Mahabharata, Book 14, Section XXXVIIIआश्वमेधिकपर्व

Kisari Mohan Ganguli’s English prose (1883–96), beside the Sanskrit of adhyāya 14.38.

38Sanskrit adhyāya 14.38 · Sanskrit source · English source

Sanskrit

ब्रह्मोवाच।
रजोऽहं वः प्रवक्ष्यामि याथातथ्येन सत्तमाः।
निबोधत महाभागा गुणवृत्तं च राजसम्।।
संतापो रूपमायासः सुखदुःखे हिमातपौ।
ऐश्वर्यं विग्रहः सिद्धिर्हेतुवादोऽरतिः क्षमा।।
बलं शौर्यं मदो रोषो व्यायामकलहावपि।
ईर्ष्येप्सा पैशुनं युद्धं ममत्वं परिपालनम्।।
वधबन्धपरिक्लेशाः क्रयो विक्रय एव च।
निकृन्त च्छिन्धि भिन्धीति परवर्मावकर्तनम्।।
उग्रं दारुणमाक्रोशः परवित्तानुरागिता।
लोकचिन्ताऽनुचिन्ता च मत्सरः परिभाषणम्।।
वृथाशास्त्रं मृषावादो विकल्पपरिभाषणम्।
निन्दा स्तुतिः प्रशंसा च प्रतापः परिधर्षणम्।।
परिचर्या च शुश्रूषा सेवा तृष्णा व्यपाश्रयः।।
व्यूहो नयः प्रमादश्च परिवादः परिग्रहः।।
संस्कारा ये च लोकेषु प्रवर्तन्ते पृथक्पृथक्।
नृषु नारीषु भूतेषु द्रव्येषु शरणेषु च।।
संतापोऽप्रत्ययश्चैव व्रतानि नियमाश्च ये।
प्रधानमाशीर्युक्तं च सततं मे भवत्विति।।
स्वाहाकारो नमस्कारः स्वधाकारो वषट्क्रिया।
याजनाध्यापने चोभे यजनाध्ययने अपि।।
दानं प्रतिग्रहश्चैव प्रायश्चित्तानि मङ्गलम्।
इदं मे स्यादिदं मे स्यात्स्नेहो गुणसमुद्भवः।।
अभिद्रोहस्तथा माया निकृतिर्मान एव च।
स्तैन्यं हिंसा जुगुप्सा च परितापः प्रजागरः।।
दम्भो दर्पोऽथ रागश्च भक्तिः प्रीतिः प्रमोदनम्।
द्यूतं च जनवादश्च सम्बन्धाः स्त्रीकृताश्च ये।।
नृत्यवादित्रगीतानां प्रसङ्गा ये च केचन।
सर्व एते गुणा विप्रा राजसाः सम्प्रकीर्तिताः।।
भूतभव्यभविष्याणां भावानां भुवि भावनाः।
त्रिवर्गनिरता नित्यं धर्मोऽर्थः काम इत्यपि।।
कामवृत्ताः प्रमोदन्ते सर्वकामसमृद्धिभिः।
अर्वाक्स्रोतस इत्येते मनुष्या रजसा वृताः।।
अस्मिँलोके प्रमोदन्ते जायमानाः पुनःपनः।
प्रेत्यभाविकमीहन्ते हलौकिकमेव च।
ददति प्रतिगृह्णन्ति तर्पयन्त्यथ जुह्वति।।
रजोगुणा वो बहुधानुकीर्तिता
यथावदुक्तं गुणवृत्तमेव च।
नरोपि यो वेद गुणानिमान्सदा
स राजसैः सर्वगुणैर्विमुच्यते।।
।। इति श्रीमन्महाभारते आश्वमेधिकपर्वणि
अनुगीतापर्वणि अष्टत्रिंशोऽध्यायः।। 38 ।।

English Ganguli

"'"'Brahma said, "I shall, after this discourse to you on that excellent quality which is the third (in the order of our enumeration). It is beneficial to all creatures in the world, and unblamable, and constitutes the conduct of those that are good. Joy, satisfaction, nobility, enlightenment, and happiness, absence of stinginess (or liberality), absence of fear, contentment, disposition for faith, forgiveness, courage, abstention from injuring any creature, equability, truth, straightforwardness, absence of wrath, absence of malice, purity, cleverness, prowess, (these appertain to the quality of Goodness). He who is devoted to the duty of Yoga, regarding knowledge to be vain, conduct to be vain, service to be vain, and mode of life to be vain, attains to what is highest in the world hereafter. Freedom from the idea of meum, freedom from egoism, freedom from expectations, looking on all with an equal eye, and freedom from desire,—these constitute the eternal religion of the good. Confidence, modesty, forgiveness, renunciation, purity, absence of laziness, absence of cruelty, absence of delusion, compassion to all creatures, absence of the disposition to calumniate, exultation, satisfaction, rapture, humility, good behaviour, purity in all acts having for their object the attainment of tranquillity, righteous understanding, emancipation (from attachments), indifference, Brahmacharyya, complete renunciation, freedom from the idea of meum, freedom from expectations, unbroken observance of righteousness, belief that gifts are vain, sacrifices are vain, study is vain, vows are vain, acceptance of gifts is vain, observance of duties is vain, and penances are vain—those Brahmanas in this world, whose conduct is marked by these virtues, who adhere to righteousness, who abide in the Vedas, are said to be wise and possessed of correctness of vision. Casting off all sins and freed from grief, those men possessed of wisdom attain to Heaven and create diverse bodies (for themselves). Attaining the power of governing everything, self-restraint, minuteness, these high-souled ones make by operations of their own mind, like the gods themselves dwelling in Heaven. Such men are said to have their courses directed upwards. They are veritable gods capable of modifying all things. Attaining to Heaven, they modify all things by their very nature. They get whatever objects they desire and enjoy them.[109] Thus have I, ye foremost of regenerate ones, described to you what that conduct is which appertains to the quality of goodness. Understanding these duly, one acquires whatever objects one desires. The qualities that appertain to goodness have been declared particularly. The conduct which those qualities constitute has also been properly set forth. That man who always understands these qualities, succeeds in enjoying the qualities without being attached to them."'"'"