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महाभारतः       mahābhārataḥ - book-12, chapter-266

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युधिष्ठिर उवाच ।
मोक्षः पितामहेनोक्त उपायान्नानुपायतः ।
तमुपायं यथान्यायं श्रोतुमिच्छामि भारत ॥१॥
1. yudhiṣṭhira uvāca ,
mokṣaḥ pitāmahenokta upāyānnānupāyataḥ ,
tamupāyaṁ yathānyāyaṁ śrotumicchāmi bhārata.
1. yudhiṣṭhira uvāca mokṣaḥ pitāmahena uktaḥ upāyāt na
anupāyataḥ tam upāyam yathānyāyam śrotum icchāmi bhārata
1. yudhiṣṭhira uvāca: bhārata,
mokṣaḥ pitāmahena upāyāt uktaḥ,
na anupāyataḥ.
tam upāyam yathānyāyam śrotum icchāmi.
1. Yudhiṣṭhira said: 'Grandfather (Bhīṣma) has spoken of liberation (mokṣa) as being achieved through proper means (upāya), not without means. O descendant of Bharata (Bhārata), I desire to hear about those means (upāya) in detail, as it should be explained.'
भीष्म उवाच ।
त्वय्येवैतन्महाप्राज्ञ युक्तं निपुणदर्शनम् ।
यदुपायेन सर्वार्थान्नित्यं मृगयसेऽनघ ॥२॥
2. bhīṣma uvāca ,
tvayyevaitanmahāprājña yuktaṁ nipuṇadarśanam ,
yadupāyena sarvārthānnityaṁ mṛgayase'nagha.
2. bhīṣma uvāca tvayi eva etat mahāprājña yuktam nipuṇadarśanam
yat upāyena sarvārthān nityam mṛgayase anagha
2. bhīṣma uvāca: mahāprājña anagha,
tvayi eva etat nipuṇadarśanam yuktam,
yat upāyena sarvārthān nityam mṛgayase.
2. Bhīṣma said: 'O greatly wise one (mahāprājña), O sinless one (anagha), this keen insight of yours is indeed appropriate in you, that you constantly seek to achieve all purposes through proper means.'
करणे घटस्य या बुद्धिर्घटोत्पत्तौ न सानघ ।
एवं धर्माभ्युपायेषु नान्यद्धर्मेषु कारणम् ॥३॥
3. karaṇe ghaṭasya yā buddhirghaṭotpattau na sānagha ,
evaṁ dharmābhyupāyeṣu nānyaddharmeṣu kāraṇam.
3. karaṇe ghaṭasya yā buddhiḥ ghaṭa utpattau na sā anagha
| evam dharma abhyupāyeṣu na anyat dharmeṣu kāraṇam
3. anagha,
yā buddhiḥ ghaṭasya karaṇe (asti),
sā ghaṭa utpattau na (asti).
evam dharma abhyupāyeṣu,
dharmeṣu anyat kāraṇam na (asti).
3. O sinless one, the understanding involved with the materials or instruments for a pot is not the same as the understanding involved in the pot's creation. Similarly, regarding the means for upholding natural law (dharma), there is no separate or external cause for the principles of natural law (dharma) themselves.
पूर्वे समुद्रे यः पन्था न स गच्छति पश्चिमम् ।
एकः पन्था हि मोक्षस्य तन्मे विस्तरतः शृणु ॥४॥
4. pūrve samudre yaḥ panthā na sa gacchati paścimam ,
ekaḥ panthā hi mokṣasya tanme vistarataḥ śṛṇu.
4. pūrve samudre yaḥ panthā na sa gacchati paścimam
| ekaḥ panthā hi mokṣasya tat me vistaratas śṛṇu
4. yaḥ panthā pūrve samudre (gacchati),
sa paścimam na gacchati.
mokṣasya hi ekaḥ panthā (asti).
tat me vistaratas śṛṇu.
4. The path that leads to the eastern ocean does not lead to the western. Indeed, there is only one path to liberation (mokṣa); hear that from me in detail.
क्षमया क्रोधमुच्छिन्द्यात्कामं संकल्पवर्जनात् ।
सत्त्वसंसेवनाद्धीरो निद्रामुच्छेतुमर्हति ॥५॥
5. kṣamayā krodhamucchindyātkāmaṁ saṁkalpavarjanāt ,
sattvasaṁsevanāddhīro nidrāmucchetumarhati.
5. kṣamayā krodham ucchindyāt kāmam saṃkalpa-varjanāt
| sattva-saṃsevanāt dhīraḥ nidrām ucchetum arhati
5. (jñānī) kṣamayā krodham ucchindyāt,
saṃkalpa-varjanāt kāmam (ucchindyāt).
dhīraḥ sattva-saṃsevanāt nidrām ucchetum arhati.
5. One should eradicate anger through forgiveness, and desire through relinquishing intentions. The wise person is able to remove sleep through the cultivation of goodness (sattva).
अप्रमादाद्भयं रक्षेच्छ्वासं क्षेत्रज्ञशीलनात् ।
इच्छां द्वेषं च कामं च धैर्येण विनिवर्तयेत् ॥६॥
6. apramādādbhayaṁ rakṣecchvāsaṁ kṣetrajñaśīlanāt ,
icchāṁ dveṣaṁ ca kāmaṁ ca dhairyeṇa vinivartayet.
6. apramādāt bhayam rakṣet śvāsam kṣetrajña-śīlanāt
| icchām dveṣam ca kāmam ca dhairyeṇa vinivartayet
6. (manusyaḥ) apramādāt bhayam rakṣet,
kṣetrajña-śīlanāt śvāsam (rakṣet).
dhairyeṇa ca icchām dveṣam ca kāmam ca vinivartayet.
6. One should guard against fear through vigilance, and breath through the cultivation of the knower of the field (kṣetrajña). One should also restrain desire, hatred, and craving through fortitude.
भ्रमं प्रमोहमावर्तमभ्यासाद्विनिवर्तयेत् ।
निद्रां च प्रतिभां चैव ज्ञानाभ्यासेन तत्त्ववित् ॥७॥
7. bhramaṁ pramohamāvartamabhyāsādvinivartayet ,
nidrāṁ ca pratibhāṁ caiva jñānābhyāsena tattvavit.
7. bhramam pramoham āvartam abhyāsāt vinivartayet |
nidrām ca pratibhām ca eva jñānābhyāsena tattvavit
7. tattvavit abhyāsāt bhramam pramoham āvartam
vinivartayet ca jñānābhyāsena eva nidrām ca pratibhām
7. A knower of truth (tattvavit) should overcome delusion, confusion, and distraction through consistent practice, and likewise, overcome sleep and wandering thoughts through the diligent pursuit of knowledge.
उपद्रवांस्तथा रोगान्हितजीर्णमिताशनात् ।
लोभं मोहं च संतोषाद्विषयांस्तत्त्वदर्शनात् ॥८॥
8. upadravāṁstathā rogānhitajīrṇamitāśanāt ,
lobhaṁ mohaṁ ca saṁtoṣādviṣayāṁstattvadarśanāt.
8. upadravān tathā rogān hitajīrṇamitāśanāt |
lobham moham ca saṃtoṣāt viṣayān tattvadarśanāt
8. hitajīrṇamitāśanāt upadravān tathā rogān (jayet) ca saṃtoṣāt
lobham moham (jayet) tattvadarśanāt viṣayān (jayet)
8. One should overcome afflictions and diseases through eating beneficial, well-digested, and moderate food; greed and infatuation through contentment; and attachment to sense objects through the realization of truth (tattva-darśanāt).
अनुक्रोशादधर्मं च जयेद्धर्ममुपेक्षया ।
आयत्या च जयेदाशामर्थं सङ्गविवर्जनात् ॥९॥
9. anukrośādadharmaṁ ca jayeddharmamupekṣayā ,
āyatyā ca jayedāśāmarthaṁ saṅgavivarjanāt.
9. anukrośāt adharmam ca jayet dharmam upekṣayā
| āyatyā ca jayet āśām artham saṅgavivarjanāt
9. anukrośāt adharmam ca jayet upekṣayā dharmam
jayet ca āyatyā āśām jayet saṅgavivarjanāt artham
9. One should conquer unrighteousness (adharma) through compassion, and attachment to one's own natural law (dharma) through detachment (upekṣā); hope through foresight, and material possessions through relinquishing attachment.
अनित्यत्वेन च स्नेहं क्षुधं योगेन पण्डितः ।
कारुण्येनात्मनो मानं तृष्णां च परितोषतः ॥१०॥
10. anityatvena ca snehaṁ kṣudhaṁ yogena paṇḍitaḥ ,
kāruṇyenātmano mānaṁ tṛṣṇāṁ ca paritoṣataḥ.
10. anityatvena ca sneham kṣudham yogena paṇḍitaḥ
| kāruṇyena ātmanaḥ mānam tṛṣṇām ca paritoṣataḥ
10. paṇḍitaḥ anityatvena sneham ca
(jayet) yogena kṣudham (jayet)
kāruṇyena ātmanaḥ mānam (jayet)
ca paritoṣataḥ tṛṣṇām (jayet)
10. A wise person (paṇḍitaḥ) should conquer affection through understanding impermanence; hunger through self-discipline (yoga); one's own pride through compassion; and craving through contentment.
उत्थानेन जयेत्तन्द्रीं वितर्कं निश्चयाज्जयेत् ।
मौनेन बहुभाष्यं च शौर्येण च भयं जयेत् ॥११॥
11. utthānena jayettandrīṁ vitarkaṁ niścayājjayet ,
maunena bahubhāṣyaṁ ca śauryeṇa ca bhayaṁ jayet.
11. utthānena jayet tandrīm vitarkam niścayāt jayet
maunena bahubhāṣyam ca śauryeṇa ca bhayam jayet
11. utthānena tandrīm jayet niścayāt vitarkam jayet
maunena bahubhāṣyam ca śauryeṇa ca bhayam jayet
11. One should overcome lethargy through effort, and doubt through firm conviction. Likewise, one should conquer excessive talk through silence, and fear through valor.
यच्छेद्वाङ्मनसी बुद्ध्या तां यच्छेज्ज्ञानचक्षुषा ।
ज्ञानमात्मा महान्यच्छेत्तं यच्छेच्छान्तिरात्मनः ॥१२॥
12. yacchedvāṅmanasī buddhyā tāṁ yacchejjñānacakṣuṣā ,
jñānamātmā mahānyacchettaṁ yacchecchāntirātmanaḥ.
12. yacchet vāṅmanasī buddhyā tām yacchet jñānacakṣuṣā
jñānam ātmā mahān yacchet tam yacchet śāntiḥ ātmanaḥ
12. buddhyā vāṅmanasī yacchet jñānacakṣuṣā tām yacchet
mahān ātmā jñānam yacchet ātmanaḥ śāntiḥ tam yacchet
12. One should control speech and mind with the intellect (buddhi). That intellect should be controlled by the vision of knowledge. Knowledge, in turn, should be controlled by the great individual self (ātman). And that great self (ātman) should be controlled by the tranquility of the supreme Self (ātman).
तदेतदुपशान्तेन बोद्धव्यं शुचिकर्मणा ।
योगदोषान्समुच्छिद्य पञ्च यान्कवयो विदुः ॥१३॥
13. tadetadupaśāntena boddhavyaṁ śucikarmaṇā ,
yogadoṣānsamucchidya pañca yānkavayo viduḥ.
13. tat etat upaśāntena boddhavyam śucikarmaṇā
yogadoṣān samucchidya pañca yān kavayaḥ viduḥ
13. etat tat upaśāntena śucikarmaṇā boddhavyam
yān pañca yogadoṣān kavayaḥ viduḥ samucchidya
13. This (truth) should be understood by one who is tranquil and whose actions are pure, having completely eliminated the five impediments (doṣa) to yoga (yoga) that the wise know.
कामं क्रोधं च लोभं च भयं स्वप्नं च पञ्चमम् ।
परित्यज्य निषेवेत तथेमान्योगसाधनान् ॥१४॥
14. kāmaṁ krodhaṁ ca lobhaṁ ca bhayaṁ svapnaṁ ca pañcamam ,
parityajya niṣeveta tathemānyogasādhanān.
14. kāmam krodham ca lobham ca bhayam svapnam ca
pañcamam parityajya niṣeveta tathā imān yogasādhanān
14. kāmam krodham ca lobham ca bhayam svapnam ca
pañcamam parityajya tathā imān yogasādhanān niṣeveta
14. Having completely abandoned desire, anger, greed, fear, and sleep - these five (impediments) - one should likewise practice these means (sādhana) of yoga (yoga).
ध्यानमध्ययनं दानं सत्यं ह्रीरार्जवं क्षमा ।
शौचमाहारतः शुद्धिरिन्द्रियाणां च संयमः ॥१५॥
15. dhyānamadhyayanaṁ dānaṁ satyaṁ hrīrārjavaṁ kṣamā ,
śaucamāhārataḥ śuddhirindriyāṇāṁ ca saṁyamaḥ.
15. dhyānam adhyayanam dānam satyam hrīḥ ārjavam kṣamā
śaucam āhārataḥ śuddhiḥ indriyāṇām ca saṃyamaḥ
15. dhyānam adhyayanam dānam satyam hrīḥ ārjavam kṣamā
śaucam āhārataḥ śuddhiḥ indriyāṇām ca saṃyamaḥ
15. Meditation (dhyāna), study, generosity (dāna), truthfulness, modesty, straightforwardness, patience, purity, purity derived from diet, and self-control of the senses.
एतैर्विवर्धते तेजः पाप्मानमपहन्ति च ।
सिध्यन्ति चास्य संकल्पा विज्ञानं च प्रवर्तते ॥१६॥
16. etairvivardhate tejaḥ pāpmānamapahanti ca ,
sidhyanti cāsya saṁkalpā vijñānaṁ ca pravartate.
16. etaiḥ vivardhate tejaḥ pāpmānam apahanti ca
sidhyanti ca asya saṅkalpāḥ vijñānam ca pravartate
16. etaiḥ tejaḥ vivardhate ca pāpmānam apahanti ca
asya saṅkalpāḥ sidhyanti ca vijñānam pravartate
16. By means of these (qualities), one's spiritual energy (tejas) grows, and evil is destroyed. Moreover, his resolutions are fulfilled, and higher knowledge (vijñāna) manifests.
धूतपापः स तेजस्वी लघ्वाहारो जितेन्द्रियः ।
कामक्रोधौ वशे कृत्वा निनीषेद्ब्रह्मणः पदम् ॥१७॥
17. dhūtapāpaḥ sa tejasvī laghvāhāro jitendriyaḥ ,
kāmakrodhau vaśe kṛtvā ninīṣedbrahmaṇaḥ padam.
17. dhūtapāpaḥ saḥ tejasvī laghu-āhāraḥ jita-indriyaḥ
kāma-krodhau vaśe kṛtvā ninīṣet brahmaṇaḥ padam
17. saḥ dhūtapāpaḥ tejasvī laghu-āhāraḥ jita-indriyaḥ
kāma-krodhau vaśe kṛtvā brahmaṇaḥ padam ninīṣet
17. Such a person, whose sins are purified, who is radiant (tejasvī), who eats lightly, and who has controlled their senses, should, by bringing desire and anger under control, aspire to attain the state (pada) of the Supreme Reality (Brahman).
अमूढत्वमसङ्गित्वं कामक्रोधविवर्जनम् ।
अदैन्यमनुदीर्णत्वमनुद्वेगो व्यवस्थितिः ॥१८॥
18. amūḍhatvamasaṅgitvaṁ kāmakrodhavivarjanam ,
adainyamanudīrṇatvamanudvego vyavasthitiḥ.
18. amūḍhatvam asaṅgitvam kāma-krodha-vivarjanam
adainyam anudīrṇatvam anudvegaḥ vyavasthitiḥ
18. amūḍhatvam asaṅgitvam kāma-krodha-vivarjanam
adainyam anudīrṇatvam anudvegaḥ vyavasthitiḥ
18. Clarity of mind, non-attachment, the renunciation of desire and anger, dignity, freedom from haughtiness, tranquility, and steadfastness.
एष मार्गो हि मोक्षस्य प्रसन्नो विमलः शुचिः ।
तथा वाक्कायमनसां नियमः कामतोऽन्यथा ॥१९॥
19. eṣa mārgo hi mokṣasya prasanno vimalaḥ śuciḥ ,
tathā vākkāyamanasāṁ niyamaḥ kāmato'nyathā.
19. eṣaḥ mārgaḥ hi mokṣasya prasannaḥ vimalaḥ śuciḥ
tathā vāk-kāya-manasām niyamaḥ kāmataḥ anyathā
19. eṣaḥ hi prasannaḥ vimalaḥ śuciḥ mokṣasya mārgaḥ
tathā vāk-kāya-manasām kāmataḥ niyamaḥ anyathā
19. This is indeed the clear, serene, and pure path to liberation (mokṣa). It involves the voluntary control of speech, body, and mind; without such control, this path is not possible.