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-12, chapter-10

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:
भीम उवाच ।
श्रोत्रियस्येव ते राजन्मन्दकस्याविपश्चितः ।
अनुवाकहताबुद्धिर्नैषा तत्त्वार्थदर्शिनी ॥१॥
1. bhīma uvāca ,
śrotriyasyeva te rājanmandakasyāvipaścitaḥ ,
anuvākahatābuddhirnaiṣā tattvārthadarśinī.
1. bhīmaḥ uvāca śrotriyasya iva te rājan mandakasya
avipaścitaḥ anuvākahatabuddhiḥ na eṣā tattvārthadarśinī
1. bhīmaḥ uvāca rājan te eṣā śrotriyasya mandakasya
avipaścitaḥ anuvākahatabuddhiḥ iva na tattvārthadarśinī
1. Bhima said: "O King, your intellect (buddhi), like that of a dull-witted, ignorant scholar whose understanding is impaired by mere recitation, is not one that discerns the true meaning."
आलस्ये कृतचित्तस्य राजधर्मानसूयतः ।
विनाशे धार्तराष्ट्राणां किं फलं भरतर्षभ ॥२॥
2. ālasye kṛtacittasya rājadharmānasūyataḥ ,
vināśe dhārtarāṣṭrāṇāṁ kiṁ phalaṁ bharatarṣabha.
2. ālasye kṛtacittasya rājadharman anasūyataḥ
vināśe dhārtarāṣṭrāṇām kim phalam bharatarṣabha
2. bharatarṣabha ālasye kṛtacittasya rājadharman
anasūyataḥ dhārtarāṣṭrāṇām vināśe kim phalam
2. O best of Bharatas, what is the result for one whose mind is fixed on idleness, who disregards royal duties (dharma), concerning the destruction of the Dhārtarāṣṭras?
क्षमानुकम्पा कारुण्यमानृशंस्यं न विद्यते ।
क्षात्रमाचरतो मार्गमपि बन्धोस्त्वदन्तरे ॥३॥
3. kṣamānukampā kāruṇyamānṛśaṁsyaṁ na vidyate ,
kṣātramācarato mārgamapi bandhostvadantare.
3. kṣamā anukampā kāruṇyam ānṛśaṃsyam na vidyate |
kṣātram ācarataḥ mārgam api bandhoḥ tvadantare
3. kṣamā anukampā kāruṇyam ānṛśaṃsyam na vidyate
kṣātram mārgam ācarataḥ bandhoḥ api tvadantare
3. Forgiveness, compassion, pity, and benevolence are not found within you when you follow the path of a warrior (kṣātra dharma), not even towards a relative.
यदीमां भवतो बुद्धिं विद्याम वयमीदृशीम् ।
शस्त्रं नैव ग्रहीष्यामो न वधिष्याम कंचन ॥४॥
4. yadīmāṁ bhavato buddhiṁ vidyāma vayamīdṛśīm ,
śastraṁ naiva grahīṣyāmo na vadhiṣyāma kaṁcana.
4. yadi imām bhavataḥ buddhim vidyāma vayam īdṛśīm |
śastram na eva grahīṣyāmaḥ na vadhiṣyāma kañcana
4. yadi vayam bhavataḥ īdṛśīm imām buddhim vidyāma,
(tadā) śastram na eva grahīṣyāmaḥ,
na kañcana vadhiṣyāma.
4. If we had known your intention (buddhi) to be of this kind, we would certainly not take up weapons, nor would we kill anyone.
भैक्ष्यमेवाचरिष्याम शरीरस्या विमोक्षणात् ।
न चेदं दारुणं युद्धमभविष्यन्महीक्षिताम् ॥५॥
5. bhaikṣyamevācariṣyāma śarīrasyā vimokṣaṇāt ,
na cedaṁ dāruṇaṁ yuddhamabhaviṣyanmahīkṣitām.
5. bhaikṣyam eva ācariṣyāma śarīrasya ā vimokṣaṇāt |
na ca idam dāruṇam yuddham abhaviṣyat mahīkṣitām
5. vayam śarīrasya ā vimokṣaṇāt bhaikṣyam eva ācariṣyāma ca idam dāruṇam mahīkṣitām yuddham na abhaviṣyat.
5. We would have certainly lived by begging for alms until the release of our bodies. And this terrible war of kings would not have happened.
प्राणस्यान्नमिदं सर्वमिति वै कवयो विदुः ।
स्थावरं जङ्गमं चैव सर्वं प्राणस्य भोजनम् ॥६॥
6. prāṇasyānnamidaṁ sarvamiti vai kavayo viduḥ ,
sthāvaraṁ jaṅgamaṁ caiva sarvaṁ prāṇasya bhojanam.
6. prāṇasya annam idam sarvam iti vai kavayaḥ viduḥ |
sthāvaram jaṅgamam ca eva sarvam prāṇasya bhojanam
6. vai kavayaḥ idam sarvam prāṇasya annam iti viduḥ sthāvaram jaṅgamam ca eva sarvam prāṇasya bhojanam (bhavati).
6. Indeed, the sages (kavayaḥ) know that all this is nourishment for the vital life-force (prāṇa). Both the stationary and the mobile - everything is nourishment for the vital life-force (prāṇa).
आददानस्य चेद्राज्यं ये केचित्परिपन्थिनः ।
हन्तव्यास्त इति प्राज्ञाः क्षत्रधर्मविदो विदुः ॥७॥
7. ādadānasya cedrājyaṁ ye kecitparipanthinaḥ ,
hantavyāsta iti prājñāḥ kṣatradharmavido viduḥ.
7. ādadānasya cet rājyam ye kecit paripanthinaḥ
hantavyāḥ te iti prājñāḥ kṣatradharmavidaḥ viduḥ
7. cet ye kecit ādadānasya rājyam paripanthinaḥ te
hantavyāḥ iti kṣatradharmavidaḥ prājñāḥ viduḥ
7. The wise, who understand the natural law (dharma) of a warrior, know that if there are any obstructors to one who is seizing a kingdom, they should be slain.
ते सदोषा हतास्माभी राज्यस्य परिपन्थिनः ।
तान्हत्वा भुङ्क्ष्व धर्मेण युधिष्ठिर महीमिमाम् ॥८॥
8. te sadoṣā hatāsmābhī rājyasya paripanthinaḥ ,
tānhatvā bhuṅkṣva dharmeṇa yudhiṣṭhira mahīmimām.
8. te sadoṣāḥ hatāḥ asmābhiḥ rājyasya paripanthinaḥ
tān hatvā bhuṅkṣva dharmeṇa yudhiṣṭhira mahīm imām
8. yudhiṣṭhira te sadoṣāḥ rājyasya paripanthinaḥ
asmābhiḥ hatāḥ tān hatvā imām mahīm dharmeṇa bhuṅkṣva
8. Those faulty obstructors of the kingdom have been slain by us. Therefore, O Yudhiṣṭhira, having killed them, rule this earth according to natural law (dharma).
यथा हि पुरुषः खात्वा कूपमप्राप्य चोदकम् ।
पङ्कदिग्धो निवर्तेत कर्मेदं नस्तथोपमम् ॥९॥
9. yathā hi puruṣaḥ khātvā kūpamaprāpya codakam ,
paṅkadigdho nivarteta karmedaṁ nastathopamam.
9. yathā hi puruṣaḥ khātvā kūpam aprāpya ca udakam
paṅkadigdhaḥ nivarteta karma idam naḥ tathā upamam
9. hi yathā puruṣaḥ kūpam khātvā ca udakam aprāpya
paṅkadigdhaḥ nivarteta tathā idam naḥ karma upamam
9. Just as a person (puruṣa) might dig a well, and, without finding water, return smeared with mud, so too is this endeavor (karma) of ours comparable.
यथारुह्य महावृक्षमपहृत्य ततो मधु ।
अप्राश्य निधनं गच्छेत्कर्मेदं नस्तथोपमम् ॥१०॥
10. yathāruhya mahāvṛkṣamapahṛtya tato madhu ,
aprāśya nidhanaṁ gacchetkarmedaṁ nastathopamam.
10. yathā āruhya mahāvṛkṣam apahṛtya tataḥ madhu
aprāśya nidhanam gacchet karma idam naḥ tathā upamam
10. yathā mahāvṛkṣam āruhya tataḥ madhu apahṛtya
aprāśya nidhanam gacchet tathā idam naḥ karma upamam
10. Just as someone might climb a great tree, and having taken honey from it, would then meet death without having tasted it, so too is this endeavor (karma) of ours comparable.
यथा महान्तमध्वानमाशया पुरुषः पतन् ।
स निराशो निवर्तेत कर्मेदं नस्तथोपमम् ॥११॥
11. yathā mahāntamadhvānamāśayā puruṣaḥ patan ,
sa nirāśo nivarteta karmedaṁ nastathopamam.
11. yathā mahāntam adhvānam āśayā puruṣaḥ patan saḥ
nirāśaḥ nivarteta karma idam naḥ tathā upamam
11. yathā āśayā mahāntam adhvānam patan puruṣaḥ saḥ
nirāśaḥ nivarteta tathā naḥ idam karma upamam
11. Just as a person, having set out on a great journey with much hope, might turn back in despair after encountering obstacles, so too is this action (karma) of ours comparable.
यथा शत्रून्घातयित्वा पुरुषः कुरुसत्तम ।
आत्मानं घातयेत्पश्चात्कर्मेदं नस्तथाविधम् ॥१२॥
12. yathā śatrūnghātayitvā puruṣaḥ kurusattama ,
ātmānaṁ ghātayetpaścātkarmedaṁ nastathāvidham.
12. yathā śatrūn ghātayitvā puruṣaḥ kurusattama
ātmānam ghātayet paścāt karma idam naḥ tathāvidham
12. kurusattama yathā puruṣaḥ śatrūn ghātayitvā paścāt
ātmānam ghātayet tathā naḥ idam karma tathāvidham
12. O best of Kurus, just as a person, having slain his enemies, might subsequently kill himself, this action (karma) of ours is exactly like that.
यथान्नं क्षुधितो लब्ध्वा न भुञ्जीत यदृच्छया ।
कामी च कामिनीं लब्ध्वा कर्मेदं नस्तथाविधम् ॥१३॥
13. yathānnaṁ kṣudhito labdhvā na bhuñjīta yadṛcchayā ,
kāmī ca kāminīṁ labdhvā karmedaṁ nastathāvidham.
13. yathā annam kṣudhitaḥ labdhvā na bhuñjīta yadṛcchayā
kāmī ca kāminīm labdhvā karma idam naḥ tathāvidham
13. yathā kṣudhitaḥ annam labdhvā yadṛcchayā na bhuñjīta ca
kāmī kāminīm labdhvā tathā naḥ idam karma tathāvidham
13. Just as a hungry person, having found food, might not eat it indiscriminately; and similarly, a man desirous of a woman, having found a beloved woman (but not enjoying her); our present action (karma) is exactly like that.
वयमेवात्र गर्ह्या हि ये वयं मन्दचेतसः ।
त्वां राजन्ननुगच्छामो ज्येष्ठोऽयमिति भारत ॥१४॥
14. vayamevātra garhyā hi ye vayaṁ mandacetasaḥ ,
tvāṁ rājannanugacchāmo jyeṣṭho'yamiti bhārata.
14. vayam eva atra garhyāḥ hi ye vayam mandacetasaḥ
tvām rājan anugacchāmaḥ jyeṣṭhaḥ ayam iti bhārata
14. bhārata rājan hi ye vayam mandacetasaḥ vayam atra
garhyāḥ eva tvām ayam jyeṣṭhaḥ iti anugacchāmaḥ
14. O Bhārata, indeed, it is we ourselves who are censurable here, we who are foolish. We follow you, O King, merely because we think, "This one is the eldest."
वयं हि बाहुबलिनः कृतविद्या मनस्विनः ।
क्लीबस्य वाक्ये तिष्ठामो यथैवाशक्तयस्तथा ॥१५॥
15. vayaṁ hi bāhubalinaḥ kṛtavidyā manasvinaḥ ,
klībasya vākye tiṣṭhāmo yathaivāśaktayastathā.
15. vayaṃ hi bāhubalinaḥ kṛtavidyāḥ manasvinaḥ
klībasya vākye tiṣṭhāmaḥ yathā eva aśaktayaḥ tathā
15. hi vayaṃ bāhubalinaḥ kṛtavidyāḥ manasvinaḥ
klībasya vākye aśaktayaḥ yathā eva tathā tiṣṭhāmaḥ
15. Indeed, we, who are mighty, learned, and high-minded, abide by the words of a weak person, just like those who are powerless.
अगतीन्कागतीनस्मान्नष्टार्थानर्थसिद्धये ।
कथं वै नानुपश्येयुर्जनाः पश्यन्ति यादृशम् ॥१६॥
16. agatīnkāgatīnasmānnaṣṭārthānarthasiddhaye ,
kathaṁ vai nānupaśyeyurjanāḥ paśyanti yādṛśam.
16. agatīn kāgatīn asmān naṣṭārthān arthasiddhaye
kathaṃ vai na anupaśyeyuḥ janāḥ paśyanti yādṛśam
16. janāḥ yādṛśam paśyanti (te) kathaṃ vai na anupaśyeyuḥ
(asmān) agatīn kāgatīn naṣṭārthān arthasiddhaye
16. How indeed would people, who observe things as they are, not regard us - who are utterly without refuge and have lost our objectives - for the attainment of our aims?
आपत्काले हि संन्यासः कर्तव्य इति शिष्यते ।
जरयाभिपरीतेन शत्रुभिर्व्यंसितेन च ॥१७॥
17. āpatkāle hi saṁnyāsaḥ kartavya iti śiṣyate ,
jarayābhiparītena śatrubhirvyaṁsitena ca.
17. āpatkāle hi saṃnyāsaḥ kartavyaḥ iti śiṣyate
jarayā abhiparītena śatrubhiḥ vyaṃsitena ca
17. hi āpatkāle jarayā abhiparītena ca śatrubhiḥ
vyaṃsitena iti saṃnyāsaḥ kartavyaḥ śiṣyate
17. Indeed, it is taught that renunciation (saṃnyāsa) is to be undertaken in times of calamity, especially by one who is overwhelmed by old age and harassed by enemies.
तस्मादिह कृतप्रज्ञास्त्यागं न परिचक्षते ।
धर्मव्यतिक्रमं चेदं मन्यन्ते सूक्ष्मदर्शिनः ॥१८॥
18. tasmādiha kṛtaprajñāstyāgaṁ na paricakṣate ,
dharmavyatikramaṁ cedaṁ manyante sūkṣmadarśinaḥ.
18. tasmāt iha kṛtaprajñāḥ tyāgaṃ na paricakṣate
dharmavyatikramaṃ ca idaṃ manyante sūkṣmadarśinaḥ
18. tasmāt iha kṛtaprajñāḥ tyāgaṃ na paricakṣate ca
sūkṣmadarśinaḥ idaṃ dharmavyatikramaṃ manyante
18. Therefore, the wise in this world do not advocate this relinquishment, and those with subtle vision consider this a transgression of natural law (dharma).
कथं तस्मात्समुत्पन्नस्तन्निष्ठस्तदुपाश्रयः ।
तदेव निन्दन्नासीत श्रद्धा वान्यत्र गृह्यते ॥१९॥
19. kathaṁ tasmātsamutpannastanniṣṭhastadupāśrayaḥ ,
tadeva nindannāsīta śraddhā vānyatra gṛhyate.
19. katham tasmāt samutpannaḥ tanniṣṭhaḥ tadupāśrayaḥ
tat eva nindan āsīta śraddhā vā anyatra gṛhyate
19. katham tasmāt samutpannaḥ tanniṣṭhaḥ tadupāśrayaḥ
tat eva nindan āsīta vā śraddhā anyatra gṛhyate
19. How can one, having arisen from that, being established in it, and dependent on it, then sit condemning that very thing? Or is it that one's faith (śraddhā) is directed elsewhere?
श्रिया विहीनैरधनैर्नास्तिकैः संप्रवर्तितम् ।
वेदवादस्य विज्ञानं सत्याभासमिवानृतम् ॥२०॥
20. śriyā vihīnairadhanairnāstikaiḥ saṁpravartitam ,
vedavādasya vijñānaṁ satyābhāsamivānṛtam.
20. śriyā vihīnaiḥ adhanaiḥ nāstikaiḥ saṃpravartitam
vedavādasya vijñānam satyābhāsam iva anṛtam
20. śriyā vihīnaiḥ adhanaiḥ nāstikaiḥ saṃpravartitam
anṛtam iva satyābhāsam vedavādasya vijñānam
20. This understanding of Vedic teachings, which is actually false but appears like truth, has been propagated by those devoid of prosperity, by the poor, and by non-believers.
शक्यं तु मौण्ड्यमास्थाय बिभ्रतात्मानमात्मना ।
धर्मच्छद्म समास्थाय आसितुं न तु जीवितुम् ॥२१॥
21. śakyaṁ tu mauṇḍyamāsthāya bibhratātmānamātmanā ,
dharmacchadma samāsthāya āsituṁ na tu jīvitum.
21. śakyam tu mauṇḍyam āsthāya bibhratā ātmānam ātmanā
dharmacchadma samāsthāya āsitum na tu jīvitum
21. tu mauṇḍyam āsthāya ātmanā ātmānam bibhratā
dharmacchadma samāsthāya āsitum śakyam na tu jīvitum
21. However, it is possible for one, by adopting the tonsure and supporting oneself (ātman) by one's own means, having assumed the disguise of (dharma), to simply remain, but not to truly live.
शक्यं पुनररण्येषु सुखमेकेन जीवितुम् ।
अबिभ्रता पुत्रपौत्रान्देवर्षीनतिथीन्पितॄन् ॥२२॥
22. śakyaṁ punararaṇyeṣu sukhamekena jīvitum ,
abibhratā putrapautrāndevarṣīnatithīnpitṝn.
22. śakyam punaḥ araṇyeṣu sukham ekena jīvitum
abibhratā putrapautrān devarṣīn atithīn pitṝn
22. punaḥ ekena araṇyeṣu sukham jīvitum śakyam
putrapautrān devarṣīn atithīn pitṝn abibhratā
22. Moreover, it is possible for one to live happily alone in the forests by not supporting one's sons and grandsons, divine sages, guests, and ancestors.
नेमे मृगाः स्वर्गजितो न वराहा न पक्षिणः ।
अथैतेन प्रकारेण पुण्यमाहुर्न ताञ्जनाः ॥२३॥
23. neme mṛgāḥ svargajito na varāhā na pakṣiṇaḥ ,
athaitena prakāreṇa puṇyamāhurna tāñjanāḥ.
23. na ime mṛgāḥ svargajitaḥ na varāhāḥ na pakṣiṇaḥ
atha etena prakāreṇa puṇyam āhuḥ na tān janāḥ
23. na ime mṛgāḥ svargajitaḥ na varāhāḥ na pakṣiṇaḥ
atha janāḥ etena prakāreṇa tān puṇyam na āhuḥ
23. These are not heaven-conquering deer, nor boars, nor birds. Consequently, people do not deem them meritorious (puṇya) by this method.
यदि संन्यासतः सिद्धिं राजन्कश्चिदवाप्नुयात् ।
पर्वताश्च द्रुमाश्चैव क्षिप्रं सिद्धिमवाप्नुयुः ॥२४॥
24. yadi saṁnyāsataḥ siddhiṁ rājankaścidavāpnuyāt ,
parvatāśca drumāścaiva kṣipraṁ siddhimavāpnuyuḥ.
24. yadi saṃnyāsataḥ siddhim rājan kaścit avāpnuyāt
parvatāḥ ca drumāḥ ca eva kṣipram siddhim avāpnuyuḥ
24. rājan yadi kaścit saṃnyāsataḥ siddhim avāpnuyāt
parvatāḥ ca drumāḥ ca eva kṣipram siddhim avāpnuyuḥ
24. O king, if someone were to attain perfection (siddhi) merely through renunciation (saṃnyāsa), then mountains and trees would also quickly attain perfection.
एते हि नित्यसंन्यासा दृश्यन्ते निरुपद्रवाः ।
अपरिग्रहवन्तश्च सततं चात्मचारिणः ॥२५॥
25. ete hi nityasaṁnyāsā dṛśyante nirupadravāḥ ,
aparigrahavantaśca satataṁ cātmacāriṇaḥ.
25. ete hi nityasaṃnyāsāḥ dṛśyante nirupadravāḥ
aparigrahavantaḥ ca satatam ca ātmacāriṇaḥ
25. hi ete nityasaṃnyāsāḥ nirupadravāḥ aparigrahavantaḥ
ca satatam ca ātmacāriṇaḥ dṛśyante
25. Indeed, these are seen as those who practice perpetual renunciation (saṃnyāsa), are free from troubles, non-possessive, and always abiding in the self (ātman).
अथ चेदात्मभाग्येषु नान्येषां सिद्धिमश्नुते ।
तस्मात्कर्मैव कर्तव्यं नास्ति सिद्धिरकर्मणः ॥२६॥
26. atha cedātmabhāgyeṣu nānyeṣāṁ siddhimaśnute ,
tasmātkarmaiva kartavyaṁ nāsti siddhirakarmaṇaḥ.
26. atha cet ātmabhāgyeṣu na anyeṣām siddhim aśnute
tasmāt karma eva kartavyam na asti siddhiḥ akarmaṇaḥ
26. atha cet ātmabhāgyeṣu anyeṣām siddhim na aśnute
tasmāt karma eva kartavyam akarmaṇaḥ siddhiḥ na asti
26. If one does not attain perfection (siddhi) through one's own destiny (bhāgya), nor through that of others, therefore, action (karma) alone must be performed; there is no perfection (siddhi) for one who is inactive.
औदकाः सृष्टयश्चैव जन्तवः सिद्धिमाप्नुयुः ।
येषामात्मैव भर्तव्यो नान्यः कश्चन विद्यते ॥२७॥
27. audakāḥ sṛṣṭayaścaiva jantavaḥ siddhimāpnuyuḥ ,
yeṣāmātmaiva bhartavyo nānyaḥ kaścana vidyate.
27. audakāḥ sṛṣṭayaḥ ca eva jantavaḥ siddhim āpnuyuḥ
yeṣām ātmā eva bhartavyaḥ na anyaḥ kaścana vidyate
27. audakāḥ sṛṣṭayaḥ ca eva jantavaḥ siddhim āpnuyuḥ
yeṣām ātmā eva bhartavyaḥ na anyaḥ kaścana vidyate
27. Indeed, aquatic beings and other creatures attain accomplishment (siddhi). For those whose self (ātman) alone must be sustained, no other means exists.
अवेक्षस्व यथा स्वैः स्वैः कर्मभिर्व्यापृतं जगत् ।
तस्मात्कर्मैव कर्तव्यं नास्ति सिद्धिरकर्मणः ॥२८॥
28. avekṣasva yathā svaiḥ svaiḥ karmabhirvyāpṛtaṁ jagat ,
tasmātkarmaiva kartavyaṁ nāsti siddhirakarmaṇaḥ.
28. avekṣasva yathā svaiḥ svaiḥ karmabhiḥ vyāpṛtam jagat
tasmāt karma eva kartavyam na asti siddhiḥ akarmaṇaḥ
28. yathā jagat svaiḥ svaiḥ karmabhiḥ vyāpṛtam avekṣasva
tasmāt karma eva kartavyam akarmaṇaḥ siddhiḥ na asti
28. Observe how the world is occupied by its own respective actions (karma). Therefore, action (karma) alone must be performed; there is no accomplishment (siddhi) for one who is inactive.