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महाभारतः       mahābhārataḥ - book-12, chapter-298

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युधिष्ठिर उवाच ।
धर्माधर्मविमुक्तं यद्विमुक्तं सर्वसंश्रयात् ।
जन्ममृत्युविमुक्तं च विमुक्तं पुण्यपापयोः ॥१॥
1. yudhiṣṭhira uvāca ,
dharmādharmavimuktaṁ yadvimuktaṁ sarvasaṁśrayāt ,
janmamṛtyuvimuktaṁ ca vimuktaṁ puṇyapāpayoḥ.
1. yudhiṣṭhiraḥ uvāca dharma adharma vimuktam yat vimuktam
sarvasaṃśrayāt janma mṛtyu vimuktam ca vimuktam puṇya pāpayoḥ
1. yudhiṣṭhiraḥ uvāca yat dharma
adharma vimuktam yat sarvasaṃśrayāt
vimuktam ca janma mṛtyu vimuktam
puṇya pāpayoḥ (ca) vimuktam (tat)
1. Yudhiṣṭhira said: That which is liberated from natural law (dharma) and its opposite, liberated from all dependencies, liberated from birth and death, and liberated from merit and demerit...
यच्छिवं नित्यमभयं नित्यं चाक्षरमव्ययम् ।
शुचि नित्यमनायासं तद्भवान्वक्तुमर्हति ॥२॥
2. yacchivaṁ nityamabhayaṁ nityaṁ cākṣaramavyayam ,
śuci nityamanāyāsaṁ tadbhavānvaktumarhati.
2. yat śivam nityam abhayam nityam ca akṣaram avyayam
śuci nityam anāyāsam tat bhavān vaktum arhati
2. bhavān tat (yat) śivam nityam abhayam nityam ca akṣaram avyayam śuci nityam anāyāsam (asti),
vaktum arhati
2. ...that which is eternally auspicious, perpetually fearless, and always imperishable and immutable, pure, ever effortless - that, sir, you ought to explain.
भीष्म उवाच ।
अत्र ते वर्तयिष्येऽहमितिहासं पुरातनम् ।
याज्ञवल्क्यस्य संवादं जनकस्य च भारत ॥३॥
3. bhīṣma uvāca ,
atra te vartayiṣye'hamitihāsaṁ purātanam ,
yājñavalkyasya saṁvādaṁ janakasya ca bhārata.
3. bhīṣmaḥ uvāca atra te vartayiṣye aham itihāsam
purātanam yājñavalkyasya saṃvādam janakasya ca bhārata
3. bhīṣmaḥ uvāca bhārata atra te aham purātanam itihāsam
yājñavalkyasya janakasya ca saṃvādam vartayiṣye
3. Bhishma said: "Here, O descendant of Bharata (Bhārata), I will recount to you an ancient narrative, the dialogue between Yājñavalkya and Janaka."
याज्ञवल्क्यमृषिश्रेष्ठं दैवरातिर्महायशाः ।
पप्रच्छ जनको राजा प्रश्नं प्रश्नविदां वरः ॥४॥
4. yājñavalkyamṛṣiśreṣṭhaṁ daivarātirmahāyaśāḥ ,
papraccha janako rājā praśnaṁ praśnavidāṁ varaḥ.
4. yājñavalkyam ṛṣiśreṣṭham daivarātiḥ mahāyaśāḥ
papraccha janakaḥ rājā praśnam praśnavidām varaḥ
4. mahāyaśāḥ daivarātiḥ rājā janakaḥ praśnavidām
varaḥ ṛṣiśreṣṭham yājñavalkyam praśnam papraccha
4. King Janaka, known as Daivarāti, highly renowned, and the foremost among those skilled in asking questions, posed a question to Yājñavalkya, the most excellent of sages.
कतीन्द्रियाणि विप्रर्षे कति प्रकृतयः स्मृताः ।
किमव्यक्तं परं ब्रह्म तस्माच्च परतस्तु किम् ॥५॥
5. katīndriyāṇi viprarṣe kati prakṛtayaḥ smṛtāḥ ,
kimavyaktaṁ paraṁ brahma tasmācca paratastu kim.
5. kati indriyāṇi viprarṣe kati prakṛtayaḥ smṛtāḥ
kim avyaktam param brahma tasmāt ca parataḥ tu kim
5. viprarṣe kati indriyāṇi kati prakṛtayaḥ smṛtāḥ
avyaktam param brahma kim tasmāt ca parataḥ tu kim
5. O Brahmin sage, how many senses are there? How many constituents of nature (prakṛti) are traditionally recognized? What is the unmanifest supreme ultimate reality (brahman)? And what, indeed, is beyond even that?
प्रभवं चाप्ययं चैव कालसंख्यां तथैव च ।
वक्तुमर्हसि विप्रेन्द्र त्वदनुग्रहकाङ्क्षिणः ॥६॥
6. prabhavaṁ cāpyayaṁ caiva kālasaṁkhyāṁ tathaiva ca ,
vaktumarhasi viprendra tvadanugrahakāṅkṣiṇaḥ.
6. prabhavam ca api ayam ca eva kālasaṃkhyām tathā eva
ca vaktum arhasi viprendra tvat anugrahakāṅkṣiṇaḥ
6. viprendra tvat anugrahakāṅkṣiṇaḥ prabhavam ca api
ayam ca eva tathā eva ca kālasaṃkhyām vaktum arhasi
6. O chief of Brahmins, you should recount the origin, the dissolution, and the calculation of time, as I am one who desires your favor.
अज्ञानात्परिपृच्छामि त्वं हि ज्ञानमयो निधिः ।
तदहं श्रोतुमिच्छामि सर्वमेतदसंशयम् ॥७॥
7. ajñānātparipṛcchāmi tvaṁ hi jñānamayo nidhiḥ ,
tadahaṁ śrotumicchāmi sarvametadasaṁśayam.
7. ajñānāt paripṛcchāmi tvam hi jñānamayaḥ nidhiḥ
tat aham śrotum icchāmi sarvam etat asaṃśayam
7. aham ajñānāt paripṛcchāmi,
hi tvam jñānamayaḥ nidhiḥ.
tat aham etat sarvam asaṃśayam śrotum icchāmi.
7. I ask out of ignorance, for you are truly a repository of knowledge. Therefore, I wish to hear all of this explained unequivocally.
याज्ञवल्क्य उवाच ।
श्रूयतामवनीपाल यदेतदनुपृच्छसि ।
योगानां परमं ज्ञानं सांख्यानां च विशेषतः ॥८॥
8. yājñavalkya uvāca ,
śrūyatāmavanīpāla yadetadanupṛcchasi ,
yogānāṁ paramaṁ jñānaṁ sāṁkhyānāṁ ca viśeṣataḥ.
8. yājñavalkyaḥ uvāca śrūyatām avanīpāla yat etat
anupṛcchasi yogānām paramam jñānam sāṅkhyānām ca viśeṣataḥ
8. yājñavalkyaḥ uvāca.
he avanīpāla,
yat etat anupṛcchasi śrūyatām.
yogānām paramam jñānam,
ca sāṅkhyānām viśeṣataḥ.
8. Yājñavalkya said: O ruler of the earth, listen now to that which you inquire about – the supreme knowledge (jñāna) concerning systems of yoga (yoga), and particularly that of Sāṅkhya.
न तवाविदितं किंचिन्मां तु जिज्ञासते भवान् ।
पृष्टेन चापि वक्तव्यमेष धर्मः सनातनः ॥९॥
9. na tavāviditaṁ kiṁcinmāṁ tu jijñāsate bhavān ,
pṛṣṭena cāpi vaktavyameṣa dharmaḥ sanātanaḥ.
9. na tava aviditam kiñcit mām tu jijñāsate bhavān
pṛṣṭena ca api vaktavyam eṣaḥ dharmaḥ sanātanaḥ
9. tava kiñcit aviditam na.
tu bhavān mām jijñāsate.
ca api pṛṣṭena vaktavyam.
eṣaḥ sanātanaḥ dharmaḥ.
9. Nothing is unknown to you, yet your honor (bhavān) inquires of me. And it is indeed a perpetual natural law (dharma) that what is asked must be declared.
अष्टौ प्रकृतयः प्रोक्ता विकाराश्चापि षोडश ।
अथ सप्त तु व्यक्तानि प्राहुरध्यात्मचिन्तकाः ॥१०॥
10. aṣṭau prakṛtayaḥ proktā vikārāścāpi ṣoḍaśa ,
atha sapta tu vyaktāni prāhuradhyātmacintakāḥ.
10. aṣṭau prakṛtayaḥ proktāḥ vikārāḥ ca api ṣoḍaśa
atha sapta tu vyaktāni prāhuḥ adhyātmacintakāḥ
10. aṣṭau prakṛtayaḥ proktāḥ.
ca api ṣoḍaśa vikārāḥ.
atha tu adhyātmacintakāḥ sapta vyaktāni prāhuḥ.
10. Eight fundamental principles (prakṛti) are declared, and also sixteen modifications (vikāra). Furthermore, the philosophers who contemplate the spiritual nature (adhyātmacintaka) assert that there are seven manifest entities.
अव्यक्तं च महांश्चैव तथाहंकार एव च ।
पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम् ॥११॥
11. avyaktaṁ ca mahāṁścaiva tathāhaṁkāra eva ca ,
pṛthivī vāyurākāśamāpo jyotiśca pañcamam.
11. avyaktam ca mahān ca eva tathā ahaṅkāraḥ eva ca
pṛthivī vāyuḥ ākāśam āpaḥ jyotiḥ ca pañcamam
11. avyaktam ca mahān ca eva tathā ahaṅkāraḥ eva ca
pṛthivī vāyuḥ ākāśam āpaḥ ca pañcamam jyotiḥ
11. The unmanifest (prakṛti), the great intellect (mahat), and also the ego (ahaṅkāra); earth, air, space, water, and fire as the fifth (gross element).
एताः प्रकृतयस्त्वष्टौ विकारानपि मे शृणु ।
श्रोत्रं त्वक्चैव चक्षुश्च जिह्वा घ्राणं च पञ्चमम् ॥१२॥
12. etāḥ prakṛtayastvaṣṭau vikārānapi me śṛṇu ,
śrotraṁ tvakcaiva cakṣuśca jihvā ghrāṇaṁ ca pañcamam.
12. etāḥ prakṛtayaḥ tu aṣṭau vikārān api me śṛṇu śrotram
tvak ca eva cakṣuḥ ca jihvā ghrāṇam ca pañcamam
12. etāḥ aṣṭau prakṛtayaḥ tu; me vikārān api śṛṇu; śrotram
tvak ca eva cakṣuḥ ca jihvā ghrāṇam ca pañcamam
12. These indeed are the eight primary constituents (prakṛti); now, also hear from me about their modifications (vikāra). (These include) the ear (for hearing), the skin (for touch), the eye (for sight), the tongue (for taste), and the nose (for smell) as the fifth.
शब्दस्पर्शौ च रूपं च रसो गन्धस्तथैव च ।
वाक्च हस्तौ च पादौ च पायुर्मेढ्रं तथैव च ॥१३॥
13. śabdasparśau ca rūpaṁ ca raso gandhastathaiva ca ,
vākca hastau ca pādau ca pāyurmeḍhraṁ tathaiva ca.
13. śabdasparśau ca rūpam ca rasaḥ gandhaḥ tathā eva ca
vāk ca hastau ca pādau ca pāyuḥ meḍhram tathā eva ca
13. śabdasparśau ca rūpam ca rasaḥ gandhaḥ tathā eva ca;
vāk ca hastau ca pādau ca pāyuḥ meḍhram tathā eva ca
13. Sound and touch, and form, and taste, and likewise smell (these are the five subtle elements or sense objects); and speech, and hands, and feet, and the organ of excretion, and likewise the generative organ (these are the five organs of action or karmendriyas).
एते विशेषा राजेन्द्र महाभूतेषु पञ्चसु ।
बुद्धीन्द्रियाण्यथैतानि सविशेषाणि मैथिल ॥१४॥
14. ete viśeṣā rājendra mahābhūteṣu pañcasu ,
buddhīndriyāṇyathaitāni saviśeṣāṇi maithila.
14. ete viśeṣāḥ rājendra mahābhūteṣu pañcasu
buddhīndriyāṇi atha etāni saviśeṣāṇi maithila
14. rājendra ete viśeṣāḥ pañcasu mahābhūteṣu;
atha maithila etāni buddhīndriyāṇi saviśeṣāṇi
14. O King among kings (rājendra), these specific qualities (viśeṣāḥ – referring to sound, touch, form, taste, and smell) are present in the five great elements (mahābhūta). Furthermore, O Maithila, these sense organs (buddhīndriyāṇi – referring to ear, skin, eye, tongue, and nose) are understood along with their respective specific objects.
मनः षोडशकं प्राहुरध्यात्मगतिचिन्तकाः ।
त्वं चैवान्ये च विद्वांसस्तत्त्वबुद्धिविशारदाः ॥१५॥
15. manaḥ ṣoḍaśakaṁ prāhuradhyātmagaticintakāḥ ,
tvaṁ caivānye ca vidvāṁsastattvabuddhiviśāradāḥ.
15. manaḥ ṣoḍaśakam prāhuḥ adhyātmagaticintakāḥ tvam
ca eva anye ca vidvāṃsaḥ tattvabuddhiviśāradāḥ
15. adhyātmagaticintakāḥ manaḥ ṣoḍaśakam prāhuḥ tvam
ca eva anye ca vidvāṃsaḥ tattvabuddhiviśāradāḥ
15. Those who ponder the path of the self (ātman) declare the mind to be sixteenfold. So too do you and other wise individuals, skilled in the understanding of ultimate reality (tattva).
अव्यक्ताच्च महानात्मा समुत्पद्यति पार्थिव ।
प्रथमं सर्गमित्येतदाहुः प्राधानिकं बुधाः ॥१६॥
16. avyaktācca mahānātmā samutpadyati pārthiva ,
prathamaṁ sargamityetadāhuḥ prādhānikaṁ budhāḥ.
16. avyaktāt ca mahān ātmā samutpadyati pārthiva
prathamam sargam iti etat āhuḥ prādhānikam budhāḥ
16. pārthiva avyaktāt ca mahān ātmā samutpadyati
budhāḥ etat prathamam prādhānikam sargam iti āhuḥ
16. O King, from the unmanifest (prakṛti) arises the Great Principle (mahat). The wise declare this to be the first creation, which is primordial (prādhānikam).
महतश्चाप्यहंकार उत्पद्यति नराधिप ।
द्वितीयं सर्गमित्याहुरेतद्बुद्ध्यात्मकं स्मृतम् ॥१७॥
17. mahataścāpyahaṁkāra utpadyati narādhipa ,
dvitīyaṁ sargamityāhuretadbuddhyātmakaṁ smṛtam.
17. mahataḥ ca api ahaṅkāraḥ utpadyati narādhipa
dvitīyam sargam iti āhuḥ etat buddhyātmakam smṛtam
17. narādhipa mahataḥ ca api ahaṅkāraḥ utpadyati etat
dvitīyam sargam iti āhuḥ buddhyātmakam smṛtam
17. O King, from the Great Principle (mahat) also arises the ego (ahaṅkāra). They declare this to be the second creation, and it is considered to be of the nature of the intellect (buddhi).
अहंकाराच्च संभूतं मनो भूतगुणात्मकम् ।
तृतीयः सर्ग इत्येष आहंकारिक उच्यते ॥१८॥
18. ahaṁkārācca saṁbhūtaṁ mano bhūtaguṇātmakam ,
tṛtīyaḥ sarga ityeṣa āhaṁkārika ucyate.
18. ahaṅkārāt ca saṃbhūtam manaḥ bhūtaguṇātmakam
tṛtīyaḥ sargaḥ iti eṣaḥ āhaṅkārikaḥ ucyate
18. ahaṅkārāt ca bhūtaguṇātmakam manaḥ saṃbhūtam
eṣaḥ tṛtīyaḥ sargaḥ iti āhaṅkārikaḥ ucyate
18. And from the ego (ahaṅkāra) arises the mind (manas), which is of the nature of the subtle elements (bhūtaguṇas). This is declared to be the third creation, called the egoic (āhaṅkārika).
मनसस्तु समुद्भूता महाभूता नराधिप ।
चतुर्थं सर्गमित्येतन्मानसं परिचक्षते ॥१९॥
19. manasastu samudbhūtā mahābhūtā narādhipa ,
caturthaṁ sargamityetanmānasaṁ paricakṣate.
19. manasaḥ tu samuddhūtā mahābhūtā narādhipa |
caturtham sargam iti etat mānasam paricakṣate
19. narādhipa manasaḥ tu mahābhūtā samuddhūtā
etat caturtham sargam mānasam iti paricakṣate
19. O King, the great elements arise from the mind. This is called the fourth creation, the mental creation.
शब्दः स्पर्शश्च रूपं च रसो गन्धस्तथैव च ।
पञ्चमं सर्गमित्याहुर्भौतिकं भूतचिन्तकाः ॥२०॥
20. śabdaḥ sparśaśca rūpaṁ ca raso gandhastathaiva ca ,
pañcamaṁ sargamityāhurbhautikaṁ bhūtacintakāḥ.
20. śabdaḥ sparśaḥ ca rūpam ca rasaḥ gandhaḥ tathā eva ca
| pañcamam sargam iti āhuḥ bhautikam bhūtacintakāḥ
20. bhūtacintakāḥ śabdaḥ ca sparśaḥ ca rūpam ca rasaḥ ca
gandhaḥ tathā eva ca pañcamam sargam bhautikam iti āhuḥ
20. Sound, touch, form, taste, and also smell - these, the experts on elements (bhūtacintakāḥ) call the fifth creation, which is the material or elemental one (bhautikam).
श्रोत्रं त्वक्चैव चक्षुश्च जिह्वा घ्राणं च पञ्चमम् ।
सर्गं तु षष्ठमित्याहुर्बहुचिन्तात्मकं स्मृतम् ॥२१॥
21. śrotraṁ tvakcaiva cakṣuśca jihvā ghrāṇaṁ ca pañcamam ,
sargaṁ tu ṣaṣṭhamityāhurbahucintātmakaṁ smṛtam.
21. śrotram tvak ca eva cakṣuḥ ca jihvā ghrāṇam ca pañcamam
| sargam tu ṣaṣṭham iti āhuḥ bahucintātmakam smṛtam
21. śrotram ca eva tvak ca cakṣuḥ ca jihvā ca ghrāṇam ca
pañcamam sargam tu ṣaṣṭham bahucintātmakam smṛtam iti āhuḥ
21. The ear, the skin, the eye, the tongue, and the fifth, the nose - this is called the sixth creation, and it is considered to be of a nature involving much thought or reflection (bahucintātmakam).
अधः श्रोत्रेन्द्रियग्राम उत्पद्यति नराधिप ।
सप्तमं सर्गमित्याहुरेतदैन्द्रियकं स्मृतम् ॥२२॥
22. adhaḥ śrotrendriyagrāma utpadyati narādhipa ,
saptamaṁ sargamityāhuretadaindriyakaṁ smṛtam.
22. adhaḥ śrotrendriyagrāmaḥ utpadyati narādhipa |
saptamam sargam iti āhuḥ etat aindriyakam smṛtam
22. narādhipa adhaḥ śrotrendriyagrāmaḥ utpadyati
etat saptamam sargam aindriyakam smṛtam iti āhuḥ
22. O King, next, the group of sense organs, starting with the ear, is produced. This seventh creation is declared to be sensory (aindriyakam).
ऊर्ध्वस्रोतस्तथा तिर्यगुत्पद्यति नराधिप ।
अष्टमं सर्गमित्याहुरेतदार्जवकं बुधाः ॥२३॥
23. ūrdhvasrotastathā tiryagutpadyati narādhipa ,
aṣṭamaṁ sargamityāhuretadārjavakaṁ budhāḥ.
23. ūrdhvasrotas tathā tiryak utpadyati narādhipa
aṣṭamam sargam iti āhuḥ etat ārjavakam budhāḥ
23. narādhipa budhāḥ ūrdhvasrotas tathā tiryak
utpadyati etat aṣṭamam sargam ārjavakam iti āhuḥ
23. O King, those with an upward flow (the gods) and those moving obliquely (the animals) are produced. The wise ones declare this to be the eighth creation, and they say it is straightforward.
तिर्यक्स्रोतस्त्वधःस्रोत उत्पद्यति नराधिप ।
नवमं सर्गमित्याहुरेतदार्जवकं बुधाः ॥२४॥
24. tiryaksrotastvadhaḥsrota utpadyati narādhipa ,
navamaṁ sargamityāhuretadārjavakaṁ budhāḥ.
24. tiryaksrotas tu adhaḥsrotas utpadyati narādhipa
navamam sargam iti āhuḥ etat ārjavakam budhāḥ
24. narādhipa budhāḥ tiryaksrotas tu adhaḥsrotas
utpadyati etat navamam sargam ārjavakam iti āhuḥ
24. O King, those with an oblique flow (the animals) and those with a downward flow (humans) are produced. The wise ones declare this to be the ninth creation, and they say it is straightforward.
एतानि नव सर्गाणि तत्त्वानि च नराधिप ।
चतुर्विंशतिरुक्तानि यथाश्रुति निदर्शनात् ॥२५॥
25. etāni nava sargāṇi tattvāni ca narādhipa ,
caturviṁśatiruktāni yathāśruti nidarśanāt.
25. etāni nava sargāṇi tattvāni ca narādhipa
caturviṃśatiḥ uktāni yathāśruti nidarśanāt
25. narādhipa etāni nava sargāṇi ca tattvāni
caturviṃśatiḥ yathāśruti nidarśanāt uktāni
25. O King, these nine creations and the twenty-four fundamental principles (tattva) are described as having been declared according to sacred tradition, by way of illustration.
अत ऊर्ध्वं महाराज गुणस्यैतस्य तत्त्वतः ।
महात्मभिरनुप्रोक्तां कालसंख्यां निबोध मे ॥२६॥
26. ata ūrdhvaṁ mahārāja guṇasyaitasya tattvataḥ ,
mahātmabhiranuproktāṁ kālasaṁkhyāṁ nibodha me.
26. ataḥ ūrdhvam mahārāja guṇasya etasya tattvataḥ
mahātmabhiḥ anuproktām kālasaṃkhyām nibodha me
26. mahārāja ataḥ ūrdhvam nibodha me anuproktām
kālasaṃkhyām guṇasya etasya tattvataḥ mahātmabhiḥ
26. O great King, hereafter, understand from me the reckoning of time (kāla) that has been accurately declared by great souls (mahātman) regarding the true nature of these qualities (guṇa).