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महाभारतः       mahābhārataḥ - book-12, chapter-225

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व्यास उवाच ।
पृथिव्यां यानि भूतानि जङ्गमानि ध्रुवाणि च ।
तान्येवाग्रे प्रलीयन्ते भूमित्वमुपयान्ति च ॥१॥
1. vyāsa uvāca ,
pṛthivyāṁ yāni bhūtāni jaṅgamāni dhruvāṇi ca ,
tānyevāgre pralīyante bhūmitvamupayānti ca.
1. vyāsa uvāca pṛthivyām yāni bhūtāni jaṅgamāni dhruvāṇi
ca tāni eva agre pralīyante bhūmitvam upayanti ca
1. vyāsa uvāca pṛthivyām yāni bhūtāni jaṅgamāni ca dhruvāṇi
(santi) tāni eva agre pralīyante ca bhūmitvam upayanti
1. Vyasa said: Whatever beings exist on earth, both moving and stationary, are dissolved first, and they attain the state of earth.
ततः प्रलीने सर्वस्मिन्स्थावरे जङ्गमे तथा ।
अकाष्ठा निस्तृणा भूमिर्दृश्यते कूर्मपृष्ठवत् ॥२॥
2. tataḥ pralīne sarvasminsthāvare jaṅgame tathā ,
akāṣṭhā nistṛṇā bhūmirdṛśyate kūrmapṛṣṭhavat.
2. tataḥ pralīne sarvasmin sthāvare jaṅgame tathā
akāṣṭhā nistṛṇā bhūmiḥ dṛśyate kūrmapṛṣṭhavat
2. tataḥ sarvasmin sthāvare tathā jaṅgame pralīne
akāṣṭhā nistṛṇā bhūmiḥ kūrmapṛṣṭhavat dṛśyate
2. Then, when all moving and stationary [beings] have dissolved, the earth, without wood and without grass, is seen like the back of a tortoise.
भूमेरपि गुणं गन्धमाप आददते यदा ।
आत्तगन्धा तदा भूमिः प्रलयत्वाय कल्पते ॥३॥
3. bhūmerapi guṇaṁ gandhamāpa ādadate yadā ,
āttagandhā tadā bhūmiḥ pralayatvāya kalpate.
3. bhūmeḥ api guṇam gandham āpaḥ ādadate yadā
āttagandhā tadā bhūmiḥ pralayatvāya kalpate
3. yadā āpaḥ bhūmeḥ api guṇam gandham ādadate,
tadā āttagandhā bhūmiḥ pralayatyāya kalpate
3. When the waters absorb the quality of scent (gandha) even from the earth, then the earth, from which the scent has been taken, becomes destined for dissolution.
आपस्ततः प्रतिष्ठन्ति ऊर्मिमत्यो महास्वनाः ।
सर्वमेवेदमापूर्य तिष्ठन्ति च चरन्ति च ॥४॥
4. āpastataḥ pratiṣṭhanti ūrmimatyo mahāsvanāḥ ,
sarvamevedamāpūrya tiṣṭhanti ca caranti ca.
4. āpaḥ tataḥ pratiṣṭhanti ūrmimatyaḥ mahāsvanāḥ
sarvam eva idam āpūrya tiṣṭhanti ca caranti ca
4. tataḥ ūrmimatyaḥ mahāsvanāḥ āpaḥ pratiṣṭhanti.
sarvam idam āpūrya ca tiṣṭhanti ca caranti
4. Then the waters, characterized by waves and mighty roars, establish themselves. Filling this entire (world), they both stand still and move about.
अपामपि गुणांस्तात ज्योतिराददते यदा ।
आपस्तदा आत्तगुणा ज्योतिष्युपरमन्ति च ॥५॥
5. apāmapi guṇāṁstāta jyotirādadate yadā ,
āpastadā āttaguṇā jyotiṣyuparamanti ca.
5. apām api guṇān tāta jyotiḥ ādadate yadā
āpaḥ tadā āttaguṇā jyotiṣi uparamanti ca
5. tāta,
yadā jyotiḥ apām api guṇān ādadate,
tadā āttaguṇāḥ āpaḥ jyotiṣi ca uparamanti
5. O dear one, when the fire (jyotis) absorbs the qualities even from the waters, then the waters, having had their qualities taken away, subside into the fire.
यदादित्यं स्थितं मध्ये गूहन्ति शिखिनोऽर्चिषः ।
सर्वमेवेदमर्चिर्भिः पूर्णं जाज्वल्यते नभः ॥६॥
6. yadādityaṁ sthitaṁ madhye gūhanti śikhino'rciṣaḥ ,
sarvamevedamarcirbhiḥ pūrṇaṁ jājvalyate nabhaḥ.
6. yadā ādityam sthitam madhye gūhanti śikhinaḥ arciṣaḥ
sarvam eva idam arcirbhiḥ pūrṇam jājvalyate nabhaḥ
6. yadā madhye sthitam ādityam śikhinaḥ arciṣaḥ gūhanti,
tadā arcirbhiḥ pūrṇam sarvam idam nabhaḥ jājvalyate eva
6. When the fiery flames conceal the sun (āditya) positioned in the middle, then this entire sky, filled with those flames, blazes brightly.
ज्योतिषोऽपि गुणं रूपं वायुराददते यदा ।
प्रशाम्यति तदा ज्योतिर्वायुर्दोधूयते महान् ॥७॥
7. jyotiṣo'pi guṇaṁ rūpaṁ vāyurādadate yadā ,
praśāmyati tadā jyotirvāyurdodhūyate mahān.
7. jyotiṣaḥ api guṇam rūpam vāyuḥ ādadate yadā
praśāmyati tadā jyotiḥ vāyuḥ dodhūyate mahān
7. yadā vāyuḥ jyotiṣaḥ api guṇam rūpam ādadate
tadā jyotiḥ praśāmyati mahān vāyuḥ dodhūyate
7. When the wind (vāyu) absorbs form (rūpa), the quality (guṇa) even of light (jyotiḥ), then light (jyotiḥ) subsides, and the great wind (vāyu) becomes mightily agitated.
ततस्तु मूलमासाद्य वायुः संभवमात्मनः ।
अधश्चोर्ध्वं च तिर्यक्च दोधवीति दिशो दश ॥८॥
8. tatastu mūlamāsādya vāyuḥ saṁbhavamātmanaḥ ,
adhaścordhvaṁ ca tiryakca dodhavīti diśo daśa.
8. tataḥ tu mūlam āsādya vāyuḥ saṃbhavam ātmanaḥ
adhaḥ ca ūrdhvam ca tiryak ca dodhavīti diśaḥ daśa
8. tataḥ tu vāyuḥ ātmanaḥ saṃbhavam mūlam āsādya
adhaḥ ca ūrdhvam ca tiryak ca daśa diśaḥ dodhavīti
8. Thereafter, having reached the origin of its own being (ātman), the wind (vāyu) rushes and agitates downwards, upwards, and sideways through the ten directions.
वायोरपि गुणं स्पर्शमाकाशं ग्रसते यदा ।
प्रशाम्यति तदा वायुः खं तु तिष्ठति नानदत् ॥९॥
9. vāyorapi guṇaṁ sparśamākāśaṁ grasate yadā ,
praśāmyati tadā vāyuḥ khaṁ tu tiṣṭhati nānadat.
9. vāyoḥ api guṇam sparśam ākāśam grasate yadā
praśāmyati tadā vāyuḥ kham tu tiṣṭhati na anadat
9. yadā ākāśam vāyoḥ api guṇam sparśam grasate tadā
vāyuḥ praśāmyati kham tu na anadat tiṣṭhati
9. When space (ākāśa) absorbs touch (sparśa), the quality (guṇa) even of air (vāyu), then air (vāyu) subsides, but space (kha) remains, not producing sound.
आकाशस्य गुणं शब्दमभिव्यक्तात्मकं मनः ।
मनसो व्यक्तमव्यक्तं ब्राह्मः स प्रतिसंचरः ॥१०॥
10. ākāśasya guṇaṁ śabdamabhivyaktātmakaṁ manaḥ ,
manaso vyaktamavyaktaṁ brāhmaḥ sa pratisaṁcaraḥ.
10. ākāśasya guṇam śabdam abhivyaktātmakam manaḥ
manasaḥ vyaktam avyaktam brāhmaḥ saḥ pratisañcaraḥ
10. manaḥ abhivyaktātmakam ākāśasya guṇam śabdam
manasaḥ vyaktam avyaktam saḥ brāhmaḥ pratisañcaraḥ
10. The mind (manas), which is of a manifested nature, absorbs sound (śabda), the quality (guṇa) of space (ākāśa). Then, from the mind, both the manifested (vyaktam) and the unmanifested (avyaktam) are absorbed. That (saḥ) is the cosmic dissolution (pratisañcara) pertaining to Brahman (brahman).
तदात्मगुणमाविश्य मनो ग्रसति चन्द्रमाः ।
मनस्युपरतेऽध्यात्मा चन्द्रमस्यवतिष्ठते ॥११॥
11. tadātmaguṇamāviśya mano grasati candramāḥ ,
manasyuparate'dhyātmā candramasyavatiṣṭhate.
11. tadā ātmaguṇam āviśya manaḥ grasati candramāḥ
manasi uparate adhyātmā candramasi avatiṣṭhate
11. tadā candramāḥ ātmaguṇam āviśya manaḥ grasati
manasi uparate adhyātmā candramasi avatiṣṭhate
11. Then, having entered into the inherent qualities of the self (ātman), the moon absorbs the mind. When the mind is completely withdrawn, the inner self (adhyātman) becomes established within the moon (principle).
तं तु कालेन महता संकल्पः कुरुते वशे ।
चित्तं ग्रसति संकल्पस्तच्च ज्ञानमनुत्तमम् ॥१२॥
12. taṁ tu kālena mahatā saṁkalpaḥ kurute vaśe ,
cittaṁ grasati saṁkalpastacca jñānamanuttamam.
12. tam tu kālena mahatā saṅkalpaḥ kurute vaśe
cittam grasati saṅkalpaḥ tat ca jñānam anuttamam
12. tu kālena mahatā saṅkalpaḥ tam vaśe kurute
saṅkalpaḥ cittam grasati ca tat anuttamam jñānam
12. But that (state) is brought under control by great resolve (saṅkalpa) over a long period. Resolve (saṅkalpa) then absorbs the mind (citta), and that is the supreme knowledge (jñāna).
कालो गिरति विज्ञानं कालो बलमिति श्रुतिः ।
बलं कालो ग्रसति तु तं विद्वान्कुरुते वशे ॥१३॥
13. kālo girati vijñānaṁ kālo balamiti śrutiḥ ,
balaṁ kālo grasati tu taṁ vidvānkurute vaśe.
13. kālaḥ girati vijñānam kālaḥ balam iti śrutiḥ
balam kālaḥ grasati tu tam vidvān kurute vaśe
13. kālaḥ vijñānam girati kālaḥ balam iti śrutiḥ
tu kālaḥ balam grasati vidvān tam vaśe kurute
13. Time (kāla) devours discriminating knowledge (vijñāna). 'Time is strength' (bala) - thus speaks the sacred tradition (śruti). But time (kāla) itself consumes strength (bala); the wise person brings that (time) under control.
आकाशस्य तदा घोषं तं विद्वान्कुरुतेऽऽत्मनि ।
तदव्यक्तं परं ब्रह्म तच्छाश्वतमनुत्तमम् ।
एवं सर्वाणि भूतानि ब्रह्मैव प्रतिसंचरः ॥१४॥
14. ākāśasya tadā ghoṣaṁ taṁ vidvānkurute''tmani ,
tadavyaktaṁ paraṁ brahma tacchāśvatamanuttamam ,
evaṁ sarvāṇi bhūtāni brahmaiva pratisaṁcaraḥ.
14. ākāśasya tadā ghoṣam tam vidvān kurute
ātmani tat avyaktam param brahma
tat śāśvatam anuttamam evam sarvāṇi
bhūtāni brahma eva pratisaṃcaraḥ
14. tadā vidvān ākāśasya ghoṣam tam ātmani
kurute tat avyaktam param brahma
tat śāśvatam anuttamam evam sarvāṇi
bhūtāni brahma eva pratisaṃcaraḥ
14. Then, the wise person directs that sound (ghoṣa) of space (ākāśa) into the self (ātman). That is the unmanifest (avyakta), supreme (parama) Reality (brahman). That (reality) is eternal and unsurpassed. Thus, for all beings (bhūta), the return (pratisaṃcara) is indeed to brahman.
यथावत्कीर्तितं सम्यगेवमेतदसंशयम् ।
बोध्यं विद्यामयं दृष्ट्वा योगिभिः परमात्मभिः ॥१५॥
15. yathāvatkīrtitaṁ samyagevametadasaṁśayam ,
bodhyaṁ vidyāmayaṁ dṛṣṭvā yogibhiḥ paramātmabhiḥ.
15. yathāvat kīrtitam samyak evam etat asaṃśayam |
bodhyam vidyāmayam dṛṣṭvā yogibhiḥ paramātmabhiḥ
15. etat yathāvat samyak asaṃśayam evam kīrtitam
yogibhiḥ paramātmabhiḥ dṛṣṭvā vidyāmayam bodhyam
15. This has been properly and undoubtedly described exactly as it is. It should be understood as inherently composed of knowledge (vidyā), having been observed by yogis (yogi) who have realized the Supreme Self (paramātman).
एवं विस्तारसंक्षेपौ ब्रह्माव्यक्ते पुनः पुनः ।
युगसाहस्रयोरादावह्नो रात्र्यास्तथैव च ॥१६॥
16. evaṁ vistārasaṁkṣepau brahmāvyakte punaḥ punaḥ ,
yugasāhasrayorādāvahno rātryāstathaiva ca.
16. evam vistārasaṃkṣepau brahma avyakte punaḥ punaḥ
| yugasāhasrayoḥ ādau ahnaḥ rātryāḥ tathā eva ca
16. evam brahma avyakte vistārasaṃkṣepau punaḥ punaḥ
yugasāhasrayoḥ ādau ahnaḥ rātryāḥ ca tathā eva
16. Thus, the expansion and contraction of Brahman (brahman) in the unmanifest (avyakta) occur again and again. At the beginning of a thousand ages (yuga), for both day and night, it is likewise.