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महाभारतः       mahābhārataḥ - book-12, chapter-176

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भरद्वाज उवाच ।
प्रजाविसर्गं विविधं कथं स सृजते प्रभुः ।
मेरुमध्ये स्थितो ब्रह्मा तद्ब्रूहि द्विजसत्तम ॥१॥
1. bharadvāja uvāca ,
prajāvisargaṁ vividhaṁ kathaṁ sa sṛjate prabhuḥ ,
merumadhye sthito brahmā tadbrūhi dvijasattama.
1. bharadvājaḥ uvāca prajāvisargam vividham katham saḥ sṛjate
prabhuḥ merumadhye sthitaḥ brahmā tat brūhi dvijasattama
1. bharadvājaḥ uvāca dvijasattama merumadhye sthitaḥ saḥ brahmā
prabhuḥ katham vividham prajāvisargam sṛjate tat brūhi
1. Bharadvāja said, "How does that Lord (prabhu), Brahmā, situated in the middle of Meru, create the diverse progeny? O best among the twice-born (dvijasattama), please tell me that."
भृगुरुवाच ।
प्रजाविसर्गं विविधं मानसो मनसासृजत् ।
संधुक्षणार्थं भूतानां सृष्टं प्रथमतो जलम् ॥२॥
2. bhṛguruvāca ,
prajāvisargaṁ vividhaṁ mānaso manasāsṛjat ,
saṁdhukṣaṇārthaṁ bhūtānāṁ sṛṣṭaṁ prathamato jalam.
2. bhṛguḥ uvāca prajāvisargam vividham mānasaḥ manasā asṛjat
saṃdhukṣaṇārtham bhūtānām sṛṣṭam prathamataḥ jalam
2. bhṛguḥ uvāca mānasaḥ vividham prajāvisargam manasā asṛjat
prathamataḥ bhūtānām saṃdhukṣaṇārtham jalam sṛṣṭam
2. Bhṛgu said, "The mind-born (mānasa) [creator] created the diverse progeny with his mind (manas). First, water (jalam) was created for the sustenance of beings."
यत्प्राणाः सर्वभूतानां वर्धन्ते येन च प्रजाः ।
परित्यक्ताश्च नश्यन्ति तेनेदं सर्वमावृतम् ॥३॥
3. yatprāṇāḥ sarvabhūtānāṁ vardhante yena ca prajāḥ ,
parityaktāśca naśyanti tenedaṁ sarvamāvṛtam.
3. yat prāṇāḥ sarvabhūtānām vardhante yena ca prajāḥ
parityaktāḥ ca naśyanti tena idam sarvam āvṛtam
3. yat sarvabhūtānām prāṇāḥ vardhante yena ca prajāḥ
parityaktāḥ ca naśyanti tena idam sarvam āvṛtam
3. By which the life-breaths (prāṇa) of all beings (bhūta) increase, and by which creatures (prajā) thrive, and being abandoned, they perish - by that [water], all this is pervaded.
पृथिवी पर्वता मेघा मूर्तिमन्तश्च ये परे ।
सर्वं तद्वारुणं ज्ञेयमापस्तस्तम्भिरे पुनः ॥४॥
4. pṛthivī parvatā meghā mūrtimantaśca ye pare ,
sarvaṁ tadvāruṇaṁ jñeyamāpastastambhire punaḥ.
4. pṛthivī parvatāḥ meghāḥ mūrtimantaḥ ca ye pare
sarvam tat vāruṇam jñeyam āpaḥ tastambhire punaḥ
4. pṛthivī parvatāḥ meghāḥ ca ye pare mūrtimantaḥ
tat sarvam vāruṇam jñeyam punaḥ āpaḥ tastambhire
4. Earth, mountains, clouds, and all other embodied entities - all of that should be understood as pertaining to Varuṇa. Furthermore, the waters (āpaḥ) sustain them.
भरद्वाज उवाच ।
कथं सलिलमुत्पन्नं कथं चैवाग्निमारुतौ ।
कथं च मेदिनी सृष्टेत्यत्र मे संशयो महान् ॥५॥
5. bharadvāja uvāca ,
kathaṁ salilamutpannaṁ kathaṁ caivāgnimārutau ,
kathaṁ ca medinī sṛṣṭetyatra me saṁśayo mahān.
5. bharadvājaḥ uvāca katham salilam utpannam katham ca eva
agnimārutau katham ca medinī sṛṣṭā iti atra me saṁśayaḥ mahān
5. bharadvājaḥ uvāca katham salilam utpannam ca katham eva
agnimārutau ca katham medinī sṛṣṭā iti atra me mahān saṁśayaḥ
5. Bharadvāja said: 'How was water produced? And how, indeed, were fire and wind (agnimārutau) created? And how was the earth (medinī) brought into existence? Regarding this, I have a great doubt.'
भृगुरुवाच ।
ब्रह्मकल्पे पुरा ब्रह्मन्ब्रह्मर्षीणां समागमे ।
लोकसंभवसंदेहः समुत्पन्नो महात्मनाम् ॥६॥
6. bhṛguruvāca ,
brahmakalpe purā brahmanbrahmarṣīṇāṁ samāgame ,
lokasaṁbhavasaṁdehaḥ samutpanno mahātmanām.
6. bhṛguḥ uvāca brahmakalpe purā brahman brahmarṣīṇām
samāgame lokasaṁbhavasaṁdehaḥ samutpannaḥ mahātmanām
6. bhṛguḥ uvāca brahman purā brahmakalpe brahmarṣīṇām
samāgame mahātmanām lokasaṁbhavasaṁdehaḥ samutpannaḥ
6. Bhṛgu said: 'O Brahmin (brahman), long ago, during the Brahmakalpa (brahmakalpa), a great doubt regarding the origin of the worlds arose among the great-souled ones (mahātmanām) at a gathering of the Brahma-ṛṣis (brahmarṣi).'
तेऽतिष्ठन्ध्यानमालम्ब्य मौनमास्थाय निश्चलाः ।
त्यक्ताहाराः पवनपा दिव्यं वर्षशतं द्विजाः ॥७॥
7. te'tiṣṭhandhyānamālambya maunamāsthāya niścalāḥ ,
tyaktāhārāḥ pavanapā divyaṁ varṣaśataṁ dvijāḥ.
7. te atiṣṭhan dhyānam ālambya maunam āsthāya niścalāḥ
tyaktāhārāḥ pavanapāḥ divyam varṣaśatam dvijāḥ
7. dvijāḥ te tyaktāhārāḥ pavanapāḥ niścalāḥ dhyānam
ālambya maunam āsthāya divyam varṣaśatam atiṣṭhan
7. O twice-born ones (dvija), they remained motionless for a divine hundred years, resorting to meditation (dhyāna) and adopting silence, having given up food and subsisting only on air.
तेषां धर्ममयी वाणी सर्वेषां श्रोत्रमागमत् ।
दिव्या सरस्वती तत्र संबभूव नभस्तलात् ॥८॥
8. teṣāṁ dharmamayī vāṇī sarveṣāṁ śrotramāgamat ,
divyā sarasvatī tatra saṁbabhūva nabhastalāt.
8. teṣām dharmamayī vāṇī sarveṣām śrotram āgamat
divyā sarasvatī tatra saṃbabhūva nabhastalāt
8. teṣām dharmamayī vāṇī sarveṣām śrotram āgamat
divyā sarasvatī tatra nabhastalāt saṃbabhūva
8. Their voice, imbued with natural law (dharma), reached the ears of all. A divine voice (Sarasvatī) then arose from the firmament.
पुरा स्तिमितनिःशब्दमाकाशमचलोपमम् ।
नष्टचन्द्रार्कपवनं प्रसुप्तमिव संबभौ ॥९॥
9. purā stimitaniḥśabdamākāśamacalopamam ,
naṣṭacandrārkapavanaṁ prasuptamiva saṁbabhau.
9. purā stimitaniḥśabdam ākāśam acalopamam
naṣṭacandrārkapavanam prasuptam iva saṃbabhau
9. purā ākāśam stimitaniḥśabdam acalopamam
naṣṭacandrārkapavanam prasuptam iva saṃbabhau
9. Previously, the sky was motionless and silent, resembling a mountain. With the moon, sun, and wind having vanished, it appeared as if profoundly asleep.
ततः सलिलमुत्पन्नं तमसीवापरं तमः ।
तस्माच्च सलिलोत्पीडादुदतिष्ठत मारुतः ॥१०॥
10. tataḥ salilamutpannaṁ tamasīvāparaṁ tamaḥ ,
tasmācca salilotpīḍādudatiṣṭhata mārutaḥ.
10. tataḥ salilam utpannam tamasi iva aparam tamaḥ
tasmāt ca salilotpīḍāt udatiṣṭhata mārutaḥ
10. tataḥ salilam utpannam tamasi aparam tamaḥ
iva ca tasmāt salilotpīḍāt mārutaḥ udatiṣṭhata
10. Then water emerged, like another layer of darkness within the darkness itself. And from that surging of water, the wind (māruta) arose.
यथा भाजनमच्छिद्रं निःशब्दमिव लक्ष्यते ।
तच्चाम्भसा पूर्यमाणं सशब्दं कुरुतेऽनिलः ॥११॥
11. yathā bhājanamacchidraṁ niḥśabdamiva lakṣyate ,
taccāmbhasā pūryamāṇaṁ saśabdaṁ kurute'nilaḥ.
11. yathā bhājanam acchidram niḥśabdam iva lakṣyate
tat ca ambhasā pūryamāṇam saśabdam kurute anilaḥ
11. yathā acchidram niḥśabdam bhājanam iva lakṣyate
tat ca ambhasā pūryamāṇam anilaḥ saśabdam kurute
11. Just as a flawless vessel appears soundless, that same vessel, while being filled with water, is made noisy by the wind.
तथा सलिलसंरुद्धे नभसोऽन्ते निरन्तरे ।
भित्त्वार्णवतलं वायुः समुत्पतति घोषवान् ॥१२॥
12. tathā salilasaṁruddhe nabhaso'nte nirantare ,
bhittvārṇavatalaṁ vāyuḥ samutpatati ghoṣavān.
12. tathā salilasaṃruddhe nabhasaḥ ante nirantare
bhittvā arṇavatalaṃ vāyuḥ samutpatati ghoṣavān
12. tathā nabhasaḥ nirantare ante salilasaṃruddhe
ghoṣavān vāyuḥ arṇavatalaṃ bhittvā samutpatati
12. Similarly, when the boundless region of space (nabhas) is completely enclosed by water, a roaring wind (vāyu) pierces the ocean depths and rises up.
स एष चरते वायुरर्णवोत्पीडसंभवः ।
आकाशस्थानमासाद्य प्रशान्तिं नाधिगच्छति ॥१३॥
13. sa eṣa carate vāyurarṇavotpīḍasaṁbhavaḥ ,
ākāśasthānamāsādya praśāntiṁ nādhigacchati.
13. saḥ eṣaḥ carate vāyuḥ arṇavotpīḍasaṃbhavaḥ
ākāśasthānam āsādya praśāntim na adhigacchati
13. saḥ eṣaḥ arṇavotpīḍasaṃbhavaḥ vāyuḥ carate
ākāśasthānam āsādya praśāntim na adhigacchati
13. That same wind (vāyu), born from the ocean's churning, moves about. Even after reaching the region of space (ākāśa), it does not attain tranquility (praśānti).
तस्मिन्वाय्वम्बुसंघर्षे दीप्ततेजा महाबलः ।
प्रादुर्भवत्यूर्ध्वशिखः कृत्वा वितिमिरं नभः ॥१४॥
14. tasminvāyvambusaṁgharṣe dīptatejā mahābalaḥ ,
prādurbhavatyūrdhvaśikhaḥ kṛtvā vitimiraṁ nabhaḥ.
14. tasmin vāyvambusaṃgharṣe dīptatejāḥ mahābalaḥ
prādurbhavati ūrdhvaśikhaḥ kṛtvā vitimiram nabhaḥ
14. tasmin vāyvambusaṃgharṣe dīptatejāḥ mahābalaḥ
ūrdhvaśikhaḥ nabhaḥ vitimiram kṛtvā prādurbhavati
14. In that struggle between wind (vāyu) and water, a mighty (mahābala) being of blazing splendor (dīptatejas) appears with upward-rising flames, making the sky (nabhas) free from darkness.
अग्निः पवनसंयुक्तः खात्समुत्पतते जलम् ।
सोऽग्निर्मारुतसंयोगाद्घनत्वमुपपद्यते ॥१५॥
15. agniḥ pavanasaṁyuktaḥ khātsamutpatate jalam ,
so'gnirmārutasaṁyogādghanatvamupapadyate.
15. agniḥ pavanasamyuktaḥ khāt samutpatate jalam
saḥ agniḥ mārutasaṃyogāt ghanatvam upapadyate
15. pavanasamyuktaḥ agniḥ khāt jalam samutpatate
saḥ agniḥ mārutasaṃyogāt ghanatvam upapadyate
15. Fire (agni), accompanied by wind (pavana), rises from space (kha) as water. That very fire, through its conjunction with wind (māruta), then attains density.
तस्याकाशे निपतितः स्नेहस्तिष्ठति योऽपरः ।
स संघातत्वमापन्नो भूमित्वमुपगच्छति ॥१६॥
16. tasyākāśe nipatitaḥ snehastiṣṭhati yo'paraḥ ,
sa saṁghātatvamāpanno bhūmitvamupagacchati.
16. tasya ākāśe nipatitaḥ snehaḥ tiṣṭhati yaḥ aparaḥ
saḥ saṃghātatvam āpannaḥ bhūmitvam upagacchati
16. yaḥ aparaḥ snehaḥ ākāśe nipatitaḥ tiṣṭhati,
saḥ saṃghātatvam āpannaḥ bhūmitvam upagacchati
16. And that other fluid principle (sneha), which has fallen into space (ākāśa) and remains there, upon attaining a state of aggregation, becomes earth (bhūmi).
रसानां सर्वगन्धानां स्नेहानां प्राणिनां तथा ।
भूमिर्योनिरिह ज्ञेया यस्यां सर्वं प्रसूयते ॥१७॥
17. rasānāṁ sarvagandhānāṁ snehānāṁ prāṇināṁ tathā ,
bhūmiryoniriha jñeyā yasyāṁ sarvaṁ prasūyate.
17. rasānām sarvagandhānām snehānām prāṇinām tathā
bhūmiḥ yoniḥ iha jñeyā yasyām sarvam prasūyate
17. iha rasānām,
sarvagandhānām,
snehānām,
tathā prāṇinām yoniḥ bhūmiḥ jñeyā,
yasyām sarvam prasūyate.
17. Here, the earth (bhūmi) should be known as the origin (yoni) for flavors, for all odors, for cohesive substances (sneha), and for living beings; in which all is produced.