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महाभारतः       mahābhārataḥ - book-12, chapter-179

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भरद्वाज उवाच ।
यदि प्राणायते वायुर्वायुरेव विचेष्टते ।
श्वसित्याभाषते चैव तस्माज्जीवो निरर्थकः ॥१॥
1. bharadvāja uvāca ,
yadi prāṇāyate vāyurvāyureva viceṣṭate ,
śvasityābhāṣate caiva tasmājjīvo nirarthakaḥ.
1. bharadvājaḥ uvāca yadi prāṇāyate vāyuḥ vāyuḥ eva
viceṣṭate śvasiti ābhāṣate ca eva tasmāt jīvaḥ nirarthakaḥ
1. bharadvājaḥ uvāca yadi vāyuḥ prāṇāyate vāyuḥ eva
viceṣṭate ca eva śvasiti ābhāṣate tasmāt jīvaḥ nirarthakaḥ
1. Bharadvaja said: If the vital air (vāyu) alone animates and acts, and the wind itself performs all movements, and it breathes and speaks as well, then the individual soul (jīva) becomes meaningless.
यद्यूष्मभाव आग्नेयो वह्निना पच्यते यदि ।
अग्निर्जरयते चैव तस्माज्जीवो निरर्थकः ॥२॥
2. yadyūṣmabhāva āgneyo vahninā pacyate yadi ,
agnirjarayate caiva tasmājjīvo nirarthakaḥ.
2. yadi ūṣma-bhāvaḥ āgneyaḥ vahninā pacyate yadi
agniḥ jarayate ca eva tasmāt jīvaḥ nirarthakaḥ
2. yadi āgneyaḥ ūṣma-bhāvaḥ vahninā pacyate yadi
ca eva agniḥ jarayate tasmāt jīvaḥ nirarthakaḥ
2. If the very nature of heat, being fiery (āgneya), is cooked or processed by fire itself, and if fire alone performs digestion, then the individual soul (jīva) becomes meaningless.
जन्तोः प्रमीयमाणस्य जीवो नैवोपलभ्यते ।
वायुरेव जहात्येनमूष्मभावश्च नश्यति ॥३॥
3. jantoḥ pramīyamāṇasya jīvo naivopalabhyate ,
vāyureva jahātyenamūṣmabhāvaśca naśyati.
3. jantoḥ pramīyamāṇasya jīvaḥ na eva upalabhyate
| vāyuḥ eva jahāti enam ūṣmabhāvaḥ ca naśyati
3. jantoḥ pramīyamāṇasya jīvaḥ na eva upalabhyate
vāyuḥ eva enam jahāti ca ūṣmabhāvaḥ naśyati
3. When a creature is dying, its life force (jīva) is certainly not perceived. The breath (vāyu) simply leaves the body, and its warmth perishes.
यदि वातोपमो जीवः संश्लेषो यदि वायुना ।
वायुमण्डलवद्दृश्यो गच्छेत्सह मरुद्गणैः ॥४॥
4. yadi vātopamo jīvaḥ saṁśleṣo yadi vāyunā ,
vāyumaṇḍalavaddṛśyo gacchetsaha marudgaṇaiḥ.
4. yadi vātopamaḥ jīvaḥ saṃśleṣaḥ yadi vāyunā |
vāyumaṇḍalavat dṛśyaḥ gacchet saha marudgaṇaiḥ
4. yadi jīvaḥ vātopamaḥ yadi vāyunā saṃśleṣaḥ (asti)
(tadā) vāyumaṇḍalavat dṛśyaḥ marudgaṇaiḥ saha gacchet
4. If the life force (jīva) were like the wind, or if its connection were with the wind, then it should be visible like the atmosphere and move along with the hosts of wind.
श्लेषो यदि च वातेन यदि तस्मात्प्रणश्यति ।
महार्णवविमुक्तत्वादन्यत्सलिलभाजनम् ॥५॥
5. śleṣo yadi ca vātena yadi tasmātpraṇaśyati ,
mahārṇavavimuktatvādanyatsalilabhājanam.
5. śleṣaḥ yadi ca vātena yadi tasmāt praṇaśyati
| mahārṇavavimuktatvāt anyat salilabhājanam
5. ca yadi śleṣaḥ vātena (asti),
yadi tasmāt praṇaśyati,
(tadā) mahārṇavavimuktatvāt anyat salilabhājanam (iva bhavet)
5. And if there is a connection with the wind, and if it perishes because of that, then it would be like another water container, after being released from the great ocean.
कूपे वा सलिलं दद्यात्प्रदीपं वा हुताशने ।
प्रक्षिप्तं नश्यति क्षिप्रं यथा नश्यत्यसौ तथा ॥६॥
6. kūpe vā salilaṁ dadyātpradīpaṁ vā hutāśane ,
prakṣiptaṁ naśyati kṣipraṁ yathā naśyatyasau tathā.
6. kūpe vā salilam dadyāt pradīpam vā hutāśane |
prakṣiptam naśyati kṣipram yathā naśyati asau tathā
6. kūpe vā salilam dadyāt,
vā hutāśane pradīpam yathā prakṣiptam kṣipram naśyati,
tathā asau naśyati
6. One might pour water into a well, or place a lamp into a fire. Just as that which is cast in quickly perishes (as a distinct entity), so too does 'that' (jīva) thus 'perish' (its individuality).
पञ्चसाधारणे ह्यस्मिञ्शरीरे जीवितं कुतः ।
येषामन्यतरत्यागाच्चतुर्णां नास्ति संग्रहः ॥७॥
7. pañcasādhāraṇe hyasmiñśarīre jīvitaṁ kutaḥ ,
yeṣāmanyataratyāgāccaturṇāṁ nāsti saṁgrahaḥ.
7. pañca-sādhāraṇe hi asmin śarīre jīvitam kutaḥ
yeṣām anyatara-tyāgāt caturṇām na asti saṃgrahaḥ
7. hi asmin pañca-sādhāraṇe śarīre jīvitam kutaḥ
yeṣām anyatara-tyāgāt caturṇām saṃgrahaḥ na asti
7. Indeed, how can there be lasting life in this body, which is commonly shared by the five elements? For, if any one of these elements is abandoned (or withdrawn), the remaining four cannot maintain their cohesion.
नश्यन्त्यापो ह्यनाहाराद्वायुरुच्छ्वासनिग्रहात् ।
नश्यते कोष्ठभेदात्खमग्निर्नश्यत्यभोजनात् ॥८॥
8. naśyantyāpo hyanāhārādvāyurucchvāsanigrahāt ,
naśyate koṣṭhabhedātkhamagnirnaśyatyabhojanāt.
8. naśyanti āpaḥ hi anāhārāt vāyuḥ ucchvāsa-nigrahāt
naśyate koṣṭha-bhedāt kham agniḥ naśyati abhojanāt
8. hi āpaḥ anāhārāt naśyanti vāyuḥ ucchvāsa-nigrahāt naśyati
kham koṣṭha-bhedāt naśyate agniḥ abhojanāt naśyati
8. Indeed, the waters in the body diminish from lack of sustenance. The air (breath) is destroyed by the suppression of exhalation. The space within perishes when the body cavities collapse. The fire, too, is extinguished from not eating.
व्याधिव्रणपरिक्लेशैर्मेदिनी चैव शीर्यते ।
पीडितेऽन्यतरे ह्येषां संघातो याति पञ्चधा ॥९॥
9. vyādhivraṇaparikleśairmedinī caiva śīryate ,
pīḍite'nyatare hyeṣāṁ saṁghāto yāti pañcadhā.
9. vyādhi-vraṇa-parikleśaiḥ medinī ca eva śīryate
pīḍite anyatare hi eṣām saṃghātaḥ yāti pañcadhā
9. ca eva medinī vyādhi-vraṇa-parikleśaiḥ śīryate
hi eṣām anyatare pīḍite saṃghātaḥ pañcadhā yāti
9. And indeed, the earth (element in the body) wastes away due to diseases, wounds, and afflictions. For, when any one of these (elements) is distressed, this composite body disintegrates into its five constituent parts.
तस्मिन्पञ्चत्वमापन्ने जीवः किमनुधावति ।
किं वेदयति वा जीवः किं शृणोति ब्रवीति वा ॥१०॥
10. tasminpañcatvamāpanne jīvaḥ kimanudhāvati ,
kiṁ vedayati vā jīvaḥ kiṁ śṛṇoti bravīti vā.
10. tasmin pañcatvam āpanne jīvaḥ kim anudhāvati
kim vedayati vā jīvaḥ kim śṛṇoti bravīti vā
10. tasmin pañcatvam āpanne sati jīvaḥ kim anudhāvati
jīvaḥ kim vedayati vā kim śṛṇoti vā bravīti
10. When that (body) has attained its fivefold nature (i.e., disintegrated), what does the individual soul (jīva) pursue? What does the individual soul (jīva) experience, or what does it hear, or speak?
एषा गौः परलोकस्थं तारयिष्यति मामिति ।
यो दत्त्वा म्रियते जन्तुः सा गौः कं तारयिष्यति ॥११॥
11. eṣā gauḥ paralokasthaṁ tārayiṣyati māmiti ,
yo dattvā mriyate jantuḥ sā gauḥ kaṁ tārayiṣyati.
11. eṣā gauḥ paralokasthaṃ tārayiṣyati mām iti yaḥ
dattvā mriyate jantuḥ sā gauḥ kam tārayiṣyati
11. yaḥ jantuḥ eṣā gauḥ paralokasthaṃ mām tārayiṣyati
iti dattvā mriyate sā gauḥ kam tārayiṣyati
11. A person gives a cow, thinking, "This cow will save me when I am in the afterlife." If that giver then dies, whom will that cow save?
गौश्च प्रतिग्रहीता च दाता चैव समं यदा ।
इहैव विलयं यान्ति कुतस्तेषां समागमः ॥१२॥
12. gauśca pratigrahītā ca dātā caiva samaṁ yadā ,
ihaiva vilayaṁ yānti kutasteṣāṁ samāgamaḥ.
12. gauḥ ca pratigrahītā ca dātā ca eva samam yadā
iha eva vilayam yānti kutaḥ teṣām samāgamaḥ
12. yadā gauḥ ca pratigrahītā ca dātā ca eva samam
iha eva vilayam yānti teṣām samāgamaḥ kutaḥ
12. When the cow, the recipient, and the giver all perish right here in this world, how can there be a reunion for them (in the afterlife)?
विहगैरुपयुक्तस्य शैलाग्रात्पतितस्य वा ।
अग्निना चोपयुक्तस्य कुतः संजीवनं पुनः ॥१३॥
13. vihagairupayuktasya śailāgrātpatitasya vā ,
agninā copayuktasya kutaḥ saṁjīvanaṁ punaḥ.
13. vihagaiḥ upayuktasya śailāgrāt patitasya vā
agninā ca upayuktasya kutaḥ saṃjīvanam punaḥ
13. vihagaiḥ upayuktasya vā śailāgrāt patitasya
ca agninā upayuktasya punaḥ saṃjīvanam kutaḥ
13. For that which has been consumed by birds, or fallen from a mountain peak, or consumed by fire – how can there be re-animation again?
छिन्नस्य यदि वृक्षस्य न मूलं प्रतिरोहति ।
बीजान्यस्य प्रवर्तन्ते मृतः क्व पुनरेष्यति ॥१४॥
14. chinnasya yadi vṛkṣasya na mūlaṁ pratirohati ,
bījānyasya pravartante mṛtaḥ kva punareṣyati.
14. chinnasya yadi vṛkṣasya na mūlam pratirohati
bījāni asya pravartante mṛtaḥ kva punaḥ eṣyati
14. yadi chinnasya vṛkṣasya mūlam na pratirohati
asya bījāni pravartante mṛtaḥ punaḥ kva eṣyati
14. If the root of a cut tree does not grow back, and its seeds are produced, where will a dead person go again?
बीजमात्रं पुरा सृष्टं यदेतत्परिवर्तते ।
मृता मृताः प्रणश्यन्ति बीजाद्बीजं प्रवर्तते ॥१५॥
15. bījamātraṁ purā sṛṣṭaṁ yadetatparivartate ,
mṛtā mṛtāḥ praṇaśyanti bījādbījaṁ pravartate.
15. bījamātram purā sṛṣṭam yat etat parivartate
mṛtāḥ mṛtāḥ praṇaśyanti bījāt bījam pravartate
15. etat yat purā bījamātram sṛṣṭam parivartate
mṛtāḥ mṛtāḥ praṇaśyanti bījāt bījam pravartate
15. This (creation), which was initially created as merely a seed, continuously transforms. The dead certainly perish, but from one seed, another seed always proceeds (i.e., new life arises from the old).