Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

महाभारतः       mahābhārataḥ - book-11, chapter-7

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
धृतराष्ट्र उवाच ।
अहोऽभिहितमाख्यानं भवता तत्त्वदर्शिना ।
भूय एव तु मे हर्षः श्रोतुं वागमृतं तव ॥१॥
1. dhṛtarāṣṭra uvāca ,
aho'bhihitamākhyānaṁ bhavatā tattvadarśinā ,
bhūya eva tu me harṣaḥ śrotuṁ vāgamṛtaṁ tava.
1. dhṛtarāṣṭraḥ uvāca aho abhihitam ākhyānam bhavatā
tattvadarśinā bhūyaḥ eva tu me harṣaḥ śrotum vāgamṛtam tava
1. dhṛtarāṣṭraḥ uvāca aho tattvadarśinā bhavatā ākhyānam
abhihitam tu bhūyaḥ eva tava vāgamṛtam śrotum me harṣaḥ
1. Dhṛtarāṣṭra said: 'Oh, what a profound narrative you, a seer of truth, have presented! My joy is even greater to hear more of your nectar-like speech.'
विदुर उवाच ।
शृणु भूयः प्रवक्ष्यामि मार्गस्यैतस्य विस्तरम् ।
यच्छ्रुत्वा विप्रमुच्यन्ते संसारेभ्यो विचक्षणाः ॥२॥
2. vidura uvāca ,
śṛṇu bhūyaḥ pravakṣyāmi mārgasyaitasya vistaram ,
yacchrutvā vipramucyante saṁsārebhyo vicakṣaṇāḥ.
2. viduraḥ uvāca śṛṇu bhūyaḥ pravakṣyāmi mārgasya etasya
vistaram yat śrutvā vipramucyante saṃsārebhyaḥ vicakṣaṇāḥ
2. viduraḥ uvāca śṛṇu bhūyaḥ etasya mārgasya vistaram
pravakṣyāmi yat śrutvā vicakṣaṇāḥ saṃsārebhyaḥ vipramucyante
2. Vidura said: 'Listen again! I will describe the full extent of this path, by hearing which, the discerning ones are liberated from the cycles of transmigration (saṃsāra).'
यथा तु पुरुषो राजन्दीर्घमध्वानमास्थितः ।
क्वचित्क्वचिच्छ्रमात्स्थाता कुरुते वासमेव वा ॥३॥
3. yathā tu puruṣo rājandīrghamadhvānamāsthitaḥ ,
kvacitkvacicchramātsthātā kurute vāsameva vā.
3. yathā tu puruṣaḥ rājan dīrgham adhvānam āsthitaḥ
kvacit kvacit śramāt sthātā kurute vāsam eva vā
3. rājan yathā tu puruṣaḥ dīrgham adhvānam āsthitaḥ
kvacit kvacit śramāt sthātā vā vāsam eva kurute
3. Just as a person (puruṣa), O King, having embarked upon a long journey, occasionally, due to weariness, pauses to rest or makes a stop.
एवं संसारपर्याये गर्भवासेषु भारत ।
कुर्वन्ति दुर्बुधा वासं मुच्यन्ते तत्र पण्डिताः ॥४॥
4. evaṁ saṁsāraparyāye garbhavāseṣu bhārata ,
kurvanti durbudhā vāsaṁ mucyante tatra paṇḍitāḥ.
4. evam saṃsāraparyāye garbhavāseṣu bhārata
kurvanti durbudhāḥ vāsam mucyante tatra paṇḍitāḥ
4. bhārata,
evam saṃsāraparyāye garbhavāseṣu durbudhāḥ vāsam kurvanti,
tatra paṇḍitāḥ mucyante.
4. O Bhārata, in this cycle of transmigration (saṃsāra) and dwelling in wombs, the foolish remain entangled, while the wise are liberated from it.
तस्मादध्वानमेवैतमाहुः शास्त्रविदो जनाः ।
यत्तु संसारगहनं वनमाहुर्मनीषिणः ॥५॥
5. tasmādadhvānamevaitamāhuḥ śāstravido janāḥ ,
yattu saṁsāragahanaṁ vanamāhurmanīṣiṇaḥ.
5. tasmāt adhvānam eva etam āhuḥ śāstravidaḥ janāḥ
yat tu saṃsāragahanam vanam āhuḥ manīṣiṇaḥ
5. tasmāt śāstravidaḥ janāḥ etam adhvānam eva āhuḥ.
yat tu manīṣiṇaḥ (etam) saṃsāragahanam vanam āhuḥ.
5. Therefore, people familiar with the scriptures (śāstra) refer to this (cycle of existence) as a path. However, the wise (manīṣiṇah) call this profound worldly existence (saṃsāra) a dense forest.
सोऽयं लोकसमावर्तो मर्त्यानां भरतर्षभ ।
चराणां स्थावराणां च गृध्येत्तत्र न पण्डितः ॥६॥
6. so'yaṁ lokasamāvarto martyānāṁ bharatarṣabha ,
carāṇāṁ sthāvarāṇāṁ ca gṛdhyettatra na paṇḍitaḥ.
6. saḥ ayam lokasamāvartaḥ martyānām bharatarṣabha
carāṇām sthāvarāṇām ca gṛdhyet tatra na paṇḍitaḥ
6. bharatarṣabha,
saḥ ayam lokasamāvartaḥ martyānām carāṇām ca sthāvarāṇām (asti).
tatra paṇḍitaḥ na gṛdhyet.
6. O best of Bharatas, this is the cycle of worlds (lokasamāvarta) for mortals, for both moving and stationary beings. A wise person (paṇḍita) should not covet anything in it.
शारीरा मानसाश्चैव मर्त्यानां ये तु व्याधयः ।
प्रत्यक्षाश्च परोक्षाश्च ते व्यालाः कथिता बुधैः ॥७॥
7. śārīrā mānasāścaiva martyānāṁ ye tu vyādhayaḥ ,
pratyakṣāśca parokṣāśca te vyālāḥ kathitā budhaiḥ.
7. śārīrāḥ mānasāḥ ca eva martyānām ye tu vyādhayaḥ
pratyakṣāḥ ca parokṣāḥ ca te vyālāḥ kathitāḥ budhaiḥ
7. martyānām ye tu śārīrāḥ ca mānasāḥ ca eva vyādhayaḥ,
pratyakṣāḥ ca parokṣāḥ ca (santi),
te budhaiḥ vyālāḥ kathitāḥ.
7. The diseases of mortals, both physical and mental, whether visible or invisible, are indeed called venomous serpents by the wise (budha).
क्लिश्यमानाश्च तैर्नित्यं हन्यमानाश्च भारत ।
स्वकर्मभिर्महाव्यालैर्नोद्विजन्त्यल्पबुद्धयः ॥८॥
8. kliśyamānāśca tairnityaṁ hanyamānāśca bhārata ,
svakarmabhirmahāvyālairnodvijantyalpabuddhayaḥ.
8. kliśyamānāḥ ca taiḥ nityam hanyamānāḥ ca bhārata
svakarmabhiḥ mahāvyālaiḥ na udvijanti alpabuddhayaḥ
8. bhārata,
alpabuddhayaḥ taiḥ svakarmabhiḥ mahāvyālaiḥ nityam kliśyamānāḥ ca hanyamānāḥ ca na udvijanti.
8. O Bhārata, those of limited understanding are not disturbed, even though they are constantly tormented and struck down by their own actions (karma), which are like great serpents.
अथापि तैर्विमुच्येत व्याधिभिः पुरुषो नृप ।
आवृणोत्येव तं पश्चाज्जरा रूपविनाशिनी ॥९॥
9. athāpi tairvimucyeta vyādhibhiḥ puruṣo nṛpa ,
āvṛṇotyeva taṁ paścājjarā rūpavināśinī.
9. atha api taiḥ vimucyeta vyādhibhiḥ puruṣaḥ
nṛpa āvṛṇoti eva tam paścāt jarā rūpavināśinī
9. nṛpa,
atha api puruṣaḥ taiḥ vyādhibhiḥ vimucyeta.
paścāt rūpavināśinī jarā tam eva āvṛṇoti.
9. O King, even if a person (puruṣa) might be freed from those diseases, old age, which destroys beauty, certainly overwhelms him afterwards.
शब्दरूपरसस्पर्शैर्गन्धैश्च विविधैरपि ।
मज्जमानं महापङ्के निरालम्बे समन्ततः ॥१०॥
10. śabdarūparasasparśairgandhaiśca vividhairapi ,
majjamānaṁ mahāpaṅke nirālambe samantataḥ.
10. śabdarūparasasparśaiḥ gandhaiḥ ca vividhaiḥ
api majjamānam mahāpaṅke nirālambe samantataḥ
10. samantataḥ nirālambe mahāpaṅke majjamānam,
vividhaiḥ śabdarūparasasparśaiḥ ca gandhaiḥ api (samyuktam bhavati).
10. Sinking on all sides into a vast, supportless mire, (one is caught) by various sounds, forms, tastes, touches, and smells.
संवत्सरर्तवो मासाः पक्षाहोरात्रसंधयः ।
क्रमेणास्य प्रलुम्पन्ति रूपमायुस्तथैव च ॥११॥
11. saṁvatsarartavo māsāḥ pakṣāhorātrasaṁdhayaḥ ,
krameṇāsya pralumpanti rūpamāyustathaiva ca.
11. saṃvatsara ṛtavaḥ māsāḥ pakṣāhorātrasaṃdhayaḥ
krameṇa asya pralumpanti rūpam āyuḥ tathā eva ca
11. saṃvatsara ṛtavaḥ māsāḥ pakṣāhorātrasaṃdhayaḥ ca krameṇa asya rūpam tathā eva āyuḥ ca pralumpanti.
11. Years, seasons, months, fortnights, and the junctures of days and nights, in sequence, steal away his beauty and, similarly, his lifespan.
एते कालस्य निधयो नैताञ्जानन्ति दुर्बुधाः ।
अत्राभिलिखितान्याहुः सर्वभूतानि कर्मणा ॥१२॥
12. ete kālasya nidhayo naitāñjānanti durbudhāḥ ,
atrābhilikhitānyāhuḥ sarvabhūtāni karmaṇā.
12. ete kālasya nidhayaḥ na etān jānanti durbudhāḥ
atra abhilikhitāni āhuḥ sarvabhūtāni karmaṇā
12. ete kālasya nidhayaḥ.
durbudhāḥ etān na jānanti.
atra sarvabhūtāni karmaṇā abhilikhitāni āhuḥ.
12. These are the storehouses of time. Those with poor intellect do not understand them. It is said that all beings are recorded herein by their actions (karma).
रथं शरीरं भूतानां सत्त्वमाहुस्तु सारथिम् ।
इन्द्रियाणि हयानाहुः कर्म बुद्धिश्च रश्मयः ॥१३॥
13. rathaṁ śarīraṁ bhūtānāṁ sattvamāhustu sārathim ,
indriyāṇi hayānāhuḥ karma buddhiśca raśmayaḥ.
13. ratham śarīram bhūtānām sattvam āhuḥ tu sārathim
indriyāṇi hayān āhuḥ karma buddhiḥ ca raśmayaḥ
13. bhūtānām śarīram ratham āhuḥ,
tu sattvam sārathim āhuḥ.
indriyāṇi hayān āhuḥ,
ca karma buddhiḥ raśmayaḥ.
13. They declare the body to be the chariot of beings, and the mind (sattva) indeed as the charioteer. They say the senses are the horses, and action (karma) and intellect (buddhi) are the reins.
तेषां हयानां यो वेगं धावतामनुधावति ।
स तु संसारचक्रेऽस्मिंश्चक्रवत्परिवर्तते ॥१४॥
14. teṣāṁ hayānāṁ yo vegaṁ dhāvatāmanudhāvati ,
sa tu saṁsāracakre'smiṁścakravatparivartate.
14. teṣām hayānām yaḥ vegam dhāvatām anudhāvati
saḥ tu saṃsāracakre asmin cakravat parivartate
14. yaḥ teṣām dhāvatām hayānām vegam anudhāvati,
saḥ tu asmin saṃsāracakre cakravat parivartate.
14. Whoever pursues the speed of those running horses (senses), he indeed revolves like a wheel in this cycle of transmigration (saṃsāra).
यस्तान्यमयते बुद्ध्या स यन्ता न निवर्तते ।
याम्यमाहू रथं ह्येनं मुह्यन्ते येन दुर्बुधाः ॥१५॥
15. yastānyamayate buddhyā sa yantā na nivartate ,
yāmyamāhū rathaṁ hyenaṁ muhyante yena durbudhāḥ.
15. yaḥ tāni yamayate buddhyā saḥ yantā na nivartate
yāmyam āhuḥ ratham hi enam muhyante yena durbudhāḥ
15. yaḥ buddhyā tāni yamayate,
saḥ yantā na nivartate.
hi enam ratham yāmyam āhuḥ,
yena durbudhāḥ muhyante.
15. He who controls those (senses) with his intellect (buddhi), he is the true controller (yantā) and does not return (to the cycle of transmigration). Indeed, they declare this chariot (body) to be controllable, yet it is by this (chariot) that the foolish are deluded.
स चैतत्प्राप्नुते राजन्यत्त्वं प्राप्तो नराधिप ।
राज्यनाशं सुहृन्नाशं सुतनाशं च भारत ॥१६॥
16. sa caitatprāpnute rājanyattvaṁ prāpto narādhipa ,
rājyanāśaṁ suhṛnnāśaṁ sutanāśaṁ ca bhārata.
16. sa ca etat prāpnute rājan yat tvam prāptaḥ
narādhipa rājyanāśam suhṛnnāśam sutanāśam ca bhārata
16. rājan narādhipa bhārata sa ca etat prāpnute yat
tvam rājyanāśam suhṛnnāśam sutanāśam ca prāptaḥ
16. O King, O lord of men, and O Bhārata, he experiences exactly what you have experienced: the ruin of his kingdom, the loss of his friends, and the destruction of his sons.
अनुतर्षुलमेवैतद्दुःखं भवति भारत ।
साधुः परमदुःखानां दुःखभैषज्यमाचरेत् ॥१७॥
17. anutarṣulamevaitadduḥkhaṁ bhavati bhārata ,
sādhuḥ paramaduḥkhānāṁ duḥkhabhaiṣajyamācaret.
17. anutarṣulam eva etat duḥkham bhavati bhārata
sādhuḥ paramaduḥkhānām duḥkhabhaiṣajyam ācaret
17. bhārata etat duḥkham anutarṣulam eva bhavati
sādhuḥ paramaduḥkhānām duḥkhabhaiṣajyam ācaret
17. O Bhārata, this suffering indeed becomes a source of anguish. A wise person should apply the remedy for even the most extreme sorrows.
न विक्रमो न चाप्यर्थो न मित्रं न सुहृज्जनः ।
तथोन्मोचयते दुःखाद्यथात्मा स्थिरसंयमः ॥१८॥
18. na vikramo na cāpyartho na mitraṁ na suhṛjjanaḥ ,
tathonmocayate duḥkhādyathātmā sthirasaṁyamaḥ.
18. na vikramaḥ na ca api arthaḥ na mitram na suhṛt janaḥ
tathā unmocayate duḥkhāt yathā ātmā sthirasaṃyamaḥ
18. na vikramaḥ na ca api arthaḥ na mitram na suhṛt
janaḥ unmocayate duḥkhāt yathā sthirasaṃyamaḥ ātmā
18. Neither valor, nor wealth, nor a friend, nor even well-wishing people, can liberate one from suffering (duḥkha) in the way that a self (ātman) with firm self-control can.
तस्मान्मैत्रं समास्थाय शीलमापद्य भारत ।
दमस्त्यागोऽप्रमादश्च ते त्रयो ब्रह्मणो हयाः ॥१९॥
19. tasmānmaitraṁ samāsthāya śīlamāpadya bhārata ,
damastyāgo'pramādaśca te trayo brahmaṇo hayāḥ.
19. tasmāt maitram samāsthāya śīlam āpadya bhārata
damaḥ tyāgaḥ apramādaḥ ca te trayaḥ brahmaṇaḥ hayāḥ
19. bhārata tasmāt maitram samāsthāya śīlam āpadya
damaḥ tyāgaḥ ca apramādaḥ te trayaḥ brahmaṇaḥ hayāḥ
19. Therefore, O Bhārata, having adopted friendliness and embraced good character (śīla), these three—self-restraint, renunciation, and vigilance—are considered the horses of Brahman (brahman).
शीलरश्मिसमायुक्ते स्थितो यो मानसे रथे ।
त्यक्त्वा मृत्युभयं राजन्ब्रह्मलोकं स गच्छति ॥२०॥
20. śīlaraśmisamāyukte sthito yo mānase rathe ,
tyaktvā mṛtyubhayaṁ rājanbrahmalokaṁ sa gacchati.
20. śīlaraśmisamāyukte sthitaḥ yaḥ mānase rathe
tyaktvā mṛtyubhayam rājan brahmalokam saḥ gacchati
20. rājan yaḥ mānase rathe śīlaraśmisamāyukte sthitaḥ
mṛtyubhayam tyaktvā saḥ brahmalokam gacchati
20. O King, he who, situated in the chariot of the mind and endowed with the rays of virtue (śīla), abandons the fear of death, goes to the world of Brahman (brahman).