Adhyaya 294

Verse 1

इस प्रकार श्रीमह्याभारत शान्तिपर्वके अन्तर्गत मोक्षधर्मपर्वमें पराशरगीताविषयक दो सौ तिरानबेवाँ अध्याय पूरा हुआ ॥/ २९३ ॥। (दाक्षिणात्य अधिक पाठका १ श्लोक मिलाकर कुल २२ श्लोक हैं) ऑपनआ कराता बछ। चर: चतुर्न॑वर्त्याधेकद्विशततमो< ध्याय: पराशरगीता--ब्राह्मण और शूद्रकी जीविका, निन्दनीय कर्मोंके त्यागकी आज्ञा, मनुष्योंमें आसुरभावकी उत्पत्ति और भगवान्‌ शिवके द्वारा उसका निवारण तथा स्वधर्मके अनुसार कर्तव्यपालनका आदेश पराशर उवाच प्रतिग्रहागता विद्रे क्षत्रिये युधि निर्जिता: । वैश्ये न्यायार्जिताश्वैव शूद्रे शुश्रूषयार्जिता:

Parāśara said: “Know this: for a Brāhmaṇa, wealth comes through accepting gifts; for a Kṣatriya, through victory in battle; for a Vaiśya, through earnings acquired by lawful means; and for a Śūdra, through what is gained by service.”

Verse 2

नित्यं त्रयाणां वर्णानां शुश्रूषु: शूद्र उच्यते,शूद्रको तीनों वर्णोंका नित्य सेवक बताया जाता है। यदि ब्राह्मण जीविकाके अभावमें क्षत्रिय अथवा वैश्यके धर्मसे जीवन-निर्वाह करे तो वह पतित नहीं होता है; किंतु जब वह शूद्रके धर्मको अपनाता है, तब तत्काल पतित हो जाता है

Parāśara said: “He is called a Śūdra who is constantly devoted to service of the three (higher) varṇas.” In this teaching on social duty and livelihood, the point is framed as a hierarchy of dharmas: a Brāhmaṇa, when compelled by lack of livelihood, may sustain himself by the duties of a Kṣatriya or a Vaiśya without thereby falling; but if he adopts the Śūdra’s duty as his own, he is said to fall immediately.

Verse 3

क्षत्रधर्मा वैश्यधर्मा नावृत्ति: पतते द्विज: । शूद्रधर्मा यदा तु स्थात्‌ तदा पतति वै द्विज:,शूद्रको तीनों वर्णोंका नित्य सेवक बताया जाता है। यदि ब्राह्मण जीविकाके अभावमें क्षत्रिय अथवा वैश्यके धर्मसे जीवन-निर्वाह करे तो वह पतित नहीं होता है; किंतु जब वह शूद्रके धर्मको अपनाता है, तब तत्काल पतित हो जाता है

Parāśara said: A twice-born man does not fall from his status when, due to lack of livelihood, he sustains himself by the duties of a Kṣatriya or a Vaiśya. But when he adopts the mode of life assigned to a Śūdra, then indeed the twice-born falls at once.

Verse 4

वाणिज्यं पाशुपाल्यं च तथा शिल्पोपजीवनम्‌ । शूद्रस्थापि विधीयन्ते यदा वृत्ति्न जायते,जब शूद्र सेवावृत्तिसे जीविका न चला सके, तब उसके लिये भी व्यापार, पशुपालन तथा शिल्पकला आदिसे जीवन-निर्वाह करनेकी आज्ञा है

Parāśara said: “When a Śūdra cannot sustain himself by his customary livelihood of service, he is permitted other means of maintenance as well—trade, the keeping and tending of cattle, and earning through crafts. The ethical intent is to prevent destitution by allowing practical, non-harmful occupations when one’s usual duty cannot support life.”

Verse 5

रड्रावतरणं चैव तथा रूपोपजीवनम्‌ । मद्यमांसोपजीव्यं च विक्रयं लोहचर्मणो:

Parāśara said: “So too, the practice connected with Rudra’s descent (or rites of Rudra), and making one’s livelihood by outward appearance; likewise earning by dealing in liquor and meat, and by the trade of iron and hides—these are occupations spoken of here as ethically blameworthy.”

Verse 6

अपूर्विणा न कर्तव्यं कर्म लोके विगर्लहितम्‌ । कृतपूर्व तु त्यजतो महान्‌ धर्म इति श्रुति:

Parāśara said: “One should not commit, for the first time, an act that is condemned in the world. But if someone has done such a deed before, then to renounce it thereafter is declared by sacred tradition to be a great act of dharma.”

Verse 7

रंगमंचपर स्त्री आदिके वेषमें उतरकर नाचना या खेल दिखाना, बहुरूपियेका काम करना, मदिरा और मांस बेचकर जीविका चलाना तथा लोहे और चमड़ेकी बिक्री करना-- ये सब काम (सबके लिये) लोकमें निन्दित माने गये हैं। जिसके घरमें पूर्वपरम्परासे ये काम न होते आये हों, उसे स्वयं इनका आरम्भ नहीं करना चाहिये। जिसके यहाँ पहलेसे इन्हें करनेकी प्रथा हो, वह भी छोड़ दे तो महान्‌ धर्म होता है--ऐसा शास्त्रका निर्णय है ।। संसिद्धः पुरुषो लोके यदाचरति पापकम्‌ | मदेनाभिप्लुतमनास्तच्च न ग्राह्मुमुच्यते,यदि कोई जगतमें प्रसिद्ध हुआ पुरुष घमण्डमें आकर या मनमें लोभ भरा रहनेके कारण पापाचरण करने लगे तो उसका वह कार्य अनुकरण करने योग्य नहीं बताया गया है

Parāśara says: Acts such as performing on a stage in women’s or other disguises to dance or entertain, working as a shape-shifting impersonator, earning a living by selling liquor and meat, and trading in iron and leather are regarded in society as blameworthy occupations. One in whose household these have not been practiced by ancestral tradition should not initiate them. Even where such practices already exist by custom, abandoning them is considered a great act of dharma—this is the settled judgment of the śāstras. Moreover, if a person who is well-known in the world commits sinful conduct out of intoxicated pride or a mind flooded with greed, that deed is not to be accepted as a model for imitation.

Verse 8

श्रूयन्ते हि पुराणेषु प्रजा धिग्दण्डशासना: । दान्ता धर्मप्रधानाश्च न्यायधर्मानुवृत्तिका:,पुराणोंमें सुना जाता है कि पहले अधिकांश मनुष्य संयमी, धार्मिक तथा न्यायोचित आचारका ही अनुसरण करनेवाले थे। उस समय अपराधियोंको धिक्कारमात्रका ही दण्ड दिया जाता था

For it is heard in the Purāṇas that in ancient times the people were governed by punishments that were no more than reproach; men then were self-restrained, dharma-centered, and followers of justice and righteous law.

Verse 9

धर्म एव सदा नृणामिह राजन्‌ प्रशस्यते । धर्मवृद्धा गुणानेव सेवन्ते हि नरा भुवि,राजन्‌! इस जगतमें सदा मनुष्योंके धर्मकी ही प्रशंसा होती आयी है। धर्ममें बढ़े-चढ़े लोग इस भूतलपर केवल सदगुणोंका ही सेवन करते हैं

O King, in this world it is always dharma alone that people praise. Those who have grown and matured in dharma, O King, live on this earth by cultivating and choosing only noble qualities.

Verse 10

त॑ धर्ममसुरास्तात नामृष्यन्त जनाधिप । विवर्धमाना: क्रमशस्तत्र तेडन्वाविशन्‌ प्रजा:,तात! जनेश्वर! परंतु उस धर्मको असुर नहीं सह सके। वे क्रमश: बढ़ते हुए प्रजाके शरीरमें समा गये

Parāśara said: “O dear one, O lord of men, the Asuras could not endure that Dharma. Gradually increasing in strength, they entered into the people there, pervading them from within.”

Verse 11

तासां दर्प: समभवत्‌ प्रजानां धर्मनाशन: । दर्पात्मनां ततः पश्चात्‌ क्रोधस्तासामजायत,तब प्रजाओंमें धर्मको नष्ट करनेवाला दर्प प्रकट हुआ। फिर जब प्रजाओंके मनमें दर्प आ गया, तब क्रोधका भी प्रादुर्भाव हो गया

Parāśara said: “Among those people there arose arrogance, a destroyer of dharma. And once their minds were possessed by arrogance, anger then sprang up in them thereafter.”

Verse 12

ततः क्रोधाभिशभूतानां वृत्तं लज्जासमन्वितम्‌ । ह्वीक्षेवाप्पनशद्‌ राज॑स्ततो मोहो व्यजायत,राजन! तदनन्तर क्रोधसे आक्रान्त होनेपर मनुष्योंके लज्जायुक्त सदाचारका लोप हो गया। उनका संकोच भी जाता रहा। इसके बाद उनमें मोहकी उत्पत्ति हुई

Then, when people were overpowered by anger, their modest, shame-governed good conduct collapsed. Their sense of restraint too fell away. After this, O king, delusion arose within them.

Verse 13

ततो मोहपरीतास्ता नापश्यन्त यथा पुरा । परस्परावमर्देन वर्धयन्त्यो यथासुखम्‌,मोहसे घिर जानेपर उनमें पहले-जैसी विवेकपूर्ण दृष्टि नहीं रह गयी; अतः वे परस्पर एक-दूसरेका विनाश करके अपने-अपने सुखको बढ़ानेकी चेष्टा करने लगे

Then, overwhelmed by delusion, they no longer perceived things with the discerning vision they once had. Seeking their own pleasure, they began to increase their happiness by crushing one another—mutual harm becoming the means to private gain.

Verse 14

ता: प्राप्प तु स धिग्दण्डो न कारणमतो5भवत्‌ | ततो<भ्यगच्छन देवांश्र ब्राह्मुणांक्षावमन्य ह,उन बिगड़े हुए लोगोंको पाकर धिक्कारका दण्ड उन्हें राहपर लानेमें सफल न हो सका। सभी मनुष्य देवता और ब्राह्मणोंका अपमान करके मनमाने तौरपर विषय-भोगोंका सेवन करने लगे

But when that chastisement of reproach—the “punishment” of being condemned—was applied to those who had gone astray, it did not become an effective corrective. Thereafter people began to disregard both the gods and the Brahmins, and, acting on mere whim, indulged freely in sense-enjoyments—signaling a collapse of restraint and reverence that sustains dharma.

Verse 15

एतस्मिन्नेव काले तु देवा देववरं शिवम्‌ । अगच्छन्‌ शरणं धीरं बहुरूपं गुणाधिकम्‌,ऐसा अवसर उपस्थित होनेपर सम्पूर्ण देवता अनेक रूपधारी, अधिक गुणशाली, धीरजस्वभाव देवेश्वर भगवान्‌ शिवकी शरणमें गये

At that very time, the gods approached Śiva—the foremost among deities—as their refuge. They sought shelter in the steadfast Lord, who assumes many forms and surpasses all in excellence, indicating that in moments of cosmic uncertainty even the highest beings turn to the supreme protector grounded in composure and virtue.

Verse 16

स्वल्पाप्यर्था: प्रशस्यन्ते धर्मस्यार्थे महाफला: । पराशरजी कहते हैं--राजन! ब्राह्मणके यहाँ प्रतिग्रहसे मिला हुआ, क्षत्रियके घर युद्धसे जीतकर लाया हुआ, वैश्यके पास न्यायपूर्वक (खेती आदिसे) कमाया हुआ और शूद्रके यहाँ सेवासे प्राप्त हुआ थोड़ा-सा भी धन हो तो उसकी बड़ी प्रशंसा होती है तथा धर्मके कार्यमें उसका उपभोग हो तो वह महान्‌ फल देनेवाला होता है,तेन सम ते गगनगा: सपुरा: पातिता: क्षितौ । त्रिधाप्येकेन बाणेन देवाप्पायिततेजसा तब शिवजीने देवताओंके द्वारा बढ़ाये हुए तेजसे युक्त एक ही शक्तिशाली बाणके द्वारा तीन नगरोंसहित आकाशमें विचरनेवाले उन समस्त असुरोंको मारकर पृथ्वीपर गिरा दिया

Parāśara said: “Even a small amount of wealth is worthy of praise when it is acquired in accordance with one’s own social duty; and when such wealth is employed for the purposes of dharma, it yields great fruit. By that very principle, those beings who moved through the sky together with their cities were struck down and made to fall upon the earth—three (cities) were brought down by a single arrow, empowered by the splendor augmented by the gods.”

Verse 17

तेषामधिपतिस्त्वासीदू भीमो भीमपराक्रम: । देवतानां भयकर: स हत: शूलपाणिना,उन असुरोंका स्वामी भयंकर आकारवाला तथा भीषण पराक्रमी था। देवताओंको वह सदा भयभीत किये रहता था; किंतु भगवान्‌ शूलपाणिने उसे भी मार डाला

“Among those (asuras), their overlord was a dreadful one, possessed of terrifying might and fearsome valor. He kept the gods in constant fear; yet he was slain by Śūlapāṇi (the Lord who bears the trident).” The passage underscores that oppressive power which terrorizes others is ultimately checked by a higher divine order, reaffirming moral balance and the protection of dharma.

Verse 18

तस्मिन्‌ हते&थ स्वं भावं प्रत्यपद्यन्त मानवा: । प्रापद्यन्त च वेदान्‌ वै शास्त्राणि च यथा पुरा

When he had been slain, people then returned to their own natural disposition. They once again took refuge in the Vedas and in the authoritative treatises, just as they had done in former times—restoring the older moral and social order grounded in sacred learning.

Verse 19

उस असुरके मारे जानेपर सब मनुष्य प्रकृतिस्थ हो गये तथा उन्हें पूर्ववत्‌ वेद और शास्त्रोंका ज्ञान हो गया ।। ततो<5भिषिच्य राज्येन देवानां दिवि वासवम्‌ । सप्तर्षयश्चान्वयुज्जन्‌ नराणां दण्डधारणे,तत्पश्चात्‌ सप्तर्षियोंने इन्द्रको स्वर्गमें देवताओंके राज्यपर अभिषिक्त किया और वे स्वयं मनुष्यके शासन-कार्यमें लग गये

Thereafter, having consecrated Vāsava (Indra) in heaven as the sovereign of the gods, the Seven Ṛṣis applied themselves to upholding discipline among human beings—taking up the responsibility of governance and punishment so that order and dharma might be maintained.

Verse 20

सप्तर्षीणामथोर्ध्व च विपृथुर्नाम पार्थिव: । राजान: क्षत्रियाश्वैव मण्डलेषु पृथक्‌ पृथक्‌,सप्तर्षियोंके बाद विपृथु नामक राजा भूमण्डलका स्वामी हुआ तथा और भी बहुत-से क्षत्रिय भिन्न-भिन्न मण्डलोंके राजा हुए

Parāśara said: After the age of the Seven Ṛṣis, a king named Vipṛthu became lord of the earth; and many other Kṣatriya rulers too held sovereignty, each separately, over different regions.

Verse 21

महाकुलेषु ये जाता वृद्धा: पूर्वतराश्न ये । तेषामप्यासुरो भावो हृदयान्नापसर्पति,उस समय जो उच्च कुलोंमें उत्पन्न हुए थे, अवस्था और गुणोंमें बढ़े-चढ़े थे तथा जो उनसे भी पूर्ववर्ती पुरुष थे, उनके हृदयसे भी आसुरभाव पूर्णरूपसे नहीं निकला था

Parāśara said: Even among those born in great lineages—those advanced in age and excellence, and even the men of earlier generations—the demonic disposition did not wholly withdraw from their hearts.

Verse 22

तस्मात्‌ तेनैव भावेन सानुषड्लेण पार्थिवा: । आसुराण्येव कर्माणि न्यसेवन्‌ भीमविक्रमा:,अतः उसी आनुषंगिक आसुरभावसे युक्त होकर कितने ही भयंकर पराक्रमी भूपाल असुरोचित कर्मोंका ही सेवन करने लगे

Therefore, influenced by that very disposition—together with its attendant, lingering tendency—many kings of dreadful prowess began to take up and practice deeds befitting the asuras.

Verse 23

प्रत्यतिष्ठं श्ष॒ तेष्वेव तान्येव स्थापयन्त्यपि । भजन्ते तानि चाद्यापि ये बालिशतरा नरा:,जो मनुष्य अत्यन्त मूर्ख हैं, वे आज भी उन्हीं आसुरभावोंमें स्थित हैं, उन्हींकी स्थापना करते हैं और उन्हींको सब प्रकारसे अपनाते हैं

Parāśara said: Those who are exceedingly foolish still remain fixed in those very (asuric) dispositions; they even re-establish and promote them, and to this day they continue to cling to and cultivate them in every way.

Verse 24

तस्मादहं ब्रवीमि त्वां राजन्‌ संचिन्त्य शास्त्रत: । संसिद्धाधिगमं कुर्यात्‌ कर्म हिंसात्मकं त्यजेत्‌,अतः राजन! मैं शास्त्रके अनुसार खूब सोच-विचारकर कहता हूँ कि मनुष्यको उन्नत होनेका प्रयत्न तो करना चाहिये, किंतु हिंसात्मक कर्मका त्याग कर देना चाहिये

Therefore, O king, having reflected well in accordance with the śāstras, I tell you this: one should strive to attain perfected understanding, yet one must abandon deeds that are violent in nature.

Verse 25

न संकरेण द्रविणं प्रचिन्वीयाद्‌ विचक्षण: । धर्मार्थ न्यायमुत्सूज्य न तत्‌ कल्याणमुच्यते,बुद्धिमान्‌ पुरुषको चाहिये कि वह धर्म करनेके लिये नन्‍्यायको त्यागकर पापमिश्रित मार्गसे धनका संग्रह न करे; क्योंकि उसे कल्याणकारी नहीं बताया जाता है

A discerning person should not accumulate wealth through tainted or mixed means. If one abandons justice and dharma for the sake of gain, that is not regarded as truly beneficial.

Verse 26

स त्वमेवंविधो दान्त: क्षत्रिय: प्रियबान्धव: । प्रजा भृत्यांश्व पुत्रांश्व स्वधर्मेणानुपालय,नरेश्वर! तुम भी इसी प्रकार जितेन्द्रिय क्षत्रिय होकर बन्धु-बान्धवोंसे प्रेम रखते हुए प्रजा, भृत्य और पुत्रोंका स्वधर्मके अनुसार पालन करो

O king, you are a self-restrained kṣatriya who cherishes your kinsmen; therefore protect and sustain your subjects, your servants, and your sons in accordance with your own svadharma.

Verse 27

इष्टानिष्टसमायोगो वैरं सौहार्दमेव च । अथ जातिसहस्राणि बहूनि परिवर्तते,इष्ट और अनिष्टका संयोग, वैर और सौहार्द--इन सबका अनुभव करते-करते जीवके कई सहस्र जन्म बीत जाते हैं

Through repeated encounters with what is pleasing and what is displeasing—through enmity and through friendship as well—the embodied being keeps revolving; and in undergoing these alternations, many thousands of births pass by.

Verse 28

तस्माद गुणेषु रज्येथा मा दोषेषु कथंचन । निर्गुणो5पि हि दुर्बुद्धिरात्मन: सोडतिरज्यते

Therefore, let your mind be drawn to virtues, and never in any way to faults. For even one who is devoid of merit—if he is of poor understanding—becomes excessively attached to his own self and its impulses.

Verse 29

इसलिये तुम सदगुणोंमें ही अनुराग रखो, दोषोंमें किसी प्रकार नहीं; क्योंकि गुणहीन और दुर्बुद्धि मनुष्य भी अपने गुणोंके अभिमानसे अत्यन्त संतुष्ट रहता है ।। मानुषेषु महाराज धर्माधर्मो प्रवर्तत: । न तथान्येषु भूतेषु मनुष्यरहितेष्विह,महाराज! यहाँ मनुष्योंमें जैसे धर्म और अधर्म निवास करते हैं, उस प्रकार मनुष्येतर अन्य प्राणियोंमें नहीं

Therefore, let your affection rest only on noble qualities and never on faults. For even a man who lacks true merit and is of poor understanding can become utterly self-satisfied through pride in whatever qualities he imagines in himself. O great king, it is among human beings that dharma and adharma actively operate; not in the same way among other creatures here, where human agency is absent.

Verse 30

धर्मशीलो नरो विद्वानीहको5नीहको<पि वा । आत्मभूत: सदा लोके चरेद्‌ भूतान्यहिंसया,धर्मशील विद्वान मनुष्य सचेष्ट हो चाहे चेष्टारहित, उसे चाहिये कि सदैव जगतमें सबके प्रति आत्मभाव रखकर किसी भी प्राणीकी हिंसा न करते हुए समभावसे व्यवहार करे

Parāśara said: A person grounded in dharma and endowed with wisdom—whether active in worldly striving or free from striving—should move through the world at all times with an inner sense of oneness with all beings, dealing with them evenly and without harming any creature.

Verse 31

यदा व्यपेतहल्लेखं मनो भवति तस्य वै | नानृतं चैव भवति तदा कल्याणमृच्छति,जब मनुष्यका मन कामना और कर्म-संस्कारोंसे रहित हो जाता है तथा वह मिथ्याचारसे रहित हो जाता है, उस समय उसे कल्याणकी प्राप्ति होती है

Parāśara said: When a person’s mind becomes free from the stains left by harmful impulses and impressions, and when he is also free from untruth and deceit, then he attains true welfare—spiritual well-being and auspicious good.

Verse 294

इति श्रीमहाभारते शान्तिपर्वणि मोक्षधर्मपर्वणि पराशरगीतायां चतुर्नवत्यधिकद्विशततमो<5ध्याय:

Thus, in the Śrī Mahābhārata, within the Śānti Parvan—specifically the Mokṣa-dharma section—ends the two-hundred-and-ninety-fourth chapter, known as the Parāśara-gītā.