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महाभारतः       mahābhārataḥ - book-12, chapter-230

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व्यास उवाच ।
एषा पूर्वतरा वृत्तिर्ब्राह्मणस्य विधीयते ।
ज्ञानवानेव कर्माणि कुर्वन्सर्वत्र सिध्यति ॥१॥
1. vyāsa uvāca ,
eṣā pūrvatarā vṛttirbrāhmaṇasya vidhīyate ,
jñānavāneva karmāṇi kurvansarvatra sidhyati.
1. vyāsaḥ uvāca eṣā pūrvatarā vṛttiḥ brāhmaṇasya
vidhīyate jñānavān eva karmāṇi kurvan sarvatra sidhyati
1. vyāsaḥ uvāca eṣā pūrvatarā vṛttiḥ brāhmaṇasya
vidhīyate jñānavān eva karmāṇi kurvan sarvatra sidhyati
1. Vyasa said: This is the ancient prescribed way of life for a Brahmin. Indeed, a person endowed with knowledge achieves success everywhere, even while performing actions (karma).
तत्र चेन्न भवेदेवं संशयः कर्मनिश्चये ।
किं नु कर्म स्वभावोऽयं ज्ञानं कर्मेति वा पुनः ॥२॥
2. tatra cenna bhavedevaṁ saṁśayaḥ karmaniścaye ,
kiṁ nu karma svabhāvo'yaṁ jñānaṁ karmeti vā punaḥ.
2. tatra cet na bhavet evam saṃśayaḥ karma-niścaye kim
nu karma svabhāvaḥ ayam jñānam karma iti vā punaḥ
2. tatra cet evam na bhavet karma-niścaye saṃśayaḥ nu
kim karma ayam svabhāvaḥ vā jñānam karma iti punaḥ
2. If, in such a case, there is doubt regarding the clear determination of action (karma), then what indeed is action (karma)? Is this its intrinsic nature (svabhāva), or is knowledge itself considered action (karma)?
तत्र चेह विवित्सा स्याज्ज्ञानं चेत्पुरुषं प्रति ।
उपपत्त्युपलब्धिभ्यां वर्णयिष्यामि तच्छृणु ॥३॥
3. tatra ceha vivitsā syājjñānaṁ cetpuruṣaṁ prati ,
upapattyupalabdhibhyāṁ varṇayiṣyāmi tacchṛṇu.
3. tatra ca iha vivitsā syāt jñānam cet puruṣam prati
upapatti upalabdhibhyām varṇayiṣyāmi tat śṛṇu
3. cet puruṣam prati jñānam ca iha tatra vivitsā syāt,
upapatti upalabdhibhyām tat varṇayiṣyāmi śṛṇu
3. If there is a desire to know (vivitsā) about the supreme cosmic person (puruṣa) in this matter, then I will explain that (knowledge) using logical reasoning (upapatti) and direct experience (upalabdhi). Listen to it.
पौरुषं कारणं केचिदाहुः कर्मसु मानवाः ।
दैवमेके प्रशंसन्ति स्वभावं चापरे जनाः ॥४॥
4. pauruṣaṁ kāraṇaṁ kecidāhuḥ karmasu mānavāḥ ,
daivameke praśaṁsanti svabhāvaṁ cāpare janāḥ.
4. pauruṣam kāraṇam kecit āhuḥ karmasu mānavāḥ
daivam eke praśaṃsanti svabhāvam ca apare janāḥ
4. कर्मसु मानवाः केचित् पौरुषम् कारणम् आहुः,
एके दैवम् प्रशंसन्ति,
च अपरे जनाः स्वभावम् (प्रशंसन्ति)।
4. Some people (mānavāḥ) declare that human effort is the cause in (determining outcomes of) actions (karma). Others praise fate, and still other people attribute it to intrinsic nature (svabhāva).
पौरुषं कर्म दैवं च फलवृत्तिस्वभावतः ।
त्रयमेतत्पृथग्भूतमविवेकं तु केचन ॥५॥
5. pauruṣaṁ karma daivaṁ ca phalavṛttisvabhāvataḥ ,
trayametatpṛthagbhūtamavivekaṁ tu kecana.
5. pauruṣam karma daivam ca phalavṛttisvabhāvataḥ
trayam etat pṛthak bhūtam avivekam tu kecana
5. पौरुषम् कर्म च दैवम् फलवृत्तिस्वभावतः च,
एतत् त्रयम् पृथक् भूतम् (अस्ति),
केचन तु अविवेकम् (इति मन्यन्ते)।
5. Human effort (pauruṣa-karma), divine fate, and the intrinsic nature (svabhāva) of the outcome—these three are distinct principles. However, some consider them to be undifferentiated or lacking proper discernment.
एवमेतन्न चाप्येवमुभे चापि न चाप्युभे ।
कर्मस्था विषमं ब्रूयुः सत्त्वस्थाः समदर्शिनः ॥६॥
6. evametanna cāpyevamubhe cāpi na cāpyubhe ,
karmasthā viṣamaṁ brūyuḥ sattvasthāḥ samadarśinaḥ.
6. evam etat na ca api evam ubhe ca api na ca api ubhe
karmasthāḥ viṣamam brūyuḥ sattvasthāḥ samadarśinaḥ
6. एतत् एवम् (अस्ति),
च अपि न एवम् (अस्ति),
च अपि उभे (अस्ति),
च अपि न उभे (अस्ति)कर्मस्थाः विषमम् ब्रूयुः,
(किन्तु) सत्त्वस्थाः समदर्शिनः (सन्ति)।
6. “It is so, and it is not so; it is both, and it is not both.” Those who are engaged in (external) actions (karma) would describe this as contradictory. However, those established in clarity/goodness (sattva) perceive things with an equal vision.
त्रेतायां द्वापरे चैव कलिजाश्च ससंशयाः ।
तपस्विनः प्रशान्ताश्च सत्त्वस्थाश्च कृते युगे ॥७॥
7. tretāyāṁ dvāpare caiva kalijāśca sasaṁśayāḥ ,
tapasvinaḥ praśāntāśca sattvasthāśca kṛte yuge.
7. tretāyām dvāpare ca eva kalijāḥ ca sasaṃśayāḥ
tapasvinaḥ praśāntāḥ ca sattvasthāḥ ca kṛte yuge
7. kṛte yuge tapasvinaḥ praśāntāḥ ca sattvasthāḥ ca (bhavanti);
tretāyām dvāpare ca eva kalijāḥ ca sasaṃśayāḥ (bhavanti)
7. Those born in the Tretā and Dvāpara ages, and those born in the Kali age, are certainly filled with doubts. But in the Kṛta age (Satya Yuga), people are ascetics (tapasvinaḥ), tranquil, and established in goodness (sattva).
अपृथग्दर्शिनः सर्वे ऋक्सामसु यजुःषु च ।
कामद्वेषौ पृथग्दृष्ट्वा तपः कृत उपासते ॥८॥
8. apṛthagdarśinaḥ sarve ṛksāmasu yajuḥṣu ca ,
kāmadveṣau pṛthagdṛṣṭvā tapaḥ kṛta upāsate.
8. apṛthagdarśinaḥ sarve ṛksāmasu yajuḥṣu ca
kāmadveṣau pṛthak dṛṣṭvā tapaḥ kṛtāḥ upāsate
8. sarve apṛthagdarśinaḥ ṛksāmasu yajuḥṣu ca (bhūtvā),
kāmadveṣau pṛthak dṛṣṭvā kṛtāḥ (santaḥ),
tapaḥ upāsate
8. All those who perceive non-duality (apṛthagdarśinaḥ) among the Ṛk, Sāma, and Yajur Vedas, having distinctly recognized desire and hatred, and being accomplished, practice austerity (tapas).
तपोधर्मेण संयुक्तस्तपोनित्यः सुसंशितः ।
तेन सर्वानवाप्नोति कामान्यान्मनसेच्छति ॥९॥
9. tapodharmeṇa saṁyuktastaponityaḥ susaṁśitaḥ ,
tena sarvānavāpnoti kāmānyānmanasecchati.
9. tapodharmeṇa saṃyuktaḥ taponityaḥ susaṃśitaḥ
tena sarvān avāpnoti kāmān yān manasā icchati
9. tapodharmeṇa saṃyuktaḥ taponityaḥ susaṃśitaḥ tena (puruṣaḥ) manasā yān kāmān icchati,
sarvān (tān kāmān) avāpnoti
9. One who is endowed with the natural law (dharma) of austerity (tapas), ever constant in austerity, and highly disciplined—that person obtains all the desires which he wishes for in his mind.
तपसा तदवाप्नोति यद्भूत्वा सृजते जगत् ।
तद्भूतश्च ततः सर्वो भूतानां भवति प्रभुः ॥१०॥
10. tapasā tadavāpnoti yadbhūtvā sṛjate jagat ,
tadbhūtaśca tataḥ sarvo bhūtānāṁ bhavati prabhuḥ.
10. tapasā tad avāpnoti yat bhūtvā sṛjate jagat
tadbhūtaḥ ca tataḥ sarvaḥ bhūtānām bhavati prabhuḥ
10. tapasā (puruṣaḥ) tat avāpnoti yat (svarūpam) bhūtvā (saḥ) jagat sṛjate.
ca tataḥ tadbhūtaḥ (saḥ) sarvaḥ bhūtānām prabhuḥ bhavati.
10. Through austerity (tapas), one attains that (supreme reality) which, having become it, one creates the universe. And having become that (supreme reality), one then becomes the lord of all beings.
तदुक्तं वेदवादेषु गहनं वेददर्शिभिः ।
वेदान्तेषु पुनर्व्यक्तं क्रमयोगेन लक्ष्यते ॥११॥
11. taduktaṁ vedavādeṣu gahanaṁ vedadarśibhiḥ ,
vedānteṣu punarvyaktaṁ kramayogena lakṣyate.
11. tat uktam vedavādeṣu gahanam vedadarśibhiḥ
vedānteṣu punaḥ vyaktam kramayogena lakṣyate
11. That (truth) is declared profound in the Vedic discourses by those who discern the Vedas. However, in the Vedānta texts, it is clearly perceived through a gradual and systematic discipline (yoga).
आरम्भयज्ञाः क्षत्रस्य हविर्यज्ञा विशः स्मृताः ।
परिचारयज्ञाः शूद्राश्च जपयज्ञा द्विजातयः ॥१२॥
12. ārambhayajñāḥ kṣatrasya haviryajñā viśaḥ smṛtāḥ ,
paricārayajñāḥ śūdrāśca japayajñā dvijātayaḥ.
12. ārambhayajñāḥ kṣatrasya haviryajñāḥ viśaḥ smṛtāḥ
paricārayajñāḥ śūdrāḥ ca japayajñāḥ dvijātayaḥ
12. The performance of initial undertakings (yajña) is for the Kṣatriya class. The offering of oblations (yajña) is considered to be for the Vaiśya class. Service (yajña) is for the Śūdra class, and silent recitation (yajña) is for the twice-born (dvijātayaḥ).
परिनिष्ठितकार्यो हि स्वाध्यायेन द्विजो भवेत् ।
कुर्यादन्यन्न वा कुर्यान्मैत्रो ब्राह्मण उच्यते ॥१३॥
13. pariniṣṭhitakāryo hi svādhyāyena dvijo bhavet ,
kuryādanyanna vā kuryānmaitro brāhmaṇa ucyate.
13. pariniṣṭhitakāryaḥ hi svādhyāyena dvijaḥ bhavet
kuryāt anyat na vā kuryāt maitraḥ brāhmaṇaḥ ucyate
13. Indeed, a twice-born (dvija) accomplishes his duties through self-study (svādhyāya). Whether he performs other actions or not, such a benevolent individual (maitra) is called a Brāhmaṇa.
त्रेतादौ सकला वेदा यज्ञा वर्णाश्रमास्तथा ।
संरोधादायुषस्त्वेते व्यस्यन्ते द्वापरे युगे ॥१४॥
14. tretādau sakalā vedā yajñā varṇāśramāstathā ,
saṁrodhādāyuṣastvete vyasyante dvāpare yuge.
14. tretādau sakalāḥ vedāḥ yajñāḥ varṇāśramāḥ tathā
saṃrodhāt āyuṣaḥ tu ete vyasyante dvāpare yuge
14. At the beginning of the Tretā Yuga, all the Vedas, Vedic rituals (yajña), and the systems of social classes (varṇa) and stages of life (āśrama) were fully established. However, due to the curtailment of lifespan, these (systems) become diminished in the Dvāpara Yuga.
द्वापरे विप्लवं यान्ति वेदाः कलियुगे तथा ।
दृश्यन्ते नापि दृश्यन्ते कलेरन्ते पुनः पुनः ॥१५॥
15. dvāpare viplavaṁ yānti vedāḥ kaliyuge tathā ,
dṛśyante nāpi dṛśyante kalerante punaḥ punaḥ.
15. dvāpare viplavam yānti vedāḥ kaliyuge tathā
dṛśyante na api dṛśyante kaleḥ ante punaḥ punaḥ
15. vedāḥ dvāpare viplavam yānti tathā kaliyuge
kaleḥ ante punaḥ punaḥ dṛśyante na api dṛśyante
15. In the Dvāpara age, the Vedas decline, and similarly in the Kali age. At the end of the Kali age, they are repeatedly seen and yet not seen (i.e., they become obscure or disappear and reappear).
उत्सीदन्ति स्वधर्माश्च तत्राधर्मेण पीडिताः ।
गवां भूमेश्च ये चापामोषधीनां च ये रसाः ॥१६॥
16. utsīdanti svadharmāśca tatrādharmeṇa pīḍitāḥ ,
gavāṁ bhūmeśca ye cāpāmoṣadhīnāṁ ca ye rasāḥ.
16. utsīdanti svadharmāḥ ca tatra adharmeṇa pīḍitāḥ
gavām bhūmeḥ ca ye ca apām oṣadhīnām ca ye rasāḥ
16. svadharmāḥ ca adharmeṇa pīḍitāḥ tatra utsīdanti
gavām bhūmeḥ ca apām ca oṣadhīnām ca ye rasāḥ
16. And their own intrinsic natures (dharma) perish, oppressed there by unrighteousness (adharma). Also, those vital essences (rasāḥ) of cows, of the earth, of waters, and of medicinal plants (oṣadhī) also decline.
अधर्मान्तर्हिता वेदा वेदधर्मास्तथाश्रमाः ।
विक्रियन्ते स्वधर्मस्थाः स्थावराणि चराणि च ॥१७॥
17. adharmāntarhitā vedā vedadharmāstathāśramāḥ ,
vikriyante svadharmasthāḥ sthāvarāṇi carāṇi ca.
17. adharmāntarhitāḥ vedāḥ vedadharmāḥ tathā āśramāḥ
vikriyante svadharmasthāḥ sthāvarāṇi carāṇi ca
17. vedāḥ vedadharmāḥ tathā āśramāḥ adharmāntarhitāḥ
sthāvarāṇi carāṇi ca svadharmasthāḥ vikriyante
17. The Vedas become hidden by unrighteousness (adharma), as do the natural laws (dharma) prescribed by the Vedas and the stages of life (āśrama). Immobile and mobile beings, even those established in their own intrinsic natures (dharma), are corrupted.
यथा सर्वाणि भूतानि वृष्टिर्भौमानि वर्षति ।
सृजते सर्वतोऽङ्गानि तथा वेदा युगे युगे ॥१८॥
18. yathā sarvāṇi bhūtāni vṛṣṭirbhaumāni varṣati ,
sṛjate sarvato'ṅgāni tathā vedā yuge yuge.
18. yathā sarvāṇi bhūtāni vṛṣṭiḥ bhaumāni varṣati
sṛjate sarvataḥ aṅgāni tathā vedāḥ yuge yuge
18. yathā vṛṣṭiḥ bhaumāni sarvāṇi bhūtāni varṣati sṛjate,
tathā vedāḥ yuge yuge sarvataḥ aṅgāni sṛjate
18. Just as rain causes all earthly beings (bhūtāni) to be produced and pours upon them, similarly, the Vedas generate their various branches (aṅgāni) everywhere, age after age.
विसृतं कालनानात्वमनादिनिधनं च यत् ।
कीर्तितं तत्पुरस्तान्मे यतः संयान्ति यान्ति च ॥१९॥
19. visṛtaṁ kālanānātvamanādinidhanaṁ ca yat ,
kīrtitaṁ tatpurastānme yataḥ saṁyānti yānti ca.
19. visṛtam kālanānātvam anādinidhanam ca yat
kīrtitam tat purastāt me yataḥ saṃyānti yānti ca
19. yat visṛtam anādinidhanam kālanānātvam ca tat
me purastāt kīrtitam yataḥ saṃyānti yānti ca
19. That manifoldness of time, which is spread out and is without beginning or end, has been described by me previously. From it, beings arise and into it, they return.
धातेदं प्रभवस्थानं भूतानां संयमो यमः ।
स्वभावेन प्रवर्तन्ते द्वंद्वसृष्टानि भूरिशः ॥२०॥
20. dhātedaṁ prabhavasthānaṁ bhūtānāṁ saṁyamo yamaḥ ,
svabhāvena pravartante dvaṁdvasṛṣṭāni bhūriśaḥ.
20. dhātā idam prabhavasthānam bhūtānām saṃyamaḥ yamaḥ
svabhāvena pravartante dvandvasṛṣṭāni bhūriśaḥ
20. dhātā idam bhūtānām prabhavasthānam saṃyamaḥ yamaḥ
svabhāvena dvandvasṛṣṭāni bhūriśaḥ pravartante
20. The Creator (dhātṛ) is the origin and the controlling power (yama) of all beings. They, being created in pairs (of opposites), function abundantly according to their intrinsic nature (svabhāva).
सर्गः कालो धृतिर्वेदाः कर्ता कार्यं क्रिया फलम् ।
एतत्ते कथितं तात यन्मां त्वं परिपृच्छसि ॥२१॥
21. sargaḥ kālo dhṛtirvedāḥ kartā kāryaṁ kriyā phalam ,
etatte kathitaṁ tāta yanmāṁ tvaṁ paripṛcchasi.
21. sargaḥ kālaḥ dhṛtiḥ vedāḥ kartā kāryam kriyā phalam
etat te kathitam tāta yat mām tvam paripṛcchasi
21. tāta sargaḥ kālaḥ dhṛtiḥ vedāḥ kartā kāryam kriyā
phalam yat tvam mām paripṛcchasi etat te kathitam
21. Creation, time, resolve, the Vedas, the agent, the act, the activity, and its result – this is what I have told you, dear one, regarding what you have been asking me.