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-208

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:
गुरुरुवाच ।
दुरन्तेष्विन्द्रियार्थेषु सक्ताः सीदन्ति जन्तवः ।
ये त्वसक्ता महात्मानस्ते यान्ति परमां गतिम् ॥१॥
1. gururuvāca ,
duranteṣvindriyārtheṣu saktāḥ sīdanti jantavaḥ ,
ye tvasaktā mahātmānaste yānti paramāṁ gatim.
1. guruḥ uvāca duranteṣu indriya-artheṣu saktāḥ sīdanti
jantavaḥ ye tu asaktāḥ mahā-ātmānaḥ te yānti paramām gatim
1. guruḥ uvāca: duranteṣu indriya-artheṣu saktāḥ jantavaḥ sīdanti; ye tu asaktāḥ mahā-ātmānaḥ,
te paramām gatim yānti
1. The Guru said: 'Living beings (jantavaḥ) who are attached to the endless objects of the senses suffer. But those great souls (mahātman) who are unattached attain the supreme destination.'
जन्ममृत्युजरादुःखैर्व्याधिभिर्मनसः क्लमैः ।
दृष्ट्वेमं संततं लोकं घटेन्मोक्षाय बुद्धिमान् ॥२॥
2. janmamṛtyujarāduḥkhairvyādhibhirmanasaḥ klamaiḥ ,
dṛṣṭvemaṁ saṁtataṁ lokaṁ ghaṭenmokṣāya buddhimān.
2. janma mṛtyu jarā duḥkhaiḥ vyādhibhiḥ manasaḥ klamaiḥ
dṛṣṭvā imam saṃtatam lokam ghaṭet mokṣāya buddhimān
2. buddhimān janma mṛtyu jarā duḥkhaiḥ vyādhibhiḥ manasaḥ
klamaiḥ imam saṃtatam lokam dṛṣṭvā mokṣāya ghaṭet
2. A wise person, having observed this world continuously troubled by the miseries of birth, death, old age, diseases, and mental fatigue, should strive for final liberation (mokṣa).
वाङ्मनोभ्यां शरीरेण शुचिः स्यादनहंकृतः ।
प्रशान्तो ज्ञानवान्भिक्षुर्निरपेक्षश्चरेत्सुखम् ॥३॥
3. vāṅmanobhyāṁ śarīreṇa śuciḥ syādanahaṁkṛtaḥ ,
praśānto jñānavānbhikṣurnirapekṣaścaretsukham.
3. vāk manobhyām śarīreṇa śuciḥ syāt anahaṃkṛtaḥ
praśāntaḥ jñānavān bhikṣuḥ nirapekṣaḥ caret sukham
3. bhikṣuḥ vāk manobhyām śarīreṇa śuciḥ syāt anahaṃkṛtaḥ
praśāntaḥ jñānavān nirapekṣaḥ sukham caret
3. A mendicant (bhikṣu) should be pure in speech, mind, and body, free from ego (ahaṃkāra), serene, and knowledgeable, and thus live happily and unattached.
अथ वा मनसः सङ्गं पश्येद्भूतानुकम्पया ।
अत्राप्युपेक्षां कुर्वीत ज्ञात्वा कर्मफलं जगत् ॥४॥
4. atha vā manasaḥ saṅgaṁ paśyedbhūtānukampayā ,
atrāpyupekṣāṁ kurvīta jñātvā karmaphalaṁ jagat.
4. atha vā manasaḥ saṅgam paśyet bhūtānukampayā atra
api upekṣām kurvīta jñātvā karmaphalam jagat
4. atha vā bhūtānukampayā manasaḥ saṅgam paśyet
karmaphalam jagat jñātvā atra api upekṣām kurvīta
4. Alternatively, one might observe the mind's attachment (saṅga) by cultivating compassion for all beings. Or, having understood that this world is entirely the result of previous actions (karma), one should cultivate indifference even in such matters.
यत्कृतं प्राक्शुभं कर्म पापं वा तदुपाश्नुते ।
तस्माच्छुभानि कर्माणि कुर्याद्वाग्बुद्धिकर्मभिः ॥५॥
5. yatkṛtaṁ prākśubhaṁ karma pāpaṁ vā tadupāśnute ,
tasmācchubhāni karmāṇi kuryādvāgbuddhikarmabhiḥ.
5. yat kṛtam prāk śubham karma pāpam vā tat upāśnute
tasmāt śubhāni karmāṇi kuryāt vāgbuddhikarmabhiḥ
5. prāk yat śubham vā pāpam karma kṛtam tat upāśnute
tasmāt vāgbuddhikarmabhiḥ śubhāni karmāṇi kuryāt
5. Whatever good or sinful action (karma) was performed previously, one experiences its fruit. Therefore, one should perform auspicious actions (karma) through speech, intellect (buddhi), and physical deeds.
अहिंसा सत्यवचनं सर्वभूतेषु चार्जवम् ।
क्षमा चैवाप्रमादश्च यस्यैते स सुखी भवेत् ॥६॥
6. ahiṁsā satyavacanaṁ sarvabhūteṣu cārjavam ,
kṣamā caivāpramādaśca yasyaite sa sukhī bhavet.
6. ahiṃsā satyavacanam sarvabhūteṣu ca ārjavam kṣamā
ca eva apramādaḥ ca yasya ete sa sukhī bhavet
6. yasya ete ahiṃsā satyavacanam sarvabhūteṣu ca ārjavam kṣamā ca eva apramādaḥ ca,
sa sukhī bhavet
6. He who possesses non-violence, truthfulness, straightforwardness towards all beings, forgiveness, and diligence, becomes happy.
यश्चैनं परमं धर्मं सर्वभूतसुखावहम् ।
दुःखान्निःसरणं वेद स तत्त्वज्ञः सुखी भवेत् ॥७॥
7. yaścainaṁ paramaṁ dharmaṁ sarvabhūtasukhāvaham ,
duḥkhānniḥsaraṇaṁ veda sa tattvajñaḥ sukhī bhavet.
7. yaḥ ca enam paramam dharmam sarvabhūtasukhāvaham
duḥkhāt niḥsaraṇam veda sa tattvajñaḥ sukhī bhavet
7. yaḥ ca enam paramam dharmam sarvabhūtasukhāvaham duḥkhāt niḥsaraṇam veda,
sa tattvajñaḥ sukhī bhavet
7. And whoever understands this supreme natural law (dharma), which brings happiness to all beings and is the means of liberation from suffering, that knower of truth will attain happiness.
तस्मात्समाहितं बुद्ध्या मनो भूतेषु धारयेत् ।
नापध्यायेन्न स्पृहयेन्नाबद्धं चिन्तयेदसत् ॥८॥
8. tasmātsamāhitaṁ buddhyā mano bhūteṣu dhārayet ,
nāpadhyāyenna spṛhayennābaddhaṁ cintayedasat.
8. tasmāt samāhitam buddhyā manaḥ bhūteṣu dhārayet na
apadhyāyet na spṛhayet na ābaddham cintayet asat
8. tasmāt,
buddhyā samāhitam manaḥ bhūteṣu dhārayet.
na apadhyāyet,
na spṛhayet,
na ābaddham asat cintayet
8. Therefore, one should focus the mind, with discerning intellect, on all beings. One should not think evil, nor covet, nor dwell on what is unfitting or untrue.
अवाग्योगप्रयोगेण मनोज्ञं संप्रवर्तते ।
विवक्षता वा सद्वाक्यं धर्मं सूक्ष्ममवेक्षता ।
सत्यां वाचमहिंस्रां च वदेदनपवादिनीम् ॥९॥
9. avāgyogaprayogeṇa manojñaṁ saṁpravartate ,
vivakṣatā vā sadvākyaṁ dharmaṁ sūkṣmamavekṣatā ,
satyāṁ vācamahiṁsrāṁ ca vadedanapavādinīm.
9. avāgyoga-prayogeṇa manojñam
saṃpravartate vivakṣatā vā sadvākyam
dharmam sūkṣmam avekṣatā satyām
vācam ahiṃsrām ca vadet anapavādinīm
9. avāgyoga-prayogeṇa manojñam saṃpravartate.
vā,
sadvākyam vivakṣatā,
sūkṣmam dharmam avekṣatā,
satyām ahiṃsrām ca anapavādinīm vācam vadet
9. Through the practice of speech restraint (yoga), one's mind becomes agreeable. Alternatively, one who wishes to speak wholesome words, discerning the subtle natural law (dharma), should utter speech that is truthful, non-harmful (ahiṃsā), and free from slander.
कल्कापेतामपरुषामनृशंसामपैशुनाम् ।
ईदृगल्पं च वक्तव्यमविक्षिप्तेन चेतसा ॥१०॥
10. kalkāpetāmaparuṣāmanṛśaṁsāmapaiśunām ,
īdṛgalpaṁ ca vaktavyamavikṣiptena cetasā.
10. kalkāpetām aparuṣām anṛśaṃsām apaiśunām
īdṛk alpam ca vaktavyam avikṣiptena cetasā
10. avikṣiptena cetasā kalkāpetām aparuṣām
anṛśaṃsām apaiśunām īdṛk alpam ca vaktavyam
10. Speech that is free from impurity, not harsh, not cruel, and without malicious gossip - such limited words should be spoken with an undistracted mind.
वाक्प्रबुद्धो हि संरागाद्विरागाद्व्याहरेद्यदि ।
बुद्ध्या ह्यनिगृहीतेन मनसा कर्म तामसम् ।
रजोभूतैर्हि करणैः कर्मणा प्रतिपद्यते ॥११॥
11. vākprabuddho hi saṁrāgādvirāgādvyāharedyadi ,
buddhyā hyanigṛhītena manasā karma tāmasam ,
rajobhūtairhi karaṇaiḥ karmaṇā pratipadyate.
11. vāk prabuddhaḥ hi saṃrāgāt virāgāt
vyāharet yadi buddhyā hi anigṛhītena
manasā karma tāmasam rajaḥ-bhūtaiḥ
hi karaṇaiḥ karmaṇā pratipadyate
11. yadi hi vāk prabuddhaḥ saṃrāgāt virāgāt vyāharet,
hi buddhyā anigṛhītena manasā hi rajaḥ-bhūtaiḥ karaṇaiḥ tāmasam karma pratipadyate
11. Indeed, if a person whose speech is activated speaks due to intense attachment or aversion, then, with a mind unrestrained by the intellect and with senses permeated by the quality of passion (rajas), they undertake an action (karma) characteristic of ignorance (tamas).
स दुःखं प्राप्य लोकेऽस्मिन्नरकायोपपद्यते ।
तस्मान्मनोवाक्शरीरैराचरेद्धैर्यमात्मनः ॥१२॥
12. sa duḥkhaṁ prāpya loke'sminnarakāyopapadyate ,
tasmānmanovākśarīrairācareddhairyamātmanaḥ.
12. saḥ duḥkham prāpya loke asmin narakāya upapadyate
tasmāt manaḥ-vāk-śarīraiḥ ācaret dhairyam ātmanaḥ
12. saḥ asmin loke duḥkham prāpya narakāya upapadyate.
tasmāt manaḥ-vāk-śarīraiḥ ātmanaḥ dhairyam ācaret
12. Having experienced suffering in this world, such a person is consigned to hell. Therefore, one should practice steadfastness for the sake of the (higher) self (ātman) through mind, speech, and body.
प्रकीर्णमेषभारो हि यद्वद्धार्येत दस्युभिः ।
प्रतिलोमां दिशं बुद्ध्वा संसारमबुधास्तथा ॥१३॥
13. prakīrṇameṣabhāro hi yadvaddhāryeta dasyubhiḥ ,
pratilomāṁ diśaṁ buddhvā saṁsāramabudhāstathā.
13. prakīrṇa-meṣa-bhāraḥ hi yadvat dhāryeta dasyubhiḥ
pratilomām diśam buddhvā saṃsāram abudhāḥ tathā
13. hi yadvat prakīrṇa-meṣa-bhāraḥ dasyubhiḥ dhāryeta,
tathā abudhāḥ pratilomām diśam buddhvā saṃsāram (prāpnuvanti)
13. Indeed, just as a scattered load of sheep would be carried away by robbers, similarly, the unwise, having perceived an adverse course, are drawn into the cycle of rebirth (saṃsāra).
तानेव च यथा दस्यून्क्षिप्त्वा गच्छेच्छिवां दिशम् ।
तथा रजस्तमःकर्माण्युत्सृज्य प्राप्नुयात्सुखम् ॥१४॥
14. tāneva ca yathā dasyūnkṣiptvā gacchecchivāṁ diśam ,
tathā rajastamaḥkarmāṇyutsṛjya prāpnuyātsukham.
14. tān eva ca yathā dasyūn kṣiptvā gacchet śivām diśam
tathā rajas-tamaḥ-karmāṇi utsṛjya prāpnuyāt sukham
14. yathā ca tān dasyūn kṣiptvā śivām diśam gacchet,
tathā rajas-tamaḥ-karmāṇi utsṛjya sukham prāpnuyāt
14. Just as one would cast away bandits and proceed towards a safe direction, similarly, by abandoning actions (karma) arising from passion (rajas) and inertia (tamas), one attains happiness.
निःसंदिग्धमनीहो वै मुक्तः सर्वपरिग्रहैः ।
विविक्तचारी लघ्वाशी तपस्वी नियतेन्द्रियः ॥१५॥
15. niḥsaṁdigdhamanīho vai muktaḥ sarvaparigrahaiḥ ,
viviktacārī laghvāśī tapasvī niyatendriyaḥ.
15. niḥsaṃdigdhamanīhaḥ vai muktaḥ sarva-parigrahaiḥ
vivikta-cārī laghu-āśī tapasvī niyata-indriyaḥ
15. vai niḥsaṃdigdhamanīhaḥ sarva-parigrahaiḥ muktaḥ
vivikta-cārī laghu-āśī tapasvī niyata-indriyaḥ (san)
15. Undoubtedly desireless, indeed, free from all possessions, living in solitude, eating sparingly, an ascetic (tapasvī), with controlled senses.
ज्ञानदग्धपरिक्लेशः प्रयोगरतिरात्मवान् ।
निष्प्रचारेण मनसा परं तदधिगच्छति ॥१६॥
16. jñānadagdhaparikleśaḥ prayogaratirātmavān ,
niṣpracāreṇa manasā paraṁ tadadhigacchati.
16. jñāna-dagdha-parikleśaḥ prayoga-ratiḥ ātma-vān
niṣpracāreṇa manasā param tat adhigacchati
16. jñāna-dagdha-parikleśaḥ,
prayoga-ratiḥ,
ātma-vān (puruṣaḥ) niṣpracāreṇa manasā tat param adhigacchati
16. With his afflictions burnt by knowledge, delighting in spiritual practice (yoga), possessing the self (ātman), with an unmoving mind, he attains that supreme (brahman) reality.
धृतिमानात्मवान्बुद्धिं निगृह्णीयादसंशयम् ।
मनो बुद्ध्या निगृह्णीयाद्विषयान्मनसात्मनः ॥१७॥
17. dhṛtimānātmavānbuddhiṁ nigṛhṇīyādasaṁśayam ,
mano buddhyā nigṛhṇīyādviṣayānmanasātmanaḥ.
17. dhṛti-mān ātma-vān buddhim nigṛhṇīyāt asaṃśayam
manaḥ buddhyā nigṛhṇīyāt viṣayān manasā ātmanaḥ
17. dhṛti-mān ātma-vān (puruṣaḥ) asaṃśayam buddhim nigṛhṇīyāt.
buddhyā manaḥ nigṛhṇīyāt,
ātmanaḥ manasā viṣayān (ca) nigṛhṇīyāt
17. One who possesses fortitude and the self (ātman) should undoubtedly restrain the intellect. One should restrain the mind with the intellect, and the sense objects with the mind (that is rooted) in the self (ātman).
निगृहीतेन्द्रियस्यास्य कुर्वाणस्य मनो वशे ।
देवतास्ताः प्रकाशन्ते हृष्टा यान्ति तमीश्वरम् ॥१८॥
18. nigṛhītendriyasyāsya kurvāṇasya mano vaśe ,
devatāstāḥ prakāśante hṛṣṭā yānti tamīśvaram.
18. nigṛhītendriyasya asya kurvāṇasya manaḥ vaśe
devatāḥ tāḥ prakāśante hṛṣṭāḥ yānti tam īśvaram
18. asya nigṛhītendriyasya manaḥ vaśe kurvāṇasya
tāḥ devatāḥ prakāśante hṛṣṭāḥ tam īśvaram yānti
18. For one who has restrained his senses and brought his mind (manas) under control, those deities become manifest, and delighted, they approach that Lord (īśvara).
ताभिः संसक्तमनसो ब्रह्मवत्संप्रकाशते ।
एतैश्चापगतैः सर्वैर्ब्रह्मभूयाय कल्पते ॥१९॥
19. tābhiḥ saṁsaktamanaso brahmavatsaṁprakāśate ,
etaiścāpagataiḥ sarvairbrahmabhūyāya kalpate.
19. tābhiḥ saṃsaktamanasaḥ brahmavat samprakāśate
etaiḥ ca apagataiḥ sarvaiḥ brahmabhūyāya kalpate
19. tābhiḥ saṃsaktamanasaḥ brahmavat samprakāśate ca
etaiḥ sarvaiḥ apagataiḥ brahmabhūyāya kalpate
19. With his mind (manas) fully absorbed by those (deities), he shines forth like Brahman. And when all these (distractions, impurities) have departed, he becomes fit for attaining the state of Brahman.
अथ वा न प्रवर्तेत योगतन्त्रैरुपक्रमेत् ।
येन तन्त्रमयं तन्त्रं वृत्तिः स्यात्तत्तदाचरेत् ॥२०॥
20. atha vā na pravarteta yogatantrairupakramet ,
yena tantramayaṁ tantraṁ vṛttiḥ syāttattadācaret.
20. atha vā na pravarteta yogatantraiḥ upakramet yena
tantramayam tantram vṛttiḥ syāt tat tat tadā ācaret
20. atha vā na pravarteta (cet) yogatantraiḥ upakramet yena
tantramayam tantram vṛttiḥ syāt tat tat tadā ācaret
20. Or, if one should not (or cannot) remain inactive, one should undertake (practices) through the systems of yoga (yoga). Whichever structured system (tantram), being a comprehensive methodology (tantramayam), becomes one's (chosen) way of life (vṛttiḥ), that very one he should then practice.
कणपिण्याककुल्माषशाकयावकसक्तवः ।
तथा मूलफलं भैक्षं पर्यायेणोपयोजयेत् ॥२१॥
21. kaṇapiṇyākakulmāṣaśākayāvakasaktavaḥ ,
tathā mūlaphalaṁ bhaikṣaṁ paryāyeṇopayojayet.
21. kaṇapiṇyākakulmāṣaśākayāvakasaktavaḥ tathā
mūlaphalam bhaikṣam paryāyeṇa upayojayet
21. kaṇapiṇyākakulmāṣaśākayāvakasaktavaḥ tathā
mūlaphalam bhaikṣam paryāyeṇa upayojayet
21. He should consume, in rotation, broken grains, oil-cake, fermented pulse, vegetables, barley-meal, and parched grain flour; similarly, roots, fruits, and food obtained by begging (bhaikṣa).
आहारं नियतं चैव देशे काले च सात्त्विकम् ।
तत्परीक्ष्यानुवर्तेत यत्प्रवृत्त्यनुवर्तकम् ॥२२॥
22. āhāraṁ niyataṁ caiva deśe kāle ca sāttvikam ,
tatparīkṣyānuvarteta yatpravṛttyanuvartakam.
22. āhāram niyatam ca eva deśe kāle ca sāttvikam tat
parīkṣya anuvarthata yat pravṛttyanuvarthakam
22. niyatam sāttvikam āhāram deśe kāle ca eva tat
parīkṣya yat pravṛttyanuvarthakam anuvarthata
22. One should always consume a regulated and sattvic (pure) diet, suitable for the proper place and time. Having evaluated this, one should then adopt what promotes the continuation of one's activities (karma).
प्रवृत्तं नोपरुन्धेत शनैरग्निमिवेन्धयेत् ।
ज्ञानेन्धितं ततो ज्ञानमर्कवत्संप्रकाशते ॥२३॥
23. pravṛttaṁ noparundheta śanairagnimivendhayet ,
jñānendhitaṁ tato jñānamarkavatsaṁprakāśate.
23. pravṛttam na uparundheta śanaiḥ agnim iva indhayet
jñāna-indhitam tataḥ jñānam arka-vat samprakāśate
23. pravṛttam na uparundheta,
śanaiḥ agnim iva indhayet.
tataḥ jñāna-indhitam jñānam arka-vat samprakāśate.
23. One should not obstruct the activity (pravṛtti) that has begun; instead, one should gradually nurture it, just as one fuels a fire. Then, that knowledge (jñāna), once kindled by such understanding, shines forth brilliantly like the sun.
ज्ञानाधिष्ठानमज्ञानं त्रीँल्लोकानधितिष्ठति ।
विज्ञानानुगतं ज्ञानमज्ञानादपकृष्यते ॥२४॥
24. jñānādhiṣṭhānamajñānaṁ trīँllokānadhitiṣṭhati ,
vijñānānugataṁ jñānamajñānādapakṛṣyate.
24. jñāna-adhiṣṭhānam ajñānam trīn lokān adhitiṣṭhati
vijñāna-anugatam jñānam ajñānāt apakṛṣyate
24. jñāna-adhiṣṭhānam ajñānam trīn lokān adhitiṣṭhati.
vijñāna-anugatam jñānam ajñānāt apakṛṣyate.
24. Ignorance (ajñāna), which is founded upon knowledge (jñāna), presides over the three worlds. (However), knowledge (jñāna), when accompanied by discriminating wisdom, is drawn away from that ignorance.
पृथक्त्वात्संप्रयोगाच्च नासूयुर्वेद शाश्वतम् ।
स तयोरपवर्गज्ञो वीतरागो विमुच्यते ॥२५॥
25. pṛthaktvātsaṁprayogācca nāsūyurveda śāśvatam ,
sa tayorapavargajño vītarāgo vimucyate.
25. pṛthaktvāt samprayōgāt ca na asūyūḥ veda śāśvatam
sa tayoḥ apavarga-jñaḥ vīta-rāgaḥ vimucyate
25. asūyūḥ na pṛthaktvāt ca samprayōgāt śāśvatam veda.
sa tayoḥ apavarga-jñaḥ vīta-rāgaḥ vimucyate.
25. One who is not fault-finding understands the eternal truth, whether through (the understanding of) separateness or (that of) union. That person, knowing liberation (mokṣa) from both of these (states), and being free from attachment, becomes completely liberated (mokṣa).
वयोतीतो जरामृत्यू जित्वा ब्रह्म सनातनम् ।
अमृतं तदवाप्नोति यत्तदक्षरमव्ययम् ॥२६॥
26. vayotīto jarāmṛtyū jitvā brahma sanātanam ,
amṛtaṁ tadavāpnoti yattadakṣaramavyayam.
26. vayaḥ atītaḥ jarā-mṛtyū jitvā brahma sanātanam
amṛtam tat avāpnoti yat tat akṣaram avyayam
26. vayaḥ atītaḥ jarā-mṛtyū jitvā sanātanam brahma
avyayam akṣaram amṛtam tat yat tat avāpnoti
26. One who has transcended age, having conquered old age and death, attains the eternal Brahman. Indeed, one achieves that immortal (amṛta), imperishable (akṣara), and undecaying (avyaya) state.