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महाभारतः       mahābhārataḥ - book-12, chapter-242

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शुक उवाच ।
यस्माद्धर्मात्परो धर्मो विद्यते नेह कश्चन ।
यो विशिष्टश्च धर्मेभ्यस्तं भवान्प्रब्रवीतु मे ॥१॥
1. śuka uvāca ,
yasmāddharmātparo dharmo vidyate neha kaścana ,
yo viśiṣṭaśca dharmebhyastaṁ bhavānprabravītu me.
1. śukaḥ uvāca yasmāt dharmāt paraḥ dharmaḥ vidyate na iha
kaścana yaḥ viśiṣṭaḥ ca dharmebhyaḥ tam bhavān prabravītu me
1. śukaḥ uvāca yasmāt dharmāt paraḥ kaścana dharmaḥ iha na
vidyate yaḥ ca dharmebhyaḥ viśiṣṭaḥ tam bhavān me prabravītu
1. Śuka said: 'Please explain to me, venerable sir, that supreme natural law (dharma) than which no other natural law (dharma) exists here, and which is indeed superior to all other natural laws (dharma).'
व्यास उवाच ।
धर्मं ते संप्रवक्ष्यामि पुराणमृषिसंस्तुतम् ।
विशिष्टं सर्वधर्मेभ्यस्तमिहैकमनाः शृणु ॥२॥
2. vyāsa uvāca ,
dharmaṁ te saṁpravakṣyāmi purāṇamṛṣisaṁstutam ,
viśiṣṭaṁ sarvadharmebhyastamihaikamanāḥ śṛṇu.
2. vyāsaḥ uvāca dharmam te sampravakṣyāmi purāṇam ṛṣisaṃstutam
viśiṣṭam sarvadharmbhyaḥ tam iha ekamanāḥ śṛṇu
2. vyāsaḥ uvāca te purāṇam ṛṣisaṃstutam sarvadharmbhyaḥ
viśiṣṭam dharmam sampravakṣyāmi iha ekamanāḥ tam śṛṇu
2. Vyāsa said: 'I will fully explain to you the ancient natural law (dharma), which has been praised by sages and is superior to all other natural laws (dharma). Listen to it here with a focused mind.'
इन्द्रियाणि प्रमाथीनि बुद्ध्या संयम्य यत्नतः ।
सर्वतो निष्पतिष्णूनि पिता बालानिवात्मजान् ॥३॥
3. indriyāṇi pramāthīni buddhyā saṁyamya yatnataḥ ,
sarvato niṣpatiṣṇūni pitā bālānivātmajān.
3. indriyāṇi pramāthīni buddhyā saṃyamya yatnataḥ
sarvataḥ niṣpatiṣṇūni pitā bālān iva ātmajān
3. yatnataḥ buddhyā pramāthīni sarvataḥ niṣpatiṣṇūni
indriyāṇi pitā bālān ātmajān iva saṃyamya
3. Just as a father restrains his young, restless children who tend to run off in all directions, so too should one, with effort, control the turbulent senses (indriyāṇi) that are prone to escaping everywhere, by means of the intellect.
मनसश्चेन्द्रियाणां च ह्यैकाग्र्यं परमं तपः ।
तज्ज्यायः सर्वधर्मेभ्यः स धर्मः पर उच्यते ॥४॥
4. manasaścendriyāṇāṁ ca hyaikāgryaṁ paramaṁ tapaḥ ,
tajjyāyaḥ sarvadharmebhyaḥ sa dharmaḥ para ucyate.
4. manasaḥ ca indriyāṇām ca hi aikāgryam paramam tapaḥ
tat jyāyaḥ sarvadharmebhyaḥ saḥ dharmaḥ paraḥ ucyate
4. manasaḥ ca indriyāṇām ca aikāgryam hi paramam tapaḥ
tat sarvadharmebhyaḥ jyāyaḥ saḥ dharmaḥ paraḥ ucyate
4. Indeed, the one-pointed concentration of both the mind (manas) and the senses (indriyāṇi) is the supreme austerity (tapas). That concentration is superior to all other natural laws (dharma); that (one-pointed concentration) is declared to be the supreme natural law (dharma).
तानि सर्वाणि संधाय मनःषष्ठानि मेधया ।
आत्मतृप्त इवासीत बहु चिन्त्यमचिन्तयन् ॥५॥
5. tāni sarvāṇi saṁdhāya manaḥṣaṣṭhāni medhayā ,
ātmatṛpta ivāsīta bahu cintyamacintayan.
5. tāni sarvāṇi saṃdhāya manasṣaṣṭhāni medhayā
ātmatṛptaḥ iva āsīta bahu cintyam acintayan
5. medhayā tāni sarvāṇi manasṣaṣṭhāni saṃdhāya,
bahu cintyam acintayan,
ātmatṛptaḥ iva āsīta
5. Having united all those senses, with the mind (manas) as the sixth, by means of wisdom, one should remain as if content in the Self (ātman), not pondering over much that is to be contemplated.
गोचरेभ्यो निवृत्तानि यदा स्थास्यन्ति वेश्मनि ।
तदा त्वमात्मनात्मानं परं द्रक्ष्यसि शाश्वतम् ॥६॥
6. gocarebhyo nivṛttāni yadā sthāsyanti veśmani ,
tadā tvamātmanātmānaṁ paraṁ drakṣyasi śāśvatam.
6. gocarebhyaḥ nivṛttāni yadā sthāsyanti veśmani
tadā tvam ātmanā ātmānam param drakṣyasi śāśvatam
6. yadā gocarebhyaḥ nivṛttāni veśmani sthāsyanti,
tadā tvam ātmanā param śāśvatam ātmānam drakṣyasi
6. When (the senses) are withdrawn from their objects and will stand firm within the dwelling (of the mind), then you, by your (own) self (ātman), will perceive the supreme, eternal Self (ātman).
सर्वात्मानं महात्मानं विधूममिव पावकम् ।
तं पश्यन्ति महात्मानो ब्राह्मणा ये मनीषिणः ॥७॥
7. sarvātmānaṁ mahātmānaṁ vidhūmamiva pāvakam ,
taṁ paśyanti mahātmāno brāhmaṇā ye manīṣiṇaḥ.
7. sarvātmanam mahātmanam vidhūmam iva pāvakam
tam paśyanti mahātmānaḥ brāhmaṇāḥ ye manīṣiṇaḥ
7. ye manīṣiṇaḥ brāhmaṇāḥ mahātmānaḥ (santi) tam
sarvātmanam mahātmanam vidhūmam pāvakam iva paśyanti
7. Those wise (manīṣiṇaḥ) Brahmins (brāhmaṇaḥ) who are great souls (mahātman) perceive that all-pervading Self (sarvātman), the Supreme Self (mahātman), which is like a smokeless fire.
यथा पुष्पफलोपेतो बहुशाखो महाद्रुमः ।
आत्मनो नाभिजानीते क्व मे पुष्पं क्व मे फलम् ॥८॥
8. yathā puṣpaphalopeto bahuśākho mahādrumaḥ ,
ātmano nābhijānīte kva me puṣpaṁ kva me phalam.
8. yathā puṣpaphalopetaḥ bahuśākhaḥ mahādrumaḥ
ātmanaḥ na abhijānīte kva me puṣpam kva me phalam
8. yathā puṣpaphalopetaḥ bahuśākhaḥ mahādrumaḥ ātmanaḥ
na abhijānīte "kva me puṣpam kva me phalam (iti)"
8. Just as a great tree (mahādrumaḥ) with many branches (bahuśākhaḥ), laden with flowers and fruits (puṣpaphalopetaḥ), does not know on its own (ātmanaḥ), "Where are my flowers? Where are my fruits?"
एवमात्मा न जानीते क्व गमिष्ये कुतो न्वहम् ।
अन्यो ह्यत्रान्तरात्मास्ति यः सर्वमनुपश्यति ॥९॥
9. evamātmā na jānīte kva gamiṣye kuto nvaham ,
anyo hyatrāntarātmāsti yaḥ sarvamanupaśyati.
9. evam ātmā na jānīte kva gamiṣye kutaḥ nu aham
anyaḥ hi atra antarātmā asti yaḥ sarvam anupaśyati
9. evam ātmā na jānīte "kva gamiṣye? kutaḥ nu aham (āgataḥ)?".
hi atra anyaḥ antarātmā asti yaḥ sarvam anupaśyati
9. In the same way, the individual Self (ātman) does not know, "Where will I go? And from where do I come?" For indeed, here there exists another inner Self (antarātman) who perceives everything.
ज्ञानदीपेन दीप्तेन पश्यत्यात्मानमात्मना ।
दृष्ट्वा त्वमात्मनात्मानं निरात्मा भव सर्ववित् ॥१०॥
10. jñānadīpena dīptena paśyatyātmānamātmanā ,
dṛṣṭvā tvamātmanātmānaṁ nirātmā bhava sarvavit.
10. jñānadīpena dīptena paśyati ātmānam ātmanā dṛṣṭvā
tu tvam ātmanā ātmānam nirātmā bhava sarvavit
10. (janaḥ) jñānadīpena dīptena ātmanā ātmānam paśyati.
tvam (api) ātmanā ātmānam dṛṣṭvā nirātmā sarvavit bhava
10. One perceives the Self (ātman) by the Self (ātman), which is illumined by the radiant lamp of knowledge (jñānadīpa). Having realized the Self (ātman) by means of the Self (ātman), you become transcendent of individual selfhood (nirātman) and all-knowing (sarvavit).
विमुक्तः सर्वपापेभ्यो मुक्तत्वच इवोरगः ।
परां बुद्धिमवाप्येह विपाप्मा विगतज्वरः ॥११॥
11. vimuktaḥ sarvapāpebhyo muktatvaca ivoragaḥ ,
parāṁ buddhimavāpyeha vipāpmā vigatajvaraḥ.
11. vimuktaḥ sarvapāpebhyaḥ muktatvacaḥ iva uragaḥ
parām buddhim avāpya iha vipāpmā vigatajvaraḥ
11. iha sarvapāpebhyaḥ vimuktaḥ muktatvacaḥ uragaḥ
iva parām buddhim avāpya vipāpmā vigatajvaraḥ
11. Freed from all sins, just as a serpent (uraga) sheds its skin, one attains supreme intellect (buddhi) here, becoming free from sin and devoid of all distress.
सर्वतःस्रोतसं घोरां नदीं लोकप्रवाहिनीम् ।
पञ्चेन्द्रियग्राहवतीं मनःसंकल्परोधसम् ॥१२॥
12. sarvataḥsrotasaṁ ghorāṁ nadīṁ lokapravāhinīm ,
pañcendriyagrāhavatīṁ manaḥsaṁkalparodhasam.
12. sarvataḥ srotasam ghorām nadīm lokapravāhinīm
pañcendriyagrāhavatīm manaḥsaṅkalparodhasam
12. ghorām sarvataḥsrotasam lokapravāhinīm
pañcendriyagrāhavatīm manaḥsaṅkalparodhasam nadīm
12. A terrible river flowing from all sides and carrying the world along, having the five senses as its formidable creatures (like crocodiles), and the mind's resolves as its banks.
लोभमोहतृणच्छन्नां कामक्रोधसरीसृपाम् ।
सत्यतीर्थानृतक्षोभां क्रोधपङ्कां सरिद्वराम् ॥१३॥
13. lobhamohatṛṇacchannāṁ kāmakrodhasarīsṛpām ,
satyatīrthānṛtakṣobhāṁ krodhapaṅkāṁ saridvarām.
13. lobhamohatṛṇacchannām kāmakrodhasarīsṛpām
satyatīrthānṛtakṣobhām krodhapaṅkām saridvarām
13. lobhamohatṛṇacchannām kāmakrodhasarīsṛpām
satyatīrthānṛtakṣobhām krodhapaṅkām saridvarām
13. It is covered with the grass of greed and delusion, infested with desire and anger as its reptiles, where truth (satya) is a ford and falsehood causes agitation, with anger as its mud, this excellent river.
अव्यक्तप्रभवां शीघ्रां दुस्तरामकृतात्मभिः ।
प्रतरस्व नदीं बुद्ध्या कामग्राहसमाकुलाम् ॥१४॥
14. avyaktaprabhavāṁ śīghrāṁ dustarāmakṛtātmabhiḥ ,
pratarasva nadīṁ buddhyā kāmagrāhasamākulām.
14. avyaktaprabhavām śīghrām dustarām akṛtātmabhiḥ
pratarasva nadīm buddhyā kāmagrāhasamākulām
14. avyaktaprabhavām śīghrām dustarām akṛtātmabhiḥ
kāmagrāhasamākulām nadīm buddhyā pratarasva
14. Cross this swift river, whose origin is unmanifest, which is difficult to traverse for those whose inner self (ātman) is uncultivated, and which is crowded with the crocodiles of desire, by means of your intellect (buddhi).
संसारसागरगमां योनिपातालदुस्तराम् ।
आत्मजन्मोद्भवां तात जिह्वावर्तां दुरासदाम् ॥१५॥
15. saṁsārasāgaragamāṁ yonipātāladustarām ,
ātmajanmodbhavāṁ tāta jihvāvartāṁ durāsadām.
15. saṃsārasāgaragamām yonipātāladustarām
ātmajanmodbhavām tāta jihvāvārtām durāsadām
15. tāta saṃsārasāgaragamām yonipātāladustarām
ātmajanmodbhavām jihvāvārtām durāsadām
15. O dear one, [one must understand] that which leads into the ocean of transmigration (saṃsāra), is difficult to cross like the netherworld of births (yoni), arises from one's own (ātman) birth, is a whirlpool of the tongue, and is hard to overcome.
यां तरन्ति कृतप्रज्ञा धृतिमन्तो मनीषिणः ।
तां तीर्णः सर्वतोमुक्तो विपूतात्मात्मविच्छुचिः ॥१६॥
16. yāṁ taranti kṛtaprajñā dhṛtimanto manīṣiṇaḥ ,
tāṁ tīrṇaḥ sarvatomukto vipūtātmātmavicchuciḥ.
16. yām taranti kṛtaprajñāḥ dhṛtimantaḥ manīṣiṇaḥ
tām tīrṇaḥ sarvatomuktaḥ vipūtātmā ātmavit śuciḥ
16. kṛtaprajñāḥ dhṛtimantaḥ manīṣiṇaḥ yām taranti
tām tīrṇaḥ sarvatomuktaḥ vipūtātmā ātmavit śuciḥ
16. That (feminine entity) which those of perfected wisdom, possessing steadfastness, and wise ones cross - he who has crossed that becomes completely liberated, one whose inner self (ātman) is thoroughly purified, a knower of the self (ātman), and pure.
उत्तमां बुद्धिमास्थाय ब्रह्मभूयं गमिष्यसि ।
संतीर्णः सर्वसंक्लेशान्प्रसन्नात्मा विकल्मषः ॥१७॥
17. uttamāṁ buddhimāsthāya brahmabhūyaṁ gamiṣyasi ,
saṁtīrṇaḥ sarvasaṁkleśānprasannātmā vikalmaṣaḥ.
17. uttamām buddhim āsthāya brahmabhūyam gamiṣyasi
saṃtīrṇaḥ sarvasaṃkleśān prasannātmā vikalmaṣaḥ
17. uttamām buddhim āsthāya brahmabhūyam gamiṣyasi
saṃtīrṇaḥ sarvasaṃkleśān prasannātmā vikalmaṣaḥ
17. Having adopted supreme understanding, you will attain the state of becoming brahman, having completely overcome all defilements, with a tranquil inner self (ātman), and free from blemish.
भूमिष्ठानीव भूतानि पर्वतस्थो निशामय ।
अक्रुध्यन्नप्रहृष्यंश्च ननृशंसमतिस्तथा ।
ततो द्रक्ष्यसि भूतानां सर्वेषां प्रभवाप्ययौ ॥१८॥
18. bhūmiṣṭhānīva bhūtāni parvatastho niśāmaya ,
akrudhyannaprahṛṣyaṁśca nanṛśaṁsamatistathā ,
tato drakṣyasi bhūtānāṁ sarveṣāṁ prabhavāpyayau.
18. bhūmiṣṭhāni iva bhūtāni parvatasthaḥ
niśāmaya akrudhyan aprahṛṣyan ca
na nṛśaṃsamatiḥ tathā tataḥ drakṣyasi
bhūtānām sarveṣām prabhavāpyayau
18. parvatasthaḥ bhūmiṣṭhāni iva bhūtāni
niśāmaya akrudhyan aprahṛṣyan ca
nṛśaṃsamatiḥ na tathā tataḥ sarveṣām
bhūtānām prabhavāpyayau drakṣyasi
18. Like one standing on a mountain observes beings on the ground, so too should you observe all creatures, neither becoming angry nor rejoicing, and with a mind free from cruelty. Then, you will perceive the origin and dissolution of all beings.
एवं वै सर्वधर्मेभ्यो विशिष्टं मेनिरे बुधाः ।
धर्मं धर्मभृतां श्रेष्ठ मुनयस्तत्त्वदर्शिनः ॥१९॥
19. evaṁ vai sarvadharmebhyo viśiṣṭaṁ menire budhāḥ ,
dharmaṁ dharmabhṛtāṁ śreṣṭha munayastattvadarśinaḥ.
19. evam vai sarvadharmebhyaḥ viśiṣṭam menire budhāḥ
dharmam dharmabhṛtām śreṣṭha munayaḥ tattvadarśinaḥ
19. vai budhāḥ tattvadarśinaḥ munayaḥ evam dharmam
sarvadharmebhyaḥ viśiṣṭam menire dharmabhṛtām śreṣṭha
19. Indeed, the wise (budhāḥ) and truth-perceiving (tattva-darśinaḥ) sages (munayaḥ) thus considered this intrinsic nature (dharma) to be superior to all other natural laws (dharma). O best among those who uphold natural law (dharma)!
आत्मनोऽव्ययिनो ज्ञात्वा इदं पुत्रानुशासनम् ।
प्रयताय प्रवक्तव्यं हितायानुगताय च ॥२०॥
20. ātmano'vyayino jñātvā idaṁ putrānuśāsanam ,
prayatāya pravaktavyaṁ hitāyānugatāya ca.
20. ātmanaḥ avyayinaḥ jñātvā idam putrānusāśanam
prayatāya pravaktavyam hitāya anugatāya ca
20. idam putrānusāśanam avyayinaḥ ātmanaḥ jñātvā
prayatāya anugatāya ca hitāya pravaktavyam
20. Knowing this instruction to be about the imperishable self (ātman), it should be imparted to a diligent and devoted person for their benefit.
आत्मज्ञानमिदं गुह्यं सर्वगुह्यतमं महत् ।
अब्रुवं यदहं तात आत्मसाक्षिकमञ्जसा ॥२१॥
21. ātmajñānamidaṁ guhyaṁ sarvaguhyatamaṁ mahat ,
abruvaṁ yadahaṁ tāta ātmasākṣikamañjasā.
21. ātmajñānam idam guhyam sarvaguhyatamam mahat
abruvam yat aham tāta ātmasākṣikam añjasā
21. tāta idam guhyam sarvaguhyatamam mahat ātmajñānam,
yat aham añjasā ātmasākṣikam abruvam
21. This secret knowledge of the self (ātman), which is the greatest of all secrets, I have plainly spoken to you, dear one, as directly witnessed by the self (ātman).
नैव स्त्री न पुमानेतन्नैव चेदं नपुंसकम् ।
अदुःखमसुखं ब्रह्म भूतभव्यभवात्मकम् ॥२२॥
22. naiva strī na pumānetannaiva cedaṁ napuṁsakam ,
aduḥkhamasukhaṁ brahma bhūtabhavyabhavātmakam.
22. na eva strī na pumān etat na eva ca idam napuṃsakam
aduḥkham asukham brahma bhūtabhavyabhavātmakam
22. etat na eva strī,
na pumān,
ca idam na eva napuṃsakam brahma aduḥkham asukham bhūtabhavyabhavātmakam
22. This (brahman) is neither female nor male, nor is it neuter. The ultimate reality (brahman) is devoid of sorrow and happiness, and constitutes the very essence of past, future, and present beings.
नैतज्ज्ञात्वा पुमान्स्त्री वा पुनर्भवमवाप्नुयात् ।
अभवप्रतिपत्त्यर्थमेतद्वर्त्म विधीयते ॥२३॥
23. naitajjñātvā pumānstrī vā punarbhavamavāpnuyāt ,
abhavapratipattyarthametadvartma vidhīyate.
23. na etat jñātvā pumān strī vā punaḥ bhavam avāpnuyāt
abhavapratipattyartham etat vartma vidhīyate
23. etat jñātvā,
pumān strī vā punaḥ bhavam na avāpnuyāt abhavapratipattyartham etat vartma vidhīyate
23. Having understood this, neither a man nor a woman would attain rebirth (saṃsāra). This path is prescribed for the sake of attaining non-existence, which is liberation (mokṣa).
यथा मतानि सर्वाणि न चैतानि यथा तथा ।
कथितानि मया पुत्र भवन्ति न भवन्ति च ॥२४॥
24. yathā matāni sarvāṇi na caitāni yathā tathā ,
kathitāni mayā putra bhavanti na bhavanti ca.
24. yathā matāni sarvāṇi na ca etāni yathā tathā
kathitāni mayā putra bhavanti na bhavanti ca
24. putra,
yathā sarvāṇi matāni (santi),
ca etāni mayā kathitāni (vastūni) na yathā tathā (santi),
(tāni) bhavanti ca na bhavanti ca
24. O son, just as all opinions are (diverse), these matters which I have declared are not merely so; they both come into being and cease to exist.
तत्प्रीतियुक्तेन गुणान्वितेन पुत्रेण सत्पुत्रगुणान्वितेन ।
पृष्टो हीदं प्रीतिमता हितार्थं ब्रूयात्सुतस्येह यदुक्तमेतत् ॥२५॥
25. tatprītiyuktena guṇānvitena; putreṇa satputraguṇānvitena ,
pṛṣṭo hīdaṁ prītimatā hitārthaṁ; brūyātsutasyeha yaduktametat.
25. tat prīti yuktena guṇa anvitena
putreṇa sat putra guṇa anvitena
pṛṣṭaḥ hi idam prītimatā hita artham
brūyāt sutasya iha yat uktam etat
25. hi,
tatprītiyuktena guṇānvitena satputraguṇānvitena prītimatā putreṇa hitārtham idam pṛṣṭaḥ cet,
iha sutasya yat etat uktam (tat) brūyāt
25. Indeed, if asked for his welfare by a loving son who is endowed with affection for the teacher/father, possessed of good qualities, and truly embodying the virtues of an ideal son, then one should declare this teaching here to that son, this very teaching that has been imparted.