03.181
वैशम्पायन उवाच॥
vaiśampāyana uvāca॥
[वैशम्पायन (vaiśampāyana) - Vaiśampāyana; (proper noun); उवाच (uvāca) - said;]
(Vaiśampāyana said;)
Vaiśampāyana said.
तं विवक्षन्तमालक्ष्य कुरुराजो महामुनिम्। कथासञ्जननार्थाय चोदयामास पाण्डवः ॥०३-१८१-१॥
taṁ vivakṣantam ālakṣya kururājo mahāmunim। kathāsañjananārthāya codayām āsa pāṇḍavaḥ ॥03-181-1॥
[तं (taṁ) (taṁ) - him; विवक्षन्तम् (vivakṣantam) (vivakṣantam) - wishing to speak; आलक्ष्य (ālakṣya) (ālakṣya) - noticing; कुरुराजः (kururājaḥ) (kururājo) - the king of the Kurus; महामुनिम् (mahāmunim) (mahāmunim) - great sage; कथा-सञ्जनन-अर्थाय (kathāsañjananārthāya) (kathāsañjananārthāya) - for the purpose of initiating conversation; चोदयामास (codayām āsa) (codayām āsa) - incited; prompted; पाण्डवः (pāṇḍavaḥ) (pāṇḍavaḥ) - the descendant of Pāṇḍu;]
(Him wishing to speak noticing, the king of the Kurus (addressed) the great sage; for the purpose of initiating conversation prompted the Pāṇḍava.)
Seeing him wishing to speak, the Kuru king prompted the great sage in order to initiate a conversation. (03-181-1)
भवान्दैवतदैत्यानामृषीणां च महात्मनाम्। राजर्षीणां च सर्वेषां चरितज्ञः सनातनः ॥०३-१८१-२॥
bhavān daivata-daiṭyānām ṛṣīṇāṃ ca mahātmanām। rājarṣīṇāṃ ca sarveṣāṃ caritajñaḥ sanātanaḥ ॥03-181-2॥
[भवान् (bhavān) - you; दैवतदैत्यानाम् (daivata-daiṭyānām) - of the gods and daityas (demons); ऋषीणां (ṛṣīṇām) - of sages; च (ca) - and; महात्मनाम् (mahātmanām) - of great souls; राजर्षीणां (rājarṣīṇām) - of royal sages; च (ca) - and; सर्वेषाम् (sarveṣām) - of all; चरितज्ञः (caritajñaḥ) - knower of the deeds; सनातनः (sanātanaḥ) - eternal;]
(You, knower of the deeds of the gods and daityas, of the sages and great souls, and of all royal sages, eternal.)
You are the eternal knower of the deeds of the gods and the daityas, of the sages and great souls, and of all the royal sages. (03-181-2)
सेव्यश्चोपासितव्यश्च मतो नः काङ्क्षितश्चिरम्। अयं च देवकीपुत्रः प्राप्तोऽस्मानवलोककः ॥०३-१८१-३॥
sevyas copāsitavyas ca mato naḥ kāṅkṣitaś ciram। ayaṃ ca devakīputraḥ prāpto'smān avalokakaḥ॥03-181-3॥
[सेव्यः (sevyaḥ) - to be served; च (ca) - and; उपासितव्यः (upāsitavyaḥ) - to be worshipped; च (ca) - and; मतः (mataḥ) - regarded; नः (naḥ) - by us; काङ्क्षितः (kāṅkṣitaḥ) - desired; चिरम् (ciram) - for a long time; अयम् (ayam) - this; च (ca) - and; देवकीपुत्रः (devakīputraḥ) - Devakī's son; प्राप्तः (prāptaḥ) - has come; अस्मान् (asmān) - to us; अवलोककः (avalokakaḥ) - one-who-sees (observer);]
(To be served and to be worshipped is regarded by us as desired for a long time. And this Devakī's son has come to us as an observer.)
He whom we have long desired to serve and worship, this Devakī's son, has now come to us as the observer. (03-181-3)
भवत्येव हि मे बुद्धिर्दृष्ट्वात्मानं सुखाच्च्युतम्। धार्तराष्ट्रांश्च दुर्वृत्तानृध्यतः प्रेक्ष्य सर्वशः ॥०३-१८१-४॥
bhavatyeva hi me buddhir dṛṣṭvātmānaṃ sukhāccyutam। dhārtarāṣṭrāṃś ca durvṛttān ṛdhyataḥ prekṣya sarvaśaḥ ॥03-181-4॥
[भवति एव (bhavati eva) - arises indeed; हि (hi) - for; मे (me) - to me; बुद्धिः (buddhiḥ) - understanding; दृष्ट्वा (dṛṣṭvā) - having seen; आत्मानम् (ātmānam) - oneself; सुखात् च्युतम् (sukhāt cyutam) - fallen from happiness; धार्तराष्ट्रान् (dhārtarāṣṭrān) - the sons of Dhṛtarāṣṭra; च (ca) - and; दुर्वृत्तान् (durvṛttān) - of wicked conduct; ऋध्यतः (ṛdhyataḥ) - prospering; प्रेक्ष्य (prekṣya) - having beheld; सर्वशः (sarvaśaḥ) - in all respects;]
(Indeed, for me, understanding arises having seen myself fallen from happiness, and having beheld the sons of Dhṛtarāṣṭra, of wicked conduct, prospering in all respects.)
My understanding indeed arises (so), for when I see myself fallen from happiness, and also see the sons of Dhṛtarāṣṭra—men of wicked conduct—prospering in every way, (such thoughts arise in me). (03-181-4)
कर्मणः पुरुषः कर्ता शुभस्याप्यशुभस्य च। स्वफलं तदुपाश्नाति कथं कर्ता स्विदीश्वरः ॥०३-१८१-५॥
karmaṇaḥ puruṣaḥ kartā śubhasyāpy aśubhasya ca। svaphalaṁ tad upāśnāti kathaṁ kartā svidīśvaraḥ॥03-181-5॥
[कर्मणः (karmaṇaḥ) - of action; पुरुषः (puruṣaḥ) - man; कर्ता (kartā) - doer; शुभस्य (śubhasya) - of good; अपि (api) - even; अशुभस्य (aśubhasya) - of bad; च (ca) - and; स्वफलं (svaphalaṁ) - his own fruit; तत् (tat) - that; उपाश्नाति (upāśnāti) - enjoys; कथं (kathaṁ) - how; कर्ता (kartā) - doer; स्वित् (svit) - indeed; ईश्वरः (īśvaraḥ) - God;]
(Of action man doer of good even of bad and his own fruit that enjoys how doer indeed God.)
A man is the doer of actions, both good and bad, and he enjoys his own results. How, then, could God be the doer? (03-181-5)
अथ वा सुखदुःखेषु नृणां ब्रह्मविदां वर। इह वा कृतमन्वेति परदेहेऽथ वा पुनः ॥०३-१८१-६॥
atha vā sukhaduḥkheṣu nṛṇāṃ brahmavidāṃ vara। iha vā kṛtam anveti paradehe’tha vā punaḥ ॥03-181-6॥
[अथ (atha) - now; then; वा (vā) - or; सुखदुःखेषु (sukhaduḥkheṣu) - in happiness and unhappiness; नृणां (nṛṇāṃ) - of men; ब्रह्मविदां (brahmavidāṃ) - of knowers of Brahman; वर (vara) - O best; इह (iha) - here; वा (vā) - or; कृतम् (kṛtam) - deed; action; अन्वेति (anveti) - follows; pursues; परदेहे (paradehe) - in another body; अथ (atha) - or; then; वा (vā) - or; पुनः (punaḥ) - again;]
(Now or in happiness and unhappiness, of men, of knowers of Brahman, O best, here or deed follows, in another body or again.)
O best of Brahman-knowers, in regard to happiness and unhappiness experienced by men, a deed follows either here or again in another body. (03-181-6)
देही च देहं सन्त्यज्य मृग्यमाणः शुभाशुभैः। कथं संयुज्यते प्रेत्य इह वा द्विजसत्तम ॥०३-१८१-७॥
dehī ca dehaṃ santyajya mṛgyamāṇaḥ śubhāśubhaiḥ. kathaṃ saṃyujyate pretya iha vā dvijasattama ॥03-181-7॥
[देही (dehī) - the embodied one; च (ca) - and; देहं (dehaṃ) - body; सन्त्यज्य (santyajya) - having abandoned; मृग्यमाणः (mṛgyamāṇaḥ) - being sought after; शुभाशुभैः (śubhāśubhaiḥ) - by good and evil [karma]; कथं (kathaṃ) - how; संयुज्यते (saṃyujyate) - is joined; प्रेत्य (pretya) - having departed [after death]; इह (iha) - here [in this world]; वा (vā) - or; द्विजसत्तम (dvijasattama) - O best of twice-born;]
(The embodied one, and having abandoned the body, being sought after by good and evil, how is he joined after departing or here, O best of the twice-born?)
O best of the twice-born, after the embodied one abandons the body and is sought after by good and evil, how does he unite after death or here? (03-181-7)
ऐहलौकिकमेवैतदुताहो पारलौकिकम्। क्व च कर्माणि तिष्ठन्ति जन्तोः प्रेतस्य भार्गव ॥०३-१८१-८॥
aiẖalokikamevaitadutāho pāralaukikam। kva ca karmāṇi tiṣṭhanti jantoḥ pretasya bhārgava ॥03-181-8॥
[ऐहलौकिकम् (aiẖalokikam) - of this world; एव (eva) - indeed; एतत् (etat) - this; उताहो (utāho) - or perhaps; पारलौकिकम् (pāralaukikam) - pertaining to the other world; क्व (kva) - where; च (ca) - and; कर्माणि (karmāṇi) - actions; तिष्ठन्ति (tiṣṭhanti) - abide; जन्तोः (jantoḥ) - of the being; प्रेतस्य (pretasya) - of the deceased; भार्गव (bhārgava) - O Bhārgava;]
(Of this world indeed this, or perhaps of the other world; and where do the actions abide of the being, of the deceased, O Bhārgava? (03-181-8))
Is this only of this world, or perhaps of the other world? And where do the actions of a being, of the deceased, remain, O Bhārgava? (03-181-8)
मार्कण्डेय उवाच॥
mārkaṇḍeya uvāca॥
[मार्कण्डेय (mārkaṇḍeya) - Mārkaṇḍeya (name of the sage); उवाच (uvāca) - spoke;]
(Mārkaṇḍeya spoke;)
Mārkaṇḍeya said;
त्वद्युक्तोऽयमनुप्रश्नो यथावद्वदतां वर। विदितं वेदितव्यं ते स्थित्यर्थमनुपृच्छसि ॥०३-१८१-९॥
tvadyukto' yamanupraśno yathāvad vadatāṃ vara। viditaṃ veditavyaṃ te sthityartham anupṛcchasi॥03-181-9॥
[त्वत्-युक्तः (tvat-yuktaḥ) - accompanied by you; अयम् (ayam) - this; अनुप्रश्नः (anu-praśnaḥ) - further question; यथावत् (yathāvat) - properly; वदताम् (vadatām) - of those who speak; वर (vara) - best; विदितम् (viditam) - what is known; वेदितव्यम् (veditavyam) - what is to be known; ते (te) - by you; स्थित्यर्थम् (sthityartham) - for the purpose of steadiness; अनुपृच्छसि (anupṛcchasi) - you enquire repeatedly;]
(Accompanied by you, this further question, O best of speakers, what is known and what is to be known by you, for the sake of steadiness, you enquire repeatedly.)
This additional question posed by you, O best of speakers, is proper; you enquire what is known and what yet remains to be known, for the sake of stability. (03-181-9)
अत्र ते वर्तयिष्यामि तदिहैकमनाः शृणु। यथेहामुत्र च नरः सुखदुःखमुपाश्नुते ॥०३-१८१-१०॥
atra te vartayiṣyāmi tad ihaikamanāḥ śṛṇu। yathehāmutra ca naraḥ sukhaduḥkham upāśnute॥03-181-10॥
[अत्र (atra) - here; ते (te) - to you; वर्तयिष्यामि (vartayiṣyāmi) - I shall explain; तत् (tad) - that; इह (iha) - here; एकमनाः (ekamanāḥ) - with single-mindedness; शृणु (śṛṇu) - listen; यथा (yathā) - as; इह (iha) - here; अमुत्र (amutra) - and there (in the other world); च (ca) - and; नरः (naraḥ) - man; सुखदुःखम् (sukhaduḥkham) - happiness and sorrow; उपाश्नुते (upāśnute) - experiences;]
(Here, to you I shall explain that; here, with single-mindedness, listen. As here and there also, man happiness and sorrow experiences.)
Here, I will explain this to you; therefore, listen attentively. Just as a man experiences happiness and sorrow here and in the other world. (03-181-10)
निर्मलानि शरीराणि विशुद्धानि शरीरिणाम्। ससर्ज धर्मतन्त्राणि पूर्वोत्पन्नः प्रजापतिः ॥०३-१८१-११॥
nirmalāni śarīrāṇi viśuddhāni śarīriṇām। sasarja dharmatantrāṇi pūrvotpannaḥ prajāpatiḥ॥03-181-11॥
[निर्मलानि (nirmalāni) - pure; clean; शरीराणि (śarīrāṇi) - bodies; विशुद्धानि (viśuddhāni) - purified; शरीरिणाम् (śarīriṇām) - of embodied beings; ससर्ज (sasarja) - he created; धर्मतन्त्राणि (dharmatantrāṇi) - systems of dharma; codes of righteousness; पूर्वोत्पन्नः (pūrvotpannaḥ) - previously arisen; born before; प्रजापतिः (prajāpatiḥ) - Prajapati;]
(Pure bodies, purified of embodied beings, he created, systems of dharma, previously arisen Prajapati.)
Prajapati, who existed from before, created pure and purified bodies for embodied beings and the systems of dharma. (03-181-11)
अमोघबलसङ्कल्पाः सुव्रताः सत्यवादिनः। ब्रह्मभूता नराः पुण्याः पुराणाः कुरुनन्दन ॥०३-१८१-१२॥
amoghabalasaṅkalpāḥ suvratāḥ satyavādinaḥ. brahmabhūtā narāḥ puṇyāḥ purāṇāḥ kurunandana ॥03-181-12॥
[अमोघबलसङ्कल्पाः (amoghabalasaṅkalpāḥ) - whose intentions are empowered without fail; सुव्रताः (suvratāḥ) - of excellent vows; सत्यवादिनः (satyavādinaḥ) - truth-speaking; ब्रह्मभूताः (brahmabhūtāḥ) - become one with Brahman; नराः (narāḥ) - men; पुण्याः (puṇyāḥ) - virtuous; पुराणाः (purāṇāḥ) - ancient; कुरुनन्दन (kurunandana) - O delight of the Kurus;]
(Whose intentions are empowered without fail, of excellent vows, truth-speaking, become one with Brahman, men, virtuous, ancient, O delight of the Kurus.)
O delight of the Kurus, those men who are ancient, virtuous, become one with Brahman, truth-speaking, firm in excellent vows, and whose resolutions are unfailing. (03-181-12)
सर्वे देवैः समायान्ति स्वच्छन्देन नभस्तलम्। ततश्च पुनरायान्ति सर्वे स्वच्छन्दचारिणः ॥०३-१८१-१३॥
sarve devaiḥ samāyānti svacchandena nabhastalam। tataś ca punar āyānti sarve svacchandacāriṇaḥ॥03-181-13॥
[सर्वे (sarve) - all; देवैः (devaiḥ) - by the gods; समायान्ति (samāyānti) - they come together; स्वच्छन्देन (svacchandena) - at will; नभस्तलम् (nabhastalam) - the sky; ततः (tataḥ) - then; च (ca) - and; पुनः (punar) - again; आयान्ति (āyānti) - they come; सर्वे (sarve) - all; स्वच्छन्दचारिणः (svacchandacāriṇaḥ) - those moving at will;]
(All, by the gods, come together at will the sky. Then and again come all, those moving at will.)
All the gods assemble freely in the sky; then again, all those who move at will return. (03-181-13)
स्वच्छन्दमरणाश्चासन्नराः स्वच्छन्दजीविनः। अल्पबाधा निरातङ्का सिद्धार्था निरुपद्रवाः ॥०३-१८१-१४॥
svacchandamaraṇāś cāsannarāḥ svacchandajīvinaḥ। alpabādhā nirātaṅkā siddhārthā nirupadravāḥ ॥03-181-14॥
[स्वच्छन्दमरणाः (svacchandamaraṇāḥ) - having death at their own will; च (ca) - and; असन्नराः (asannarāḥ) - near to men (approachable); स्वच्छन्दजीविनः (svacchandajīvinaḥ) - living as they wish; अल्पबाधाः (alpabādhāḥ) - with little affliction; निरातङ्काः (nirātaṅkāḥ) - free from danger; सिद्धार्थाः (siddhārthāḥ) - having attained their purpose; निरुपद्रवाः (nirupadravāḥ) - without obstacles;]
(Having death at their own will, and approachable (to men), living as they wish, with little affliction, free from danger, having accomplished their purpose, without obstacles.)
They die at their own will, are easily approachable, live as they please, suffer little affliction, are free from danger, have attained their goals, and face no obstacles. (03-181-14)
द्रष्टारो देवसङ्घानामृषीणां च महात्मनाम्। प्रत्यक्षाः सर्वधर्माणां दान्ता विगतमत्सराः ॥०३-१८१-१५॥
draṣṭāro deva-saṅghānām ṛṣīṇāṃ ca mahātmanām। pratyakṣāḥ sarva-dharmāṇāṃ dāntā vigata-matsarāḥ ॥03-181-15॥
[द्रष्टारः (draṣṭāraḥ) - seers; देवसङ्घानाम् (deva-saṅghānām) - of the groups of gods; ऋषीणाम् (ṛṣīṇām) - of the sages; च (ca) - and; महात्मनाम् (mahātmanām) - of the great souls; प्रत्यक्षाः (pratyakṣāḥ) - having direct perception (of); सर्वधर्माणाम् (sarva-dharmāṇām) - of all dharmas (truths/laws); दान्ताः (dāntāḥ) - self-restrained; विगतमत्सराः (vigata-matsarāḥ) - free from envy;]
(Seers of the groups of gods, of the sages and great souls, having direct perception of all dharmas, self-restrained, free from envy.)
They are seers of the assemblies of gods, of the sages and great souls, directly perceiving all truths, self-controlled, and free from envy. (03-181-15)
आसन्वर्षसहस्राणि तथा पुत्रसहस्रिणः। ततः कालान्तरेऽन्यस्मिन्पृथिवीतलचारिणः ॥०३-१८१-१६॥
āsan varṣa-sahasrāṇi tathā putra-sahasriṇaḥ। tataḥ kālāntare 'nyasmin pṛthivī-tala-cāriṇaḥ॥03-181-16॥
[आसन् (āsan) - were; (they) existed; वर्षसहस्राणि (varṣa-sahasrāṇi) - thousands of years; तथा (tathā) - thus; in this way; पुत्रसहस्रिणः (putra-sahasriṇaḥ) - possessors of thousands of sons; ततः (tataḥ) - then; thereafter; कालान्तरे (kālāntare) - at another point in time; in course of time; अन्यस्मिन् ('nyasmin) - in another; पृथिवीतलचारिणः (pṛthivī-tala-cāriṇaḥ) - walkers on the earth's surface;]
(They existed for thousands of years, thus (as) possessors of thousands of sons; then, at another point in time, (as) walkers on the surface of the earth.)
They lived for thousands of years, each with thousands of sons; then, in another age, they walked upon the earth. (03-181-16)
कामक्रोधाभिभूतास्ते मायाव्याजोपजीविनः। लोभमोहाभिभूताश्च त्यक्ता देवैस्ततो नराः ॥०३-१८१-१७॥
kāmakrodhābhibhūtās te māyāvyājopajīvinaḥ। lobhamohābhibhūtāś ca tyaktā devais tato narāḥ ॥03-181-17॥
[काम-क्रोध-अभिभूताः (kāma-krodha-abhibhūtāḥ) - overcome by desire and anger; ते (te) - they; माया-व्याज-उपजीविनः (māyā-vyāja-upajīvinaḥ) - living by deceit and hypocrisy; लोभ-मोह-अभिभूताः (lobha-moha-abhibhūtāḥ) - overcome by greed and delusion; च (ca) - and; त्यक्ता (tyaktāḥ) - abandoned; देमैः (devaiḥ) - by the gods; ततः (tataḥ) - therefore; नराः (narāḥ) - men;]
(They, overcome by desire and anger, living by deceit and hypocrisy, and also overcome by greed and delusion, men therefore abandoned by the gods.)
Men who are overcome by desire, anger, greed, and delusion, and who live by deceit and hypocrisy, are therefore abandoned by the gods. (03-181-17)
अशुभैः कर्मभिः पापास्तिर्यङ्नरकगामिनः। संसारेषु विचित्रेषु पच्यमानाः पुनः पुनः ॥०३-१८१-१८॥
aśubhaiḥ karmabhiḥ pāpās tiryaṅ-naraka-gāminaḥ। saṁsāreṣu vicitreṣu pacyamānāḥ punaḥ punaḥ॥03-181-18॥
[अशुभैः (aśubhaiḥ) - with inauspicious; कर्मभिः (karmabhiḥ) - acts; पापाः (pāpāḥ) - evil beings; तिर्यङ्नरकगामिनः (tiryaṅ-naraka-gāminaḥ) - those going to animal (births) and hell; संसारेषु (saṁsāreṣu) - in the worlds of transmigration; विचित्रेषु (vicitreṣu) - varied; पच्यमानाः (pacyamānāḥ) - being tormented; पुनः पुनः (punaḥ punaḥ) - again and again;]
(With inauspicious acts, evil beings, going to animal and hellish states, in the varied worlds of transmigration, being tormented again and again.)
Because of inauspicious acts, evil ones repeatedly go to births as animals and to hell, being tormented again and again in the various worlds of transmigration. (03-181-18)
मोघेष्टा मोघसङ्कल्पा मोघज्ञाना विचेतसः। सर्वातिशङ्किनश्चैव संवृत्ताः क्लेशभागिनः ॥ अशुभैः कर्मभिश्चापि प्रायशः परिचिह्निताः ॥०३-१८१-१९॥
mogheṣṭā moghasaṅkalpā moghajñānā vicetasaḥ। sarvātiśaṅkinaścaiva saṁvṛttāḥ kleśabhāginaḥ॥ aśubhaiḥ karmabhiścāpi prāyaśaḥ paricihnitāḥ॥03-181-19॥
[मोघेष्टा (mogheṣṭā) - vain in desires; मोघसङ्कल्पा (moghasaṅkalpā) - vain in resolves; मोघज्ञाना (moghajñānā) - vain in knowledge; विचेतसः (vicetasaḥ) - unintelligent; सर्वातिशङ्किनः (sarvātiśaṅkinaḥ) - ever-doubting; च (ca) - and; एव (eva) - indeed; संवृत्ताः (saṁvṛttāḥ) - become; क्लेशभागिनः (kleśabhāginaḥ) - partakers of pain; अशुभैः (aśubhaiḥ) - with unwholesome; कर्मभिः (karmabhiḥ) - actions; च (ca) - and; अपि (api) - also; प्रायशः (prāyaśaḥ) - generally; परिचिह्निताः (paricihnitāḥ) - marked out;]
(Vain in desires, vain in resolves, vain in knowledge, unintelligent, ever-doubting indeed become partakers of pain; with unwholesome actions also generally marked out. (03-181-19))
Those whose desires, resolves, and knowledge are vain, who are unintelligent and always doubting, become the bearers of suffering; and are generally known by unwholesome actions as well. (03-181-19)
दौष्कुल्या व्याधिबहुला दुरात्मानोऽप्रतापिनः। भवन्त्यल्पायुषः पापा रौद्रकर्मफलोदयाः ॥ नाथन्तः सर्वकामानां नास्तिका भिन्नसेतवः ॥०३-१८१-२०॥
dauṣkulyā vyādhibahulā durātmāno'pratāpinaḥ। bhavantyalpāyuṣaḥ pāpā raudrakarmaphalodayāḥ ॥ nāthantaḥ sarvakāmānāṃ nāstikā bhinnasetavaḥ ॥03-181-20॥
[दौष्कुल्या (dauṣkulyā) - born in ignoble families; व्याधिबहुला (vyādhibahulā) - afflicted with many diseases; दुरात्मानः (durātmānaḥ) - evil-minded; अप्रतापिनः (apratāpinaḥ) - without prowess; भवन्ति (bhavanti) - they become; अल्पायुषः (alpāyuṣaḥ) - short-lived; पापाः (pāpāḥ) - wicked; रौद्रकर्मफळोदयाः (raudrakarmaphalodayāḥ) - having risen due to the fruit of cruel deeds; नाथन्तः (nāthantaḥ) - lacking protector; सर्वकामानाम् (sarvakāmānām) - of all desires; नास्तिकाः (nāstikāḥ) - atheists; भिन्नसेतवः (bhinnasetavaḥ) - having broken their boundaries;]
(Born in ignoble families, afflicted with many diseases, evil-minded, without prowess, they become short-lived, wicked, arisen by the fruit of cruel deeds. Lacking protector of all desires, atheists, having broken their boundaries. (03-181-20))
Born in low families, suffering from many diseases, evil-minded, lacking prowess, they are short-lived, wicked, born from the fruit of cruel deeds. Without any protector for all their desires, atheists, and those who have broken their limits. (03-181-20)
जन्तोः प्रेतस्य कौन्तेय गतिः स्वैरिह कर्मभिः। प्राज्ञस्य हीनबुद्धेश्च कर्मकोशः क्व तिष्ठति ॥०३-१८१-२१॥
jantoḥ pretasya kaunteya gatiḥ svairiha karmabhiḥ। prājñasya hīnabuddheś ca karmakośaḥ kva tiṣṭhati ॥03-181-21॥
[जन्तोः (jantoḥ) - of the being; प्रेतस्य (pretasya) - of the deceased; कौन्तेय (kaunteya) - O son of Kuntī; गतिः (gatiḥ) - destination; स्वैः (svaiḥ) - by own; इह (iha) - here; कर्मभिः (karmabhiḥ) - by actions; प्राज्ञस्य (prājñasya) - of the wise; हीनबुद्धेः (hīnabuddheḥ) - of the dull-minded; च (ca) - and; कर्मकोशः (karmakośaḥ) - storehouse of actions; क्व (kva) - where; तिष्ठति (tiṣṭhati) - remains;]
(Of the being, of the deceased, O son of Kuntī, the destination here by own actions; of the wise and of the dull-minded, the storehouse of actions, where remains?)
O son of Kuntī, what is the destination of a being who has died, determined by their own actions here? And where does the storehouse of actions remain for the wise and for the dull-minded? (03-181-21)
क्वस्थस्तत्समुपाश्नाति सुकृतं यदि वेतरत्। इति ते दर्शनं यच्च तत्राप्यनुनयं शृणु ॥०३-१८१-२२॥
kvasthas tatsa-mupāśnāti sukṛtaṁ yadi vetarat। iti te darśanaṁ yac ca tatrāpy anunayaṁ śṛṇu ॥03-181-22॥
[क्वस्थः (kvasthaḥ) - where-abiding; (who is situated where); तत् (tat) - that; (it, he, she); समुपाश्नाति (samupāśnāti) - fully enjoys; partakes; consumes; सुकृतम् (sukṛtam) - good deed; meritorious act; यदि (yadi) - if; व (va) - or; इतरत् (itarat) - other; (else, different); इति (iti) - thus; (so; end of direct or indirect quotation); ते (te) - to you; दर्शनम् (darśanam) - view; sight; teaching; यत् (yat) - which; that; च (ca) - and; तत्र (tatra) - there; in that; अपि (api) - also; even; अनुनयम् (anunayam) - reconciliation; persuasion; conciliation; शृणु (śṛṇu) - hear; listen;]
(Where-abiding that fully enjoys good deed if or other. Thus to you view which and there also conciliation hear.)
Who, situated where, enjoys that good or other deed—thus is my explanation to you, and now hear also the conciliation in that matter. (03-181-22)
अयमादिशरीरेण देवसृष्टेन मानवः। शुभानामशुभानां च कुरुते सञ्चयं महत् ॥०३-१८१-२३॥
ayam ādiśarīreṇa deva-sṛṣṭena mānavaḥ। śubhānām aśubhānāṃ ca kurute sañcayaṃ mahat ॥03-181-23॥
[अयम् (ayam) - this; आदि-शरीरेण (ādi-śarīreṇa) - with the initial body; देव-सृष्टेन (deva-sṛṣṭena) - created by the gods; मानवः (mānavaḥ) - human; शुभानाम् (śubhānām) - of the auspicious; अशुभानाम् (aśubhānām) - of the inauspicious; च (ca) - and; कुरुते (kurute) - does; सञ्चयम् (sañcayam) - accumulation; महत् (mahat) - great;]
(This, with the initial body created by the gods, human, of the auspicious, of the inauspicious and does accumulation great.)
This human, with the initial body created by the gods, makes a great accumulation of both auspicious and inauspicious deeds. (03-181-23)
आयुषोऽन्ते प्रहायेदं क्षीणप्रायं कलेवरम्। सम्भवत्येव युगपद्योनौ नास्त्यन्तराभवः ॥०३-१८१-२४॥
āyuṣo-'nte prahāyedam kṣīṇaprāyaṃ kalevaram| sambhavatyeva yugapadyonau nāstyantarābhavaḥ॥03-181-24॥
[आयुषः अन्ते (āyuṣaḥ ante) - at the end of life; प्रहाय (prahāya) - having abandoned; इदम् (idam) - this; क्षीणप्रायं (kṣīṇaprāyam) - almost exhausted; कलेवरम् (kalevaram) - body; सम्भवति एव (sambhavati eva) - indeed arises; युगपत् (yugapat) - simultaneously; योनौ (yonau) - in the womb; न अस्ति (na asti) - there is not; अन्तर अभवः (antara-abhavaḥ) - intermediate non-existence;]
(At the end of life, having abandoned this almost exhausted body, indeed simultaneously arises in the womb; there is no intermediate non-existence.)
At the end of life, one abandons this worn-out body, and instantly arises in another womb; there is no interval of non-existence. (03-181-24)
तत्रास्य स्वकृतं कर्म छायेवानुगतं सदा। फलत्यथ सुखार्हो वा दुःखार्हो वापि जायते ॥०३-१८१-२५॥
tatrāsya svakṛtaṃ karma chāyevānugataṃ sadā। phalatyatha sukhārho vā duḥkhārho vāpi jāyate॥03-181-25॥
[तत्र (tatra) - there; अस्य (asya) - of him; his; स्वकृतं (svakṛtam) - self-performed; own-doing; कर्म (karma) - action; deed; छायेव (chāyā-iva) - like a shadow; अनुगतं (anugatam) - followed; accompanied; सदा (sadā) - always; फलति (phalati) - produces fruit; bears result; अथ (atha) - then; सुखार्हः (sukhārhaḥ) - worthy of happiness; deserving pleasure; वा (vā) - or; दुःखार्हः (duḥkhārhaḥ) - worthy of suffering; deserving pain; वा (vā) - or; अपि (api) - also; even; जायते (jāyate) - is born; is produced; becomes;]
(There of him, own-doing action, like a shadow, always accompanied, bears fruit; then, worthy of happiness or worthy of suffering or even is born.)
There, his actions performed by himself, always following him like a shadow, bear fruit; then he is born either as one deserving happiness or as one deserving suffering. (03-181-25)
कृतान्तविधिसंयुक्तः स जन्तुर्लक्षणैः शुभैः। अशुभैर्वा निरादानो लक्ष्यते ज्ञानदृष्टिभिः ॥०३-१८१-२६॥
kṛtāntavidhisaṃyuktaḥ sa janturlakṣaṇaiḥ śubhaiḥ। aśubhairvā nirādāno lakṣyate jñānadṛṣṭibhiḥ ॥03-181-26॥
[कृतान्तविधिसंयुक्तः (kṛtāntavidhisaṃyuktaḥ) - united with the ordinance of death; स (sa) - that; जन्तुः (jantuḥ) - living being; लक्षणैः (lakṣaṇaiḥ) - by marks; शुभैः (śubhaiḥ) - auspicious; अशुभैः (aśubhaiḥ) - inauspicious; वा (vā) - or; निरादानः (nirādānaḥ) - devoid of acquisition; लक्ष्यते (lakṣyate) - is perceived; ज्ञानदृष्टिभिः (jñānadṛṣṭibhiḥ) - by those with vision of knowledge;]
(United with the ordinance of death, that living being is perceived by those with vision of knowledge through auspicious or inauspicious marks, or as devoid of acquisition.)
That living being, united with the decree of death, is perceived by those endowed with knowledge through auspicious or inauspicious signs, or as one devoid of acquisition. (03-181-26)
एषा तावदबुद्धीनां गतिरुक्ता युधिष्ठिर। अतः परं ज्ञानवतां निबोध गतिमुत्तमाम् ॥०३-१८१-२७॥
eṣā tāvad-buddhīnām gatir uktā yudhiṣṭhira। ataḥ paraṃ jñānavatāṃ nibodha gatim uttamām॥03-181-27॥
[एषा (eṣā) - this; तावत् (tāvat) - so far; बुद्धीनाम् (buddhīnām) - of the intelligent ones; गतिः (gatiḥ) - path; उक्ता (uktā) - has been stated; युधिष्ठिर (yudhiṣṭhira) - O Yudhiṣṭhira; अतः (ataḥ) - thereafter; परम् (param) - beyond; ज्ञानवताम् (jñānavatām) - of the wise; निबोध (nibodha) - ponder; गतिम् (gatim) - the path; उत्तमाम् (uttamām) - supreme;]
(This so far of the intelligent ones path has been stated, O Yudhiṣṭhira. Thereafter, beyond, of the wise, ponder the supreme path.)
This is as far as the path of the intelligent has been stated, O Yudhiṣṭhira. Now, learn the supreme path, which is beyond, of the wise. (03-181-27)
मनुष्यास्तप्ततपसः सर्वागमपरायणाः। स्थिरव्रताः सत्यपरा गुरुशुश्रूषणे रताः ॥०३-१८१-२८॥
manuṣyās taptatapasaḥ sarvāgamaparāyaṇāḥ। sthiravratāḥ satyaparā guruśuśrūṣaṇe ratāḥ॥03-181-28॥
[मनुष्याः (manuṣyāḥ) - men; तप्ततपसः (taptatapasaḥ) - having performed intense austerities; सर्वागमपरायणाः (sarvāgamaparāyaṇāḥ) - devoted to all scriptures; स्थिरव्रताः (sthiravratāḥ) - firm in vows; सत्यपराः (satyaparāḥ) - devoted to truth; गुरुशुश्रूषणे (guruśuśrūṣaṇe) - in service to the teacher; रताः (ratāḥ) - engaged;]
(men having performed intense austerities, devoted to all scriptures, firm in vows, devoted to truth, engaged in service to the teacher;)
Men who have performed intense austerities, who are devoted to all the scriptures, steadfast in their vows, devoted to truth, and engaged in service to the teacher. (03-181-28)
सुशीलाः शुक्लजातीयाः क्षान्ता दान्ताः सुतेजसः। शुभयोन्यन्तरगताः प्रायशः शुभलक्षणाः ॥०३-१८१-२९॥
suśīlāḥ śuklajātīyāḥ kṣāntā dāntāḥ sutejasaḥ। śubhayonyantaragatāḥ prāyaśaḥ śubhalakṣaṇāḥ ॥03-181-29॥
[सुशीलाः (suśīlāḥ) - of good disposition; शुक्लजातीयाः (śuklajātīyāḥ) - of pure or fair class; क्षान्ताः (kṣāntāḥ) - patient; दान्ताः (dāntāḥ) - self-restrained; सुतेजसः (sutejasaḥ) - of excellent brilliance; शुभयोन्यन्तरगताः (śubhayonyantaragatāḥ) - entered into auspicious wombs (origins); प्रायशः (prāyaśaḥ) - mostly; शुभलक्षणाः (śubhalakṣaṇāḥ) - with auspicious marks;]
(Of good disposition, of fair origin, patient, self-restrained, of excellent brilliance, having entered into auspicious wombs, mostly with auspicious marks.)
They are of good disposition, fair origin, patient, self-restrained, endowed with excellent brilliance, mostly born in auspicious families, and possess auspicious marks. (03-181-29)
जितेन्द्रियत्वाद्वशिनः शुक्लत्वान्मन्दरोगिणः। अल्पबाधपरित्रासाद्भवन्ति निरुपद्रवाः ॥०३-१८१-३०॥
jitendriyatvād vaśinaḥ śuklatvān mandarogiṇaḥ| alpabādha-paritrāsād bhavanti nirupadravāḥ ॥03-181-30॥
[जितेन्द्रियत्वात् (jitendriyatvāt) - because of mastering the senses; वशिनः (vaśinaḥ) - self-controlled ones; शुक्लत्वात् (śuklatvāt) - because of purity; मन्दरोगिणः (mandarogiṇaḥ) - those having slight illness; अल्पबाधपरित्रासात् (alpabādha-paritrāsāt) - by little disturbance and avoidance (of harm); भवन्ति (bhavanti) - they become; निरुपद्रवाः (nirupadravāḥ) - free from troubles;]
(Because of mastery over the senses, the self-controlled; because of purity, those having slight illness; by little disturbance and avoidance (of harm), become free from troubles.)
Because they have mastery over their senses, self-control, purity, and only minor ailments, and because disturbances and dangers are kept minimal, such people remain free from troubles. (03-181-30)
च्यवन्तं जायमानं च गर्भस्थं चैव सर्वशः। स्वमात्मानं परं चैव बुध्यन्ते ज्ञानचक्षुषः ॥ कर्मभूमिमिमां प्राप्य पुनर्यान्ति सुरालयम् ॥०३-१८१-३१॥
cyavantaṁ jāyamānaṁ ca garbhasthaṁ caiva sarvaśaḥ। svam ātmānaṁ paraṁ caiva budhyante jñānacakṣuṣaḥ॥ karmabhūmim imāṁ prāpya punar yānti surālayam॥03-181-31॥
[च्यवन्तं (cyavantam) - falling; जायमानं (jāyamānam) - being born; च (ca) - and; गर्भस्थं (garbhastham) - situated in the womb; च (ca) - and; एव (eva) - indeed; सर्वशः (sarvaśaḥ) - in all ways; स्वम् (svam) - their own; आत्मानं (ātmānam) - self; परं (param) - supreme; च (ca) - and; एव (eva) - indeed; बुध्यन्ते (budhyante) - perceive; ज्ञानचक्षुषः (jñānacakṣuṣaḥ) - those whose eye is knowledge; कर्मभूमिम् (karmabhūmim) - the field of action; इमाम् (imām) - this; प्राप्य (prāpya) - having obtained; पुनः (punaḥ) - again; यान्ति (yānti) - go; सुरालयम् (surālayam) - the abode of the gods;]
(Falling, being born, and indeed situated in the womb in all ways; their own self and the supreme, those whose eye is knowledge perceive. Having obtained this field of action, again go to the abode of the gods.)
Those whose eye is knowledge perceive falling, being born, and being situated in the womb in all ways; they perceive both their own self and the supreme. Having obtained this field of action, they again go to the abode of the gods. (03-181-31)
किञ्चिद्दैवाद्धठात्किञ्चित्किञ्चिदेव स्वकर्मभिः। प्राप्नुवन्ति नरा राजन्मा तेऽस्त्वन्या विचारणा ॥०३-१८१-३२॥
kiñcid daivāt dhaṭhāt kiñcit kiñcid eva svakarmabhiḥ। prāpnuvanti narā rājan mā te 'stu anyā vicāraṇā॥03-181-32॥
[किञ्चित् (kiñcit) - a little; दैवाद् (daivāt) - by fate; ढठात् (dhaṭhāt) - by sudden chance; किञ्चित् (kiñcit) - a little; किञ्चित् (kiñcit) - a little; एव (eva) - alone; स्वकर्मभिः (svakarmabhiḥ) - by one's own actions; प्राप्नुवन्ति (prāpnuvanti) - they obtain; नराः (narāḥ) - men; राजन् (rājan) - O King; मा (mā) - do not; ते (te) - your; अस्तु (astu) - let there be; अन्या (anyā) - other; विचारणा (vicāraṇā) - consideration;]
(A little by fate, by sudden chance a little, and only a little by one's own actions, men obtain, O King; let there not be any other consideration for you.)
O King, men obtain something by fate, something by sudden chance, and only a little by their own actions; let there be for you no other consideration. (03-181-32)
इमामत्रोपमां चापि निबोध वदतां वर। मनुष्यलोके यच्छ्रेयः परं मन्ये युधिष्ठिर ॥०३-१८१-३३॥
imām atro pamāṃ cāpi nibodha vadatāṃ vara। manuṣyaloke yac chreyaḥ paraṃ manye yudhiṣṭhira ॥03-181-33॥
[इमाम् (imām) - this; (feminine accusative singular; अत्र (atra) - here; (in this context; उपमां (upamām) - simile; (accusative singular; च (ca) - and; अपि (api) - also; निबोध (nibodha) - know; (imperative; वदतां (vadatām) - of speakers; (genitive plural; वर (vara) - best; मनुष्यलोके (manuṣyaloke) - in the world of men; (locative singular; यत् (yat) - that which; श्रेयः (śreyaḥ) - the best; (supreme good; परम् (param) - supreme; highest; मन्ये (manye) - I consider; युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; (vocative;]
(This here simile also, know, O best of speakers; in the world of men, that which is the highest good I consider, O Yudhishthira.)
O Yudhishthira, best of speakers, know also this simile here; I consider that to be the highest good among humans. (03-181-33)
इह वैकस्य नामुत्र अमुत्रैकस्य नो इह। इह चामुत्र चैकस्य नामुत्रैकस्य नो इह ॥०३-१८१-३४॥
iha vaikasya nāmutra amutraikasya no iha. iha cāmutra caikasya nāmutraikasya no iha ॥03-181-34॥
[इह (iha) - here; वै (vai) - indeed; एकस्य (ekasya) - of one; ना (nā) - not; अमुत्र (amutra) - there (in the other world); अमुत्र (amutra) - there (in the other world); एकस्य (ekasya) - of one; नो (no) - not; इह (iha) - here; इह (iha) - here; च (ca) - and; अमुत्र (amutra) - there (in the other world); च (ca) - and; एकस्य (ekasya) - of one; ना (nā) - not; अमुत्र (amutra) - there (in the other world); एकस्य (ekasya) - of one; नो (no) - not; इह (iha) - here;]
(Here indeed is of one, not there. There of one, not here. Here and there and of one, not there of one, not here.)
Indeed, of one person it is here, not there. And there of one, not here. Here and there, and of one, not there of one, not here. (03-181-34)
धनानि येषां विपुलानि सन्ति; नित्यं रमन्ते सुविभूषिताङ्गाः। तेषामयं शत्रुवरघ्न लोको; नासौ सदा देहसुखे रतानाम् ॥०३-१८१-३५॥
dhanāni yeṣāṃ vipulāni santi; nityaṃ ramante suvi bhūṣitāṅgāḥ. teṣām ayaṃ śatruvaraghna loko; na asau sadā dehasukhe ratānām ॥03-181-35॥
[धनानि (dhanāni) - riches; येषां (yeṣāṃ) - of whom; विपुलानि (vipulāni) - abundant; सन्ति (santi) - exist; नित्यं (nityaṃ) - always; रमन्ते (ramante) - delight; सुविभूषिताङ्गाः (suvibhūṣitāṅgāḥ) - having well-adorned bodies; तेषाम् (teṣām) - for them; अयम् (ayam) - this; शत्रुवरघ्न (śatruvaraghna) - destroyer of the best of enemies; लोको (loko) - world; न (na) - not; असौ (asau) - this; सदा (sadā) - always; देहसुखे (dehasukhe) - in bodily pleasures; रतानाम् (ratānām) - of those attached;]
(Riches of whom abundant exist; always delight (they) with well-adorned bodies. For them this destroyer-of-the-best-of-enemies world is not; this (world) is not always for those attached to bodily pleasures.)
Those whose riches are abundant, who always delight in adornment, for them, this world which destroys the foremost of enemies does not exist; this (world) is not always for those who are attached to bodily pleasures. (03-181-35)
ये योगयुक्तास्तपसि प्रसक्ताः; स्वाध्यायशीला जरयन्ति देहान्। जितेन्द्रिया भूतहिते निविष्टा; स्तेषामसौ नायमरिघ्न लोकः ॥०३-१८१-३६॥
ye yogayuktās tapasi prasaktāḥ; svādhyāyaśīlā jarayanti dehān। jitendriyā bhūtahite niviṣṭā; steṣām asau nāyam arighna lokaḥ ॥03-181-36॥
[ये (ye) - those who; योगयुक्ताः (yogayuktāḥ) - united with yoga; तपसि (tapasi) - in austerity; प्रसक्ताः (prasaktāḥ) - devoted; स्वाध्यायशीला (svādhyāyaśīlā) - engaged in self-study; जरयन्ति (jarayanti) - wear out; देहान् (dehān) - bodies; जितेन्द्रियाः (jitendriyāḥ) - having conquered the senses; भूतहिते (bhūtahite) - in the welfare of beings; निविष्टाः (niviṣṭāḥ) - absorbed; स्तेषाम् (steṣām) - for them; असौ (asau) - this; न (na) - not; अयम् (ayam) - this; अरिघ्न (arighna) - enemy-destroying; लोकः (lokaḥ) - world;]
(Those who united with yoga, devoted to austerity, engaged in self-study, wear out bodies; having conquered the senses, absorbed in the welfare of beings—for them, this enemy-destroying world is not this.)
Those who are united with yoga, devoted to austerity, engaged in self-study, who wear out their bodies, who have conquered their senses and are absorbed in the welfare of beings—for them, this enemy-destroying world does not exist. (3-181-36)
ये धर्ममेव प्रथमं चरन्ति; धर्मेण लब्ध्वा च धनानि काले। दारानवाप्य क्रतुभिर्यजन्ते; तेषामयं चैव परश्च लोकः ॥०३-१८१-३७॥
ye dharmam-eva prathamaṃ caranti; dharmeṇa labdhvā ca dhanāni kāle. dārān-avāpy a kratu-bhir yajante; teṣām ayaṃ caiva paraś ca lokaḥ ॥03-181-37॥
[ये (ye) - those who; धर्ममेव (dharmam-eva) - dharma only; प्रथमं (prathamaṃ) - first; चरन्ति (caranti) - practise; धर्मेण (dharmeṇa) - by righteousness; लब्ध्वा (labdhvā) - having obtained; च (ca) - and; धनानि (dhanāni) - riches; काले (kāle) - in time; दारान् (dārān) - wives; अवाप्य (avāpya) - having obtained; क्रतुभिः (kratubhiḥ) - with sacrificial rites; यजन्ते (yajante) - they sacrifice; तेषाम् (teṣām) - for them; अयम् (ayam) - this; च (ca) - and; एव (eva) - indeed; परः (paraḥ) - the next; च (ca) - and; लोकः (lokaḥ) - world;]
(Those who practise dharma only first; having obtained riches in time by righteousness and wives having obtained, with sacrificial rites they sacrifice; for them, this and indeed the next also world.)
Those who practise only righteousness first, who obtain wealth in due time through righteousness, who marry wives, and perform sacrifices with those riches— for them, both this world and the next belong.
ये नैव विद्यां न तपो न दानं; न चापि मूढाः प्रजने यतन्ते। न चाधिगच्छन्ति सुखान्यभाग्या; स्तेषामयं चैव परश्च नास्ति ॥०३-१८१-३८॥
ye naiva vidyāṁ na tapo na dānaṁ; na cāpi mūḍhāḥ prajane yatante। na cādhigacchanti sukhānyabhāgyā; steṣām ayaṁ caiva paraś ca nāsti॥03-181-38॥
[ये (ye) - those who; नैव (na eva) - not indeed; विद्यां (vidyām) - knowledge; न (na) - not; तपो (tapaḥ) - austerity; न (na) - not; दानं (dānam) - gift; न (na) - not; चापि (ca api) - and also; मूढाः (mūḍhāḥ) - deluded ones; प्रजने (prajane) - in people; यतन्ते (yatante) - strive; न (na) - not; चाधिगच्छन्ति (ca adhigacchanti) - and attain; सुखानि (sukhāni) - pleasures; अभाग्या (abhāgyāḥ) - unfortunate ones; स्तेषाम् (steṣām) - for them; अयं (ayaṁ) - this (world); चैव (ca eva) - and indeed; परः (paraḥ) - other (world); च (ca) - and; नास्ति (nāsti) - does not exist;]
(Those who neither knowledge nor austerity nor gift; nor also the deluded strive among people. Nor do the unfortunate attain pleasures; for them, neither this (world) nor the next truly exists.)
Those who do not pursue knowledge, austerity, or giving, nor do the deluded strive among people, and the unfortunate do not attain happiness; for such people, neither this world nor the next exists. (03-181-38)
सर्वे भवन्तस्त्वतिवीर्यसत्त्वा; दिव्यौजसः संहननोपपन्नाः। लोकादमुष्मादवनिं प्रपन्नाः; स्वधीतविद्याः सुरकार्यहेतोः ॥०३-१८१-३९॥
sarve bhavantas tvativīryasattvāḥ; divyaujasaḥ saṁhananopapannāḥ। lokādamuṣmād avaniṁ prapannāḥ; svadhītavidyāḥ surakāryahetoḥ ॥03-181-39॥
[सर्वे (sarve) - all; भवन्तः (bhavantaḥ) - you all; त्वतिवीर्यसत्त्वाः (tvativīryasattvāḥ) - of unsurpassed strength and energy; दिव्यौजसः (divyaujasaḥ) - of divine power; संहननोपपन्नाः (saṁhananopapannāḥ) - possessed of well-built bodies; लोकात् (lokāt) - from world; अमुष्मात् (amuṣmāt) - from that (other); अवनिं (avaniṁ) - to the earth; प्रपन्नाः (prapannāḥ) - arrived; स्वधीतविद्याः (svadhītavidyāḥ) - those whose learning has been self-acquired; सुरकार्यहेतोः (surakāryahetoḥ) - for the purpose of divine work;]
(All you are of unsurpassed strength and energy; of divine power, possessed of well-built bodies; from that other world arrived on the earth; those whose learning has been self-acquired, for the purpose of divine work.)
All of you are of unsurpassed strength and energy, of divine power and well-built bodies, who have come to earth from that world, having mastered learning on your own, for the purpose of work on behalf of the gods. (03-181-39)
कृत्वैव कर्माणि महान्ति शूरा; स्तपोदमाचारविहारशीलाः। देवानृषीन्प्रेतगणांश्च सर्वा; न्सन्तर्पयित्वा विधिना परेण ॥०३-१८१-४०॥
kṛtvaiva karmāṇi mahānti śūrāḥ; tapoda-mācāra-vihāra-śīlāḥ. devān ṛṣīn preta-gaṇāṃś ca sarvān santarpayitvā vidhinā pareṇa ॥03-181-40॥
[कृत्वा एव (kṛtvā eva) - having performed indeed; कर्माणि (karmāṇi) - actions; महान्ति (mahānti) - great; शूराः (śūrāḥ) - heroes; तपः-उद-अाचार-विहार-शीलाः (tapaḥ-uda-ācāra-vihāra-śīlāḥ) - practicing austerity (tapas), gift-giving, good conduct, and proper demeanor; देवान् (devān) - the gods; ऋषीन् (ṛṣīn) - the seers; प्रेत-गणान् (preta-gaṇān) - the groups of departed beings; च (ca) - and; सर्वान् (sarvān) - all; सन्तर्पयित्वा (santarpayitvā) - having satisfied; विधिना (vidhinā) - by method; परेण (pareṇa) - supreme; ॥०३-१८१-४०॥ (॥03-181-40॥) - ;]
(Having indeed performed great actions, the heroes who are devoted to austerity, giving, conduct, and proper demeanor, having satisfied all the gods, seers, and groups of departed beings by the supreme method.)
Having performed great deeds, the heroes steadfast in austerity, charity, good conduct, and noble habits, having duly satisfied all the gods, sages, and hosts of departed spirits by the highest method. (03-181-40)
स्वर्गं परं पुण्यकृतां निवासं; क्रमेण सम्प्राप्स्यथ कर्मभिः स्वैः। मा भूद्विशङ्का तव कौरवेन्द्र; दृष्ट्वात्मनः क्लेशमिमं सुखार्ह ॥०३-१८१-४१॥
svargaṃ paraṃ puṇyakṛtāṃ nivāsaṃ; krameṇa samprāpsyatha karmabhiḥ svaiḥ. mā bhūdviśaṅkā tava kauravendra; dṛṣṭvātmanaḥ kleśam imaṃ sukhārha ॥03-181-41॥
[स्वर्गं (svargaṃ) - heaven; परं (paraṃ) - supreme; पुण्यकृतां (puṇyakṛtām) - of those who have done virtuous deeds; निवासं (nivāsaṃ) - abode; क्रमेण (krameṇa) - gradually; सम्प्राप्स्यथ (samprāpsyatha) - you will attain; कर्मभिः (karmabhiḥ) - by actions; स्वैः (svaiḥ) - your own; मा (mā) - do not; भूत् (bhūt) - let there be; विशङ्का (viśaṅkā) - doubt; तव (tava) - your; कौरवेन्द्र (kauravendra) - O king of the Kauravas; दृष्ट्वा (dṛṣṭvā) - having seen; आत्मनः (ātmanaḥ) - of yourself; क्लेशम् (kleśam) - pain; इमं (imaṃ) - this; सुखार्ह (sukhārha) - worthy of happiness;]
(Heaven, supreme, the abode of those who have done virtuous deeds, gradually you will attain by your own actions. Do not let there be doubt, your, O king of the Kauravas, having seen of yourself this pain (you are) worthy of happiness.)
You will gradually attain the supreme heaven, the abode of the virtuous, through your own actions. Do not doubt, O king of the Kauravas; having seen your own suffering, you are worthy of happiness. (03-181-41)
