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-172

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:
युधिष्ठिर उवाच ।
केन वृत्तेन वृत्तज्ञ वीतशोकश्चरेन्महीम् ।
किं च कुर्वन्नरो लोके प्राप्नोति परमां गतिम् ॥१॥
1. yudhiṣṭhira uvāca ,
kena vṛttena vṛttajña vītaśokaścarenmahīm ,
kiṁ ca kurvannaro loke prāpnoti paramāṁ gatim.
1. yudhiṣṭhiraḥ uvāca kena vṛttena vṛttajña vītaśokaḥ caret
mahīm kim ca kurvan naraḥ loke prāpnoti paramām gatim
1. yudhiṣṭhiraḥ uvāca vṛttajña kena vṛttena vītaśokaḥ mahīm
caret ca naraḥ loke kim kurvan paramām gatim prāpnoti
1. Yudhiṣṭhira said: O knower of conduct, by what kind of life should one live on earth, freed from sorrow? And by doing what does a person in the world attain the supreme destination?
भीष्म उवाच ।
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
प्रह्रादस्य च संवादं मुनेराजगरस्य च ॥२॥
2. bhīṣma uvāca ,
atrāpyudāharantīmamitihāsaṁ purātanam ,
prahrādasya ca saṁvādaṁ munerājagarasya ca.
2. bhīṣma uvāca atra api udāharanti imam itihāsam
purātanam prahlādasya ca saṃvādam muneḥ ājagarasya ca
2. bhīṣma uvāca atra api imam purātanam itihāsam
prahlādasya ca ājagarasya muneḥ ca saṃvādam udāharanti
2. Bhishma said: Regarding this, they also narrate this ancient story, the dialogue between Prahlāda and the sage Ajagara.
चरन्तं ब्राह्मणं कंचित्कल्यचित्तमनामयम् ।
पप्रच्छ राजन्प्रह्रादो बुद्धिमान्प्राज्ञसंमतः ॥३॥
3. carantaṁ brāhmaṇaṁ kaṁcitkalyacittamanāmayam ,
papraccha rājanprahrādo buddhimānprājñasaṁmataḥ.
3. carantam brāhmaṇam kañcit kalyacittam anāmayam
papraccha rājan prahlādaḥ buddhimān prājñasammataḥ
3. rājan buddhimān prājñasammataḥ prahlādaḥ kalyacittam
anāmayam carantam kañcit brāhmaṇam papraccha
3. O King, Prahlāda, who was intelligent and highly regarded by the wise, questioned a certain Brahmin who was wandering about, cheerful-minded, and free from afflictions.
स्वस्थः शक्तो मृदुर्दान्तो निर्विवित्सोऽनसूयकः ।
सुवाग्बहुमतो लोके प्राज्ञश्चरसि बालवत् ॥४॥
4. svasthaḥ śakto mṛdurdānto nirvivitso'nasūyakaḥ ,
suvāgbahumato loke prājñaścarasi bālavat.
4. svasthaḥ śaktaḥ mṛduḥ dāntaḥ nirvivitsaḥ anasūyakaḥ
suvāk bahumataḥ loke prājñaḥ carasi bālavat
4. tvam svasthaḥ śaktaḥ mṛduḥ dāntaḥ nirvivitsaḥ anasūyakaḥ
suvāk bahumataḥ loke prājñaḥ ca san bālavat carasi
4. You appear tranquil, capable, gentle, self-controlled, undesirous of contention, free from malice, eloquent, and highly esteemed among people, yet you, who are wise, move about like a child.
नैव प्रार्थयसे लाभं नालाभेष्वनुशोचसि ।
नित्यतृप्त इव ब्रह्मन्न किंचिदवमन्यसे ॥५॥
5. naiva prārthayase lābhaṁ nālābheṣvanuśocasi ,
nityatṛpta iva brahmanna kiṁcidavamanyase.
5. na eva prārthayase lābham na alābheṣu anuśocasi
nityatṛptaḥ iva brahman na kiñcit avamanyase
5. brahman tvam lābham na eva prārthayase alābheṣu na anuśocasi nityatṛptaḥ iva (asi),
kiñcit na avamanyase ca
5. You neither desire any gain, nor do you lament over losses. O Brahmin, you appear to be ever-content, and you disrespect nothing at all.
स्रोतसा ह्रियमाणासु प्रजास्वविमना इव ।
धर्मकामार्थकार्येषु कूटस्थ इव लक्ष्यसे ॥६॥
6. srotasā hriyamāṇāsu prajāsvavimanā iva ,
dharmakāmārthakāryeṣu kūṭastha iva lakṣyase.
6. srotasā hriyamāṇāsu prajāsu avimanāḥ iva
dharma-kāmārtha-kāryeṣu kūṭasthaḥ iva lakṣyase
6. prajāsu srotasā hriyamāṇāsu avimanāḥ iva
dharma-kāmārtha-kāryeṣu kūṭasthaḥ iva lakṣyase
6. You appear indifferent among beings swept away by the current, and you seem steadfast amidst actions concerning natural law (dharma), desires, and prosperity.
नानुतिष्ठसि धर्मार्थौ न कामे चापि वर्तसे ।
इन्द्रियार्थाननादृत्य मुक्तश्चरसि साक्षिवत् ॥७॥
7. nānutiṣṭhasi dharmārthau na kāme cāpi vartase ,
indriyārthānanādṛtya muktaścarasi sākṣivat.
7. na anutiṣṭhasi dharmārthau na kāme ca api vartase
indriyārthān anādṛtya muktaḥ carasi sākṣivat
7. tvam dharmārthau na anutiṣṭhasi na ca api kāme
vartase indriyārthān anādṛtya muktaḥ sākṣivat carasi
7. You neither practice natural law (dharma) and gain, nor do you indulge in desires (kāma). Disregarding the objects of the senses, you roam about freely, like a witness.
का नु प्रज्ञा श्रुतं वा किं वृत्तिर्वा का नु ते मुने ।
क्षिप्रमाचक्ष्व मे ब्रह्मञ्श्रेयो यदिह मन्यसे ॥८॥
8. kā nu prajñā śrutaṁ vā kiṁ vṛttirvā kā nu te mune ,
kṣipramācakṣva me brahmañśreyo yadiha manyase.
8. kā nu prajñā śrutam vā kim vṛttiḥ vā kā nu te mune
kṣipram ācakṣva me brahman śreyaḥ yat iha manyase
8. he mune he brahman kā nu te prajñā vā kim śrutam vā kā
nu te vṛttiḥ kṣipram me ācakṣva yat iha śreyaḥ manyase
8. O sage (muni), what indeed is your wisdom? Or what is your knowledge? Or what is your way of life? O Brahmin, quickly tell me what you consider to be the supreme good here.
अनुयुक्तः स मेधावी लोकधर्मविधानवित् ।
उवाच श्लक्ष्णया वाचा प्रह्रादमनपार्थया ॥९॥
9. anuyuktaḥ sa medhāvī lokadharmavidhānavit ,
uvāca ślakṣṇayā vācā prahrādamanapārthayā.
9. anuyuktaḥ saḥ medhāvī lokadharma-vidhānavit
uvāca ślakṣṇayā vācā prahrādam anapārthayā
9. saḥ anuyuktaḥ medhāvī lokadharma-vidhānavit
prahrādam anapārthayā ślakṣṇayā vācā uvāca
9. Being thus questioned, that intelligent one, knowledgeable in the established norms of worldly conduct (dharma), spoke to Prahlāda with a gentle voice, free from any inappropriate sense.
पश्यन्प्रह्राद भूतानामुत्पत्तिमनिमित्ततः ।
ह्रासं वृद्धिं विनाशं च न प्रहृष्ये न च व्यथे ॥१०॥
10. paśyanprahrāda bhūtānāmutpattimanimittataḥ ,
hrāsaṁ vṛddhiṁ vināśaṁ ca na prahṛṣye na ca vyathe.
10. pashyan prahrāda bhūtānām utpattim animittataḥ
hrāsam vṛddhim vināsham ca na prahṛṣye na ca vyathe
10. prahrāda,
bhūtānām utpattim animittataḥ hrāsam vṛddhim ca vināsham ca pashyan,
na prahṛṣye na ca vyathe
10. O Prahlāda, observing the birth of beings occurring without a specific cause, as well as their decline, growth, and destruction, I neither rejoice nor lament.
स्वभावादेव संदृश्य वर्तमानाः प्रवृत्तयः ।
स्वभावनिरताः सर्वाः परितप्ये न केनचित् ॥११॥
11. svabhāvādeva saṁdṛśya vartamānāḥ pravṛttayaḥ ,
svabhāvaniratāḥ sarvāḥ paritapye na kenacit.
11. svabhāvāt eva saṃdṛśya vartamānāḥ pravṛttayaḥ
svabhāva-niratāḥ sarvāḥ paritapye na kenacit
11. svabhāvāt eva vartamānāḥ svabhāva-niratāḥ sarvāḥ pravṛttayaḥ saṃdṛśya,
na kenacit paritapye
11. Clearly perceiving all phenomena, which exist purely by their own intrinsic nature (svabhāva) and are fully absorbed in that nature, I do not suffer on account of anything.
पश्यन्प्रह्राद संयोगान्विप्रयोगपरायणान् ।
संचयांश्च विनाशान्तान्न क्वचिद्विदधे मनः ॥१२॥
12. paśyanprahrāda saṁyogānviprayogaparāyaṇān ,
saṁcayāṁśca vināśāntānna kvacidvidadhe manaḥ.
12. pashyan prahrāda saṃyogān viyoga-parāyaṇān
saṃcayān ca vināsha-antān na kvacit vidadhe manaḥ
12. prahrāda,
viyoga-parāyaṇān saṃyogān ca vināsha-antān saṃcayān ca pashyan,
manaḥ kvacit na vidadhe
12. O Prahlāda, observing that all unions inevitably lead to separation and all accumulations ultimately result in destruction, I do not fix my mind on anything at all.
अन्तवन्ति च भूतानि गुणयुक्तानि पश्यतः ।
उत्पत्तिनिधनज्ञस्य किं कार्यमवशिष्यते ॥१३॥
13. antavanti ca bhūtāni guṇayuktāni paśyataḥ ,
utpattinidhanajñasya kiṁ kāryamavaśiṣyate.
13. antavanti ca bhūtāni guṇa-yuktāni pashyataḥ
utpatti-nidhana-jñasya kim kāryam avashiṣyate
13. antavanti ca guṇa-yuktāni bhūtāni pashyataḥ,
utpatti-nidhana-jñasya ca kim kāryam avashiṣyate?
13. For one who perceives all beings as finite and endowed with material qualities (guṇa), and who understands their origin and ultimate destruction, what further action (karma) or purpose remains to be fulfilled?
जलजानामपि ह्यन्तं पर्यायेणोपलक्षये ।
महतामपि कायानां सूक्ष्माणां च महोदधौ ॥१४॥
14. jalajānāmapi hyantaṁ paryāyeṇopalakṣaye ,
mahatāmapi kāyānāṁ sūkṣmāṇāṁ ca mahodadhau.
14. jalajānām api hi antam paryāyeṇa upalakṣaye
| mahatām api kāyānām sūkṣmāṇām ca mahodadhau
14. hi paryāyeṇa mahodadhau jalajānām api mahatām
api sūkṣmāṇām ca kāyānām antam upalakṣaye
14. Indeed, I observe, in due course, the end even of aquatic creatures, and of both great and subtle bodies within the great ocean.
जङ्गमस्थावराणां च भूतानामसुराधिप ।
पार्थिवानामपि व्यक्तं मृत्युं पश्यामि सर्वशः ॥१५॥
15. jaṅgamasthāvarāṇāṁ ca bhūtānāmasurādhipa ,
pārthivānāmapi vyaktaṁ mṛtyuṁ paśyāmi sarvaśaḥ.
15. jaṅgamasthāvarāṇām ca bhūtānām asurādhipa |
pārthivānām api vyaktam mṛtyum paśyāmi sarvaśaḥ
15. asurādhipa jaṅgamasthāvarāṇām ca pārthivānām
api bhūtānām vyaktam mṛtyum sarvaśaḥ paśyāmi
15. O lord of Asuras, I clearly perceive death everywhere for all beings, both moving and stationary, and even for those belonging to the earth.
अन्तरिक्षचराणां च दानवोत्तम पक्षिणाम् ।
उत्तिष्ठति यथाकालं मृत्युर्बलवतामपि ॥१६॥
16. antarikṣacarāṇāṁ ca dānavottama pakṣiṇām ,
uttiṣṭhati yathākālaṁ mṛtyurbalavatāmapi.
16. antarikṣacarāṇām ca dānavottama pakṣiṇām |
uttiṣṭhati yathākālam mṛtyuḥ balavatām api
16. dānavottama antarikṣacarāṇām ca balavatām
api pakṣiṇām yathākālam mṛtyuḥ uttiṣṭhati
16. O best of Dānavas, death arises in due time even for the powerful birds that traverse the sky.
दिवि संचरमाणानि ह्रस्वानि च महान्ति च ।
ज्योतींषि च यथाकालं पतमानानि लक्षये ॥१७॥
17. divi saṁcaramāṇāni hrasvāni ca mahānti ca ,
jyotīṁṣi ca yathākālaṁ patamānāni lakṣaye.
17. divi saṃcaramāṇāni hrasvāni ca mahānti ca
| jyotīṃṣi ca yathākālam patamānāni lakṣaye
17. yathākālam divi saṃcaramāṇāni hrasvāni ca
mahānti ca jyotīṃṣi ca patamānāni lakṣaye
17. I observe, in due course, even the luminaries, both small and great, that move in the sky, falling.
इति भूतानि संपश्यन्ननुषक्तानि मृत्युना ।
सर्वसामान्यतो विद्वान्कृतकृत्यः सुखं स्वपे ॥१८॥
18. iti bhūtāni saṁpaśyannanuṣaktāni mṛtyunā ,
sarvasāmānyato vidvānkṛtakṛtyaḥ sukhaṁ svape.
18. iti bhūtāni saṃpaśyan anuṣaktāni mṛtyunā
sarvasāmānyataḥ vidvān kṛtakṛtyaḥ sukhaṃ svape
18. Thus, a wise person, seeing that all beings are universally afflicted by death, and having accomplished what needed to be done, sleeps peacefully.
सुमहान्तमपि ग्रासं ग्रसे लब्धं यदृच्छया ।
शये पुनरभुञ्जानो दिवसानि बहून्यपि ॥१९॥
19. sumahāntamapi grāsaṁ grase labdhaṁ yadṛcchayā ,
śaye punarabhuñjāno divasāni bahūnyapi.
19. sumahāntam api grāsam grase labdham yadṛcchayā
śaye punaḥ abhuñjānaḥ divasāni bahūni api
19. I consume even a very large mouthful if it is obtained by chance. Conversely, I may lie down without eating for many days.
आस्रवत्यपि मामन्नं पुनर्बहुगुणं बहु ।
पुनरल्पगुणं स्तोकं पुनर्नैवोपपद्यते ॥२०॥
20. āsravatyapi māmannaṁ punarbahuguṇaṁ bahu ,
punaralpaguṇaṁ stokaṁ punarnaivopapadyate.
20. āsravati api mām annam punaḥ bahuguṇam bahu
punaḥ alpaguṇam stokam punaḥ na eva upapadyate
20. Sometimes, abundant food comes to me; at other times, a meager amount; and sometimes, it is not available at all.
कणान्कदाचित्खादामि पिण्याकमपि च ग्रसे ।
भक्षये शालिमांसानि भक्षांश्चोच्चावचान्पुनः ॥२१॥
21. kaṇānkadācitkhādāmi piṇyākamapi ca grase ,
bhakṣaye śālimāṁsāni bhakṣāṁścoccāvacānpunaḥ.
21. kaṇān kadācit khādāmi piṇyākam api ca grase
bhakṣaye śālimāṃsāni bhakṣān ca uccāvacān punaḥ
21. Sometimes I eat mere grains, and I also consume oil-cake. Furthermore, I may eat rice and meat, and various other kinds of foods.
शये कदाचित्पर्यङ्के भूमावपि पुनः शये ।
प्रासादेऽपि च मे शय्या कदाचिदुपपद्यते ॥२२॥
22. śaye kadācitparyaṅke bhūmāvapi punaḥ śaye ,
prāsāde'pi ca me śayyā kadācidupapadyate.
22. śaye kadācit paryaṅke bhūmau api punaḥ śaye
prāsāde api ca me śayyā kadācit upapadyate
22. aham kadācit paryaṅke śaye punaḥ bhūmau api
śaye kadācit ca me śayyā prāsāde api upapadyate
22. Sometimes I sleep on a couch, and then again I sleep on the ground. At times, a bed (or a place to rest) is even afforded to me in a palace.
धारयामि च चीराणि शाणीं क्षौमाजिनानि च ।
महार्हाणि च वासांसि धारयाम्यहमेकदा ॥२३॥
23. dhārayāmi ca cīrāṇi śāṇīṁ kṣaumājināni ca ,
mahārhāṇi ca vāsāṁsi dhārayāmyahamekadā.
23. dhārayāmi ca cīrāṇi śāṇīm kṣaumājināni ca
mahārhāṇi ca vāsāṃsi dhārayāmi aham ekadā
23. aham cīrāṇi śāṇīm kṣaumājināni ca dhārayāmi
ca ekadā mahārhāṇi vāsāṃsi dhārayāmi
23. I wear rags, bark garments, hempen cloth, and even silken and skin garments. At times, I also put on expensive clothes.
न संनिपतितं धर्म्यमुपभोगं यदृच्छया ।
प्रत्याचक्षे न चाप्येनमनुरुध्ये सुदुर्लभम् ॥२४॥
24. na saṁnipatitaṁ dharmyamupabhogaṁ yadṛcchayā ,
pratyācakṣe na cāpyenamanurudhye sudurlabham.
24. na saṃnipatitam dharmyam upabhogam yadṛcchayā
pratyācakṣe na ca api enam anurudhye sudurlabham
24. yadṛcchayā saṃnipatitam dharmyam upabhogam na
pratyācakṣe ca api sudurlabham enam na anurudhye
24. I neither reject a lawful (dharmya) enjoyment (upabhoga) that comes to me by chance, nor do I pursue it when it is very difficult to attain.
अचलमनिधनं शिवं विशोकं शुचिमतुलं विदुषां मते निविष्टम् ।
अनभिमतमसेवितं च मूढैर्व्रतमिदमाजगरं शुचिश्चरामि ॥२५॥
25. acalamanidhanaṁ śivaṁ viśokaṁ; śucimatulaṁ viduṣāṁ mate niviṣṭam ,
anabhimatamasevitaṁ ca mūḍhai;rvratamidamājagaraṁ śuciścarāmi.
25. acalam anidhanam śivam viśokam
śucim atulam viduṣām mate niviṣṭam
anabhimatam asevitam ca mūḍhaiḥ
vratam idam ājagaram śuciḥ carāmi
25. ahaṃ śuciḥ acalam anidhanam śivam
viśokam śucim atulam viduṣām mate
niviṣṭam mūḍhaiḥ ca anabhimatam
asevitam idam ājagaram vratam carāmi
25. I, being pure (śuciḥ), observe this pythonic (ājagaram) vow (vrata) — which is unmoving, imperishable, auspicious, free from sorrow, pure, and incomparable. It is esteemed by the wise (viduṣām mate niviṣṭam), but is disliked and not practiced by the ignorant (mūḍhaiḥ).
अचलितमतिरच्युतः स्वधर्मात्परिमितसंसरणः परावरज्ञः ।
विगतभयकषायलोभमोहो व्रतमिदमाजगरं शुचिश्चरामि ॥२६॥
26. acalitamatiracyutaḥ svadharmā;tparimitasaṁsaraṇaḥ parāvarajñaḥ ,
vigatabhayakaṣāyalobhamoho; vratamidamājagaraṁ śuciścarāmi.
26. acalitamatiḥ acyutaḥ svadharmāt
parimitasaṃsaraṇaḥ parāvarajñaḥ
vigatabhayakṣāyalobhamohaḥ
vratam idam ājagaram śuciḥ carāmi
26. śuciḥ acalitamatiḥ acyutaḥ
svadharmāt parimitasaṃsaraṇaḥ
parāvarajñaḥ vigatabhayakṣāyalobhamohaḥ
idam ājagaram vratam carāmi
26. With an unwavering mind, steadfast in my own intrinsic nature (dharma), having limited my cycle of transmigration (saṃsāra), understanding both higher and lower truths, and free from fear, passions, greed, and delusion, I, being pure, observe this python-like vow.
अनियतफलभक्ष्यभोज्यपेयं विधिपरिणामविभक्तदेशकालम् ।
हृदयसुखमसेवितं कदर्यैर्व्रतमिदमाजगरं शुचिश्चरामि ॥२७॥
27. aniyataphalabhakṣyabhojyapeyaṁ; vidhipariṇāmavibhaktadeśakālam ,
hṛdayasukhamasevitaṁ kadaryai;rvratamidamājagaraṁ śuciścarāmi.
27. aniyataphalabhakṣyabhojyapeyam
vidhipariṇāmavibhaktadeśakālam
hṛdayasukham asevitam kadarvaiḥ
vratam idam ājagaram śuciḥ carāmi
27. śuciḥ aniyataphalabhakṣyabhojyapeyam
vidhipariṇāmavibhaktadeśakālam
hṛdayasukham asevitam
kadarvaiḥ idam ājagaram vratam carāmi
27. Being pure, I observe this python-like vow, whose eatables, consumables, and drinks are not fixed or sought, and whose time and place of acquisition are determined by the outcome of destiny. This vow is agreeable to the heart and is not practiced by the wretched.
इदमिदमिति तृष्णयाभिभूतं जनमनवाप्तधनं विषीदमानम् ।
निपुणमनुनिशाम्य तत्त्वबुद्ध्या व्रतमिदमाजगरं शुचिश्चरामि ॥२८॥
28. idamidamiti tṛṣṇayābhibhūtaṁ; janamanavāptadhanaṁ viṣīdamānam ,
nipuṇamanuniśāmya tattvabuddhyā; vratamidamājagaraṁ śuciścarāmi.
28. idam idam iti tṛṣṇayā abhibhūtam
janam anavāptadhanam viṣīdhamānam
nipuṇam anuniśāmya tattvabuddhyā
vratam idam ājagaram śuciḥ carāmi
28. śuciḥ nipuṇam tattvabuddhyā idam
idam iti tṛṣṇayā abhibhūtam
anavāptadhanam viṣīdhamānam janam
anuniśāmya idam ājagaram vratam carāmi
28. Having carefully observed, with an understanding of reality (tattva), people who are distressed because they have not obtained wealth and are overwhelmed by craving (tṛṣṇā) for 'this and that' (these transient things), I, being pure, observe this python-like vow.
बहुविधमनुदृश्य चार्थहेतोः कृपणमिहार्यमनार्यमाश्रयन्तम् ।
उपशमरुचिरात्मवान्प्रशान्तो व्रतमिदमाजगरं शुचिश्चरामि ॥२९॥
29. bahuvidhamanudṛśya cārthahetoḥ; kṛpaṇamihāryamanāryamāśrayantam ,
upaśamarucirātmavānpraśānto; vratamidamājagaraṁ śuciścarāmi.
29. bahuvidham anudṛśya ca arthahetoḥ
kṛpaṇam iha āryam anāryam āśrayantam
upaśamaruciḥ ātmavān praśāntaḥ
vratam idam ājagaram śuciḥ carāmi
29. ca bahuvidham arthahetoḥ kṛpaṇam
iha āryam anāryam āśrayantam anudṛśya
upaśamaruciḥ ātmavān praśāntaḥ
śuciḥ idam ājagaram vratam carāmi
29. And having observed in many ways individuals in this world, who for the sake of wealth (artha) pitiably resort to both the noble and the ignoble, I, who delight in tranquility, possess self-control (ātman), am perfectly peaceful, and pure, observe this python-like vow.
सुखमसुखमनर्थमर्थलाभं रतिमरतिं मरणं च जीवितं च ।
विधिनियतमवेक्ष्य तत्त्वतोऽहं व्रतमिदमाजगरं शुचिश्चरामि ॥३०॥
30. sukhamasukhamanarthamarthalābhaṁ; ratimaratiṁ maraṇaṁ ca jīvitaṁ ca ,
vidhiniyatamavekṣya tattvato'haṁ; vratamidamājagaraṁ śuciścarāmi.
30. sukham asukham anartham arthalābham
ratim aratim maraṇam ca jīvitam
ca vidhiniyatam avekṣya tattvato
aham vratam idam ājagaram śuciḥ carāmi
30. aham śuciḥ sukham asukham anartham
arthalābham ratim aratim maraṇam
ca jīvitam ca vidhiniyatam tattvato
avekṣya idam ājagaram vratam carāmi
30. Having truly observed that happiness and unhappiness, loss and gain, delight and aversion, and both death and life are all regulated by destiny (vidhi), I, being pure, undertake this python-like vow.
अपगतभयरागमोहदर्पो धृतिमतिबुद्धिसमन्वितः प्रशान्तः ।
उपगतफलभोगिनो निशाम्य व्रतमिदमाजगरं शुचिश्चरामि ॥३१॥
31. apagatabhayarāgamohadarpo; dhṛtimatibuddhisamanvitaḥ praśāntaḥ ,
upagataphalabhogino niśāmya; vratamidamājagaraṁ śuciścarāmi.
31. apagatabhayarāgamohadarpaḥ
dhṛtimatibuddhisamanvitaḥ praśāntaḥ
upagataphalabhoginaḥ niśāmya
vratam idam ājagaram śuciḥ carāmi
31. aham apagata-bhaya-rāga-moha-darpaḥ
dhṛti-mati-buddhi-samanvitaḥ
praśāntaḥ śuciḥ upagataphalabhoginaḥ
niśāmya idam ājagaram vratam carāmi
31. Having become free from fear, attachment (rāga), delusion (moha), and pride, and being endowed with fortitude, intelligence, and understanding, I am profoundly peaceful. Having observed those who enjoy the fruits of their actions, I, being pure, undertake this python-like vow.
अनियतशयनासनः प्रकृत्या दमनियमव्रतसत्यशौचयुक्तः ।
अपगतफलसंचयः प्रहृष्टो व्रतमिदमाजगरं शुचिश्चरामि ॥३२॥
32. aniyataśayanāsanaḥ prakṛtyā; damaniyamavratasatyaśaucayuktaḥ ,
apagataphalasaṁcayaḥ prahṛṣṭo; vratamidamājagaraṁ śuciścarāmi.
32. aniyataśayanāsanaḥ prakṛtyā
damaniyamavratasatyaśaucayuktaḥ
apagataphalasañcayaḥ prahṛṣṭaḥ
vratam idam ājagaram śuciḥ carāmi
32. aham śuciḥ prakṛtyā aniyataśayanāsanaḥ
damaniyamavratasatyaśaucayuktaḥ
apagataphalasañcayaḥ
prahṛṣṭaḥ idam ājagaram vratam carāmi
32. By my intrinsic nature (prakṛti), I have no fixed sleeping or sitting place, and I am endowed with self-control (dama), observances (niyama), vows (vrata), truthfulness (satya), and purity (śauca). Freed from the accumulation of results (of actions) and greatly delighted, I, being pure, undertake this python-like vow.
अभिगतमसुखार्थमीहनार्थैरुपगतबुद्धिरवेक्ष्य चात्मसंस्थः ।
तृषितमनियतं मनो नियन्तुं व्रतमिदमाजगरं शुचिश्चरामि ॥३३॥
33. abhigatamasukhārthamīhanārthai;rupagatabuddhiravekṣya cātmasaṁsthaḥ ,
tṛṣitamaniyataṁ mano niyantuṁ; vratamidamājagaraṁ śuciścarāmi.
33. abhigatam asukhārtham īhanārthaiḥ
upagatabuddhiḥ avekṣya ca ātmasaṃsthaḥ
tṛṣitam aniyatam manaḥ niyantum
vratam idam ājagaram śuciḥ carāmi
33. aham śuciḥ īhanārthaiḥ asukhārtham
abhigatam avekṣya ca upagatabuddhiḥ
ātmasaṃsthaḥ tṛṣitam aniyatam manaḥ
niyantum idam ājagaram vratam carāmi
33. Having observed that unhappiness is encountered by those whose efforts are directed towards worldly gains, and being established in the Self (ātman) with a focused intellect, I, being pure, undertake this python-like vow to control my thirsty, unregulated mind.
न हृदयमनुरुध्यते मनो वा प्रियसुखदुर्लभतामनित्यतां च ।
तदुभयमुपलक्षयन्निवाहं व्रतमिदमाजगरं शुचिश्चरामि ॥३४॥
34. na hṛdayamanurudhyate mano vā; priyasukhadurlabhatāmanityatāṁ ca ,
tadubhayamupalakṣayannivāhaṁ; vratamidamājagaraṁ śuciścarāmi.
34. na hṛdayam anurudhyate manaḥ vā
priyasukhadurlabhatām anityatām ca
tat ubhayam upalakṣayan iva aham
vratam idam ājagaram śuciḥ carāmi
34. aham śuciḥ hṛdayam manaḥ vā
priyasukhadurlabhatām anityatām ca na
anurudhyate tat ubhayam upalakṣayan
iva idam ājagaram vratam carāmi
34. My heart and mind do not delight in the rarity or the impermanence of cherished pleasures. Observing both these aspects, I, being pure, undertake this python-like vow.
बहु कथितमिदं हि बुद्धिमद्भिः कविभिरभिप्रथयद्भिरात्मकीर्तिम् ।
इदमिदमिति तत्र तत्र तत्तत्स्वपरमतैर्गहनं प्रतर्कयद्भिः ॥३५॥
35. bahu kathitamidaṁ hi buddhimadbhiḥ; kavibhirabhiprathayadbhirātmakīrtim ,
idamidamiti tatra tatra tatta;tsvaparamatairgahanaṁ pratarkayadbhiḥ.
35. bahu kathitam idam hi buddhimadbhiḥ
kavibhiḥ abhiprathayadbhiḥ ātmakīrtim
idam idam iti tatra tatra tat tat
svaparamataiḥ gahanam pratarkayadbhiḥ
35. hi buddhimadbhiḥ kavibhiḥ ātmakīrtim
abhiprathayadbhiḥ tatra tatra idam
idam iti tat tat svaparamataiḥ gahanam
pratarkayadbhiḥ idam bahu kathitam
35. Indeed, much has been said about this by the intelligent and by poets who, proclaiming their own fame, have profoundly reasoned on various matters here and there, with their own and others' doctrines, exclaiming "this is it, this is it!"
तदहमनुनिशाम्य विप्रयातं पृथगभिपन्नमिहाबुधैर्मनुष्यैः ।
अनवसितमनन्तदोषपारं नृषु विहरामि विनीतरोषतृष्णः ॥३६॥
36. tadahamanuniśāmya viprayātaṁ; pṛthagabhipannamihābudhairmanuṣyaiḥ ,
anavasitamanantadoṣapāraṁ; nṛṣu viharāmi vinītaroṣatṛṣṇaḥ.
36. tat aham anuniśāmya viprayātam
pṛthak abhipannam iha abudhaiḥ
manuṣyaiḥ anavasitam anantadoṣapāram
nṛṣu viharāmi vinītaroṣatṛṣṇaḥ
36. tat aham iha abudhaiḥ manuṣyaiḥ
pṛthak viprayātam abhipannam
anavasitam anantadoṣapāram anuniśāmya
vinītaroṣatṛṣṇaḥ nṛṣu viharāmi
36. Therefore, having observed that which has gone astray (viprayātam) and is diversely conceived (abhipannam) here by ignorant men – that which is unending (anavasitam) and has a boundless multitude of flaws (anantadoṣapāram) – I live among people with subdued anger and craving.
भीष्म उवाच ।
अजगरचरितं व्रतं महात्मा य इह नरोऽनुचरेद्विनीतरागः ।
अपगतभयमन्युलोभमोहः स खलु सुखी विहरेदिमं विहारम् ॥३७॥
37. bhīṣma uvāca ,
ajagaracaritaṁ vrataṁ mahātmā; ya iha naro'nucaredvinītarāgaḥ ,
apagatabhayamanyulobhamohaḥ; sa khalu sukhī viharedimaṁ vihāram.
37. bhīṣmaḥ uvāca ajagaracaritam vratam
mahātmā yaḥ iha naraḥ anucaret
vinītarāgaḥ apagatabhayamanuyloobhamohaḥ
saḥ khalu sukhī viharet imam vihāram
37. bhīṣmaḥ uvāca: iha yaḥ mahātmā naraḥ vinītarāgaḥ apagatabhayamanuyloobhamohaḥ ajagaracaritam vratam anucaret,
saḥ khalu sukhī imam vihāram viharet
37. Bhishma said: "That great-souled man (mahātmā) who in this world practices the python-like observance (ajagaracaritam vratam) – having subdued attachment (rāga) and having dispelled fear, wrath, greed, and delusion (moha) – he will indeed live happily, following this way of life (vihāram)."