03.181
vaiśampāyana uvāca॥
Vaiśampāyana said.
taṁ vivakṣantam ālakṣya kururājo mahāmunim। kathāsañjananārthāya codayām āsa pāṇḍavaḥ ॥03-181-1॥
Seeing him wishing to speak, the Kuru king prompted the great sage in order to initiate a conversation. (03-181-1)
bhavān daivata-daiṭyānām ṛṣīṇāṃ ca mahātmanām। rājarṣīṇāṃ ca sarveṣāṃ caritajñaḥ sanātanaḥ ॥03-181-2॥
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)
sevyas copāsitavyas ca mato naḥ kāṅkṣitaś ciram। ayaṃ ca devakīputraḥ prāpto'smān avalokakaḥ॥03-181-3॥
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)
bhavatyeva hi me buddhir dṛṣṭvātmānaṃ sukhāccyutam। dhārtarāṣṭrāṃś ca durvṛttān ṛdhyataḥ prekṣya sarvaśaḥ ॥03-181-4॥
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)
karmaṇaḥ puruṣaḥ kartā śubhasyāpy aśubhasya ca। svaphalaṁ tad upāśnāti kathaṁ kartā svidīśvaraḥ॥03-181-5॥
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)
atha vā sukhaduḥkheṣu nṛṇāṃ brahmavidāṃ vara। iha vā kṛtam anveti paradehe’tha vā punaḥ ॥03-181-6॥
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)
dehī ca dehaṃ santyajya mṛgyamāṇaḥ śubhāśubhaiḥ. kathaṃ saṃyujyate pretya iha vā dvijasattama ॥03-181-7॥
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)
aiẖalokikamevaitadutāho pāralaukikam। kva ca karmāṇi tiṣṭhanti jantoḥ pretasya 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)
mārkaṇḍeya uvāca॥
Mārkaṇḍeya said;
tvadyukto' yamanupraśno yathāvad vadatāṃ vara। viditaṃ veditavyaṃ te sthityartham anupṛcchasi॥03-181-9॥
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)
atra te vartayiṣyāmi tad ihaikamanāḥ śṛṇu। yathehāmutra ca naraḥ sukhaduḥkham upāśnute॥03-181-10॥
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)
nirmalāni śarīrāṇi viśuddhāni śarīriṇām। sasarja dharmatantrāṇi pūrvotpannaḥ prajāpatiḥ॥03-181-11॥
Prajapati, who existed from before, created pure and purified bodies for embodied beings and the systems of dharma. (03-181-11)
amoghabalasaṅkalpāḥ suvratāḥ satyavādinaḥ. brahmabhūtā narāḥ puṇyāḥ purāṇāḥ kurunandana ॥03-181-12॥
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)
sarve devaiḥ samāyānti svacchandena nabhastalam। tataś ca punar āyānti sarve svacchandacāriṇaḥ॥03-181-13॥
All the gods assemble freely in the sky; then again, all those who move at will return. (03-181-13)
svacchandamaraṇāś cāsannarāḥ svacchandajīvinaḥ। alpabādhā nirātaṅkā siddhārthā nirupadravāḥ ॥03-181-14॥
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)
draṣṭāro deva-saṅghānām ṛṣīṇāṃ ca mahātmanām। pratyakṣāḥ sarva-dharmāṇāṃ dāntā vigata-matsarāḥ ॥03-181-15॥
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)
āsan varṣa-sahasrāṇi tathā putra-sahasriṇaḥ। tataḥ kālāntare 'nyasmin pṛthivī-tala-cāriṇaḥ॥03-181-16॥
They lived for thousands of years, each with thousands of sons; then, in another age, they walked upon the earth. (03-181-16)
kāmakrodhābhibhūtās te māyāvyājopajīvinaḥ। lobhamohābhibhūtāś ca tyaktā devais tato narāḥ ॥03-181-17॥
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)
aśubhaiḥ karmabhiḥ pāpās tiryaṅ-naraka-gāminaḥ। saṁsāreṣu vicitreṣu pacyamānāḥ punaḥ punaḥ॥03-181-18॥
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)
mogheṣṭā moghasaṅkalpā moghajñānā vicetasaḥ। sarvātiśaṅkinaścaiva saṁvṛttāḥ kleśabhāginaḥ॥ aśubhaiḥ karmabhiścāpi prāyaśaḥ paricihnitāḥ॥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)
dauṣkulyā vyādhibahulā durātmāno'pratāpinaḥ। bhavantyalpāyuṣaḥ pāpā raudrakarmaphalodayāḥ ॥ nāthantaḥ sarvakāmānāṃ nāstikā bhinnasetavaḥ ॥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)
jantoḥ pretasya kaunteya gatiḥ svairiha karmabhiḥ। prājñasya hīnabuddheś ca karmakośaḥ kva tiṣṭhati ॥03-181-21॥
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)
kvasthas tatsa-mupāśnāti sukṛtaṁ yadi vetarat। iti te darśanaṁ yac ca tatrāpy anunayaṁ śṛṇu ॥03-181-22॥
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)
ayam ādiśarīreṇa deva-sṛṣṭena mānavaḥ। śubhānām aśubhānāṃ ca kurute sañcayaṃ mahat ॥03-181-23॥
This human, with the initial body created by the gods, makes a great accumulation of both auspicious and inauspicious deeds. (03-181-23)
āyuṣo-'nte prahāyedam kṣīṇaprāyaṃ kalevaram| sambhavatyeva yugapadyonau nāstyantarābhavaḥ॥03-181-24॥
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)
tatrāsya svakṛtaṃ karma chāyevānugataṃ sadā। phalatyatha sukhārho vā duḥkhārho vāpi jāyate॥03-181-25॥
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)
kṛtāntavidhisaṃyuktaḥ sa janturlakṣaṇaiḥ śubhaiḥ। aśubhairvā nirādāno lakṣyate jñānadṛṣṭibhiḥ ॥03-181-26॥
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)
eṣā tāvad-buddhīnām gatir uktā yudhiṣṭhira। ataḥ paraṃ jñānavatāṃ nibodha gatim uttamām॥03-181-27॥
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)
manuṣyās taptatapasaḥ sarvāgamaparāyaṇāḥ। sthiravratāḥ satyaparā guruśuśrūṣaṇe ratāḥ॥03-181-28॥
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)
suśīlāḥ śuklajātīyāḥ kṣāntā dāntāḥ sutejasaḥ। śubhayonyantaragatāḥ prāyaśaḥ śubhalakṣaṇāḥ ॥03-181-29॥
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)
jitendriyatvād vaśinaḥ śuklatvān mandarogiṇaḥ| alpabādha-paritrāsād bhavanti nirupadravāḥ ॥03-181-30॥
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)
cyavantaṁ jāyamānaṁ ca garbhasthaṁ caiva sarvaśaḥ। svam ātmānaṁ paraṁ caiva budhyante jñānacakṣuṣaḥ॥ karmabhūmim imāṁ prāpya punar yānti surālayam॥03-181-31॥
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)
kiñcid daivāt dhaṭhāt kiñcit kiñcid eva svakarmabhiḥ। prāpnuvanti narā rājan mā te 'stu anyā vicāraṇā॥03-181-32॥
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)
imām atro pamāṃ cāpi nibodha vadatāṃ vara। manuṣyaloke yac chreyaḥ paraṃ manye yudhiṣṭhira ॥03-181-33॥
O Yudhishthira, best of speakers, know also this simile here; I consider that to be the highest good among humans. (03-181-33)
iha vaikasya nāmutra amutraikasya no iha. iha cāmutra caikasya nāmutraikasya no iha ॥03-181-34॥
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)
dhanāni yeṣāṃ vipulāni santi; nityaṃ ramante suvi bhūṣitāṅgāḥ. teṣām ayaṃ śatruvaraghna loko; na asau sadā dehasukhe ratānām ॥03-181-35॥
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)
ye yogayuktās tapasi prasaktāḥ; svādhyāyaśīlā jarayanti dehān। jitendriyā bhūtahite niviṣṭā; steṣām asau nāyam arighna lokaḥ ॥03-181-36॥
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)
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॥
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.
ye naiva vidyāṁ na tapo na dānaṁ; na cāpi mūḍhāḥ prajane yatante। na cādhigacchanti sukhānyabhāgyā; steṣām ayaṁ caiva paraś ca nāsti॥03-181-38॥
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)
sarve bhavantas tvativīryasattvāḥ; divyaujasaḥ saṁhananopapannāḥ। lokādamuṣmād avaniṁ prapannāḥ; svadhītavidyāḥ surakāryahetoḥ ॥03-181-39॥
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)
kṛtvaiva karmāṇi mahānti śūrāḥ; tapoda-mācāra-vihāra-śīlāḥ. devān ṛṣīn preta-gaṇāṃś ca sarvān santarpayitvā vidhinā pareṇa ॥03-181-40॥
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)
svargaṃ paraṃ puṇyakṛtāṃ nivāsaṃ; krameṇa samprāpsyatha karmabhiḥ svaiḥ. mā bhūdviśaṅkā tava kauravendra; dṛṣṭvātmanaḥ kleśam imaṃ sukhārha ॥03-181-41॥
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)
