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महाभारतः       mahābhārataḥ - book-1, chapter-86

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अष्टक उवाच ।
चरन्गृहस्थः कथमेति देवान्कथं भिक्षुः कथमाचार्यकर्मा ।
वानप्रस्थः सत्पथे संनिविष्टो बहून्यस्मिन्संप्रति वेदयन्ति ॥१॥
1. aṣṭaka uvāca ,
carangṛhasthaḥ kathameti devā;nkathaṁ bhikṣuḥ kathamācāryakarmā ,
vānaprasthaḥ satpathe saṁniviṣṭo; bahūnyasminsaṁprati vedayanti.
1. aṣṭakaḥ uvāca caran gṛhasthaḥ katham
eti devān katham bhikṣuḥ katham
ācāryakarmā vānaprasthaḥ satpathe
saṃniviṣṭaḥ bahūni asmin samprati vedayanti
1. Aṣṭaka said, "How does a householder, living his life, attain the gods? How does a mendicant attain them? How does a preceptor, whose activity is teaching, attain them? And how does a forest-dweller, firmly established on the noble path, attain them? Many now explain these matters."
ययातिरुवाच ।
आहूताध्यायी गुरुकर्मस्वचोद्यः पूर्वोत्थायी चरमं चोपशायी ।
मृदुर्दान्तो धृतिमानप्रमत्तः स्वाध्यायशीलः सिध्यति ब्रह्मचारी ॥२॥
2. yayātiruvāca ,
āhūtādhyāyī gurukarmasvacodyaḥ; pūrvotthāyī caramaṁ copaśāyī ,
mṛdurdānto dhṛtimānapramattaḥ; svādhyāyaśīlaḥ sidhyati brahmacārī.
2. yayātiḥ uvāca āhūtādhyāyī gurukarmasu
acodyaḥ pūrvotthāyī caramam ca
upaśāyī mṛduḥ dāntaḥ dhṛtimān apramattaḥ
svādhyāyaśīlaḥ sidhyati brahmacārī
2. Yayāti said, "A student (brahmacārī) who studies when called, is unprompted in the duties of his teacher (guru), rises early, and goes to bed late; who is gentle, self-controlled, resolute, vigilant, and devoted to self-study (svādhyāya), succeeds."
धर्मागतं प्राप्य धनं यजेत दद्यात्सदैवातिथीन्भोजयेच्च ।
अनाददानश्च परैरदत्तं सैषा गृहस्थोपनिषत्पुराणी ॥३॥
3. dharmāgataṁ prāpya dhanaṁ yajeta; dadyātsadaivātithīnbhojayecca ,
anādadānaśca parairadattaṁ; saiṣā gṛhasthopaniṣatpurāṇī.
3. dharmāgatam prāpya dhanam yajeta
dadyāt sadā eva atithīn bhojayet
ca anādadānaḥ ca paraiḥ
adattam sā eṣā gṛhasthopaniṣat purāṇī
3. Having obtained wealth acquired in accordance with "dharma" (natural law), one should perform Vedic rituals (yajña), give charity, and always feed guests. Furthermore, one should not take what has not been given by others. This is the ancient, secret teaching for the householder.
स्ववीर्यजीवी वृजिनान्निवृत्तो दाता परेभ्यो न परोपतापी ।
तादृङ्मुनिः सिद्धिमुपैति मुख्यां वसन्नरण्ये नियताहारचेष्टः ॥४॥
4. svavīryajīvī vṛjinānnivṛtto; dātā parebhyo na paropatāpī ,
tādṛṅmuniḥ siddhimupaiti mukhyāṁ; vasannaraṇye niyatāhāraceṣṭaḥ.
4. svavīryajīvī vṛjināt nivṛttaḥ
dātā parebhyaḥ na paropatāpī
tādṛk muniḥ siddhim upaiti mukhyām
vasan araṇye niyatāhārceṣṭaḥ
4. Such a sage (muni), who lives by his own effort, abstains from wrongdoing, is generous to others, and does not trouble anyone, attains supreme perfection (siddhi). He dwells in the forest, regulating his diet and activities.
अशिल्पजीवी नगृहश्च नित्यं जितेन्द्रियः सर्वतो विप्रमुक्तः ।
अनोकसारी लघुरल्पचारश्चरन्देशानेकचरः स भिक्षुः ॥५॥
5. aśilpajīvī nagṛhaśca nityaṁ; jitendriyaḥ sarvato vipramuktaḥ ,
anokasārī laghuralpacāra;ścarandeśānekacaraḥ sa bhikṣuḥ.
5. aśilpajīvī na gṛhaḥ ca nityam
jitendriyaḥ sarvataḥ vipramuktaḥ
anokasārī laghuḥ alpachāraḥ
charan deśān anekacharaḥ saḥ bhikṣuḥ
5. That mendicant (bhikṣu) who does not live by any craft, is always without a house, has conquered his senses, is completely freed from all attachments, wanders without a fixed abode, is light (in possessions/movement), simple in his conduct, and wanders through many lands.
रात्र्या यया चाभिजिताश्च लोका भवन्ति कामा विजिताः सुखाश्च ।
तामेव रात्रिं प्रयतेत विद्वानरण्यसंस्थो भवितुं यतात्मा ॥६॥
6. rātryā yayā cābhijitāśca lokā; bhavanti kāmā vijitāḥ sukhāśca ,
tāmeva rātriṁ prayateta vidvā;naraṇyasaṁstho bhavituṁ yatātmā.
6. rātryā yayā ca abhijitāḥ ca lokāḥ
bhavanti kāmāḥ vijitāḥ sukhāḥ
ca tām eva rātrim prayateta vidvān
araṇyasaṃsthaḥ bhavitum yatātmā
6. By that night (state) through which the worlds are overcome and desires and pleasures are subdued, a wise person (vidvān), dwelling in the forest and self-controlled (yatātmā), should indeed strive to remain in that condition.
दशैव पूर्वान्दश चापरांस्तु ज्ञातीन्सहात्मानमथैकविंशम् ।
अरण्यवासी सुकृते दधाति विमुच्यारण्ये स्वशरीरधातून् ॥७॥
7. daśaiva pūrvāndaśa cāparāṁstu; jñātīnsahātmānamathaikaviṁśam ,
araṇyavāsī sukṛte dadhāti; vimucyāraṇye svaśarīradhātūn.
7. daśa eva pūrvān daśa ca aparān
tu jñātīn saha ātmanam atha
ekaviṃśam araṇyavāsī sukṛte dadhāti
vimucya araṇye svaśarīradhātūn
7. A forest dweller, by abandoning the constituents of their own body in the forest, secures a meritorious state for ten ancestors, ten descendants, their relatives, and their own self (ātman), making them the twenty-first.
अष्टक उवाच ।
कति स्विदेव मुनयो मौनानि कति चाप्युत ।
भवन्तीति तदाचक्ष्व श्रोतुमिच्छामहे वयम् ॥८॥
8. aṣṭaka uvāca ,
kati svideva munayo maunāni kati cāpyuta ,
bhavantīti tadācakṣva śrotumicchāmahe vayam.
8. aṣṭaka uvāca kati svit eva munayaḥ maunāni kati ca api
uta bhavanti iti tat ācakṣva śrotum icchāmahe vayam
8. Aṣṭaka said: "How many kinds of sages exist, and how many kinds of vows of silence are there? Please explain that, for we wish to hear."
ययातिरुवाच ।
अरण्ये वसतो यस्य ग्रामो भवति पृष्ठतः ।
ग्रामे वा वसतोऽरण्यं स मुनिः स्याज्जनाधिप ॥९॥
9. yayātiruvāca ,
araṇye vasato yasya grāmo bhavati pṛṣṭhataḥ ,
grāme vā vasato'raṇyaṁ sa muniḥ syājjanādhipa.
9. yayātiḥ uvāca araṇye vasataḥ yasya grāmaḥ bhavati
pṛṣṭhataḥ grāme vā vasataḥ araṇyam sa muniḥ syāt janādhip
9. Yayāti said: "O lord of men, a sage (muni) is one for whom, while residing in the forest, the village remains behind (is mentally relinquished), or for whom, while residing in the village, the forest remains behind (is mentally relinquished)."
अष्टक उवाच ।
कथं स्विद्वसतोऽरण्ये ग्रामो भवति पृष्ठतः ।
ग्रामे वा वसतोऽरण्यं कथं भवति पृष्ठतः ॥१०॥
10. aṣṭaka uvāca ,
kathaṁ svidvasato'raṇye grāmo bhavati pṛṣṭhataḥ ,
grāme vā vasato'raṇyaṁ kathaṁ bhavati pṛṣṭhataḥ.
10. aṣṭakaḥ uvāca katham svit vasataḥ araṇye grāmaḥ bhavati
pṛṣṭataḥ grāme vā vasataḥ araṇyam katham bhavati pṛṣṭataḥ
10. Aṣṭaka asked: "How is it that for one dwelling in the forest, the village comes to be behind them (i.e., no longer their concern)? And how is it that for one dwelling in the village, the forest comes to be behind them (i.e., no longer their concern)?"
ययातिरुवाच ।
न ग्राम्यमुपयुञ्जीत य आरण्यो मुनिर्भवेत् ।
तथास्य वसतोऽरण्ये ग्रामो भवति पृष्ठतः ॥११॥
11. yayātiruvāca ,
na grāmyamupayuñjīta ya āraṇyo munirbhavet ,
tathāsya vasato'raṇye grāmo bhavati pṛṣṭhataḥ.
11. yayātiḥ uvāca na grāmyam upayunjīta yaḥ āraṇyaḥ muniḥ
bhavet tathā asya vasataḥ araṇye grāmaḥ bhavati pṛṣṭataḥ
11. Yayāti said: "A sage (muni) who lives in the forest should not partake of things connected with the village. Only then, for such a one dwelling in the forest, does the village truly become a thing of the past (pṛṣṭataḥ)."
अनग्निरनिकेतश्च अगोत्रचरणो मुनिः ।
कौपीनाच्छादनं यावत्तावदिच्छेच्च चीवरम् ॥१२॥
12. anagniraniketaśca agotracaraṇo muniḥ ,
kaupīnācchādanaṁ yāvattāvadicchecca cīvaram.
12. anagniḥ aniketaḥ ca agotracaraṇaḥ muniḥ
kaupīnācchādanam yāvat tāvat icchet ca cīvaram
12. A sage (muni) should be without sacrificial fire, without a home, and without attachment to family or lineage. Such a sage (muni) should desire garments (cīvara) only to the extent needed to cover a loincloth (kaupīna).
यावत्प्राणाभिसंधानं तावदिच्छेच्च भोजनम् ।
तथास्य वसतो ग्रामेऽरण्यं भवति पृष्ठतः ॥१३॥
13. yāvatprāṇābhisaṁdhānaṁ tāvadicchecca bhojanam ,
tathāsya vasato grāme'raṇyaṁ bhavati pṛṣṭhataḥ.
13. yāvat prāṇābhisaṃdhānam tāvat icchet ca bhojanam
tathā asya vasataḥ grāme araṇyam bhavati pṛṣṭhataḥ
13. One should desire food only to the extent necessary for the sustenance of life. Similarly, for one dwelling in a village, the forest is (metaphorically) always at their back (implying that the ascetic path is ever present or easily accessible).
यस्तु कामान्परित्यज्य त्यक्तकर्मा जितेन्द्रियः ।
आतिष्ठेत मुनिर्मौनं स लोके सिद्धिमाप्नुयात् ॥१४॥
14. yastu kāmānparityajya tyaktakarmā jitendriyaḥ ,
ātiṣṭheta munirmaunaṁ sa loke siddhimāpnuyāt.
14. yaḥ tu kāmān parityajya tyaktakarmā jitendriyaḥ
ātiṣṭheta muniḥ maunam saḥ loke siddhim āpnuyāt
14. He who, having entirely given up desires, having renounced (worldly) actions (karma), and having controlled his senses, observes silence (maunam) like a sage, such a person attains spiritual perfection (siddhi) in this world.
धौतदन्तं कृत्तनखं सदा स्नातमलंकृतम् ।
असितं सितकर्मस्थं कस्तं नार्चितुमर्हति ॥१५॥
15. dhautadantaṁ kṛttanakhaṁ sadā snātamalaṁkṛtam ,
asitaṁ sitakarmasthaṁ kastaṁ nārcitumarhati.
15. dhautadantam kṛttanakham sadā snātam alaṅkṛtam
asitam sitakarmastham kaḥ tam na arcitum arhati
15. Who would not honor such a person whose teeth are cleaned, whose nails are trimmed, who is always bathed and adorned, who is unstained (asitam), and who is established in pure actions (sitakarmastham)?
तपसा कर्शितः क्षामः क्षीणमांसास्थिशोणितः ।
यदा भवति निर्द्वन्द्वो मुनिर्मौनं समास्थितः ।
अथ लोकमिमं जित्वा लोकं विजयते परम् ॥१६॥
16. tapasā karśitaḥ kṣāmaḥ kṣīṇamāṁsāsthiśoṇitaḥ ,
yadā bhavati nirdvandvo munirmaunaṁ samāsthitaḥ ,
atha lokamimaṁ jitvā lokaṁ vijayate param.
16. tapasā karśitaḥ kṣāmaḥ kṣīṇamāṃsāsthiśoṇitaḥ
yadā bhavati nirdvandvaḥ
muniḥ maunam samāsthitaḥ atha
lokam imam jitvā lokam vijayate param
16. When a sage (muni), emaciated and wasted by asceticism (tapas), with his flesh, bones, and blood diminished, becomes free from dualities and has adopted silence, then, having conquered this world, he conquers the supreme world.
आस्येन तु यदाहारं गोवन्मृगयते मुनिः ।
अथास्य लोकः पूर्वो यः सोऽमृतत्वाय कल्पते ॥१७॥
17. āsyena tu yadāhāraṁ govanmṛgayate muniḥ ,
athāsya lokaḥ pūrvo yaḥ so'mṛtatvāya kalpate.
17. āsyena tu yadā āhāram govat mṛgayate muniḥ atha
asya lokaḥ pūrvaḥ yaḥ saḥ amṛtatvāya kalpate
17. But when a sage (muni) seeks his food with his mouth like a cow, then that former world of his becomes fit for immortality.