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महाभारतः       mahābhārataḥ - book-12, chapter-114

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युधिष्ठिर उवाच ।
राजा राज्यमनुप्राप्य दुर्बलो भरतर्षभ ।
अमित्रस्यातिवृद्धस्य कथं तिष्ठेदसाधनः ॥१॥
1. yudhiṣṭhira uvāca ,
rājā rājyamanuprāpya durbalo bharatarṣabha ,
amitrasyātivṛddhasya kathaṁ tiṣṭhedasādhanaḥ.
1. yudhiṣṭhiraḥ uvāca rājā rājyam anuprapya durbalaḥ
bharatarṣabha amitrasya ativṛddhasya katham tiṣṭhet asādhanaḥ
1. yudhiṣṭhiraḥ uvāca bharatarṣabha durbalaḥ rājā rājyam
anuprapya amitrasya ativṛddhasya asādhanaḥ katham tiṣṭhet
1. Yudhishthira said: O best of Bharatas, how can a king who is weak, having obtained a kingdom, and whose enemy is exceedingly powerful, survive without resources?
भीष्म उवाच ।
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
सरितां चैव संवादं सागरस्य च भारत ॥२॥
2. bhīṣma uvāca ,
atrāpyudāharantīmamitihāsaṁ purātanam ,
saritāṁ caiva saṁvādaṁ sāgarasya ca bhārata.
2. bhīṣmaḥ uvāca atra api udāharanti imam itihāsam
purātanam saritām ca eva saṃvādam sāgarasya ca bhārata
2. bhīṣmaḥ uvāca bhārata atra api imam purātanam itihāsam
saritām ca eva sāgarasya ca saṃvādam udāharanti
2. Bhishma said: O Bharata, in this regard, they also narrate an ancient historical account (itihāsa), specifically, the dialogue between the rivers and the ocean.
सुरारिनिलयः शश्वत्सागरः सरितां पतिः ।
पप्रच्छ सरितः सर्वाः संशयं जातमात्मनः ॥३॥
3. surārinilayaḥ śaśvatsāgaraḥ saritāṁ patiḥ ,
papraccha saritaḥ sarvāḥ saṁśayaṁ jātamātmanaḥ.
3. surārinilayaḥ śaśvat sāgaraḥ saritām patiḥ
papraccha saritaḥ sarvāḥ saṃśayam jātam ātmanaḥ
3. surārinilayaḥ śaśvat saritām patiḥ sāgaraḥ
ātmanaḥ jātam saṃśayam sarvāḥ saritaḥ papraccha
3. The ocean, the eternal abode of the demons and the lord of rivers, questioned all the rivers about a doubt that had arisen within himself (ātman).
समूलशाखान्पश्यामि निहतांश्छायिनो द्रुमान् ।
युष्माभिरिह पूर्णाभिरन्यांस्तत्र न वेतसम् ॥४॥
4. samūlaśākhānpaśyāmi nihatāṁśchāyino drumān ,
yuṣmābhiriha pūrṇābhiranyāṁstatra na vetasam.
4. samūlaśākhān paśyāmi nihatān chāyinaḥ drumān
yuṣmābhiḥ iha pūrṇābhiḥ anyān tatra na vetasam
4. iha yuṣmābhiḥ pūrṇābhiḥ samūlaśākhān chāyinaḥ
drumān nihatān paśyāmi tatra vetasam na
4. Here, I see the great, shady trees, with their roots and branches, struck down by your full (waters). But the reed there is not [struck down].
अकायश्चाल्पसारश्च वेतसः कूलजश्च वः ।
अवज्ञाय नशक्यो वा किंचिद्वा तेन वः कृतम् ॥५॥
5. akāyaścālpasāraśca vetasaḥ kūlajaśca vaḥ ,
avajñāya naśakyo vā kiṁcidvā tena vaḥ kṛtam.
5. akāyaḥ ca alpasāraḥ ca vetasaḥ kūlajaḥ ca vaḥ
avajñāya na śakyaḥ vā kiñcit vā tena vaḥ kṛtam
5. vetasaḥ akāyaḥ ca alpasāraḥ ca vaḥ kūlajaḥ ca
avajñāya na śakyaḥ vā vā tena vaḥ kiñcit kṛtam
5. The reed is small-bodied and of little substance, and it grows on your bank. Is it not possible for you to overcome it, even when you might disregard it? Or has it ever done anything to you?
तदहं श्रोतुमिच्छामि सर्वासामेव वो मतम् ।
यथा कूलानि चेमानि भित्त्वा नानीयते वशम् ॥६॥
6. tadahaṁ śrotumicchāmi sarvāsāmeva vo matam ,
yathā kūlāni cemāni bhittvā nānīyate vaśam.
6. tat aham śrotum icchāmi sarvāsām eva vaḥ matam
yathā kūlāni ca imāni bhittvā na ānīyate vaśam
6. tat aham sarvāsām eva vaḥ matam śrotum icchāmi
yathā imāni kūlāni ca bhittvā vaśam na ānīyate
6. Therefore, I wish to hear the opinion of all of you, as to how it is not brought under your sway, even after you have broken these banks.
ततः प्राह नदी गङ्गा वाक्यमुत्तरमर्थवत् ।
हेतुमद्ग्राहकं चैव सागरं सरितां पतिम् ॥७॥
7. tataḥ prāha nadī gaṅgā vākyamuttaramarthavat ,
hetumadgrāhakaṁ caiva sāgaraṁ saritāṁ patim.
7. tataḥ prāha nadī gaṅgā vākyam uttaram arthavat
hetumat grāhakam ca eva sāgaram saritām patim
7. tataḥ nadī gaṅgā saritām patim sāgaram arthavat
hetumat grāhakam ca eva uttaram vākyam prāha
7. Thereupon, the river Ganga spoke a meaningful, rational, and convincing reply to the ocean, the lord of rivers.
तिष्ठन्त्येते यथास्थानं नगा ह्येकनिकेतनाः ।
ततस्त्यजन्ति तत्स्थानं प्रातिलोम्यादचेतसः ॥८॥
8. tiṣṭhantyete yathāsthānaṁ nagā hyekaniketanāḥ ,
tatastyajanti tatsthānaṁ prātilomyādacetasaḥ.
8. tiṣṭhanti ete yathāsthānam nagāḥ hi ekaniketanāḥ
tataḥ tyajanti tatsthānam prātilomyāt acetasaḥ
8. ete nagāḥ hi ekaniketanāḥ yathāsthānam tiṣṭhanti
tataḥ acetasaḥ prātilomyāt tatsthānam tyajanti
8. Indeed, these firm trees (naga), which have a single dwelling, stand fixed in their place. Conversely, the senseless ones, due to adversity, abandon that very place.
वेतसो वेगमायान्तं दृष्ट्वा नमति नेतरः ।
स च वेगेऽभ्यतिक्रान्ते स्थानमासाद्य तिष्ठति ॥९॥
9. vetaso vegamāyāntaṁ dṛṣṭvā namati netaraḥ ,
sa ca vege'bhyatikrānte sthānamāsādya tiṣṭhati.
9. vetasaḥ vegam āyāntam dṛṣṭvā namati na itaraḥ
saḥ ca vege abhyatikrānte sthānam āsādya tiṣṭhati
9. vetasaḥ vegam āyāntam dṛṣṭvā namati itaraḥ na (namati)
saḥ ca vege abhyatikrānte sthānam āsādya tiṣṭhati
9. Upon seeing an approaching force, the reed (vetasa) bends, but the other [rigid tree] does not. And when the force has passed, it (the reed) returns to its position and stands firm.
कालज्ञः समयज्ञश्च सदा वश्यश्च नोद्रुमः ।
अनुलोमस्तथास्तब्धस्तेन नाभ्येति वेतसः ॥१०॥
10. kālajñaḥ samayajñaśca sadā vaśyaśca nodrumaḥ ,
anulomastathāstabdhastena nābhyeti vetasaḥ.
10. kālajñaḥ samayajñaḥ ca sadā vaśyaḥ ca na udrumaḥ
anulomaḥ tathā astabdhaḥ tena na abhyeti vetasaḥ
10. udrumaḥ na kālajñaḥ ca samayajñaḥ ca sadā vaśyaḥ
tathā anulomaḥ astabdhaḥ tena vetasaḥ na abhyeti
10. A strong tree (udruma) is not discerning of time or circumstances, nor is it always compliant, adaptable, or flexible. For this reason, the reed (vetasa) does not encounter the same fate (as the strong tree).
मारुतोदकवेगेन ये नमन्त्युन्नमन्ति च ।
ओषध्यः पादपा गुल्मा न ते यान्ति पराभवम् ॥११॥
11. mārutodakavegena ye namantyunnamanti ca ,
oṣadhyaḥ pādapā gulmā na te yānti parābhavam.
11. mārutodakavegena ye namanti unnamanti ca
oṣadhyaḥ pādapāḥ gulmāḥ na te yānti parābhavam
11. ye oṣadhyaḥ pādapāḥ gulmāḥ mārutodakavegena
namanti ca unnamanti ca te na parābhavam yānti
11. Those plants (oṣadhi), trees (pādapa), and shrubs (gulma) which bend and then rise again with the force of wind and water, they do not suffer defeat.
यो हि शत्रोर्विवृद्धस्य प्रभोर्वधविनाशने ।
पूर्वं न सहते वेगं क्षिप्रमेव स नश्यति ॥१२॥
12. yo hi śatrorvivṛddhasya prabhorvadhavināśane ,
pūrvaṁ na sahate vegaṁ kṣiprameva sa naśyati.
12. yáḥ hi śatroḥ vivṛddhasya prabhoḥ vadhavināśane
pūrvam ná sahate vegam kṣipram eva sa náśyati
12. yáḥ hi vivṛddhasya prabhoḥ śatroḥ vadhavināśane pūrvam vegam ná sahate,
sa kṣipram eva náśyati
12. Indeed, whoever does not withstand the initial onslaught of a powerful, growing enemy intent on killing and destroying, he quickly perishes.
सारासारं बलं वीर्यमात्मनो द्विषतश्च यः ।
जानन्विचरति प्राज्ञो न स याति पराभवम् ॥१३॥
13. sārāsāraṁ balaṁ vīryamātmano dviṣataśca yaḥ ,
jānanvicarati prājño na sa yāti parābhavam.
13. sārāsāram balam vīryam ātmanaḥ dviṣataḥ ca yáḥ
jānan vicarati prājñaḥ ná sa yāti parābhavam
13. yáḥ prājñaḥ ātmanaḥ ca dviṣataḥ sārāsāram balam vīryam jānan vicarati,
saḥ parābhavam ná yāti
13. That wise person who, discerning the true and superficial strength and vigor of both himself and his enemy, acts accordingly, he does not meet with defeat.
एवमेव यदा विद्वान्मन्येतातिबलं रिपुम् ।
संश्रयेद्वैतसीं वृत्तिमेवं प्रज्ञानलक्षणम् ॥१४॥
14. evameva yadā vidvānmanyetātibalaṁ ripum ,
saṁśrayedvaitasīṁ vṛttimevaṁ prajñānalakṣaṇam.
14. evam eva yadā vidvān manyeta atibalam ripum
saṃśrayet vaitasīm vṛttim evam prajñānalakṣaṇam
14. yadā vidvān atibalam ripum evam eva manyeta,
(tadā) vaitasīm vṛttim saṃśrayet; evam prajñānalakṣaṇam (bhavati)
14. Likewise, when a wise person considers an enemy to be overwhelmingly powerful, he should resort to the 'reed-like conduct' – this is indeed a mark of sagacity.