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महाभारतः       mahābhārataḥ - book-12, chapter-244

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व्यास उवाच ।
द्वंद्वानि मोक्षजिज्ञासुरर्थधर्मावनुष्ठितः ।
वक्त्रा गुणवता शिष्यः श्राव्यः पूर्वमिदं महत् ॥१॥
1. vyāsa uvāca ,
dvaṁdvāni mokṣajijñāsurarthadharmāvanuṣṭhitaḥ ,
vaktrā guṇavatā śiṣyaḥ śrāvyaḥ pūrvamidaṁ mahat.
1. vyāsaḥ uvāca dvandvāni mokṣajijñāsuḥ arthadharmau
anuṣṭhitaḥ vaktrā guṇavatā śiṣyaḥ śrāvyaḥ pūrvam idam mahat
1. vyāsaḥ uvāca mokṣajijñāsuḥ dvandvāni arthadharmau
anuṣṭhitaḥ śiṣyaḥ guṇavatā vaktrā pūrvam idam mahat śrāvyaḥ
1. Vyasa said: A disciple, desirous of liberation (mokṣa), who has dealt with the pairs of opposites and has practiced (artha) (material well-being) and (dharma) (righteous conduct), should first be taught this great subject by a virtuous speaker.
आकाशं मारुतो ज्योतिरापः पृथ्वी च पञ्चमी ।
भावाभावौ च कालश्च सर्वभूतेषु पञ्चसु ॥२॥
2. ākāśaṁ māruto jyotirāpaḥ pṛthvī ca pañcamī ,
bhāvābhāvau ca kālaśca sarvabhūteṣu pañcasu.
2. ākāśam mārutaḥ jyotiḥ āpaḥ pṛthvī ca pañcamī
bhāvābhāvau ca kālaḥ ca sarvabhūteṣu pañcasu
2. ākāśam mārutaḥ jyotiḥ āpaḥ ca pṛthvī pañcamī
ca bhāvābhāvau ca kālaḥ pañcasu sarvabhūteṣu
2. Space (ākāśa), wind, fire, water, and earth as the fifth; and existence and non-existence, and time, reside within all these five elements.
अन्तरात्मकमाकाशं तन्मयं श्रोत्रमिन्द्रियम् ।
तस्य शब्दं गुणं विद्यान्मूर्तिशास्त्रविधानवित् ॥३॥
3. antarātmakamākāśaṁ tanmayaṁ śrotramindriyam ,
tasya śabdaṁ guṇaṁ vidyānmūrtiśāstravidhānavit.
3. antarātmakam ākāśam tanmayam śrotram indriyam
tasya śabdam guṇam vidyāt mūrtiśāstravidhānavit
3. mūrtiśāstravidhānavit antarātmakam ākāśam tanmayam
śrotram indriyam tasya śabdam guṇam vidyāt
3. Space (ākāśa) constitutes the inner self (ātman). The sense organ, the ear, is composed of it. One who knows the principles of manifestation should understand sound to be its quality.
चरणं मारुतात्मेति प्राणापानौ च तन्मयौ ।
स्पर्शनं चेन्द्रियं विद्यात्तथा स्पर्शं च तन्मयम् ॥४॥
4. caraṇaṁ mārutātmeti prāṇāpānau ca tanmayau ,
sparśanaṁ cendriyaṁ vidyāttathā sparśaṁ ca tanmayam.
4. caraṇam marutātma iti prāṇāpānau ca tanmayau
sparśanam ca indriyam vidyāt tathā sparśam ca tanmayam
4. caraṇam marutātma iti prāṇāpānau ca tanmayau
sparśanam ca indriyam tathā sparśam ca tanmayam vidyāt
4. Movement (caraṇa) is considered to be of the nature of wind (mārutātman), and the vital breaths prāṇa and apāna are also composed of it. One should similarly recognize the sense organ of touch (sparśana) and its quality, touch (sparśa), as being composed of it.
ततः पाकः प्रकाशश्च ज्योतिश्चक्षुश्च तन्मयम् ।
तस्य रूपं गुणं विद्यात्तमोऽन्ववसितात्मकम् ॥५॥
5. tataḥ pākaḥ prakāśaśca jyotiścakṣuśca tanmayam ,
tasya rūpaṁ guṇaṁ vidyāttamo'nvavasitātmakam.
5. tataḥ pākaḥ prakāśaḥ ca jyotiḥ cakṣuḥ ca tanmayam
tasya rūpam guṇam vidyāt tamaḥ anvavasitātmakam
5. tataḥ pākaḥ prakāśaḥ ca jyotiḥ cakṣuḥ ca tanmayam
tasya rūpam guṇam tamaḥ anvavasitātmakam vidyāt
5. Then, cooking (pāka) and light (prakāśa) emerge. Light (jyoti) and the eye (cakṣu), the sense organ, are composed of this [fire]. One should recognize form (rūpa) as its quality, which is intrinsically characterized by darkness (tamas).
प्रक्लेदः क्षुद्रता स्नेह इत्यापो ह्युपदिश्यते ।
रसनं चेन्द्रियं जिह्वा रसश्चापां गुणो मतः ॥६॥
6. prakledaḥ kṣudratā sneha ityāpo hyupadiśyate ,
rasanaṁ cendriyaṁ jihvā rasaścāpāṁ guṇo mataḥ.
6. prakledaḥ kṣudratā snehaḥ iti āpaḥ hi upadiśyate
rasanam ca indriyam jihvā rasaḥ ca apām guṇaḥ mataḥ
6. prakledaḥ kṣudratā snehaḥ iti āpaḥ hi upadiśyate
rasanam ca indriyam jihvā rasaḥ ca apām guṇaḥ mataḥ
6. Moisture (prakleda), fineness (kṣudratā), and fluidity (sneha) – these are indeed taught as characteristics of water (āpas). The sense organ is the tongue (jihvā) for the sense of taste (rasana), and taste (rasa) is considered the quality of water.
संघातः पार्थिवो धातुरस्थिदन्तनखानि च ।
श्मश्रु लोम च केशाश्च सिराः स्नायु च चर्म च ॥७॥
7. saṁghātaḥ pārthivo dhāturasthidantanakhāni ca ,
śmaśru loma ca keśāśca sirāḥ snāyu ca carma ca.
7. saṃghātaḥ pārthivaḥ dhātuḥ asthidantanakhāni ca
śmaśru loma ca keśāḥ ca sirāḥ snāyu ca carma ca
7. pārthivaḥ dhātuḥ saṃghātaḥ asthidantanakhāni ca
śmaśru ca loma ca keśāḥ ca sirāḥ ca snāyu ca carma ca
7. The physical body is an aggregate of earthly constituents: bones, teeth, nails, beard, body hair, head hair, veins, sinews, and skin.
इन्द्रियं घ्राणसंज्ञानं नासिकेत्यभिधीयते ।
गन्धश्चैवेन्द्रियार्थोऽयं विज्ञेयः पृथिवीमयः ॥८॥
8. indriyaṁ ghrāṇasaṁjñānaṁ nāsiketyabhidhīyate ,
gandhaścaivendriyārtho'yaṁ vijñeyaḥ pṛthivīmayaḥ.
8. indriyaṃ ghrāṇasaṃjñānaṃ nāsikā iti abhidhīyate
gandhaḥ ca eva indriyārthaḥ ayaṃ vijñeyaḥ pṛthivīmayaḥ
8. ghrāṇasaṃjñānaṃ indriyaṃ nāsikā iti abhidhīyate ca
ayaṃ gandhaḥ indriyārthaḥ eva pṛthivīmayaḥ vijñeyaḥ
8. The sense organ (indriya) known as the faculty of smell (ghrāṇa) is called the nose. And this object of the sense (indriya), which is smell, is to be understood as composed of the earth (pṛthivī) element.
उत्तरेषु गुणाः सन्ति सर्वे सर्वेषु चोत्तराः ।
पञ्चानां भूतसंघानां संततिं मुनयो विदुः ॥९॥
9. uttareṣu guṇāḥ santi sarve sarveṣu cottarāḥ ,
pañcānāṁ bhūtasaṁghānāṁ saṁtatiṁ munayo viduḥ.
9. uttareṣu guṇāḥ santi sarve sarveṣu ca uttarāḥ
pañcānāṃ bhūtasaṃghānāṃ saṃtatiṃ munayaḥ viduḥ
9. munayaḥ pañcānāṃ bhūtasaṃghānāṃ saṃtatiṃ viduḥ
uttareṣu sarve guṇāḥ santi ca sarveṣu uttarāḥ
9. All qualities are present in the successive (elements), and conversely, the successive (qualities) are present in all (the grosser elements). Sages understand this continuity of the five fundamental elements (bhūta).
मनो नवममेषां तु बुद्धिस्तु दशमी स्मृता ।
एकादशोऽन्तरात्मा च सर्वतः पर उच्यते ॥१०॥
10. mano navamameṣāṁ tu buddhistu daśamī smṛtā ,
ekādaśo'ntarātmā ca sarvataḥ para ucyate.
10. manaḥ navamaṃ eṣāṃ tu buddhiḥ tu daśamī smṛtā
ekādaśaḥ antarātmā ca sarvataḥ paraḥ ucyate
10. eṣāṃ manaḥ tu navamaṃ buddhiḥ tu daśamī smṛtā
ca antarātmā ekādaśaḥ sarvataḥ paraḥ ucyate
10. Among these, the mind (manas) is the ninth, and the intellect (buddhi) is considered the tenth. The inner self (antarātman) is the eleventh, and it is declared to be supreme (para) among all.
व्यवसायात्मिका बुद्धिर्मनो व्याकरणात्मकम् ।
कर्मानुमानाद्विज्ञेयः स जीवः क्षेत्रसंज्ञकः ॥११॥
11. vyavasāyātmikā buddhirmano vyākaraṇātmakam ,
karmānumānādvijñeyaḥ sa jīvaḥ kṣetrasaṁjñakaḥ.
11. vyavasāyātmakā buddhiḥ manaḥ vyākaraṇātmakam
karmaanumānāt vijñeyaḥ saḥ jīvaḥ kṣetrasaṃjñakaḥ
11. The intellect (buddhi) is characterized by determination, and the mind (manas) is characterized by discernment. That living being (jīva), which is to be known through the inference of its actions (karma), is designated as the 'field' (kṣetra).
एभिः कालाष्टमैर्भावैर्यः सर्वैः सर्वमन्वितम् ।
पश्यत्यकलुषं प्राज्ञः स मोहं नानुवर्तते ॥१२॥
12. ebhiḥ kālāṣṭamairbhāvairyaḥ sarvaiḥ sarvamanvitam ,
paśyatyakaluṣaṁ prājñaḥ sa mohaṁ nānuvartate.
12. ebhiḥ kālāṣṭamaiḥ bhāvaiḥ yaḥ sarvaiḥ sarvam anvitam
paśyati akaluṣam prājñaḥ saḥ moham na anuvartate
12. The wise (prājña) person who perceives everything as permeated and untainted by all these eight fundamental aspects of existence, does not succumb to delusion.