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महाभारतः       mahābhārataḥ - book-12, chapter-305

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याज्ञवल्क्य उवाच ।
तथैवोत्क्रममाणं तु शृणुष्वावहितो नृप ।
पद्भ्यामुत्क्रममाणस्य वैष्णवं स्थानमुच्यते ॥१॥
1. yājñavalkya uvāca ,
tathaivotkramamāṇaṁ tu śṛṇuṣvāvahito nṛpa ,
padbhyāmutkramamāṇasya vaiṣṇavaṁ sthānamucyate.
1. yājñavalkyaḥ uvāca tathā eva utkramamāṇam tu śṛṇuṣva avahitaḥ
nṛpa padbhyām utkramamāṇasya vaiṣṇavam sthānam ucyate
1. nṛpa yājñavalkyaḥ uvāca tathā eva avahitaḥ tu utkramamāṇam
śṛṇuṣva padbhyām utkramamāṇasya vaiṣṇavam sthānam ucyate
1. Yājñavalkya said: O King, listen attentively to how the soul departs. For one departing through the feet, the abode of Viṣṇu is said to be attained.
जङ्घाभ्यां तु वसून्देवानाप्नुयादिति नः श्रुतम् ।
जानुभ्यां च महाभागान्देवान्साध्यानवाप्नुयात् ॥२॥
2. jaṅghābhyāṁ tu vasūndevānāpnuyāditi naḥ śrutam ,
jānubhyāṁ ca mahābhāgāndevānsādhyānavāpnuyāt.
2. jaṅghābhyām tu vasūn devān āpnuyāt iti naḥ śrutam
jānubhyām ca mahābhāgān devān sādhyān avāpnuyāt
2. naḥ śrutam iti jaṅghābhyām tu vasūn devān āpnuyāt
ca jānubhyām mahābhāgān sādhyān devān avāpnuyāt
2. It is heard by us that one departing through the shanks attains the Vasus, the deities. And through the knees, one attains the great and glorious Sādhyas, the deities.
पायुनोत्क्रममाणस्तु मैत्रं स्थानमवाप्नुयात् ।
पृथिवीं जघनेनाथ ऊरुभ्यां तु प्रजापतिम् ॥३॥
3. pāyunotkramamāṇastu maitraṁ sthānamavāpnuyāt ,
pṛthivīṁ jaghanenātha ūrubhyāṁ tu prajāpatim.
3. pāyunā utkramamāṇaḥ tu maitram sthānam avāpnuyāt
pṛthivīm jaghanena atha ūrubhyām tu prajāpatim
3. tu pāyunā utkramamāṇaḥ maitram sthānam avāpnuyāt atha
jaghanena pṛthivīm tu ūrubhyām prajāpatim (avāpnuyāt)
3. But one departing through the anus attains the abode of Mitra. And with the hips, the Earth, and through the thighs, Prajāpati.
पार्श्वाभ्यां मरुतो देवान्नासाभ्यामिन्दुमेव च ।
बाहुभ्यामिन्द्रमित्याहुरुरसा रुद्रमेव च ॥४॥
4. pārśvābhyāṁ maruto devānnāsābhyāmindumeva ca ,
bāhubhyāmindramityāhururasā rudrameva ca.
4. pārśvābhyām marutaḥ devān nāsābhyām indum eva ca
bāhubhyām indram iti āhuḥ urasā rudram eva ca
4. (avāpnuyāt) pārśvābhyām marutaḥ devān ca nāsābhyām
indum eva iti āhuḥ bāhubhyām indram ca urasā rudram eva
4. Through the sides, one attains the Maruts, the deities; through the nostrils, the Moon; and through the arms, they say, Indra; and through the chest, Rudra.
ग्रीवायास्तमृषिश्रेष्ठं नरमाप्नोत्यनुत्तमम् ।
विश्वेदेवान्मुखेनाथ दिशः श्रोत्रेण चाप्नुयात् ॥५॥
5. grīvāyāstamṛṣiśreṣṭhaṁ naramāpnotyanuttamam ,
viśvedevānmukhenātha diśaḥ śrotreṇa cāpnuyāt.
5. grīvāyāḥ tam ṛṣiśreṣṭham naram āpnoti anuttamam
viśvedevān mukhena atha diśaḥ śrotreṇa ca āpnuyāt
5. grīvāyāḥ tam anuttamam ṛṣiśreṣṭham naram āpnoti
atha mukhena viśvedevān śrotreṇa ca diśaḥ āpnuyāt
5. Through the neck, one attains that unsurpassed supreme person (puruṣa), who is the foremost among sages. Moreover, through the mouth one should attain the Viśvedevas, and through the ear, the directions.
घ्राणेन गन्धवहनं नेत्राभ्यां सूर्यमेव च ।
भ्रूभ्यां चैवाश्विनौ देवौ ललाटेन पितॄनथ ॥६॥
6. ghrāṇena gandhavahanaṁ netrābhyāṁ sūryameva ca ,
bhrūbhyāṁ caivāśvinau devau lalāṭena pitṝnatha.
6. ghrāṇena gandhavahanam netrābhyām sūryam eva ca
bhrūbhyām ca eva aśvinau devau lalāṭena pitṝn atha
6. ghrāṇena gandhavahanam (āpnuyāt)
netrābhyām sūryam eva ca (āpnuyāt)
bhrūbhyām ca eva aśvinau devau
(āpnuyāt) atha lalāṭena pitṝn (āpnuyāt)
6. Through the nose, one attains the wind (the carrier of fragrance), and through the two eyes, indeed the sun. Furthermore, through the two eyebrows, the two divine Aśvins, and then through the forehead, the ancestors.
ब्रह्माणमाप्नोति विभुं मूर्ध्ना देवाग्रजं तथा ।
एतान्युत्क्रमणस्थानान्युक्तानि मिथिलेश्वर ॥७॥
7. brahmāṇamāpnoti vibhuṁ mūrdhnā devāgrajaṁ tathā ,
etānyutkramaṇasthānānyuktāni mithileśvara.
7. brahmāṇam āpnoti vibhum mūrdhnā devāgrajam tathā
etāni utkramaṇasthānāni uktāni mithileśvara
7. (ayam) mūrdhnā vibhum devāgrajam brahmāṇam tathā āpnoti mithileśvara,
etāni utkramaṇasthānāni uktāni (santi)
7. Likewise, through the head, one attains Brahmā, the omnipresent and first-born of the gods. These are declared to be the places of departure, O king of Mithilā.
अरिष्टानि तु वक्ष्यामि विहितानि मनीषिभिः ।
संवत्सरवियोगस्य संभवेयुः शरीरिणः ॥८॥
8. ariṣṭāni tu vakṣyāmi vihitāni manīṣibhiḥ ,
saṁvatsaraviyogasya saṁbhaveyuḥ śarīriṇaḥ.
8. ariṣṭāni tu vakṣyāmi vihitāni manīṣibhiḥ
saṃvatsaraviyogasya saṃbhaveyuḥ śarīriṇaḥ
8. tu (aham) manīṣibhiḥ vihitāni ariṣṭāni vakṣyāmi (tāni
ariṣṭāni) śarīriṇaḥ saṃvatsaraviyogasya saṃbhaveyuḥ
8. But I will now speak of the ill omens, established by the wise, which may occur as signs of an embodied being's impending death (lit. 'separation within a year').
योऽरुन्धतीं न पश्येत दृष्टपूर्वां कदाचन ।
तथैव ध्रुवमित्याहुः पूर्णेन्दुं दीपमेव च ।
खण्डाभासं दक्षिणतस्तेऽपि संवत्सरायुषः ॥९॥
9. yo'rundhatīṁ na paśyeta dṛṣṭapūrvāṁ kadācana ,
tathaiva dhruvamityāhuḥ pūrṇenduṁ dīpameva ca ,
khaṇḍābhāsaṁ dakṣiṇataste'pi saṁvatsarāyuṣaḥ.
9. yaḥ arundhatīm na paśyeta dṛṣṭapūrvām
kadācana tathā eva dhruvam iti
āhuḥ pūrṇendum dīpam eva ca khaṇḍābhāsam
dakṣiṇataḥ te api saṃvatsarāyuṣaḥ
9. yaḥ dṛṣṭapūrvām arundhatīm kadācana na paśyeta,
tathā eva dhruvam pūrṇendum dīpam eva ca (na paśyeta) iti āhuḥ.
dakṣiṇataḥ khaṇḍābhāsam (ye paśyanti) te api saṃvatsarāyuṣaḥ (bhavanti).
9. He who can no longer see Arundhatī, having previously seen her, or similarly, the Pole Star, the full moon, or a lamp; and those who perceive fragmented light to the south – they all have a lifespan of only one year.
परचक्षुषि चात्मानं ये न पश्यन्ति पार्थिव ।
आत्मच्छायाकृतीभूतं तेऽपि संवत्सरायुषः ॥१०॥
10. paracakṣuṣi cātmānaṁ ye na paśyanti pārthiva ,
ātmacchāyākṛtībhūtaṁ te'pi saṁvatsarāyuṣaḥ.
10. paracakṣuṣi ca ātmānam ye na paśyanti pārthiva
ātmacchāyākṛtībhūtam te api saṃvatsarāyuṣaḥ
10. pārthiva,
ye paracakṣuṣi ca ātmānam ātmacchāyākṛtībhūtam na paśyanti,
te api saṃvatsarāyuṣaḥ (bhavanti).
10. And those, O King, who do not perceive their own self (ātman) in others' eyes, or whose image appears as a mere shadow – they too have a lifespan of only one year.
अतिद्युतिरतिप्रज्ञा अप्रज्ञा चाद्युतिस्तथा ।
प्रकृतेर्विक्रियापत्तिः षण्मासान्मृत्युलक्षणम् ॥११॥
11. atidyutiratiprajñā aprajñā cādyutistathā ,
prakṛtervikriyāpattiḥ ṣaṇmāsānmṛtyulakṣaṇam.
11. atidyutiḥ atiprajñā aprajñā ca adyutiḥ tathā
prakṛteḥ vikriyāpattiḥ ṣaṇmāsāt mṛtyulakṣaṇam
11. atidyutiḥ,
atiprajñā,
ca aprajñā,
tathā adyutiḥ (iti) prakṛteḥ vikriyāpattiḥ ṣaṇmāsāt mṛtyulakṣaṇam (bhavati).
11. Excessive radiance, excessive intellect, or conversely, lack of intellect and lack of radiance – such distortions of one's intrinsic nature (prakṛti) are a sign of death within six months.
दैवतान्यवजानाति ब्राह्मणैश्च विरुध्यते ।
कृष्णश्यावच्छविच्छायः षण्मासान्मृत्युलक्षणम् ॥१२॥
12. daivatānyavajānāti brāhmaṇaiśca virudhyate ,
kṛṣṇaśyāvacchavicchāyaḥ ṣaṇmāsānmṛtyulakṣaṇam.
12. daivatāni avajānāti brāhmaṇaiḥ ca virudhyate
kṛṣṇaśyāvacchavicchāyaḥ ṣaṇmāsāt mṛtyulakṣaṇam
12. yaḥ daivatāni avajānāti,
ca brāhmaṇaiḥ virudhyate,
(yaḥ) kṛṣṇaśyāvacchavicchāyaḥ (bhavati),
(tasya) ṣaṇmāsāt mṛtyulakṣaṇam (idam).
12. He who despises deities and opposes Brahmins, and whose complexion and aura become dark or blackish-brown, shows a sign of death within six months.
शीर्णनाभि यथा चक्रं छिद्रं सोमं प्रपश्यति ।
तथैव च सहस्रांशुं सप्तरात्रेण मृत्युभाक् ॥१३॥
13. śīrṇanābhi yathā cakraṁ chidraṁ somaṁ prapaśyati ,
tathaiva ca sahasrāṁśuṁ saptarātreṇa mṛtyubhāk.
13. śīrṇanābhiḥ yathā cakram chidram somam prapaśyati
tathā eva ca sahasrāṃśum saptarātreṇa mṛtyubhāk
13. yathā cakram śīrṇanābhiḥ somam chidram prapaśyati
tathā eva ca sahasrāṃśum saptarātreṇa mṛtyubhāk
13. Just as one perceives a wheel with a shattered hub or the moon appearing full of holes, similarly, a person who perceives the sun (sahasrāṃśu) [in such a distorted or imperfect manner] will be destined for death within seven nights.
शवगन्धमुपाघ्राति सुरभिं प्राप्य यो नरः ।
देवतायतनस्थस्तु षड्रात्रेण स मृत्युभाक् ॥१४॥
14. śavagandhamupāghrāti surabhiṁ prāpya yo naraḥ ,
devatāyatanasthastu ṣaḍrātreṇa sa mṛtyubhāk.
14. śavagandham upāghrāti surabhim prāpya yaḥ naraḥ
devatāyatanasthaḥ tu ṣaḍrātreṇa saḥ mṛtyubhāk
14. yaḥ naraḥ surabhim prāpya śavagandham upāghrāti,
devatāyatanasthaḥ tu saḥ ṣaḍrātreṇa mṛtyubhāk
14. That person who, while experiencing a pleasant fragrance, perceives instead the smell of a corpse, especially if he is situated in a temple (devatāyatana), will be destined for death (mṛtyubhāk) within six nights.
कर्णनासावनमनं दन्तदृष्टिविरागिता ।
संज्ञालोपो निरूष्मत्वं सद्योमृत्युनिदर्शनम् ॥१५॥
15. karṇanāsāvanamanaṁ dantadṛṣṭivirāgitā ,
saṁjñālopo nirūṣmatvaṁ sadyomṛtyunidarśanam.
15. karṇanāsāvanamanam dantadṛṣṭivirāgitā
saṃjñālopaḥ nirūṣmatvam sadyomṛtyunidarśanam
15. karṇanāsāvanamanam dantadṛṣṭivirāgitā
saṃjñālopaḥ nirūṣmatvam sadyomṛtyunidarśanam
15. The drooping of the ears and nose, the dullness or discoloration of teeth and eyes, loss of consciousness (saṃjñā), and absence of bodily warmth (nirūṣmatva) are all signs of immediate death.
अकस्माच्च स्रवेद्यस्य वाममक्षि नराधिप ।
मूर्धतश्चोत्पतेद्धूमः सद्योमृत्युनिदर्शनम् ॥१६॥
16. akasmācca sravedyasya vāmamakṣi narādhipa ,
mūrdhataścotpateddhūmaḥ sadyomṛtyunidarśanam.
16. akasmāt ca sravet yasya vāmam akṣi narādhipa
mūrdhataḥ ca utpatet dhūmaḥ sadyomṛtyunidarśanam
16. narādhipa yasya vāmam akṣi akasmāt ca sravet
mūrdhataḥ ca utpatet dhūmaḥ sadyomṛtyunidarśanam
16. O ruler of men (narādhipa), if unexpectedly a person's left eye discharges [fluid], and smoke should rise from their head, these are signs of immediate death.
एतावन्ति त्वरिष्टानि विदित्वा मानवोऽऽत्मवान् ।
निशि चाहनि चात्मानं योजयेत्परमात्मनि ॥१७॥
17. etāvanti tvariṣṭāni viditvā mānavo''tmavān ,
niśi cāhani cātmānaṁ yojayetparamātmani.
17. etāvanti tu ariṣṭāni viditvā mānavaḥ ātmavān
niśi ca ahani ca ātmānam yojayet paramātmani
17. mānavaḥ ātmavān etāvanti ariṣṭāni viditvā niśi
ca ahani ca ātmānam paramātmani yojayet tu
17. A self-controlled human being (ātmavān), understanding these numerous calamities, should constantly (both by night and by day) unite their individual self (ātman) with the Supreme Self (paramātmā).
प्रतीक्षमाणस्तत्कालं यत्कालं प्रति तद्भवेत् ।
अथास्य नेष्टं मरणं स्थातुमिच्छेदिमां क्रियाम् ॥१८॥
18. pratīkṣamāṇastatkālaṁ yatkālaṁ prati tadbhavet ,
athāsya neṣṭaṁ maraṇaṁ sthātumicchedimāṁ kriyām.
18. pratīkṣamāṇaḥ tatkālam yatkālam prati tat bhavet atha
asya na iṣṭam maraṇam sthātum icchet imām kriyām
18. (saḥ) tatkālam pratīkṣamāṇaḥ,
yatkālam prati tat bhavet atha asya maraṇam na iṣṭam,
(saḥ) imām kriyām sthātum icchet
18. While awaiting that auspicious time when (the union) may manifest, such a person does not desire death; rather, they should wish to continue this spiritual practice (kriyā).
सर्वगन्धान्रसांश्चैव धारयेत समाहितः ।
तथा हि मृत्युं जयति तत्परेणान्तरात्मना ॥१९॥
19. sarvagandhānrasāṁścaiva dhārayeta samāhitaḥ ,
tathā hi mṛtyuṁ jayati tatpareṇāntarātmanā.
19. sarvagandhān rasān ca eva dhārayeta samāhitaḥ
tathā hi mṛtyum jayati tatpareṇa antarātmanā
19. samāhitaḥ (saḥ) sarvagandhān rasān ca eva dhārayeta
tathā hi tatpareṇa antarātmanā mṛtyum jayati
19. A person who is concentrated (samāhita) should control all scents and tastes. For in this way, through their inner self (antarātman) which is devoted to the Supreme (Self), one conquers death.
ससांख्यधारणं चैव विदित्वा मनुजर्षभ ।
जयेच्च मृत्युं योगेन तत्परेणान्तरात्मना ॥२०॥
20. sasāṁkhyadhāraṇaṁ caiva viditvā manujarṣabha ,
jayecca mṛtyuṁ yogena tatpareṇāntarātmanā.
20. sasāṅkhyadhāraṇam ca eva viditvā manujarṣabha
jayet ca mṛtyum yogena tatpareṇa antarātmanā
20. manujarṣabha! (saḥ) sasāṅkhyadhāraṇam ca eva viditvā,
yogena tatpareṇa antarātmanā mṛtyum jayet ca
20. O best among men (manujarṣabha), having understood the concentration (dhāraṇā) associated with Sāṅkhya, one should conquer death through the practice of yoga (yoga), with an inner self (antarātman) devoted to the Supreme.
गच्छेत्प्राप्याक्षयं कृत्स्नमजन्म शिवमव्ययम् ।
शाश्वतं स्थानमचलं दुष्प्रापमकृतात्मभिः ॥२१॥
21. gacchetprāpyākṣayaṁ kṛtsnamajanma śivamavyayam ,
śāśvataṁ sthānamacalaṁ duṣprāpamakṛtātmabhiḥ.
21. gacchet prāpya akṣayam kṛtsnam ajanmam śivam avyayam
śāśvatam sthānam acalam duṣprāpam akṛtātmabhiḥ
21. prāpya akṣayam kṛtsnam ajanmam śivam avyayam śāśvatam
acalam sthānam duṣprāpam akṛtātmabhiḥ gacchet
21. One should attain the indestructible, complete, unborn, auspicious, imperishable, eternal, immovable state, which is difficult to attain by those whose inner self (ātman) is not disciplined.