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-246

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:
व्यास उवाच ।
हृदि कामद्रुमश्चित्रो मोहसंचयसंभवः ।
क्रोधमानमहास्कन्धो विवित्सापरिमोचनः ॥१॥
1. vyāsa uvāca ,
hṛdi kāmadrumaścitro mohasaṁcayasaṁbhavaḥ ,
krodhamānamahāskandho vivitsāparimocanaḥ.
1. vyāsaḥ uvāca hṛdi kāmadrumaḥ citraḥ mohasaṃcayasaṃbhavaḥ
krodhamānamahāskandhaḥ vivitsāparimocanaḥ
1. vyāsaḥ uvāca hṛdi mohasaṃcayasaṃbhavaḥ
krodhamānamahāskandhaḥ vivitsāparimocanaḥ citraḥ kāmadrumaḥ
1. Vyasa said: In the heart, there is a wondrous desire-tree (kāmadruma), born from an accumulation of delusion (moha), whose great branches are anger and pride, and which obstructs the desire for true knowledge (vivitsā).
तस्य चाज्ञानमाधारः प्रमादः परिषेचनम् ।
सोऽभ्यसूयापलाशो हि पुरादुष्कृतसारवान् ॥२॥
2. tasya cājñānamādhāraḥ pramādaḥ pariṣecanam ,
so'bhyasūyāpalāśo hi purāduṣkṛtasāravān.
2. tasya ca ajñānam ādhāraḥ pramādaḥ pariṣecanam
saḥ abhyasūyāpalāśaḥ hi purāduṣkṛtasāravān
2. ca tasya ajñānam ādhāraḥ pramādaḥ pariṣecanam
hi saḥ abhyasūyāpalāśaḥ purāduṣkṛtasāravān
2. And of that (tree), ignorance (ajñāna) is the foundation, and carelessness is the watering. Indeed, that tree has envy as its leaves and draws its strength from past evil deeds (duṣkṛta).
संमोहचिन्ताविटपः शोकशाखो भयंकरः ।
मोहनीभिः पिपासाभिर्लताभिः परिवेष्टितः ॥३॥
3. saṁmohacintāviṭapaḥ śokaśākho bhayaṁkaraḥ ,
mohanībhiḥ pipāsābhirlatābhiḥ pariveṣṭitaḥ.
3. saṃmohacintāviṭapaḥ śokaśākhaḥ bhayaṅkaraḥ
mohanībhiḥ pipāsābhiḥ latābhiḥ pariveṣṭitaḥ
3. saṃmohacintāviṭapaḥ śokaśākhaḥ bhayaṅkaraḥ
mohanībhiḥ pipāsābhiḥ latābhiḥ pariveṣṭitaḥ
3. Its branches are deep delusion (moha) and anxiety, and its smaller branches are sorrow, making it terrifying. It is enveloped by alluring desires (pipāsā) like creepers.
उपासते महावृक्षं सुलुब्धास्तं फलेप्सवः ।
आयासैः संयतः पाशैः फलानि परिवेष्टयन् ॥४॥
4. upāsate mahāvṛkṣaṁ sulubdhāstaṁ phalepsavaḥ ,
āyāsaiḥ saṁyataḥ pāśaiḥ phalāni pariveṣṭayan.
4. upāsate mahāvṛkṣam sulubdhāḥ tam phalepsavaḥ
āyāsaiḥ saṃyataḥ pāśaiḥ phalāni pariveṣṭayan
4. sulubdhāḥ phalepsavaḥ āyāsaiḥ pāśaiḥ saṃyataḥ tam
mahāvṛkṣam upāsate (saḥ vṛkṣaḥ) phalāni pariveṣṭayan
4. Very greedy individuals, desiring fruits and entangled by efforts and snares, worship that great tree, which itself ensnares (them) with its fruits.
यस्तान्पाशान्वशे कृत्वा तं वृक्षमपकर्षति ।
गतः स दुःखयोरन्तं यतमानस्तयोर्द्वयोः ॥५॥
5. yastānpāśānvaśe kṛtvā taṁ vṛkṣamapakarṣati ,
gataḥ sa duḥkhayorantaṁ yatamānastayordvayoḥ.
5. yaḥ tān pāśān vaśe kṛtvā tam vṛkṣam apakarṣati
gataḥ saḥ duḥkhayoḥ antam yatamānaḥ tayoḥ dvayoḥ
5. yaḥ tān pāśān vaśe kṛtvā tam vṛkṣam apakarṣati
saḥ tayoḥ dvayoḥ yatamānaḥ duḥkhayoḥ antam gataḥ
5. Whoever, by bringing those bonds of attachment under control, uproots that tree (of worldly existence), he, striving against those two (sources of misery), reaches the end of his sorrows.
संरोहत्यकृतप्रज्ञः संतापेन हि पादपम् ।
स तमेव ततो हन्ति विषं ग्रस्तमिवातुरम् ॥६॥
6. saṁrohatyakṛtaprajñaḥ saṁtāpena hi pādapam ,
sa tameva tato hanti viṣaṁ grastamivāturam.
6. saṃrohati akṛtaprajñaḥ saṃtāpena hi pādapam saḥ
tam eva tataḥ hanti viṣam grastam iva āturam
6. hi akṛtaprajñaḥ saṃtāpena pādapam saṃrohati saḥ
tataḥ tam eva āturaḥ iva viṣam grastam hanti
6. Indeed, the unwise person (akṛtaprajña) causes the tree (of worldly existence) to grow through his own suffering. Then, he himself destroys that very tree, just like a sick person (causes his own destruction) by swallowing poison.
तस्यानुशयमूलस्य मूलमुद्ध्रियते बलात् ।
त्यागाप्रमादाकृतिना साम्येन परमासिना ॥७॥
7. tasyānuśayamūlasya mūlamuddhriyate balāt ,
tyāgāpramādākṛtinā sāmyena paramāsinā.
7. tasya anuśayamūlasya mūlam uddhriyate
balāt tyāgāpramādākṛtinā sāmyena paramāsinā
7. tasya anuśayamūlasya mūlam tyāgāpramādākṛtinā
paramāsinā sāmyena balāt uddhriyate
7. The very root of those residual karmic effects (anuśaya) is forcibly uprooted by the supreme sword of equanimity, which is characterized by renunciation and vigilance.
एवं यो वेद कामस्य केवलं परिकर्षणम् ।
वधं वै कामशास्त्रस्य स दुःखान्यतिवर्तते ॥८॥
8. evaṁ yo veda kāmasya kevalaṁ parikarṣaṇam ,
vadhaṁ vai kāmaśāstrasya sa duḥkhānyativartate.
8. evam yaḥ veda kāmasya kevalam parikarṣaṇam
vadham vai kāmaśāstrasya saḥ duḥkhāni ativartate
8. evam yaḥ kāmasya kevalam parikarṣaṇam vai
kāmaśāstrasya vadham veda saḥ duḥkhāni ativartate
8. Whoever thus knows the complete eradication of desire (kāma), and indeed the destruction of the very doctrine of desire (kāmaśāstra), he transcends all sufferings.
शरीरं पुरमित्याहुः स्वामिनी बुद्धिरिष्यते ।
तत्र बुद्धेः शरीरस्थं मनो नामार्थचिन्तकम् ॥९॥
9. śarīraṁ puramityāhuḥ svāminī buddhiriṣyate ,
tatra buddheḥ śarīrasthaṁ mano nāmārthacintakam.
9. śarīram puram iti āhuḥ svāminī buddhiḥ iṣyate
tatra buddheḥ śarīrastham manaḥ nāma arthacintakam
9. śarīram puram iti āhuḥ.
buddhiḥ svāminī iṣyate.
tatra śarīrastham arthacintakam manaḥ nāma buddheḥ.
9. The body is metaphorically called a city. The intellect (buddhi) is considered its mistress. Within this body, the mind (manas), which contemplates objects of perception, is situated as a function of the intellect.
इन्द्रियाणि जनाः पौरास्तदर्थं तु परा कृतिः ।
तत्र द्वौ दारुणौ दोषौ तमो नाम रजस्तथा ॥१०॥
10. indriyāṇi janāḥ paurāstadarthaṁ tu parā kṛtiḥ ,
tatra dvau dāruṇau doṣau tamo nāma rajastathā.
10. indriyāṇi janāḥ paurāḥ tat artham tu parā kṛtiḥ
tatra dvau dāruṇau doṣau tamaḥ nāma rajaḥ tathā
10. indriyāṇi janāḥ paurāḥ.
tu tat artham parā kṛtiḥ.
tatra tamaḥ nāma rajaḥ tathā dvau dāruṇau doṣau.
10. The senses (indriyāṇi) are the citizens, and for their purpose, the supreme activity (kṛti) takes place. Within this system, there are two terrible faults (doṣa) named Tamas (tamas) and also Rajas (rajas).
यदर्थमुपजीवन्ति पौराः सहपुरेश्वराः ।
अद्वारेण तमेवार्थं द्वौ दोषावुपजीवतः ॥११॥
11. yadarthamupajīvanti paurāḥ sahapureśvarāḥ ,
advāreṇa tamevārthaṁ dvau doṣāvupajīvataḥ.
11. yat artham upajīvanti paurāḥ sahapureśvarāḥ
advāreṇa tam eva artham dvau doṣau upajīvataḥ
11. paurāḥ sahapureśvarāḥ yat artham upajīvanti.
dvau doṣau tam eva artham advāreṇa upajīvataḥ.
11. The two defects (doṣa) subsist on the very same object (artha) for which the citizens, along with the city's rulers, live, but they do so illicitly, without a proper entrance.
तत्र बुद्धिर्हि दुर्धर्षा मनः साधर्म्यमुच्यते ।
पौराश्चापि मनस्त्रस्तास्तेषामपि चला स्थितिः ॥१२॥
12. tatra buddhirhi durdharṣā manaḥ sādharmyamucyate ,
paurāścāpi manastrastāsteṣāmapi calā sthitiḥ.
12. tatra buddhiḥ hi durdharṣā manaḥ sādharmyam ucyate
paurāḥ ca api manastrastāḥ teṣām api calā sthitiḥ
12. tatra buddhiḥ hi durdharṣā.
manaḥ sādharmyam ucyate.
paurāḥ ca api manastrastāḥ.
teṣām api sthitiḥ calā.
12. Indeed, there the intellect (buddhi) is unassailable. The mind (manas) is said to be of a similar nature. Moreover, the citizens (senses) are mentally distressed, and thus their condition is also unstable.
यदर्थं बुद्धिरध्यास्ते न सोऽर्थः परिषीदति ।
यदर्थं पृथगध्यास्ते मनस्तत्परिषीदति ॥१३॥
13. yadarthaṁ buddhiradhyāste na so'rthaḥ pariṣīdati ,
yadarthaṁ pṛthagadhyāste manastatpariṣīdati.
13. yadartham buddhiḥ adhyāste na saḥ arthaḥ parīṣīdati
yadartham pṛthak adhyāste manaḥ tat parīṣīdati
13. yadartham buddhiḥ adhyāste,
saḥ arthaḥ na parīṣīdati.
yadartham manaḥ pṛthak adhyāste,
tat parīṣīdati.
13. The objective upon which the intelligence (buddhi) firmly rests does not perish. However, the objective upon which the mind (manas) focuses separately perishes.
पृथग्भूतं यदा बुद्ध्या मनो भवति केवलम् ।
तत्रैनं विवृतं शून्यं रजः पर्यवतिष्ठते ॥१४॥
14. pṛthagbhūtaṁ yadā buddhyā mano bhavati kevalam ,
tatrainaṁ vivṛtaṁ śūnyaṁ rajaḥ paryavatiṣṭhate.
14. pṛthagbhūtam yadā buddhyā manaḥ bhavati kevalam
tatra enam vivṛtam śūnyam rajaḥ paryavatiṣṭhate
14. yadā manaḥ buddhyā pṛthagbhūtam kevalam bhavati,
tatra enam vivṛtam śūnyam rajaḥ paryavatiṣṭhate.
14. When the mind (manas) becomes entirely separated from the intelligence (buddhi), then this exposed, empty quality of passion (rajas) establishes itself there, pervading it.
तन्मनः कुरुते सख्यं रजसा सह संगतम् ।
तं चादाय जनं पौरं रजसे संप्रयच्छति ॥१५॥
15. tanmanaḥ kurute sakhyaṁ rajasā saha saṁgatam ,
taṁ cādāya janaṁ pauraṁ rajase saṁprayacchati.
15. tat manaḥ kurute sakhyam rajasā saha saṅgatam
tam ca ādāya janam pauram rajase samprayacchati
15. tat manaḥ rajasā saha saṅgatam sakhyam kurute.
ca tam pauram janam ādāya rajase samprayacchati.
15. That mind (manas), thus joined with passion (rajas), forms a close alliance. And taking that individual (janam pauram), it delivers him completely to passion (rajas).