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महाभारतः       mahābhārataḥ - book-12, chapter-252

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युधिष्ठिर उवाच ।
सूक्ष्मं साधु समादिष्टं भवता धर्मलक्षणम् ।
प्रतिभा त्वस्ति मे काचित्तां ब्रूयामनुमानतः ॥१॥
1. yudhiṣṭhira uvāca ,
sūkṣmaṁ sādhu samādiṣṭaṁ bhavatā dharmalakṣaṇam ,
pratibhā tvasti me kācittāṁ brūyāmanumānataḥ.
1. yudhiṣṭhiraḥ uvāca sūkṣmam sādhu samādiṣṭam bhavatā
dharma-lakṣaṇam pratibhā tu asti me kācit tām brūyām anumānataḥ
1. yudhiṣṭhiraḥ uvāca bhavatā sūkṣmam sādhu dharma-lakṣaṇam
samādiṣṭam tu me kācit pratibhā asti tām anumānataḥ brūyām
1. Yudhiṣṭhira said: "The subtle characteristic of natural law (dharma) has been well explained by you. However, I have a certain intuition, which I would like to state through inference."
भूयांसो हृदये ये मे प्रश्नास्ते व्याहृतास्त्वया ।
इममन्यं प्रवक्ष्यामि न राजन्विग्रहादिव ॥२॥
2. bhūyāṁso hṛdaye ye me praśnāste vyāhṛtāstvayā ,
imamanyaṁ pravakṣyāmi na rājanvigrahādiva.
2. bhūyāṃsaḥ hṛdaye ye me praśnāḥ te vyāhṛtāḥ tvayā
imam anyam pravakṣyāmi na rājan vigrahāt iva
2. tvayā me hṛdaye ye bhūyāṃsaḥ praśnāḥ te vyāhṛtāḥ
rājan imam anyam na vigrahāt iva pravakṣyāmi
2. Many questions that were in my heart have been answered by you. O King, I will now state another matter, not as if from a conflict or disagreement.
इमानि हि प्रापयन्ति सृजन्त्युत्तारयन्ति च ।
न धर्मः परिपाठेन शक्यो भारत वेदितुम् ॥३॥
3. imāni hi prāpayanti sṛjantyuttārayanti ca ,
na dharmaḥ paripāṭhena śakyo bhārata veditum.
3. imāni hi prāpayanti sṛjanti uttārayanti ca na
dharmaḥ paripāṭhena śakyaḥ bhārata veditum
3. imāni hi prāpayanti sṛjanti ca uttārayanti
bhārata dharmaḥ paripāṭhena veditum na śakyaḥ
3. These (actions or qualities) indeed lead (to attainments), create (outcomes), and enable one to overcome (obstacles). O Bhārata, the natural law (dharma) cannot be understood merely by rote learning.
अन्यो धर्मः समस्थस्य विषमस्थस्य चापरः ।
आपदस्तु कथं शक्याः परिपाठेन वेदितुम् ॥४॥
4. anyo dharmaḥ samasthasya viṣamasthasya cāparaḥ ,
āpadastu kathaṁ śakyāḥ paripāṭhena veditum.
4. anyaḥ dharmaḥ samasthasya viṣamasthasya ca aparaḥ
āpadaḥ tu kathaṃ śakyāḥ paripāṭhena veditum
4. samasthasya anyaḥ dharmaḥ ca viṣamasthasya aparaḥ
tu āpadaḥ paripāṭhena kathaṃ veditum śakyāḥ
4. The proper course of action (dharma) is one for someone in a normal situation, and another for someone in an adverse situation. But how can difficult circumstances (āpadaḥ) be understood through mere rote learning?
सदाचारो मतो धर्मः सन्तस्त्वाचारलक्षणाः ।
साध्यासाध्यं कथं शक्यं सदाचारो ह्यलक्षणम् ॥५॥
5. sadācāro mato dharmaḥ santastvācāralakṣaṇāḥ ,
sādhyāsādhyaṁ kathaṁ śakyaṁ sadācāro hyalakṣaṇam.
5. sadācāraḥ mataḥ dharmaḥ santaḥ tu ācāralakṣaṇāḥ
sādhyāsādhyaṃ kathaṃ śakyaṃ sadācāraḥ hi alakṣaṇam
5. sadācāraḥ dharmaḥ mataḥ santaḥ tu ācāralakṣaṇāḥ
sādhyāsādhyaṃ kathaṃ śakyaṃ hi sadācāraḥ alakṣaṇam
5. Good conduct (sadācāra) is considered to be the natural law (dharma). However, virtuous people are identified by their conduct. How then can what is proper and improper be ascertained, since good conduct (sadācāra) itself has no fixed definition or clear characteristics?
दृश्यते धर्मरूपेण अधर्मं प्राकृतश्चरन् ।
धर्मं चाधर्मरूपेण कश्चिदप्राकृतश्चरन् ॥६॥
6. dṛśyate dharmarūpeṇa adharmaṁ prākṛtaścaran ,
dharmaṁ cādharmarūpeṇa kaścidaprākṛtaścaran.
6. dṛśyate dharmarūpeṇa adharmaṃ prākṛtaḥ caran
dharmaṃ ca adharmarūpeṇa kaścit aprākṛtaḥ caran
6. prākṛtaḥ adharmaṃ dharmarūpeṇa caran dṛśyate ca
kaścit aprākṛtaḥ dharmaṃ adharmarūpeṇa caran
6. An ordinary person (prākṛtaḥ) is seen acting unrighteously (adharma) in the guise of natural law (dharma). And an uncommon person (aprākṛtaḥ) is seen acting righteously (dharma) in the guise of unrighteousness (adharma).
पुनरस्य प्रमाणं हि निर्दिष्टं शास्त्रकोविदैः ।
वेदवादाश्चानुयुगं ह्रसन्तीति ह नः श्रुतम् ॥७॥
7. punarasya pramāṇaṁ hi nirdiṣṭaṁ śāstrakovidaiḥ ,
vedavādāścānuyugaṁ hrasantīti ha naḥ śrutam.
7. punaḥ asya pramāṇam hi nirdiṣṭam śāstrakovidaiḥ
vedavādāḥ ca anuyugam hrasanti iti ha naḥ śrutam
7. hi śāstrakovidaiḥ asya punaḥ pramāṇam nirdiṣṭam,
ca naḥ ha śrutam iti vedavādāḥ anuyugam hrasanti
7. Moreover, its validity (pramāṇa) has indeed been declared by experts in the scriptures. And it has been heard by us that Vedic teachings (veda-vādāḥ) diminish with each passing age.
अन्ये कृतयुगे धर्मास्त्रेतायां द्वापरेऽपरे ।
अन्ये कलियुगे धर्मा यथाशक्तिकृता इव ॥८॥
8. anye kṛtayuge dharmāstretāyāṁ dvāpare'pare ,
anye kaliyuge dharmā yathāśaktikṛtā iva.
8. anye kṛtayuge dharmāḥ tretāyām dvāpare apare
anye kaliyuge dharmāḥ yathāśaktikṛtāḥ iva
8. anye dharmāḥ kṛtayuge,
apare tretāyām [ca] dvāpare [ca],
anye dharmāḥ kaliyuge yathāśaktikṛtāḥ iva [bhavanti]
8. The natural laws (dharma) are different in the Kṛta Yuga, and different again in the Tretā and Dvāpara ages. Other natural laws (dharma) apply in the Kali Yuga, as if they are performed according to one's capacity.
आम्नायवचनं सत्यमित्ययं लोकसंग्रहः ।
आम्नायेभ्यः परं वेदाः प्रसृता विश्वतोमुखाः ॥९॥
9. āmnāyavacanaṁ satyamityayaṁ lokasaṁgrahaḥ ,
āmnāyebhyaḥ paraṁ vedāḥ prasṛtā viśvatomukhāḥ.
9. āmnāyavacanam satyam iti ayam lokasaṅgrahaḥ
āmnāyebhyaḥ param vedāḥ prasṛtāḥ viśvatomukhāḥ
9. ayam lokasaṅgrahaḥ iti āmnāyavacanam satyam [iti manyate],
[kintu] vedāḥ āmnāyebhyaḥ param viśvatomukhāḥ prasṛtāḥ
9. This popular belief (lokasaṅgrahaḥ) is that 'the teaching of the tradition (āmnāya) is truth.' Yet, the Vedas, which are all-pervasive (viśvatomukhāḥ), have spread forth even beyond these traditions.
ते चेत्सर्वे प्रमाणं वै प्रमाणं तन्न विद्यते ।
प्रमाणे चाप्रमाणे च विरुद्धे शास्त्रता कुतः ॥१०॥
10. te cetsarve pramāṇaṁ vai pramāṇaṁ tanna vidyate ,
pramāṇe cāpramāṇe ca viruddhe śāstratā kutaḥ.
10. te cet sarve pramāṇam vai pramāṇam tat na vidyate
pramāṇe ca apramāṇe ca viruddhe śāstratā kutaḥ
10. cet te sarve vai pramāṇam [syāt],
[tarhi] tat pramāṇam na vidyate.
pramāṇe ca apramāṇe ca viruddhe [sati],
śāstratā kutaḥ [syāt]?
10. If all those (different teachings) are indeed considered valid authority (pramāṇa), then no true authority (pramāṇa) actually exists. When there is a contradiction between what is considered valid and invalid, how can there be any true scriptural authority (śāstratā)?
धर्मस्य ह्रियमाणस्य बलवद्भिर्दुरात्मभिः ।
या या विक्रियते संस्था ततः सापि प्रणश्यति ॥११॥
11. dharmasya hriyamāṇasya balavadbhirdurātmabhiḥ ,
yā yā vikriyate saṁsthā tataḥ sāpi praṇaśyati.
11. dharmasya hriyamāṇasya balavardbhiḥ durātmabhiḥ
yā yā vikriyate saṃsthā tataḥ sā api praṇaśyati
11. balavardbhiḥ durātmabhiḥ dharmasya hriyamāṇasya
yā yā saṃsthā vikriyate tataḥ sā api praṇaśyati
11. When the natural law (dharma) is being seized by powerful, wicked individuals, any institution that becomes distorted (or corrupt) as a result, that too eventually perishes.
विद्म चैवं न वा विद्म शक्यं वा वेदितुं न वा ।
अणीयान्क्षुरधाराया गरीयान्पर्वतादपि ॥१२॥
12. vidma caivaṁ na vā vidma śakyaṁ vā vedituṁ na vā ,
aṇīyānkṣuradhārāyā garīyānparvatādapi.
12. vidma ca evam na vā vidma śakyam vā veditum na
vā aṇīyān kṣuradhārāyāḥ garīyān parvatāt api
12. evam vidma ca na vā vidma śakyam vā veditum na
vā aṇīyān kṣuradhārāyāḥ garīyān parvatāt api
12. We may or may not know it, and it may or may not be possible to know it. (It is) subtler than a razor's edge, and heavier than even a mountain.
गन्धर्वनगराकारः प्रथमं संप्रदृश्यते ।
अन्वीक्ष्यमाणः कविभिः पुनर्गच्छत्यदर्शनम् ॥१३॥
13. gandharvanagarākāraḥ prathamaṁ saṁpradṛśyate ,
anvīkṣyamāṇaḥ kavibhiḥ punargacchatyadarśanam.
13. gandharvanagarākāraḥ prathamam saṃpradṛśyate
anvīkṣyamāṇaḥ kavibhiḥ punar gacchati adarśanam
13. gandharvanagarākāraḥ prathamam saṃpradṛśyate
kavibhiḥ anvīkṣyamāṇaḥ punar adarśanam gacchati
13. Like a phantom city (gandharvanagara), it first appears distinctly. But when investigated by seers, it again vanishes from sight.
निपानानीव गोभ्याशे क्षेत्रे कुल्येव भारत ।
स्मृतोऽपि शाश्वतो धर्मो विप्रहीणो न दृश्यते ॥१४॥
14. nipānānīva gobhyāśe kṣetre kulyeva bhārata ,
smṛto'pi śāśvato dharmo viprahīṇo na dṛśyate.
14. nipānāni iva gobhyāśe kṣetre kulyā iva bhārata
smṛtaḥ api śāśvataḥ dharmaḥ viprahīṇaḥ na dṛśyate
14. bhārata nipānāni iva gobhyāśe kulyā iva kṣetre
smṛtaḥ api śāśvataḥ dharmaḥ viprahīṇaḥ na dṛśyate
14. Like watering places for cattle, or like a canal in a field, O Bhārata, the eternal natural law (dharma), even though proclaimed as eternal, when neglected, is not perceived.
कामादन्ये क्षयादन्ये कारणैरपरैस्तथा ।
असन्तो हि वृथाचारं भजन्ते बहवोऽपरे ॥१५॥
15. kāmādanye kṣayādanye kāraṇairaparaistathā ,
asanto hi vṛthācāraṁ bhajante bahavo'pare.
15. kāmāt anye kṣayāt anye kāraṇaiḥ aparaiḥ tathā
asantaḥ hi vṛthācāram bhajante bahavaḥ apare
15. anye kāmāt anye kṣayāt tathā aparaiḥ kāraṇaiḥ
hi bahavaḥ apare asantaḥ vṛthācāram bhajante
15. Some are motivated by desire, others by decline or destruction, and still others by various different reasons. Indeed, many unrighteous (asantaḥ) individuals engage in vain and useless conduct.
धर्मो भवति स क्षिप्रं विलीनस्त्वेव साधुषु ।
अन्ये तानाहुरुन्मत्तानपि चावहसन्त्युत ॥१६॥
16. dharmo bhavati sa kṣipraṁ vilīnastveva sādhuṣu ,
anye tānāhurunmattānapi cāvahasantyuta.
16. dharmaḥ bhavati saḥ kṣipram vilīnaḥ tu eva sādhuṣu
anye tān āhuḥ unmattān api ca avahāsanti uta
16. saḥ dharmaḥ kṣipram tu eva sādhuṣu vilīnaḥ bhavati
anye tān unmattān āhuḥ ca api uta avahāsanti
16. That intrinsic nature (dharma) quickly becomes fully realized within the virtuous. However, others call such individuals mad and even ridicule them.
महाजना ह्युपावृत्ता राजधर्मं समाश्रिताः ।
न हि सर्वहितः कश्चिदाचारः संप्रदृश्यते ॥१७॥
17. mahājanā hyupāvṛttā rājadharmaṁ samāśritāḥ ,
na hi sarvahitaḥ kaścidācāraḥ saṁpradṛśyate.
17. mahājanāḥ hi upāvṛttāḥ rājadharmam samāśritāḥ
na hi sarvahitaḥ kaścit ācāraḥ samprakāśyate
17. hi mahājanāḥ upāvṛttāḥ rājadharmam samāśritāḥ
hi kaścit sarvahitaḥ ācāraḥ na samprakāśyate
17. For indeed, great people (mahājanāḥ) have adopted the royal (dharma) (constitution). Yet, no conduct that is truly beneficial to everyone is ever observed.
तेनैवान्यः प्रभवति सोऽपरं बाधते पुनः ।
दृश्यते चैव स पुनस्तुल्यरूपो यदृच्छया ॥१८॥
18. tenaivānyaḥ prabhavati so'paraṁ bādhate punaḥ ,
dṛśyate caiva sa punastulyarūpo yadṛcchayā.
18. tena eva anyaḥ prabhavati saḥ aparam bādhate punaḥ
dṛśyate ca eva saḥ punaḥ tulyarūpaḥ yadṛcchayā
18. tena eva anyaḥ prabhavati saḥ punaḥ aparam bādhate
ca eva saḥ tulyarūpaḥ punaḥ yadṛcchayā dṛśyate
18. From that (conduct) alone, another (conduct) emerges. That (new conduct) in turn obstructs another. And then, that very same (type of conduct) reappears, similar in form, by mere chance.
येनैवान्यः प्रभवति सोऽपरानपि बाधते ।
आचाराणामनैकाग्र्यं सर्वेषामेव लक्षयेत् ॥१९॥
19. yenaivānyaḥ prabhavati so'parānapi bādhate ,
ācārāṇāmanaikāgryaṁ sarveṣāmeva lakṣayet.
19. yena eva anyaḥ prabhavati saḥ aparān api bādhate
ācārāṇām anaikāgryam sarveṣām eva lakṣayet
19. yena eva anyaḥ prabhavati,
saḥ aparān api bādhate.
sarveṣām ācārāṇām anaikāgryam eva lakṣayet.
19. That by which one individual prospers, that same thing also harms others. One should indeed observe the lack of uniformity in all customs (ācāra).
चिराभिपन्नः कविभिः पूर्वं धर्म उदाहृतः ।
तेनाचारेण पूर्वेण संस्था भवति शाश्वती ॥२०॥
20. cirābhipannaḥ kavibhiḥ pūrvaṁ dharma udāhṛtaḥ ,
tenācāreṇa pūrveṇa saṁsthā bhavati śāśvatī.
20. cirābhipannaḥ kavibhiḥ pūrvam dharmaḥ udāhṛtaḥ
tena ācāreṇa pūrveṇa saṃsthā bhavati śāśvatī
20. kavibhiḥ cirābhipannaḥ dharmaḥ pūrvam udāhṛtaḥ.
tena pūrveṇa ācāreṇa śāśvatī saṃsthā bhavati.
20. The natural law (dharma), which was long acknowledged by the wise (kavi), was formerly declared. By that ancient custom (ācāra), an eternal order (saṃsthā) is established.