice. One should not appropriate others properties. One should not officiate at the sacrifice of a person of a mean birth. One should not, yielding to anger, smite another with hands or feet. That intelligent man who acts thus is said to have his hands and feet well-governed.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.24
नाक्रोशमृच्छेन्न वृथा वदेच्च न पैशुनं जनवादं च कुर्यात्। स्तथास्य वाग्द्वारमथो सुगुप्तम्॥
nākrośamṛcchenna vṛthā vadecca na paiśunaṃ janavādaṃ ca kuryāt| stathāsya vāgdvāramatho suguptam||
One should not make loud abuse or censure. Onc should not speak useless words. One should forbear from knavery and from accusing others. One should observe the vow of truthfulness, be sparing of speech, and always careful. By acting thus one will have his organ of speech well-governed.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.25
दलोलुपः साधुभिरागतः स्यात्। यात्रार्थमाहारमिहाददीत तथास्य स्याज्जाठरी द्वारगुप्तिः॥
dalolupaḥ sādhubhirāgataḥ syāt| yātrārthamāhāramihādadīta tathāsya syājjāṭharī dvāraguptiḥ||
One should not abstain entirely from food. One should not eat too much. One should give up covetousness, and always seek company of the good. One should eat only so much as is necessary for keeping life. By acting thus one succeeds in properly governing the door represented by his stomach.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.26
न वीरपत्नी विहरेत नारी न चापि नारीमनृतावाह्वयीत। भार्याव्रतं ह्यात्मनि धारयीत तथास्योपस्थद्वारगुप्तिर्भवेत्॥
na vīrapatnī vihareta nārī na cāpi nārīmanṛtāvāhvayīta| bhāryāvrataṃ hyātmani dhārayīta tathāsyopasthadvāraguptirbhavet||
One should not, O hero, out of lust take another wife when he has a wedded wife. One should never call a woman to bed except in her season. One should confine himself to her own married spouse without seeking union with other women. By acting thus one is said in have his organ of pleasure properly governed.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.27
द्वाराणि यस्य सर्वाणि सुगुप्तानि मनीषिणः। उपस्थमुदं बाहू वाक् चतुर्थी स वै द्विजः॥
dvārāṇi yasya sarvāṇi suguptāni manīṣiṇaḥ| upasthamudaṃ bāhū vāk caturthī sa vai dvijaḥ||
That wise man is truly a regenerate person who has all his four doors, viz., the organ of pleasure, the stomach, the two arms (and two feet), and the organ of speech, properly governed.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.28
मोधान्यगुप्तद्वारस्य सर्वाण्येव भवन्त्युत। किं तस्य तपसा कार्य किं यज्ञेन किमात्मना॥
modhānyaguptadvārasya sarvāṇyeva bhavantyuta| kiṃ tasya tapasā kārya kiṃ yajñena kimātmanā||
Everything becomes useless of that person whose doors are not well governed. O what avail are the penances of such a man? Of what avail are his sacrifices? What can be gained by his body?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.29
अनुत्तरीयवसनमनुपस्तीर्णशायिनम्। बाहूपधानं शाम्यन्तं तं देवा ब्राह्मणं विदुः॥
anuttarīyavasanamanupastīrṇaśāyinam| bāhūpadhānaṃ śāmyantaṃ taṃ devā brāhmaṇaṃ viduḥ||
The gods consider him a Brahmana who has cast off his upper garment, who sleeps on the naked earth, who makes his arm a pillow, and whose heart is endued with tranquillity.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.30
द्वन्द्वारामेषु सर्वेषु य एको रमते मुनिः। परेषामननुध्यायंस्तं देवा ब्राह्मणं विदुः॥
dvandvārāmeṣu sarveṣu ya eko ramate muniḥ| pareṣāmananudhyāyaṃstaṃ devā brāhmaṇaṃ viduḥ||
That person who, given to contemplation, singly enjoys all the happiness that married couples enjoy, and who pays no attention to the joys and griefs of others, should be known as a Brahmana.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.31
येन सर्वमिदं बुद्धं प्रकृतिर्विकृतिश्च या। गतिज्ञः सर्वभूतानां तं देवा ब्राह्मणं विदुः॥
yena sarvamidaṃ buddhaṃ prakṛtirvikṛtiśca yā| gatijñaḥ sarvabhūtānāṃ taṃ devā brāhmaṇaṃ viduḥ||
That man who properly understands all this as it really is and its various metamorphoses, and who knows what the end is of all created objects, is known by the gods as a Brahmana.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.32
सर्वभूतात्मभूतो यस्तं देवा ब्राह्मणं विदुः॥
sarvabhūtātmabhūto yastaṃ devā brāhmaṇaṃ viduḥ||
One who entertains no fear from any creature and from whom no creature has any fear, and who forms hiinself the soul of all creatures, should be known as a Brahmana.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.33
अभयं सर्वभूतेभ्यः सर्वेषामभयं यतः। नान्तरेणानुजानन्ति दानयज्ञक्रियाफलम्। अविज्ञाय च तत् सर्वमन्यद् रोचयते फलम्॥
abhayaṃ sarvabhūtebhyaḥ sarveṣāmabhayaṃ yataḥ| nāntareṇānujānanti dānayajñakriyāphalam| avijñāya ca tat sarvamanyad rocayate phalam||
Without having gained purity of heart which is the true end of all religions acts such as gifts and sacrifices, men of foolish a even understandings do not succeed in acquiring a knowledge of what is necessary in making one Brahmana when explained by preceptors. Shorn of a knowledge of all this, these men desire fruits of a different sort, viz., heaven and its joys.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.34
स्वकर्मभिः संश्रितानां तपो घोरत्वमागतम्। तं सदाचारमाश्रित्य पुराणं शाश्वतं ध्रुवम्॥ अशक्नुवन्तश्चरितुं किंचिद् धर्मेषु सूत्रितम्। निरापद्धर्म आचारो ह्यप्रमादोऽपराभवः॥ फलनवन्ति च कर्माणि व्युष्टिमन्ति ध्रुवाणि च। विगुणानि च पश्यन्ति तथानैकान्तिकानि च॥
svakarmabhiḥ saṃśritānāṃ tapo ghoratvamāgatam| taṃ sadācāramāśritya purāṇaṃ śāśvataṃ dhruvam|| aśaknuvantaścarituṃ kiṃcid dharmeṣu sūtritam| nirāpaddharma ācāro hyapramādo'parābhavaḥ|| phalanavanti ca karmāṇi vyuṣṭimanti dhruvāṇi ca| viguṇāni ca paśyanti tathānaikāntikāni ca||
Unable to practise even a small part of that good conduct which has descended from remote times, which is eternal, which is characterised by certainty, which enters as a thread in all our duties, and by following which men of knowledge belonging to all the modes of life convert their respective duties and penances into dreadful weapons for killing the ignorance and evils of worldliness, men of foolish understandings regard acts which yield visible fruits, which are fraught with the highest power, and that are deathless, as fruitless after all and as deviations not sanctioned by the scriptures. In sooth, however, that conduct, comprising practices the very opposite to those that are seen in times of distress, is the very essence of carefulness and is never affected by lust and anger and other passions of a similar nature.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.35
गुणाश्चात्र सुदुर्जेया ज्ञाताश्चात्र सुदुष्कराः। अनुष्ठिताश्चान्तवन्त इति त्वमनुपश्यसि॥
guṇāścātra sudurjeyā jñātāścātra suduṣkarāḥ| anuṣṭhitāścāntavanta iti tvamanupaśyasi||
About sacrifices again, it is very difficult to determine all their particulars. If ascertained, it is very difficult to follow them in practice. If practised, the fruits which they beget are terminable. Mark this well.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.36
स्यूमरश्मिरुवाच यथा च वेदप्रामाण्यं त्यागश्च सफलो यथा। तौ पन्थानावुभौ व्यक्तौ भगवंस्तद् वदस्व मे॥
syūmaraśmiruvāca yathā ca vedaprāmāṇyaṃ tyāgaśca saphalo yathā| tau panthānāvubhau vyaktau bhagavaṃstad vadasva me||
The Vedas sanction acts and disallow them. Whence then is their authority when their injunctions thus contradict each other? Renunciation of acts, again, yield great benefit. Both these ways have been laid down in the Vedas. Do you describe to me this subject, O Brahmana.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.37
कपिल उवाच प्रत्यक्षमिह पश्यन्ति भवन्तः सत्पथे स्थिताः। प्रत्यक्षं तु किमत्रास्ति यद् भवन्त उपासते॥
kapila uvāca pratyakṣamiha paśyanti bhavantaḥ satpathe sthitāḥ| pratyakṣaṃ tu kimatrāsti yad bhavanta upāsate||
Kapila said Adopting the path of the good (viz., Yoga), do you in even this life realise its fruits by the direct evidence of your senses! What, however, are the palpable results of those other objects which pursue?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.38
स्यूमरश्मिरुवाच स्यूमरश्मिरहं ब्रह्मन् जिज्ञासार्थमिहागतः। श्रेयस्कामः प्रत्यवोचमार्जवान्न विवक्षया॥
syūmaraśmiruvāca syūmaraśmirahaṃ brahman jijñāsārthamihāgataḥ| śreyaskāmaḥ pratyavocamārjavānna vivakṣayā||
O Brahmana, I am Syumarashmi by name! I have come here for gaining knowledge. Desirous of done good to myself I have begun this conversation in all simplicity and not from desire of argumentation.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.39
इमं च संशयं घोरं भगवान् प्रब्रवीतु मे। प्रत्यक्षमिह पश्यन्तो भवन्तः सत्पथे स्थिताः। किमत्र प्रत्यक्षतमं भवन्तो यदुपासते॥
imaṃ ca saṃśayaṃ ghoraṃ bhagavān prabravītu me| pratyakṣamiha paśyanto bhavantaḥ satpathe sthitāḥ| kimatra pratyakṣatamaṃ bhavanto yadupāsate||
This doubt has filled my mind. O illustrious one, solve it to me! You have said that they who adopt the path of the good (viz., Yoga), by which Brahma is attained, realise its fruits by the direct evidence of their senses. What, indeed, is that which can be realised by the direct evidence of the senses and which is followed by yourselves?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.40
अन्यत्र तर्कशास्त्रेभ्य आगमार्थं यथागमम्। आगमो वेदवादास्तु तर्कशास्त्राणि चागमः॥
anyatra tarkaśāstrebhya āgamārthaṃ yathāgamam| āgamo vedavādāstu tarkaśāstrāṇi cāgamaḥ||
Avoiding all sciences that have disputation only for their highest object, I have so studied the Agama as to have duly understood their true import. By Agama I understand the injunctions of the Vedas. I also include in that word those sciences based on logic which have for their object the explanation of the real meaning of the Vedas.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.41
यथाश्रममुपासीत आगमस्तत्र सिध्यति। सिद्धिः प्रत्यक्षरूपा च दृश्यत्यागमनिश्चयात्॥
yathāśramamupāsīta āgamastatra sidhyati| siddhiḥ pratyakṣarūpā ca dṛśyatyāgamaniścayāt||
Without avoiding the duties sanctioned for the particular inode of life which one may follow, one should follow the practices laid down in Agama. Such observance of the practices laid down in Agama gives one success. On account of the certainty of the conclusions of Agama, the success which the latter brings on may be said to be almost realisable by direct evidence.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.42
नौ वीव निबद्धा हि स्रोतसा सनिबन्धना। ह्रियमाणा कथं विप्र कुबुद्धीस्तारयिष्यति। एतद् ब्रवीतु भगवानुपपन्नोऽस्म्यधीहि भोः॥
nau vīva nibaddhā hi srotasā sanibandhanā| hriyamāṇā kathaṃ vipra kubuddhīstārayiṣyati| etad bravītu bhagavānupapanno'smyadhīhi bhoḥ||
As a boat, that is tied to another bound for a different port, cannot take its passengers to the port they wish to reach, so ourselves, dragged by our acts due to past desires, can never cross the eternal river of birth and death. Describe to me this subject, O illustrious one! Teach me as a preceptor teaches a disciple.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.43
नैव त्यागी न संतुष्टो नाशोको न निरामयः। न निर्विधित्सो नावृत्तोनापवृत्तोऽस्ति कश्चन॥
naiva tyāgī na saṃtuṣṭo nāśoko na nirāmayaḥ| na nirvidhitso nāvṛttonāpavṛtto'sti kaścana||
No one is seen among men who has perfectly renounced all earthly objects, nor one who is perfectly contented with oneself, nor one who has gone over grief, nor one who is perfectly free from disease, nor one who is absolutely free from the desire to act, nor one who has absolute distaste for companionship, nor one who has entirely abstained froin acts of every sort.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.44
भवन्तोऽपि च हृषयन्ति शोचन्ति च यथा वयम्। इन्द्रियार्थाश्च भवतां समानाः सर्वजन्तुषु॥
bhavanto'pi ca hṛṣayanti śocanti ca yathā vayam| indriyārthāśca bhavatāṃ samānāḥ sarvajantuṣu||
Even men like yourself are seen to yield to joy and indulge in grief as persons like ourselves. Like other creatures the senses of persons like yourselves have their functions or objects. an
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.45
एवं चतुर्णां वर्णानमाश्रमाणां प्रवृत्तिषु। एकमालम्बमानानां निर्णये किं निरामयम्॥
evaṃ caturṇāṃ varṇānamāśramāṇāṃ pravṛttiṣu| ekamālambamānānāṃ nirṇaye kiṃ nirāmayam||
Tell me, in what then, if we are to determine the question of happiness, consists pure happiness for all the four castes and all the four modes of life who and which have the same basis.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.46
कपिल उवाच यद् यदाचरते शास्त्रमर्थ्यं सर्वप्रवृत्तिषु। यस्य यत्र ह्यनुष्ठानं तत्र तत्र निरामयम्॥
kapila uvāca yad yadācarate śāstramarthyaṃ sarvapravṛttiṣu| yasya yatra hyanuṣṭhānaṃ tatra tatra nirāmayam||
Kapila said Whatever may be the Shastras according to which one performs the acts, the ordinances laid down in it for regulating those acts never become fruitless. Whatever again the school of opinion according to which one may act, one is sure to attain to the highest end by only following the duties of self-control or Yoga.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.47
ज्ञानं प्लावयते सर्वं यो ज्ञानं ह्यनुवर्तते। ज्ञानादपेत्य या वृत्तिः सा विनाशयति प्रजाः॥
jñānaṃ plāvayate sarvaṃ yo jñānaṃ hyanuvartate| jñānādapetya yā vṛttiḥ sā vināśayati prajāḥ||
Knowledge helps that man in crossing (over the river of life and death), who follows knowledge. That conduct, however, which men follow after deviating from the path of knowledge, pains them.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.48
भवन्तो ज्ञानिनो व्यक्तं सर्वतश्च निरामयाः। ऐकात्म्यं नाम कश्चिद्धि कदाचिदुपपद्यते॥
bhavanto jñānino vyaktaṃ sarvataśca nirāmayāḥ| aikātmyaṃ nāma kaściddhi kadācidupapadyate||
It is clear that ye are endued with knowledge and dissociated from every earthly object that may produce pain. But have any of you at any time, succeeded in gaining that knowledge by which everything is capable of being seen as at one with one Universal Self.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.49
शास्त्रं ह्यबुद्ध्वा तत्त्वेन केचिद् वादबलाज्जनाः। कामद्वेषाभिभूतत्वादहङ्कारवशं गताः॥
śāstraṃ hyabuddhvā tattvena kecid vādabalājjanāḥ| kāmadveṣābhibhūtatvādahaṅkāravaśaṃ gatāḥ||
Without a correct understanding of the scriptures, some there are, fond only of argumentation who, on account of being overwhelmed by desire and hatred, become the slaves of pride and arrogance.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.50
याथातथ्यमविज्ञाय शास्त्राणां शास्त्रदस्यवः। ब्रह्मस्तेना निरारम्भा दम्भमोहवशानुगाः॥
yāthātathyamavijñāya śāstrāṇāṃ śāstradasyavaḥ| brahmastenā nirārambhā dambhamohavaśānugāḥ||
Without having correctly understood the meaning of scriptural sayings, these robbers of the scriptures, these depredators of Brahma, actuated by arrogance and mistake, refuse to pursue tranquillity and practise self-control;.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.51
नैर्गुण्यमेव पश्यन्ति न गुणाननुयुञ्जते। तेषां तमःशरीराणां तम एव परायणम्॥
nairguṇyameva paśyanti na guṇānanuyuñjate| teṣāṃ tamaḥśarīrāṇāṃ tama eva parāyaṇam||
These men see fruitlessness on every side, and if they succeed in acquiring the power of knowledge they never give it to others for rescuing them. Made up entirely of the quality of ignorance, they have ignorance only for their refuge.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.52
यो यथाप्रकृतिर्जन्तुः प्रकृतेः स्याद् वशानुगः। तस्य द्वेषश्च कामश्च क्रोधो दम्भोऽनृतं मदः। नित्यमेवाभिवर्तन्ते गुणाः प्रकृतिसम्भवाः॥
yo yathāprakṛtirjantuḥ prakṛteḥ syād vaśānugaḥ| tasya dveṣaśca kāmaśca krodho dambho'nṛtaṃ madaḥ| nityamevābhivartante guṇāḥ prakṛtisambhavāḥ||
One becomes subject to all the characteristics of that nature which one imbibes. Accordingly, of him who has ignorance for his refuge, the passions of envy, lust, anger, pride, falsehood, and vanity, continually grow, for one's qualities have one's nature for their root.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.53
एवं ध्यात्वानुपश्यन्तः संत्यजेयुः शुभाशुभम्। परां गतिमभीप्सन्तो यतयः संयमे रताः॥
evaṃ dhyātvānupaśyantaḥ saṃtyajeyuḥ śubhāśubham| parāṃ gatimabhīpsanto yatayaḥ saṃyame ratāḥ||
Thinking in this way and seeing these faults, Yatis, who seek the highest end, follow Yoga, leaving both good and ill.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.54
स्यूमरश्मिरुवाच सर्वमेतन्मया ब्रह्मन् शास्त्रतः परिकीर्तितम्। न ह्यविज्ञाय शास्त्रार्थं प्रवर्तन्ते प्रवृत्तयः॥
syūmaraśmiruvāca sarvametanmayā brahman śāstrataḥ parikīrtitam| na hyavijñāya śāstrārthaṃ pravartante pravṛttayaḥ||
O Brahmana, all that I have said is strictly according to the scriptures. It is, however, very true that without a correct understanding of the meaning of the scriptures, one does not feel inclined to obey what the scriptures really say.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.55
यः कश्चिन्याय्य आचारः सर्वं शास्त्रमिति श्रुतिः। यदन्याय्यमशास्त्रं तदित्येषा श्रूयते श्रुतिः॥
yaḥ kaścinyāyya ācāraḥ sarvaṃ śāstramiti śrutiḥ| yadanyāyyamaśāstraṃ tadityeṣā śrūyate śrutiḥ||
Whatever conduct is consistent with equity, is conformable with the scriptures. Even that is what the Shruti says, Likewise, whatever conduct is inconsistent with equity in incompatible with the scriptures. This also is held by the Shruti.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.56
न प्रवृत्ति ॠते शास्त्रात् काचिदस्तीति निश्चयः। यदन्यद् वेदवादेभ्यस्तदशास्त्रमिति॥
na pravṛtti ṝte śāstrāt kācidastīti niścayaḥ| yadanyad vedavādebhyastadaśāstramiti||
It is certain that no one can do a scriptural act by violating the scriptures. That which is against the Vedas is unscriptural. The Shruti says this. are
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.57
शास्त्रादपेतं पश्यन्ति बहवो व्यक्तमानिनः। शास्त्रदोषान् न पश्यन्ति शोचन्ति च यथा वयम्। इन्द्रियार्थाश्च भवतां समानाः सर्वजन्तुषु॥
śāstrādapetaṃ paśyanti bahavo vyaktamāninaḥ| śāstradoṣān na paśyanti śocanti ca yathā vayam| indriyārthāśca bhavatāṃ samānāḥ sarvajantuṣu||
Many men, who believe only what directly appeals to their senses, see only this world. They do not see what the scriptures declare to be faults. They have, accordingly, like ourselves, to yield to grief. Those objects of the sense which concern men like you are the same with which other living creatures concerned.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.58
एवं चतुर्णां वर्णानामाश्रमाणां प्रवृत्तिषु। एकमालम्बमानानां निर्णये सर्वतोदिशम्॥ आनन्त्यं वदमानेन शक्तेनावर्जितात्मना। अविज्ञानहतप्रज्ञा हीनप्रज्ञास्तमोवृताः॥
evaṃ caturṇāṃ varṇānāmāśramāṇāṃ pravṛttiṣu| ekamālambamānānāṃ nirṇaye sarvatodiśam|| ānantyaṃ vadamānena śaktenāvarjitātmanā| avijñānahataprajñā hīnaprajñāstamovṛtāḥ||
All the four castes of men and all the four modes of life, however different their duties, seek the same single end. You are gifted with unquestioned talents and abilities. For determining that particular conduct which is well calculated to fulfil the desired end, you have by describing to me the Infinite (Brahma), filled my soul with tranquallity. As regards ourselves, on account of our inability to understand the Soul we are deprived of a correct understanding of life reality. Our wisdom is concerned with low things, and we are covered with thick darkness,
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.59
शक्यं त्वेकेन युक्तोन कृतकृत्येन सर्वशः। पिण्डमानं व्यपाश्रित्य चरितुं विजितात्मना॥ वेदवादं व्यपाश्रित्य मोक्षोऽस्तीति प्रभाषितुम्। अपेतन्यायशास्त्रेण सर्वलोकविगहिणा॥
śakyaṃ tvekena yuktona kṛtakṛtyena sarvaśaḥ| piṇḍamānaṃ vyapāśritya carituṃ vijitātmanā|| vedavādaṃ vyapāśritya mokṣo'stīti prabhāṣitum| apetanyāyaśāstreṇa sarvalokavigahiṇā||
Only he who is given to Yoga, who has satisfied all his duties, who is capable of roving everywhere depending only on his own body, who has brought his soul under perfect restraint, who has gone above the requirements of the science of morality and who disregards the whole world, can transgress the declarations of the Vedas regarding acts, and say that there is Liberation,
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.60
इदं तु दुष्करं कर्म कुटुम्बमभिसंश्रितम्। दानमध्ययनं यज्ञः प्रजासंतानमार्जवम्॥ यद्येतदेवं कृत्वापि न विमोक्षोऽस्ति कस्यचित्। धिक् कर्तारं च कार्य च श्रमश्चायं निरर्थकः॥६६॥
idaṃ tu duṣkaraṃ karma kuṭumbamabhisaṃśritam| dānamadhyayanaṃ yajñaḥ prajāsaṃtānamārjavam|| yadyetadevaṃ kṛtvāpi na vimokṣo'sti kasyacit| dhik kartāraṃ ca kārya ca śramaścāyaṃ nirarthakaḥ||66||
For one, however, who lives in the midst of relatives, this course of conduct is highly difficult to follow. Gift, study of the Vedas, sacrifices begetting children, simplicity of conduct, when by doing even these no one attains to Liberation, fie on him who seeks to altain to it. and on Liberation itself that is sought! It appears that the labour spent upon acquiring it is all fruitless.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.61
नास्तिक्यमन्यथा च स्याद् वेदानां पृष्ठतः क्रिया। एतस्यानन्त्यमिच्छामि भगवश्रोतुमञ्जसा॥
nāstikyamanyathā ca syād vedānāṃ pṛṣṭhataḥ kriyā| etasyānantyamicchāmi bhagavaśrotumañjasā||
One is charged with atheism if he disregards the Vedas by not doing the acts they declare. O illustrious one, I wish to hear forthwith about that which comes in the Vedas after the injunctions about acts.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 96.62
तत्त्वं वदस्व मे ब्रह्मन्नुपसन्नोऽस्म्यधीहि भोः। यथा वे विदितो मोक्षस्तथेच्छाम्युपशिक्षितुम्॥
tattvaṃ vadasva me brahmannupasanno'smyadhīhi bhoḥ| yathā ve vidito mokṣastathecchāmyupaśikṣitum||
Do tell me the truth, O Brahmana! I sit at your feet as a disciple. Teach me kindly! I wish to know as much about Liberation as is known to you, O learned one!
— tr. M.N. Dutt (1891–96) (public domain)