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महाभारतः       mahābhārataḥ - book-12, chapter-268

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युधिष्ठिर उवाच ।
भ्रातरः पितरः पुत्रा ज्ञातयः सुहृदस्तथा ।
अर्थहेतोर्हताः क्रूरैरस्माभिः पापबुद्धिभिः ॥१॥
1. yudhiṣṭhira uvāca ,
bhrātaraḥ pitaraḥ putrā jñātayaḥ suhṛdastathā ,
arthahetorhatāḥ krūrairasmābhiḥ pāpabuddhibhiḥ.
1. yudhiṣṭhiraḥ uvāca bhrātaraḥ pitaraḥ putrāḥ jñātayaḥ suhṛdaḥ
tathā arthahetoḥ hatāḥ krūraiḥ asmābhiḥ pāpabuddhibhiḥ
1. yudhiṣṭhiraḥ uvāca: bhrātaraḥ pitaraḥ putrāḥ jñātayaḥ tathā
suhṛdaḥ arthahetoḥ krūraiḥ pāpabuddhibhiḥ asmābhiḥ hatāḥ
1. Yudhiṣṭhira said: Brothers, fathers, sons, relatives, and friends alike have been slain for the sake of material gain by us, who are cruel and possess sinful intellects.
येयमर्थोद्भवा तृष्णा कथमेतां पितामह ।
निवर्तयेम पापं हि तृष्णया कारिता वयम् ॥२॥
2. yeyamarthodbhavā tṛṣṇā kathametāṁ pitāmaha ,
nivartayema pāpaṁ hi tṛṣṇayā kāritā vayam.
2. yā iyam artha-udbhavā tṛṣṇā katham etām pitāmaha
nivartayema pāpam hi tṛṣṇayā kāritāḥ vayam
2. pitāmaha yā iyam artha-udbhavā tṛṣṇā etām katham nivartayema? hi vayam tṛṣṇayā pāpam kāritāḥ.
2. O Grandfather, how can we eradicate this craving (tṛṣṇā) that arises from material desires? Indeed, we have been driven to commit sinful acts by such craving (tṛṣṇā).
भीष्म उवाच ।
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
गीतं विदेहराजेन माण्डव्यायानुपृच्छते ॥३॥
3. bhīṣma uvāca ,
atrāpyudāharantīmamitihāsaṁ purātanam ,
gītaṁ videharājena māṇḍavyāyānupṛcchate.
3. bhīṣmaḥ uvāca atra api udāharanti imam itihāsam
purātanam gītam videha-rājena māṇḍavyāya anupṛcchate
3. bhīṣmaḥ uvāca atra api imam purātanam itihāsam udāharanti videha-rājena māṇḍavyāya anupṛcchate gītam.
3. Bhishma said: In this context, they also relate an ancient story (itihāsa), which was recounted by the king of Videha to Maṇḍavya when he was making inquiries.
सुसुखं बत जीवामि यस्य मे नास्ति किंचन ।
मिथिलायां प्रदीप्तायां न मे दह्यति किंचन ॥४॥
4. susukhaṁ bata jīvāmi yasya me nāsti kiṁcana ,
mithilāyāṁ pradīptāyāṁ na me dahyati kiṁcana.
4. su-sukham bata jīvāmi yasya me na asti kiñcana
| mithilāyām pradīptāyām na me dahyati kiñcana
4. bata su-sukham jīvāmi yasya me kiñcana na asti mithilāyām pradīptāyām me kiñcana na dahyati.
4. Oh, I live very happily, for I have absolutely nothing. Even when Mithila is engulfed in flames, nothing of mine is burnt.
अर्थाः खलु समृद्धा हि बाढं दुःखं विजानताम् ।
असमृद्धास्त्वपि सदा मोहयन्त्यविचक्षणान् ॥५॥
5. arthāḥ khalu samṛddhā hi bāḍhaṁ duḥkhaṁ vijānatām ,
asamṛddhāstvapi sadā mohayantyavicakṣaṇān.
5. arthāḥ khalu samṛddhāḥ hi bāḍham duḥkham vijānatām
| asamṛddhāḥ tu api sadā mohayanti avicakṣaṇān
5. khalu samṛddhāḥ arthāḥ hi vijānatām bāḍham duḥkham.
tu api asamṛddhāḥ sadā avicakṣaṇān mohayanti.
5. Indeed, abundant material possessions (artha) certainly bring great sorrow to the discerning. But even scarce possessions (artha) always delude the undiscerning.
यच्च कामसुखं लोके यच्च दिव्यं महत्सुखम् ।
तृष्णाक्षयसुखस्यैते नार्हतः षोडशीं कलाम् ॥६॥
6. yacca kāmasukhaṁ loke yacca divyaṁ mahatsukham ,
tṛṣṇākṣayasukhasyaite nārhataḥ ṣoḍaśīṁ kalām.
6. yat ca kāmasukham loke yat ca divyam mahatsukham
tṛṣṇākṣayasukhasya ete na arhataḥ ṣoḍaśīm kalām
6. loke yat ca kāmasukham yat ca divyam mahat sukham
ete tṛṣṇākṣayasukhasya ṣoḍaśīm kalām na arhataḥ
6. Whatever pleasure from desires exists in the world, and whatever great divine happiness there may be, these do not even equal a sixteenth part of the happiness that comes from the destruction of craving (tṛṣṇā).
यथैव शृङ्गं गोः काले वर्धमानस्य वर्धते ।
तथैव तृष्णा वित्तेन वर्धमानेन वर्धते ॥७॥
7. yathaiva śṛṅgaṁ goḥ kāle vardhamānasya vardhate ,
tathaiva tṛṣṇā vittena vardhamānena vardhate.
7. yathā eva śṛṅgam goḥ kāle vardhamānasya vardhate
tathā eva tṛṣṇā vittena vardhamānena vardhate
7. yathā eva kāle vardhamānasya goḥ śṛṅgam vardhate
tathā eva vardhamānena vittena tṛṣṇā vardhate
7. Just as the horn of a growing cow expands with time, so too does craving (tṛṣṇā) expand with increasing wealth.
किंचिदेव ममत्वेन यदा भवति कल्पितम् ।
तदेव परितापाय नाशे संपद्यते पुनः ॥८॥
8. kiṁcideva mamatvena yadā bhavati kalpitam ,
tadeva paritāpāya nāśe saṁpadyate punaḥ.
8. kiñcit eva mamatvena yadā bhavati kalpitam
tat eva paritāpāya nāśe sampadyate punaḥ
8. yadā kiñcit eva mamatvena kalpitam bhavati
tat eva nāśe punaḥ paritāpāya sampadyate
8. When even a small thing is conceived with a sense of possessiveness, that very thing inevitably leads to distress again upon its destruction.
न कामाननुरुध्येत दुःखं कामेषु वै रतिः ।
प्राप्यार्थमुपयुञ्जीत धर्मे कामं विवर्जयेत् ॥९॥
9. na kāmānanurudhyeta duḥkhaṁ kāmeṣu vai ratiḥ ,
prāpyārthamupayuñjīta dharme kāmaṁ vivarjayet.
9. na kāmān anurudhyeta duḥkham kāmeṣu vai ratiḥ
prāpya artham upayunjīta dharme kāmam vivarjayet
9. kāmān na anurudhyeta kāmeṣu ratiḥ vai duḥkham
artham prāpya upayunjīta dharme kāmam vivarjayet
9. One should not indulge in desires (kāma), for attachment to desires is indeed sorrow. Having obtained a practical object (artha), one should utilize it. One should renounce (excessive) desire (kāma) when it pertains to one's natural law (dharma).
विद्वान्सर्वेषु भूतेषु व्याघ्रमांसोपमो भवेत् ।
कृतकृत्यो विशुद्धात्मा सर्वं त्यजति वै सह ॥१०॥
10. vidvānsarveṣu bhūteṣu vyāghramāṁsopamo bhavet ,
kṛtakṛtyo viśuddhātmā sarvaṁ tyajati vai saha.
10. vidvān sarveṣu bhūteṣu vyāghramāṃsopamaḥ bhavet
kṛtakṛtyaḥ viśuddhātmā sarvam tyajati vai saha
10. vidvān sarveṣu bhūteṣu vyāghramāṃsopamaḥ bhavet
kṛtakṛtyaḥ viśuddhātmā vai sarvam saha tyajati
10. Among all beings, a wise person should be like tiger's flesh (untouched and uncoveted). One who has accomplished their duties and whose self (ātman) is purified indeed abandons everything completely.
उभे सत्यानृते त्यक्त्वा शोकानन्दौ प्रियाप्रिये ।
भयाभये च संत्यज्य संप्रशान्तो निरामयः ॥११॥
11. ubhe satyānṛte tyaktvā śokānandau priyāpriye ,
bhayābhaye ca saṁtyajya saṁpraśānto nirāmayaḥ.
11. ubhe satyānṛte tyaktvā śokānandau priyāpriye
bhayābhaye ca saṃtyajya saṃpraśāntaḥ nirāmayaḥ
11. satyānṛte ubhe,
śokānandau,
priyāpriye ca bhayābhaye tyaktvā saṃtyajya,
saṃpraśāntaḥ nirāmayaḥ
11. Having abandoned both truth and falsehood, sorrow and joy, the pleasant and the unpleasant, and also fear and fearlessness, one becomes perfectly tranquil and undisturbed.
या दुस्त्यजा दुर्मतिभिर्या न जीर्यति जीर्यतः ।
योऽसौ प्राणान्तिको रोगस्तां तृष्णां त्यजतः सुखम् ॥१२॥
12. yā dustyajā durmatibhiryā na jīryati jīryataḥ ,
yo'sau prāṇāntiko rogastāṁ tṛṣṇāṁ tyajataḥ sukham.
12. yā dustyajā durmatibhiḥ yā na jīryati jīryataḥ yaḥ
asau prāṇāntikaḥ rogaḥ tām tṛṣṇām tyajataḥ sukham
12. yā durmatibhiḥ dustyajā,
yā jīryataḥ na jīryati,
yaḥ asau prāṇāntikaḥ rogaḥ — tām tṛṣṇām tyajataḥ sukham
12. The craving (tṛṣṇā) which is difficult for the foolish to abandon, which does not diminish even as the person ages, and which is indeed a life-ending disease – for one who renounces that craving, there is happiness.
चारित्रमात्मनः पश्यंश्चन्द्रशुद्धमनामयम् ।
धर्मात्मा लभते कीर्तिं प्रेत्य चेह यथासुखम् ॥१३॥
13. cāritramātmanaḥ paśyaṁścandraśuddhamanāmayam ,
dharmātmā labhate kīrtiṁ pretya ceha yathāsukham.
13. cāritram ātmanaḥ paśyan candraśuddham anāmayam
dharmātmā labhate kīrtim pretya ca iha yathāsukham
13. ātmanaḥ candraśuddham anāmayam cāritram paśyan,
dharmātmā kīrtim iha ca pretya yathāsukham labhate
13. One who sees their own character, which is pure as the moon and free from blemish, that person, being righteous in their very nature (dharma-ātman), attains fame both in this world and after death, living as happily as possible.
राज्ञस्तद्वचनं श्रुत्वा प्रीतिमानभवद्द्विजः ।
पूजयित्वा च तद्वाक्यं माण्डव्यो मोक्षमाश्रितः ॥१४॥
14. rājñastadvacanaṁ śrutvā prītimānabhavaddvijaḥ ,
pūjayitvā ca tadvākyaṁ māṇḍavyo mokṣamāśritaḥ.
14. rājñaḥ tat vacanam śrutvā prītimān abhavat dvijaḥ
pūjayitvā ca tat vākyam māṇḍavyaḥ mokṣam āśritaḥ
14. rājñaḥ tat vacanam śrutvā,
dvijaḥ prītimān abhavat.
ca tat vākyam pūjayitvā,
māṇḍavyaḥ mokṣam āśritaḥ.
14. Hearing those words from the king, the brahmin (dvija) became pleased. And having honored that statement, Maṇḍavya resorted to final liberation (mokṣa).