Mahābhārata · Adhyāya 13.227
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13.227.1
भगवन्देवदेवेश कर्मणैव शुभाशुभम् ।
यथायोगं फलं जन्तुः प्राप्नोतीति विनिश्चयः ॥ १३.२२७.१ ॥
O revered lord, lord of the gods, a living being obtains the fruit of good and evil through action alone, according to its fitness — this is the firm conviction.
13.227.2
परेषां विप्रियं कुर्वन्यथा सम्प्राप्नुयाच्छुभम् ।
यद्येतदस्मिंश्चेद्देहे तन्मे शंसितुमर्हसि ॥ १३.२२७.२ ॥
How might one obtain good by doing what is unpleasant to others? If this is possible within this very body, you ought to explain it to me.
13.227.3
तदप्यस्ति महाभागे अभिसन्धिबलान्नृणम् ।
हितार्थं दुःखमन्येषां कृत्वा सुखमवाप्नुयात् ॥ १३.२२७.३ ॥
O greatly fortunate one, that too exists: by the power of intention, a man, causing pain to others for their welfare, may obtain happiness.
13.227.4
दण्डयन्भर्त्सयन्राजा जनान्पुण्यमवाप्नुयात् ।
गुरुः सन्तर्जयञ्शिष्यान्भर्ता भृत्यजनान्स्वकान्।
उन्मार्गप्रतिपन्नांश्च शास्ता धर्मफलं लभेत् ॥ १३.२२७.४ ॥
A king who punishes and rebukes his people obtains merit; a teacher who threatens his disciples, a master his own servants, and a ruler those who have gone astray — these obtain the fruit of dharma.
13.227.5
चिकित्सकश्च दुःखानि जनयन्हितमाप्नुयात् ।
यज्ञार्थं पशुहिंसां च कुर्वन्नपि न लिप्यते।
एवमन्ये सुमनसो हिंसकाः स्वर्गमाप्नुयुः ॥ १३.२२७.५ ॥
A physician, though causing pain, obtains welfare; one who slays animals for a sacrifice is not stained. Thus other well-minded harmers obtain heaven.
13.227.6
एकस्मिन्निहते भद्रे बहवः सुखमाप्नुयुः ।
तस्मिन्हते भवेद्धर्मः कुत एव तु पातकम् ॥ १३.२२७.६ ॥
O auspicious one, when one is slain, many obtain happiness; if dharma arises from his slaying, whence sin indeed?
13.227.7
अहिंसतेति हत्वा तु शुद्धे कर्मणि गौरवात् ।
अभिसन्धेरजिह्मत्वाच्छुद्धे धर्मस्य गौरवात्।
एतत्कृत्वा तु पापेभ्यो न दोषं प्राप्नुयुः क्वचित् ॥ १३.२२७.७ ॥
Having slain in the name of non-violence, yet in a pure rite, through the weight of dharma and the straightness of intention, those who do this never incur fault from sins.
13.227.8
चतुर्विधानां जन्तूनां कथं ज्ञानमिह स्मृतम् ।
कृत्रिमं तत्स्वभावं वा तन्मे शंसितुमर्हसि ॥ १३.२२७.८ ॥
How is the knowledge of the fourfold classes of living beings taught here? Is it artificial or natural? You should declare that to me.
13.227.9
स्थावरं जङ्गमं चैव जगद्द्विविधमुच्यते ।
चतस्रो योनयस्तत्र प्रजानां क्रमशो यथा ॥ १३.२२७.९ ॥
The world is said to be twofold: the immovable and the movable. Therein are the four wombs of creatures, in their order.
13.227.10
तेषामुद्भिदजा वृक्षा लतावल्ल्यश्च वीरुधः ।
दंशयूकादयश्चान्ये स्वेदजाः क्रिमिजातयः ॥ १३.२२७.१० ॥
Among these, the sprout-born are trees, creepers, vines and herbs; and gnats, lice and the like, and other sweat-born kinds of worms.
13.227.11
पक्षिणश्छिद्कर्णाश्च प्राणिनस्त्वण्डजा मताः ।
मृगव्यालमनुष्यांश्च विद्धि तेषां जरायुजान् ॥ १३.२२७.११ ॥
Birds and the cut-eared creatures are held to be egg-born; deer, beasts and men, know them to be womb-born among these.
13.227.12
एवं चतुर्विधां जातिमात्मा संसृत्य तिष्ठति ॥ १३.२२७.१२ ॥
Thus the self, wandering through the fourfold classes of birth, abides.
13.227.13
स्पर्शेनैकेन्द्रियेणात्मा तिष्ठत्युद्भिदजेषु वै ।
शरीरस्पर्शरूपाभ्यां स्वेदजेष्वपि तिष्ठति ॥ १३.२२७.१३ ॥
Through the single sense of touch the soul abides in the beings that sprout from the earth. Through body, touch and form it also abides in the beings born of sweat.
13.227.14
पञ्चभिश्चेन्द्रियद्वारैर्जीवन्त्यण्डजरायुजाः ॥ १३.२२७.१४ ॥
Through the five doors of the senses, the egg-born and the womb-born beings live.
13.227.15
तथा भूम्यम्बुसंयोगाद्भवन्त्युद्भिदजाः प्रिये ।
शीकतोष्णयोस्तु संयोगाज्जायन्ते स्वेदजाः प्रिये।
अण्डजाश्चापि जायन्ते संयोगात्क्लेदबीजयोः ॥ १३.२२७.१५ ॥
Likewise, from the union of earth and water, O beloved, the sprout-born beings arise. From the union of cold and heat, O beloved, the sweat-born beings arise. And from the union of moisture and seed, the egg-born beings also arise.
13.227.16
शुक्लशोणितसंयोगात्सम्भवन्ति जरायुजाः ।
जरायुजानां सर्वेषां मानुषं पदमुत्तमम् ॥ १३.२२७.१६ ॥
From the union of semen and blood the womb-born beings come into being. Among all womb-born beings, the human state is the highest.
13.227.17
अतःपरं तमोत्पत्तिं शृणु देवि समाहिता ।
द्विविधं हि तमो लोके शार्वरं देहजं तथा ॥ १३.२२७.१७ ॥
Now hear, O goddess, with attentive mind, the origin of darkness. In the world darkness is twofold: the darkness of the night, and the darkness born of the body.
13.227.18
जोतिर्भिश्च तमो लोके नाशं गच्छति शार्वरम् ।
देहजं तु तमो लोके तैः समस्तैर्न शाम्यते ॥ १३.२२७.१८ ॥
In the world the darkness of the night is destroyed by lights. But the darkness born of the body is not quieted in the world by all of them.
13.227.19
तमसस्तस्य नाशार्थं नोपायमधिजग्मिवान् ।
तपश्चचार वलिपुलं लोककर्ता पितामहः ॥ १३.२२७.१९ ॥
Not finding any means to destroy that darkness, the grandfather, creator of the worlds, practised austerity, his body wrinkled.
13.227.20
चरतस्तु समुद्भूता वेदाः साङ्गाः सहोत्तराः ।
ताँल्लब्ध्वा मुमुदे ब्रह्मा लोकानां हितकाम्यया।
देहजं तु तमो घोरमभूत्तैरेव नाशितम् ॥ १३.२२७.२० ॥
While he practised austerity, the Vedas arose with their limbs and supplements. Obtaining them, Brahmā rejoiced, desiring the welfare of the worlds. The terrible darkness born of his body was destroyed by them alone.
13.227.21
कार्याकार्यमिदं चेति वाच्यावाच्यमिदं त्विति ।
यदि चेन्न भवेल्लोके श्रुतं चारित्रदैशिकम्।
पसुभिर्निर्विशेषं तु चेष्टन्ते मानुषा अपि ॥ १३.२२७.२१ ॥
If in the world there were no learning that teaches conduct—'this is to be done, this is not to be done; this is to be said, this is not to be said'—then men too would act without distinction, like beasts.
13.227.22
यज्ञादीनां समारम्भः श्रुतेनैव विधीयते ।
यज्ञस्य फलयोगेन देवलोकः समृद्ध्यते ॥ १३.२२७.२२ ॥
The undertaking of sacrifices and other rites is prescribed by the Veda alone. Through the attainment of the sacrifice's fruit, the world of the gods is made prosperous.
13.227.23
प्रीतियुक्ताः पुनर्देवा मानुषाणां भवन्त्युत ।
एवं नित्यं प्रवर्धेते रोदसी च परस्परम् ॥ १३.२२७.२३ ॥
The gods, rejoicing again, become favourable to men. Thus heaven and earth ever grow in mutual support.
13.227.24
लोकसन्धारणं तस्माच्छ्रुतमित्यवधारय ।
ज्ञानाद्विशिष्टं जन्तूनां नास्ति लोकत्रयेऽपि च ॥ १३.२२७.२४ ॥
Therefore understand that learning sustains the worlds. For living beings there is nothing superior to knowledge in all three worlds.
13.227.25
सहजं तत्प्रधानं स्यादपरं कृत्रिमं स्मृतम् ।
उभयं यत्र सम्पन्नं भवेत्तत्र तु शोभनम् ॥ १३.२२७.२५ ॥
The innate is the principal; the other is said to be acquired. Where both are united, there it is excellent.
13.227.26
सम्प्रगृह्य श्रुतं सर्वं कृतकृत्यो भवत्युत ।
उपर्युपरि मर्त्यानां देववत्सम्प्रकाशते ॥ १३.२२७.२६ ॥
Having fully grasped all that is heard, one indeed becomes one whose task is done, and shines forth above and above among mortals, like a god.
13.227.27
कामं क्रोधं भयं दर्पमज्ञानं चैव बुद्धिजम् ।
तच्छ्रुतं नुदति क्षिप्रं यथा वायुर्बलाहकान् ॥ १३.२२७.२७ ॥
That learning swiftly drives away desire, anger, fear, pride, and ignorance born of the intellect, as the wind drives away the clouds.
13.227.28
अल्पमात्रं कृतो धर्मो भवेज्झानवतां महान् ।
महानपि कृतो धर्मो ह्यज्ञानान्निष्फलो भवेत् ॥ १३.२२७.२८ ॥
For those possessed of knowledge, even a small measure of dharma performed becomes great; but great dharma performed in ignorance becomes fruitless.
13.227.29
परावरझो भूतानां ज्ञानवांस्तत्वविद्भवेत् ।
एवं श्रुतफलं सर्वं कथितं ते शुभक्षणे ॥ १३.२२७.२९ ॥
One who knows the higher and the lower of beings becomes possessed of knowledge and a knower of reality. Thus the entire fruit of what is heard has been told to you at this auspicious moment.
13.227.30
भगवन्मानुषाः केचिज्जातिस्मरणसंयुताः ।
किमर्थमभिजायन्ते जानन्तः पौर्वदैहिकम्।
एतन्मे तत्वतो देव मानुषेषु वदस्व भो ॥ १३.२२७.३० ॥
O blessed Lord, some humans are endowed with recollection of past births. Knowing their previous body, for what purpose are they born? O god, tell me this truly, concerning humans.
13.227.31
तदहं ते प्रवक्ष्यामि शृणु तत्वं समाहिता ॥ १३.२२७.३१ ॥
Therefore I shall tell you; listen to the truth with attentive mind.
13.227.32
ये मृताः सहसा मर्त्या जायन्ते सहसा पुनः ।
तेषां पौराणिको बोधः कञ्चित्कालं हि तिष्ठति ॥ १३.२२७.३२ ॥
For mortals who die suddenly and are suddenly born again, the ancient awareness of their former life remains for some time.
13.227.33
तस्माज्जातिस्मरा लोके जायन्ते बोधसंयुताः ।
तेषां विवर्धतां संज्ञा स्वप्नवत्सा प्रणश्यति।
परलोकस्य चास्तित्वे मूढानां कारणं च तत् ॥ १३.२२७.३३ ॥
Therefore, in the world, those who remember former births are born endowed with awareness. As their awareness grows, that recollection perishes like a dream. This is the cause of the deluded doubting the existence of the other world.
13.227.34
भगवन्मानुषाः केचिन्मृता भूत्वाऽपि सम्प्रति ।
निवर्तमाना दृश्यन्ते देहेष्वेव पुनर्नराः ॥ १३.२२७.३४ ॥
O blessed lord, some men, though dead, are now seen returning and appearing again as men in bodies.
13.227.35
तदहं ते प्रवक्ष्यामि कारणं शृणु शोभने ॥ १३.२२७.३५ ॥
Therefore, O radiant one, I shall tell you the cause; listen.
13.227.36
प्राणैर्वियुज्यमानानां बहुत्वात्प्राणिनां वधे ।
तथैव नामसामान्याद्यमदूता नृणां प्रति ॥ १३.२२७.३६ ॥
Because of the multitude of living beings whose breath is parted at their killing, and likewise because of similarity of names, the messengers of Yama are sent toward men.
13.227.37
वहन्ति ते क्वचिन्मोहादन्यं मर्त्यं तु यामिकाः ।
निर्विकारं हि तत्सर्वं यमो वेद कृताकृतम् ॥ १३.२२७.३७ ॥
Yama's messengers sometimes, through delusion, carry off another mortal; but Yama knows without error all that has been done and not done.
13.227.38
तस्मात्संयमनीं प्राप्य यमेनैकेन मोक्षिताः ।
पुनरेव निवर्तन्ते शेषं भोक्तुं स्वकर्मणः।
स्वकर्मण्यसमाप्ते तु निवर्तन्ते हि मानवाः ॥ १३.२२७.३८ ॥
Therefore, having reached Saṃyamanī and been released by Yama alone, they return again to enjoy the remainder of their own deeds. When their own deeds are not finished, human beings return.
13.227.39
भगवन्सुप्तमात्रेण प्राणिनां स्वप्नदर्शनम् ।
किं तत्स्वभावमन्यद्वा तन्मे शंसितुमर्हसि ॥ १३.२२७.३९ ॥
Blessed Lord, why do living beings see dreams merely by sleeping? What is its nature, or is it something else? You ought to explain it to me.
13.227.40
सुप्तानां तु मनश्चेष्टा स्वप्न इत्यभिधीयते ।
अनागतमतिक्रान्तं पश्यते सञ्चरन्मनः ॥ १३.२२७.४० ॥
The activity of the mind of those who are asleep is called a dream. The wandering mind sees what is yet to come and what has already passed.
13.227.41
निमित्तं च भवेत्तस्मात्प्राणिनां स्वप्नदर्शनम् ।
एतत्ते कथितं देवि भूयः श्रोतु किमिच्छसि ॥ १३.२२७.४१ ॥
Therefore the dreaming of living beings may also serve as an omen. Goddess, this has been told to you. What more do you wish to hear?