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महाभारतः       mahābhārataḥ - book-12, chapter-282

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पराशर उवाच ।
वृत्तिः सकाशाद्वर्णेभ्यस्त्रिभ्यो हीनस्य शोभना ।
प्रीत्योपनीता निर्दिष्टा धर्मिष्ठान्कुरुते सदा ॥१॥
1. parāśara uvāca ,
vṛttiḥ sakāśādvarṇebhyastribhyo hīnasya śobhanā ,
prītyopanītā nirdiṣṭā dharmiṣṭhānkurute sadā.
1. parāśaraḥ uvāca vṛttiḥ sakāśāt varṇebhyaḥ tribhyaḥ hīnasya
śobhanā prītyā upanītā nirdiṣṭā dharmiṣṭhān kurute sadā
1. parāśaraḥ uvāca vṛttiḥ śobhanā,
yā varṇebhyaḥ tribhyaḥ sakāśāt hīnasya (asti),
prītyā upanītā nirdiṣṭā ca (sā) sadā dharmiṣṭhān kurute
1. Parāśara said: An excellent livelihood that comes from the three (higher) social classes, intended for the one who is inferior to them (the śūdra), when it is offered with affection and prescribed (by scriptures), always makes (the recipient) most righteous (dharmiṣṭha).
वृत्तिश्चेन्नास्ति शूद्रस्य पितृपैतामही ध्रुवा ।
न वृत्तिं परतो मार्गेच्छुश्रूषां तु प्रयोजयेत् ॥२॥
2. vṛttiścennāsti śūdrasya pitṛpaitāmahī dhruvā ,
na vṛttiṁ parato mārgecchuśrūṣāṁ tu prayojayet.
2. vṛttiḥ cet na asti śūdrasya pitṛpaitāmahī dhruvā
na vṛttim parataḥ mārget śuśrūṣām tu prayojayet
2. cet śūdrasya dhruvā pitṛpaitāmahī vṛttiḥ na asti,
(tataḥ saḥ) parataḥ vṛttim na mārget,
tu śuśrūṣām prayojayet
2. If a firm, ancestral livelihood for a śūdra does not exist, then he should not seek a livelihood from others, but rather should offer service.
सद्भिस्तु सह संसर्गः शोभते धर्मदर्शिभिः ।
नित्यं सर्वास्ववस्थासु नासद्भिरिति मे मतिः ॥३॥
3. sadbhistu saha saṁsargaḥ śobhate dharmadarśibhiḥ ,
nityaṁ sarvāsvavasthāsu nāsadbhiriti me matiḥ.
3. sadbhiḥ tu saha saṃsargaḥ śobhate dharmadarśibhiḥ
nityam sarvāsu avasthāsu na asadbhiḥ iti me matiḥ
3. me matiḥ iti sadbhiḥ dharmadarśibhiḥ saha saṃsargaḥ sarvāsu
avasthāsu nityam śobhate tu asadbhiḥ saha saṃsargaḥ na
3. My conviction is that association with good people, who perceive the natural law (dharma), is always appropriate in all circumstances, unlike association with bad people.
यथोदयगिरौ द्रव्यं संनिकर्षेण दीप्यते ।
तथा सत्संनिकर्षेण हीनवर्णोऽपि दीप्यते ॥४॥
4. yathodayagirau dravyaṁ saṁnikarṣeṇa dīpyate ,
tathā satsaṁnikarṣeṇa hīnavarṇo'pi dīpyate.
4. yathā udayagirau dravyam saṃnikarṣeṇa dīpyate
tathā sat-saṃnikarṣeṇa hīnavarṇaḥ api dīpyate
4. yathā udayagirau dravyam saṃnikarṣeṇa dīpyate
tathā satsaṃnikarṣeṇa hīnavarṇaḥ api dīpyate
4. Just as an object on the dawn mountain becomes radiant through its proximity [to the rising sun], so too, through close association with virtuous individuals, even a person of humble origin shines brightly.
यादृशेन हि वर्णेन भाव्यते शुक्लमम्बरम् ।
तादृशं कुरुते रूपमेतदेवमवैहि मे ॥५॥
5. yādṛśena hi varṇena bhāvyate śuklamambaram ,
tādṛśaṁ kurute rūpametadevamavaihi me.
5. yādṛśena hi varṇena bhāvyate śuklam ambaram
tādṛśam kurute rūpam etat evam avaihi me
5. hi śuklam ambaram yādṛśena varṇena bhāvyate
tādṛśam rūpam kurute me etat evam avaihi
5. Indeed, just as a white cloth truly takes on the color with which it is dyed, so too does it assume that appearance. Understand this to be my instruction.
तस्माद्गुणेषु रज्येथा मा दोषेषु कदाचन ।
अनित्यमिह मर्त्यानां जीवितं हि चलाचलम् ॥६॥
6. tasmādguṇeṣu rajyethā mā doṣeṣu kadācana ,
anityamiha martyānāṁ jīvitaṁ hi calācalam.
6. tasmāt guṇeṣu rajyethāḥ mā doṣeṣu kadācana
anityam iha martyānām jīvitam hi calācalam
6. tasmāt guṇeṣu rajyethāḥ mā kadācana doṣeṣu
hi iha martyānām jīvitam anityam calācalam
6. Therefore, one should develop attachment to virtues and never to faults, for indeed, the life of mortals in this world is impermanent and highly unpredictable.
सुखे वा यदि वा दुःखे वर्तमानो विचक्षणः ।
यश्चिनोति शुभान्येव स भद्राणीह पश्यति ॥७॥
7. sukhe vā yadi vā duḥkhe vartamāno vicakṣaṇaḥ ,
yaścinoti śubhānyeva sa bhadrāṇīha paśyati.
7. sukhe vā yadi vā duḥkhe vartamānaḥ vicakṣaṇaḥ
yaḥ cinoti śubhāni eva saḥ bhadrāṇi iha paśyati
7. vicakṣaṇaḥ yaḥ sukhe vā duḥkhe vā vartamānaḥ
śubhāni eva cinoti saḥ iha bhadrāṇi paśyati
7. A discerning person, who, whether experiencing happiness or sorrow, always gathers only good things, truly experiences welfare and prosperity (bhadrāṇi) in this world.
धर्मादपेतं यत्कर्म यद्यपि स्यान्महाफलम् ।
न तत्सेवेत मेधावी न तद्धितमिहोच्यते ॥८॥
8. dharmādapetaṁ yatkarma yadyapi syānmahāphalam ,
na tatseveta medhāvī na taddhitamihocyate.
8. dharmāt apetam yat karma yadyapi syāt mahāphalam
na tat sevet medhāvī na tat hitam iha ucyate
8. medhāvī dharmāt apetam yat karma yadyapi mahāphalam
syāt tat na sevet tat iha hitam na ucyate
8. A wise person should not engage in any action (karma) that deviates from natural law (dharma), even if it promises great rewards. Such an action is not considered beneficial in this world.
यो हृत्वा गोसहस्राणि नृपो दद्यादरक्षिता ।
स शब्दमात्रफलभाग्राजा भवति तस्करः ॥९॥
9. yo hṛtvā gosahasrāṇi nṛpo dadyādarakṣitā ,
sa śabdamātraphalabhāgrājā bhavati taskaraḥ.
9. yaḥ hṛtvā gosahasrāṇi nṛpaḥ dadyāt arakṣitā
saḥ śabdamātraphalabhāk rājā bhavati taskaraḥ
9. yaḥ nṛpaḥ gosahasrāṇi hṛtvā arakṣitā dadyāt
saḥ rājā śabdamātraphalabhāk taskaraḥ bhavati
9. A king who, after stealing thousands of cows, gives them away (cows that he did not protect, i.e., unlawfully acquired), becomes a mere thief, enjoying only the superficial reputation (lit. 'fruit of mere words') of giving.
स्वयंभूरसृजच्चाग्रे धातारं लोकपूजितम् ।
धातासृजत्पुत्रमेकं प्रजानां धारणे रतम् ॥१०॥
10. svayaṁbhūrasṛjaccāgre dhātāraṁ lokapūjitam ,
dhātāsṛjatputramekaṁ prajānāṁ dhāraṇe ratam.
10. svayambhūḥ asṛjat ca agre dhātāram lokapūjitam
dhātā asṛjat putram ekam prajānām dhāraṇe ratam
10. svayambhūḥ agre lokapūjitam dhātāram ca asṛjat
dhātā prajānām dhāraṇe ratam ekam putram asṛjat
10. The Self-existent (Svayambhū) first created Dhātā, who is revered by all worlds. Dhātā then created one son who was devoted to the sustenance of all beings.
तमर्चयित्वा वैश्यस्तु कुर्यादत्यर्थमृद्धिमत् ।
रक्षितव्यं तु राजन्यैरुपयोज्यं द्विजातिभिः ॥११॥
11. tamarcayitvā vaiśyastu kuryādatyarthamṛddhimat ,
rakṣitavyaṁ tu rājanyairupayojyaṁ dvijātibhiḥ.
11. tam arcayitvā vaiśyaḥ tu kuryāt atyartham ṛddhimat
rakṣitavyam tu rājanyaiḥ upayojyam dvijātibhiḥ
11. vaiśyaḥ tu tam arcayitvā atyartham ṛddhimat kuryāt
tu rājanyaiḥ rakṣitavyam dvijātibhiḥ upayojyam
11. Having worshipped him, the Vaishya should perform (this) with great prosperity. However, it must be protected by the Kshatriyas and utilized by the twice-born.
अजिह्मैरशठक्रोधैर्हव्यकव्यप्रयोक्तृभिः ।
शूद्रैर्निर्मार्जनं कार्यमेवं धर्मो न नश्यति ॥१२॥
12. ajihmairaśaṭhakrodhairhavyakavyaprayoktṛbhiḥ ,
śūdrairnirmārjanaṁ kāryamevaṁ dharmo na naśyati.
12. ajihmaiḥ aśaṭhakrodhaiḥ havya-kavya-prayoktṛbhiḥ
śūtraiḥ nirmārjanam kāryam evam dharmaḥ na naśyati
12. śūtraiḥ nirmārjanam kāryam ajihmaiḥ aśaṭhakrodhaiḥ
havya-kavya-prayoktṛbhiḥ evam dharmaḥ na naśyati
12. The task of cleansing should be performed by the Shudras, and those who offer oblations to the gods (havya) and ancestors (kavya) should be straightforward, free from deceit and anger. In this manner, the natural law (dharma) does not perish.
अप्रनष्टे ततो धर्मे भवन्ति सुखिताः प्रजाः ।
सुखेन तासां राजेन्द्र मोदन्ते दिवि देवताः ॥१३॥
13. apranaṣṭe tato dharme bhavanti sukhitāḥ prajāḥ ,
sukhena tāsāṁ rājendra modante divi devatāḥ.
13. apraṇaṣṭe tataḥ dharme bhavanti sukhitāḥ prajāḥ
sukhena tāsām rājendra modante divi devatāḥ
13. tataḥ dharme apraṇaṣṭe prajāḥ sukhitāḥ bhavanti
rājendra tāsām devatāḥ sukhena divi modante
13. When the natural law (dharma) is not destroyed, then the subjects become happy. O best of kings, the deities rejoice happily in heaven because of them (the happy subjects).
तस्माद्यो रक्षति नृपः स धर्मेणाभिपूज्यते ।
अधीते चापि यो विप्रो वैश्यो यश्चार्जने रतः ॥१४॥
14. tasmādyo rakṣati nṛpaḥ sa dharmeṇābhipūjyate ,
adhīte cāpi yo vipro vaiśyo yaścārjane rataḥ.
14. tasmāt yaḥ rakṣati nṛpaḥ saḥ dharmeṇa abhipūjyate
adhīte ca api yaḥ vipraḥ vaiśyaḥ yaḥ ca arjane rataḥ
14. tasmāt yaḥ nṛpaḥ rakṣati saḥ dharmeṇa abhipūjyate ca
api yaḥ vipraḥ adhīte ca yaḥ vaiśyaḥ arjane rataḥ
14. Therefore, the king who protects is honored by the natural law (dharma). Similarly, the Brahmin who studies (Vedic texts) is honored, and so is the Vaishya who is engaged in earning (wealth).
यश्च शुश्रूषते शूद्रः सततं नियतेन्द्रियः ।
अतोऽन्यथा मनुष्येन्द्र स्वधर्मात्परिहीयते ॥१५॥
15. yaśca śuśrūṣate śūdraḥ satataṁ niyatendriyaḥ ,
ato'nyathā manuṣyendra svadharmātparihīyate.
15. yaḥ ca śuśrūṣate śūdraḥ satataṃ niyatendriyaḥ
ataḥ anyathā manuṣyendra svadharmāt parihīyate
15. manuṣyendra yaḥ ca śūdraḥ satataṃ niyatendriyaḥ śuśrūṣate,
ataḥ anyathā (cet) svadharmāt parihīyate.
15. O king of men, the śūdra who constantly serves with controlled senses, if he acts otherwise, he falls away from his own natural law (dharma).
प्राणसंतापनिर्दिष्टाः काकिण्योऽपि महाफलाः ।
न्यायेनोपार्जिता दत्ताः किमुतान्याः सहस्रशः ॥१६॥
16. prāṇasaṁtāpanirdiṣṭāḥ kākiṇyo'pi mahāphalāḥ ,
nyāyenopārjitā dattāḥ kimutānyāḥ sahasraśaḥ.
16. prāṇasaṃtāpanirdiṣṭāḥ kākiṇyaḥ api mahāphalāḥ
nyāyena upārjitāḥ dattāḥ kimuta anyāḥ sahasraśaḥ
16. prāṇasaṃtāpanirdiṣṭāḥ api kākiṇyaḥ nyāyena upārjitāḥ dattāḥ (satyaḥ) mahāphalāḥ (bhavanti).
kimuta sahasraśaḥ anyāḥ (dattāḥ mahāphalāḥ syuḥ)?
16. Even the smallest coins (kākiṇī), specified as causing distress to life (prāṇasaṃtāpa) when earned, if acquired righteously (nyāyena) and then given, bear great fruit. How much more so then for other gifts given by the thousands?
सत्कृत्य तु द्विजातिभ्यो यो ददाति नराधिप ।
यादृशं तादृशं नित्यमश्नाति फलमूर्जितम् ॥१७॥
17. satkṛtya tu dvijātibhyo yo dadāti narādhipa ,
yādṛśaṁ tādṛśaṁ nityamaśnāti phalamūrjitam.
17. satkṛtya tu dvijātibhyaḥ yaḥ dadāti narādhipa
yādṛśaṃ tādṛśaṃ nityaṃ aśnāti phalaṃ ūrjitam
17. narādhipa tu yaḥ dvijātibhyaḥ satkṛtya dadāti,
(saḥ) yādṛśaṃ tādṛśaṃ ūrjitaṃ phalaṃ nityaṃ aśnāti.
17. But, O ruler of men, he who gives to the twice-born (dvijāti) after having honored them, he always enjoys an abundant result (phala) of the very nature as his gift.
अभिगम्य दत्तं तुष्ट्या यद्धन्यमाहुरभिष्टुतम् ।
याचितेन तु यद्दत्तं तदाहुर्मध्यमं बुधाः ॥१८॥
18. abhigamya dattaṁ tuṣṭyā yaddhanyamāhurabhiṣṭutam ,
yācitena tu yaddattaṁ tadāhurmadhyamaṁ budhāḥ.
18. abhigamya dattaṃ tuṣṭyā yat dhanyaṃ āhuḥ abhiṣṭutam
yācitena tu yat dattaṃ tat āhuḥ madhyamaṃ budhāḥ
18. (yat) abhigamya tuṣṭyā dattaṃ,
(tat) dhanyaṃ abhiṣṭutam (ca) āhuḥ.
tu yat yācitena dattaṃ,
tat budhāḥ madhyamaṃ āhuḥ.
18. That which is given with satisfaction (tuṣṭyā) after approaching (the recipient), they declare to be blessed and highly praised. But that which is given when requested (yācitena), the wise ones (budhāḥ) call middling.
अवज्ञया दीयते यत्तथैवाश्रद्धयापि च ।
तदाहुरधमं दानं मुनयः सत्यवादिनः ॥१९॥
19. avajñayā dīyate yattathaivāśraddhayāpi ca ,
tadāhuradhamaṁ dānaṁ munayaḥ satyavādinaḥ.
19. avajñayā dīyate yat tathā eva aśraddhayā api
ca tat āhuḥ adhamam dānam munayaḥ satyavādinaḥ
19. munayaḥ satyavādinaḥ yat avajñayā tathā
aśraddhayā api ca dīyate tat adhamam dānam āhuḥ
19. The truth-speaking sages declare that gift (dāna) which is given with disrespect and also without faith (śraddhā) to be the lowest kind of charity.
अतिक्रमे मज्जमानो विविधेन नरः सदा ।
तथा प्रयत्नं कुर्वीत यथा मुच्येत संशयात् ॥२०॥
20. atikrame majjamāno vividhena naraḥ sadā ,
tathā prayatnaṁ kurvīta yathā mucyeta saṁśayāt.
20. atikrame majjamānaḥ vividhena naraḥ sadā
tathā prayatnam kurvīta yathā mucyeta saṃśayāt
20. vividhena atikrame sadā majjamānaḥ naraḥ
tathā prayatnam kurvīta yathā saṃśayāt mucyeta
20. A person who is always immersed in various transgressions should make such an effort that he may be freed from doubt (saṃśaya).
दमेन शोभते विप्रः क्षत्रियो विजयेन तु ।
धनेन वैश्यः शूद्रस्तु नित्यं दाक्ष्येण शोभते ॥२१॥
21. damena śobhate vipraḥ kṣatriyo vijayena tu ,
dhanena vaiśyaḥ śūdrastu nityaṁ dākṣyeṇa śobhate.
21. damena śobhate vipraḥ kṣatriyaḥ vijayena tu
dhanena vaiśyaḥ śūdraḥ tu nityam dākṣyeṇa śobhate
21. vipraḥ damena śobhate.
kṣatriyaḥ tu vijayena (śobhate).
vaiśyaḥ dhanena (śobhate).
śūdraḥ tu nityam dākṣyeṇa śobhate.
21. A Brahmin is graced by self-control, and a Kshatriya (warrior) by victory. A Vaishya (merchant) is distinguished by wealth, while a Shudra (laborer) is always adorned by diligence and skill.