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-256

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:
तुलाधार उवाच ।
सद्भिर्वा यदि वासद्भिरयं पन्थाः समाश्रितः ।
प्रत्यक्षं क्रियतां साधु ततो ज्ञास्यसि तद्यथा ॥१॥
1. tulādhāra uvāca ,
sadbhirvā yadi vāsadbhirayaṁ panthāḥ samāśritaḥ ,
pratyakṣaṁ kriyatāṁ sādhu tato jñāsyasi tadyathā.
1. tulādhāraḥ uvāca sadbhiḥ vā yadi vā asadbhiḥ ayam panthāḥ
samāśritaḥ pratyakṣam kriyatām sādhu tataḥ jñāsyasi tat yathā
1. tulādhāraḥ uvāca yadi ayam panthāḥ
sadbhiḥ vā asadbhiḥ vā samāśritaḥ
[asti] pratyakṣam sādhu
kriyatām tataḥ tvam tat yathā jñāsyasi
1. Tuladhara said: Whether this path is followed by good people or by bad people, let it be properly put to a direct test. Then you will know its true nature.
एते शकुन्ता बहवः समन्ताद्विचरन्ति हि ।
तवोत्तमाङ्गे संभूताः श्येनाश्चान्याश्च जातयः ॥२॥
2. ete śakuntā bahavaḥ samantādvicaranti hi ,
tavottamāṅge saṁbhūtāḥ śyenāścānyāśca jātayaḥ.
2. ete śakuntāḥ bahavaḥ samantāt vicaranti hi tava
uttamāṅge saṃbhūtāḥ śyenāḥ ca anyāḥ ca jātayaḥ
2. hi tava uttamāṅge saṃbhūtāḥ bahavaḥ śakuntāḥ
śyenāḥ ca anyāḥ ca jātayaḥ ete samantāt vicaranti
2. Indeed, many birds, including hawks and other species, are born on your head and wander all around.
आह्वयैनान्महाब्रह्मन्विशमानांस्ततस्ततः ।
पश्येमान्हस्तपादेषु श्लिष्टान्देहे च सर्वशः ॥३॥
3. āhvayainānmahābrahmanviśamānāṁstatastataḥ ,
paśyemānhastapādeṣu śliṣṭāndehe ca sarvaśaḥ.
3. āhvaya enān mahābrahman viśamānān tataḥ tataḥ
paśya imān hastapādeṣu śliṣṭān dehe ca sarvaśaḥ
3. mahābrahman,
tatas tataḥ viśamānān enān āhvaya! hastapādeṣu dehe ca sarvaśaḥ śliṣṭān imān paśya!
3. O great Brahmin, summon them who are entering from here and there! See these [birds] clinging everywhere to [my] hands, feet, and body.
संभावयन्ति पितरं त्वया संभाविताः खगाः ।
असंशयं पिता च त्वं पुत्रानाह्वय जाजले ॥४॥
4. saṁbhāvayanti pitaraṁ tvayā saṁbhāvitāḥ khagāḥ ,
asaṁśayaṁ pitā ca tvaṁ putrānāhvaya jājale.
4. saṃbhāvayanti pitaram tvayā saṃbhāvitāḥ khagāḥ
asaṃśayam pitā ca tvam putrān āhvaya jājale
4. tvayā saṃbhāvitāḥ khagāḥ [tvām] pitaram saṃbhāvayanti.
asaṃśayam ca tvam pitā.
jājale,
putrān āhvaya!
4. The birds (khaga) honored by you consider you their father. Undoubtedly, you are their father. O Jājali, summon your sons!
भीष्म उवाच ।
ततो जाजलिना तेन समाहूताः पतत्रिणः ।
वाचमुच्चारयन्दिव्यां धर्मस्य वचनात्किल ॥५॥
5. bhīṣma uvāca ,
tato jājalinā tena samāhūtāḥ patatriṇaḥ ,
vācamuccārayandivyāṁ dharmasya vacanātkila.
5. bhīṣmaḥ uvāca tataḥ jājalinā tena samāhūtāḥ patatriṇaḥ
vācam uccārayan divyām dharmasya vacanāt kila
5. bhīṣmaḥ uvāca.
tataḥ,
tena jājalinā samāhūtāḥ patatriṇaḥ dharmasya vacanāt divyām vācam uccārayan kila.
5. Bhīṣma said: Then, those birds (patatrin) summoned by that Jājali, indeed, uttered divine speech (vāc) by the instruction (vacana) of natural law (dharma).
अहिंसादिकृतं कर्म इह चैव परत्र च ।
स्पर्धा निहन्ति वै ब्रह्मन्साहता हन्ति तं नरम् ॥६॥
6. ahiṁsādikṛtaṁ karma iha caiva paratra ca ,
spardhā nihanti vai brahmansāhatā hanti taṁ naram.
6. ahiṃsādikṛtam karma iha ca eva paratra ca spardhā
nihanti vai brahman sā āhatā hanti tam naram
6. brahman,
iha ca paratra ca eva ahiṃsādikṛtam karma spardhā vai nihanti.
sā āhatā [spardhā] tam naram hanti.
6. O Brahmin, rivalry certainly destroys actions (karma) such as non-violence (ahiṃsā), both in this world and the next. That [rivalry], when it has taken hold, destroys that man.
श्रद्धावृद्धं वाङ्मनसी न यज्ञस्त्रातुमर्हति ।
अत्र गाथा ब्रह्मगीताः कीर्तयन्ति पुराविदः ॥७॥
7. śraddhāvṛddhaṁ vāṅmanasī na yajñastrātumarhati ,
atra gāthā brahmagītāḥ kīrtayanti purāvidaḥ.
7. śraddhāvṛddham vāṅmanasī na yajñaḥ trātum arhati
atra gāthāḥ brahmagītāḥ kīrtayanti purāvidaḥ
7. śraddhāvṛddham vāṅmanasī na yajñaḥ trātum arhati
atra purāvidaḥ brahmagītāḥ gāthāḥ kīrtayanti
7. Speech and mind, truly augmented by faith (śraddhā), cannot be saved by a mere ritual (yajña). In this regard, ancient scholars (purāvidaḥ) recite verses (gāthāḥ) sung by Brahman (brahman).
शुचेरश्रद्दधानस्य श्रद्दधानस्य चाशुचेः ।
देवाश्चित्तममन्यन्त सदृशं यज्ञकर्मणि ॥८॥
8. śuceraśraddadhānasya śraddadhānasya cāśuceḥ ,
devāścittamamanyanta sadṛśaṁ yajñakarmaṇi.
8. śuceḥ aśraddadhānasya śraddadhānasya ca aśuceḥ
devāḥ cittam amanyanta sadṛśam yajñakarmaṇi
8. devāḥ śuceḥ aśraddadhānasya ca aśuceḥ śraddadhānasya
ca cittam yajñakarmaṇi sadṛśam amanyanta
8. The gods considered the intention (citta) of one who is pure but lacks faith (śraddhā), and that of one who has faith (śraddhā) but is impure, to be similar in the performance of a ritual (yajña).
श्रोत्रियस्य कदर्यस्य वदान्यस्य च वार्धुषेः ।
मीमांसित्वोभयं देवाः सममन्नमकल्पयन् ॥९॥
9. śrotriyasya kadaryasya vadānyasya ca vārdhuṣeḥ ,
mīmāṁsitvobhayaṁ devāḥ samamannamakalpayan.
9. śrotriyasya kadaryasya vadānyasya ca vārdhuṣeḥ
mīmāṃsitvā ubhayam devāḥ samam annam akalpayan
9. devāḥ śrotriyasya kadaryasya ca vadānyasya vārdhuṣeḥ
ca ubhayam mīmāṃsitvā samam annam akalpayan
9. Having investigated both cases - that of the miserly Vedic scholar and that of the generous usurer - the gods allotted food equally.
प्रजापतिस्तानुवाच विषमं कृतमित्युत ।
श्रद्धापूतं वदान्यस्य हतमश्रद्धयेतरत् ।
भोज्यमन्नं वदान्यस्य कदर्यस्य न वार्धुषेः ॥१०॥
10. prajāpatistānuvāca viṣamaṁ kṛtamityuta ,
śraddhāpūtaṁ vadānyasya hatamaśraddhayetarat ,
bhojyamannaṁ vadānyasya kadaryasya na vārdhuṣeḥ.
10. prajāpatiḥ tān uvāca viṣamam kṛtam
iti uta śraddhāpūtam vadānyasya
hatam aśraddhayā itarat bhojyam annam
vadānyasya kadaryasya na vārdhuṣeḥ
10. prajāpatiḥ tān uvāca viṣamam kṛtam
iti uta vadānyasya śraddhāpūtam
itarat aśraddhayā hatam vadānyasya
annam bhojyam kadaryasya vārdhuṣeḥ na
10. Prajāpati said to them, 'Indeed, this has been done unequally! That which belongs to the generous one and is purified by faith (śraddhā) (is acceptable), while the other (i.e., of the miserly or usurer) is spoiled by lack of faith (śraddhā). The food of the generous one is fit for consumption, but not that of the miserly or the usurer.'
अश्रद्दधान एवैको देवानां नार्हते हविः ।
तस्यैवान्नं न भोक्तव्यमिति धर्मविदो विदुः ॥११॥
11. aśraddadhāna evaiko devānāṁ nārhate haviḥ ,
tasyaivānnaṁ na bhoktavyamiti dharmavido viduḥ.
11. aśraddadhānaḥ eva ekaḥ devānām na arhate haviḥ
tasya eva annam na bhoktavyam iti dharma-vidaḥ viduḥ
11. ekaḥ aśraddadhānaḥ eva devānām haviḥ na arhate
tasya eva annam na bhoktavyam iti dharma-vidaḥ viduḥ
11. Indeed, a person who lacks faith alone is not worthy of offerings to the gods. The knowers of natural law (dharma) declare that one should not even partake of his food.
अश्रद्धा परमं पापं श्रद्धा पापप्रमोचनी ।
जहाति पापं श्रद्धावान्सर्पो जीर्णामिव त्वचम् ॥१२॥
12. aśraddhā paramaṁ pāpaṁ śraddhā pāpapramocanī ,
jahāti pāpaṁ śraddhāvānsarpo jīrṇāmiva tvacam.
12. aśraddhā paramam pāpam śraddhā pāpa-pramocanī
jahāti pāpam śraddhāvān sarpaḥ jīrṇām iva tvacam
12. aśraddhā paramam pāpam śraddhā pāpa-pramocanī
śraddhāvān sarpaḥ jīrṇām tvacam iva pāpam jahāti
12. Lack of faith (aśraddhā) is the greatest transgression, while faith (śraddhā) is what liberates one from sin. A person endowed with faith (śraddhāvān) discards sin just as a snake sheds its old skin.
ज्यायसी या पवित्राणां निवृत्तिः श्रद्धया सह ।
निवृत्तशीलदोषो यः श्रद्धावान्पूत एव सः ॥१३॥
13. jyāyasī yā pavitrāṇāṁ nivṛttiḥ śraddhayā saha ,
nivṛttaśīladoṣo yaḥ śraddhāvānpūta eva saḥ.
13. jyāyasī yā pavitrāṇām nivṛttiḥ śraddhayā saha
nivṛtta-śīla-doṣaḥ yaḥ śraddhāvān pūtaḥ eva saḥ
13. yā nivṛttiḥ śraddhayā saha pavitrāṇām jyāyasī
yaḥ nivṛtta-śīla-doṣaḥ śraddhāvān saḥ eva pūtaḥ
13. That renunciation (nivṛtti) which is accompanied by faith (śraddhā) is indeed superior among all purifying agents. The person who has abandoned the faults of character and possesses faith (śraddhāvān) is indeed pure.
किं तस्य तपसा कार्यं किं वृत्तेन किमात्मना ।
श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ॥१४॥
14. kiṁ tasya tapasā kāryaṁ kiṁ vṛttena kimātmanā ,
śraddhāmayo'yaṁ puruṣo yo yacchraddhaḥ sa eva saḥ.
14. kim tasya tapasā kāryam kim vṛttena kim ātmanā
śraddhā-mayaḥ ayam puruṣaḥ yaḥ yat-śraddhaḥ saḥ eva saḥ
14. tasya tapasā kim kāryam vṛttena kim ātmanā kim ayam
puruṣaḥ śraddhā-mayaḥ yaḥ yat-śraddhaḥ saḥ eva saḥ
14. What is the purpose of austerity (tapas) for such a person? What of his conduct, or what of his inner self (ātman)? This human being (puruṣa) is composed of faith (śraddhā); indeed, whatever his faith, that truly is what he is.
इति धर्मः समाख्यातः सद्भिर्धर्मार्थदर्शिभिः ।
वयं जिज्ञासमानास्त्वा संप्राप्ता धर्मदर्शनात् ॥१५॥
15. iti dharmaḥ samākhyātaḥ sadbhirdharmārthadarśibhiḥ ,
vayaṁ jijñāsamānāstvā saṁprāptā dharmadarśanāt.
15. iti dharmaḥ samākhyātaḥ sadbhiḥ dharmārthadarśibhiḥ
vayam jijñāsamānāḥ tvā samprāptāḥ dharmadarśanāt
15. iti dharmaḥ sadbhiḥ dharmārthadarśibhiḥ samākhyātaḥ
vayam jijñāsamānāḥ tvā dharmadarśanāt samprāptāḥ
15. Thus, the constitution (dharma) has been fully explained by the virtuous, who truly understand its meaning. We, seeking knowledge, have approached you for insight into dharma.
स्पर्धां जहि महाप्राज्ञ ततः प्राप्स्यसि यत्परम् ।
श्रद्धावाञ्श्रद्दधानश्च धर्मांश्चैवेह वाणिजः ।
स्ववर्त्मनि स्थितश्चैव गरीयानेष जाजले ॥१६॥
16. spardhāṁ jahi mahāprājña tataḥ prāpsyasi yatparam ,
śraddhāvāñśraddadhānaśca dharmāṁścaiveha vāṇijaḥ ,
svavartmani sthitaścaiva garīyāneṣa jājale.
16. spardhām jahi mahāprājña tataḥ prāpsyasi
yat param śraddhāvān śraddadhānaḥ ca
dharmān ca eva iha vāṇijaḥ svavartmani
sthitaḥ ca eva garīyān eṣaḥ jāajale
16. mahāprājña spardhām jahi.
tataḥ yat param prāpsyasi.
jāajale,
iha śraddhāvān ca śraddadhānaḥ ca dharmān ca eva svavartmani sthitaḥ ca eva eṣaḥ vāṇijaḥ garīyān.
16. O greatly wise one, abandon rivalry! Then you will attain that which is supreme. Indeed, here, a merchant who is full of faith (śraddhā) and devoted, and who diligently observes his duties (dharma) and remains established in his own path, this one is superior, O Jājali!
एवं बहुमतार्थं च तुलाधारेण भाषितम् ।
सम्यक्चैवमुपालब्धो धर्मश्चोक्तः सनातनः ॥१७॥
17. evaṁ bahumatārthaṁ ca tulādhāreṇa bhāṣitam ,
samyakcaivamupālabdho dharmaścoktaḥ sanātanaḥ.
17. evam bahumatārtham ca tulādhāreṇa bhāṣitam samyak
ca evam upālabdhaḥ dharmaḥ ca uktaḥ sanātanaḥ
17. evam ca bahumatārtham tulādhāreṇa bhāṣitam.
ca evaṃ samyak upālabdhaḥ ca sanātanaḥ dharmaḥ uktaḥ.
17. Thus, this profound message was spoken by Tulādhāra. And in this way, the eternal natural law (dharma) was thoroughly grasped and elucidated.
तस्य विख्यातवीर्यस्य श्रुत्वा वाक्यानि स द्विजः ।
तुलाधारस्य कौन्तेय शान्तिमेवान्वपद्यत ॥१८॥
18. tasya vikhyātavīryasya śrutvā vākyāni sa dvijaḥ ,
tulādhārasya kaunteya śāntimevānvapadyata.
18. tasya vikhyātavīryasya śrutvā vākyāni saḥ dvijaḥ
tulādhārasya kaunteya śāntim eva anvapadyata
18. kaunteya,
saḥ dvijaḥ,
vikhyātavīryasya tasya tulādhārasya vākyāni śrutvā,
śāntim eva anvapadyata.
18. O son of Kuntī (Kaunteya), having heard the words of that Tulādhāra, who possessed renowned spiritual efficacy, that Brahmin (Jājali) indeed attained peace.
ततोऽचिरेण कालेन तुलाधारः स एव च ।
दिवं गत्वा महाप्राज्ञौ विहरेतां यथासुखम् ।
स्वं स्वं स्थानमुपागम्य स्वकर्मफलनिर्जितम् ॥१९॥
19. tato'cireṇa kālena tulādhāraḥ sa eva ca ,
divaṁ gatvā mahāprājñau viharetāṁ yathāsukham ,
svaṁ svaṁ sthānamupāgamya svakarmaphalanirjitam.
19. tataḥ acireṇa kālena tulādhāraḥ saḥ
eva ca divam gatvā mahāprājñau
viharetām yathāsukham svam svam
sthānam upāgamya svakarmaphalanirjitam
19. tataḥ acireṇa kālena saḥ eva ca
tulādhāraḥ mahāprājñau divam gatvā
svakarmaphalanirjitam svam svam
sthānam upāgamya yathāsukham viharetām
19. Thereafter, in a short time, that very Tuladhara and the greatly wise (Brahmin), having gone to heaven, enjoyed themselves happily in their respective abodes, which they had secured through the fruits of their own actions (karma).
समानां श्रद्दधानानां संयतानां सुचेतसाम् ।
कुर्वतां यज्ञ इत्येव न यज्ञो जातु नेष्यते ॥२०॥
20. samānāṁ śraddadhānānāṁ saṁyatānāṁ sucetasām ,
kurvatāṁ yajña ityeva na yajño jātu neṣyate.
20. samānām śraddadhānānām saṃyatānām sucetasām
kurvatām yajñaḥ iti eva na yajñaḥ jātu na iṣyate
20. śraddadhānānām saṃyatānām sucetasām samānām
kurvatām iti eva yajñaḥ na jātu na iṣyate
20. A Vedic ritual (yajña) performed by those who are steadfast, full of faith (śraddhā), self-controlled, and of pure minds, with the sole understanding that 'this is indeed a Vedic ritual (yajña)', is certainly never considered unacceptable.
श्रद्धा वै सात्त्विकी देवी सूर्यस्य दुहिता नृप ।
सावित्री प्रसवित्री च जीवविश्वासिनी तथा ॥२१॥
21. śraddhā vai sāttvikī devī sūryasya duhitā nṛpa ,
sāvitrī prasavitrī ca jīvaviśvāsinī tathā.
21. śraddhā vai sāttvikī devī sūryasya duhitā nṛpa
sāvitrī prasavitrī ca jīvaviśvāsinī tathā
21. nṛpa,
vai śraddhā sāttvikī devī sūryasya duhitā (asti).
(sā) sāvitrī ca prasavitrī tathā jīvaviśvāsinī (asti).
21. Indeed, O king, faith (śraddhā) is the divine one (devī) of the nature of sattva (sāttvikī), the daughter of Sūrya; she is Sāvitrī, the inspirer, and also the one who inspires trust in living beings.
वाग्वृद्धं त्रायते श्रद्धा मनोवृद्धं च भारत ।
यथौपम्योपदेशेन किं भूयः श्रोतुमिच्छसि ॥२२॥
22. vāgvṛddhaṁ trāyate śraddhā manovṛddhaṁ ca bhārata ,
yathaupamyopadeśena kiṁ bhūyaḥ śrotumicchasi.
22. vāgvṛddham trāyate śraddhā manovṛddham ca bhārata
yathaupamyopadeśena kim bhūyaḥ śrotum icchasi
22. bhārata,
śraddhā vāgvṛddham ca manovṛddham trāyate.
yathaupamyopadeśena bhūyaḥ kim śrotum icchasi?
22. O Bhārata, faith (śraddhā) protects those who are advanced in eloquence and also those who are advanced in mental faculties. What more do you wish to hear by means of instructive similes?