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महाभारतः       mahābhārataḥ - book-12, chapter-54

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जनमेजय उवाच ।
धर्मात्मनि महासत्त्वे सत्यसंधे जितात्मनि ।
देवव्रते महाभागे शरतल्पगतेऽच्युते ॥१॥
1. janamejaya uvāca ,
dharmātmani mahāsattve satyasaṁdhe jitātmani ,
devavrate mahābhāge śaratalpagate'cyute.
1. janamejayaḥ uvāca dharmātmani mahā-sattve satya-saṃdhe
jita-ātmani devavrate mahā-bhāge śaratālpa-gate acyute
1. janamejayaḥ uvāca dharmātmani mahā-sattve satya-saṃdhe
jita-ātmani devavrate mahā-bhāge śaratālpa-gate acyute
1. Janamejaya said: "Regarding the one whose very nature (dharma) was righteousness, the great-souled one, true to his vows, self-conquered (ātman), the illustrious Devavrata, the unfaltering one, who had come to lie on the bed of arrows..."
शयाने वीरशयने भीष्मे शंतनुनन्दने ।
गाङ्गेये पुरुषव्याघ्रे पाण्डवैः पर्युपस्थिते ॥२॥
2. śayāne vīraśayane bhīṣme śaṁtanunandane ,
gāṅgeye puruṣavyāghre pāṇḍavaiḥ paryupasthite.
2. śayāne vīra-śayane bhīṣme śaṃtanu-nandane
gāṅgeye puruṣa-vyāghre pāṇḍavaiḥ paryupasthite
2. bhīṣme śaṃtanu-nandane gāṅgeye puruṣa-vyāghre
vīra-śayane śayāne pāṇḍavaiḥ paryupasthite
2. When Bhishma, the son of Shantanu, the son of Ganga, the tiger among men, was lying on the hero's bed, surrounded by the Pandavas...
काः कथाः समवर्तन्त तस्मिन्वीरसमागमे ।
हतेषु सर्वसैन्येषु तन्मे शंस महामुने ॥३॥
3. kāḥ kathāḥ samavartanta tasminvīrasamāgame ,
hateṣu sarvasainyeṣu tanme śaṁsa mahāmune.
3. kāḥ kathāḥ samavartanta tasmin vīra-samāgame
hateṣu sarva-sainyeṣu tat me śaṃsa mahā-mune
3. mahā-mune sarva-sainyeṣu hateṣu tasmin
vīra-samāgame kāḥ kathāḥ samavartanta? tat me śaṃsa
3. What discussions transpired in that assembly of heroes, after all the armies had been destroyed? O great sage, please relate that to me.
वैशंपायन उवाच ।
शरतल्पगते भीष्मे कौरवाणां धुरंधरे ।
आजग्मुरृषयः सिद्धा नारदप्रमुखा नृप ॥४॥
4. vaiśaṁpāyana uvāca ,
śaratalpagate bhīṣme kauravāṇāṁ dhuraṁdhare ,
ājagmurṛṣayaḥ siddhā nāradapramukhā nṛpa.
4. vaiśaṃpāyanaḥ uvāca śaratpalpagate bhīṣme kauravāṇām
dhuraṃdhare ājagmuḥ ṛṣayaḥ siddhāḥ nāradapramukhāḥ nṛpa
4. nṛpa vaiśaṃpāyanaḥ uvāca bhīṣme kauravāṇām dhuraṃdhare
śaratpalpagate nāradapramukhāḥ ṛṣayaḥ siddhāḥ ājagmuḥ
4. Vaiśampāyana said: O King, when Bhīṣma, the foremost leader of the Kauravas, was lying on his bed of arrows, sages (ṛṣis) and perfected beings (siddhas), headed by Nārada, arrived.
हतशिष्टाश्च राजानो युधिष्ठिरपुरोगमाः ।
धृतराष्ट्रश्च कृष्णश्च भीमार्जुनयमास्तथा ॥५॥
5. hataśiṣṭāśca rājāno yudhiṣṭhirapurogamāḥ ,
dhṛtarāṣṭraśca kṛṣṇaśca bhīmārjunayamāstathā.
5. hataśiṣṭāḥ ca rājānaḥ yudhiṣṭhirapurogamāḥ
dhṛtarāṣṭraḥ ca kṛṣṇaḥ ca bhīmārjunayamāḥ tathā
5. hataśiṣṭāḥ rājānaḥ yudhiṣṭhirapurogamāḥ ca
dhṛtarāṣṭraḥ ca kṛṣṇaḥ ca bhīmārjunayamāḥ tathā
5. And the surviving kings, led by Yudhiṣṭhira, as well as Dhṛtarāṣṭra, Kṛṣṇa, and Bhīma, Arjuna, and the two Yamas (Nakula and Sahadeva), also (arrived).
तेऽभिगम्य महात्मानो भरतानां पितामहम् ।
अन्वशोचन्त गाङ्गेयमादित्यं पतितं यथा ॥६॥
6. te'bhigamya mahātmāno bharatānāṁ pitāmaham ,
anvaśocanta gāṅgeyamādityaṁ patitaṁ yathā.
6. te abhigamya mahātmānaḥ bharatānām pitāmaham
anvaśocanta gāṅgeyam ādityam patitam yathā
6. te mahātmānaḥ bharatānām pitāmaham abhigamya
gāṅgeyam patitam ādityam yathā anvaśocanta
6. Having approached the great-souled grandsire of the Bharatas (Bhīṣma), they mourned for Gaṅgeya (Bhīṣma), just as one would grieve for a fallen sun.
मुहूर्तमिव च ध्यात्वा नारदो देवदर्शनः ।
उवाच पाण्डवान्सर्वान्हतशिष्टांश्च पार्थिवान् ॥७॥
7. muhūrtamiva ca dhyātvā nārado devadarśanaḥ ,
uvāca pāṇḍavānsarvānhataśiṣṭāṁśca pārthivān.
7. muhūrtam iva ca dhyātvā nāradaḥ devadarśanaḥ
uvāca pāṇḍavān sarvān hataśiṣṭān ca pārthivān
7. ca nāradaḥ devadarśanaḥ muhūrtam iva dhyātvā
sarvān pāṇḍavān ca hataśiṣṭān pārthivān uvāca
7. And Nārada, who perceives the gods, having performed meditation (dhyāna) for a moment, spoke to all the Pāṇḍavas and the surviving kings.
प्राप्तकालं च आचक्षे भीष्मोऽयमनुयुज्यताम् ।
अस्तमेति हि गाङ्गेयो भानुमानिव भारत ॥८॥
8. prāptakālaṁ ca ācakṣe bhīṣmo'yamanuyujyatām ,
astameti hi gāṅgeyo bhānumāniva bhārata.
8. prāptakālam ca ācakṣe bhīṣmaḥ ayam anuyujyatām
astam eti hi gāṅgeyaḥ bhānumān iva bhārata
8. And I declare what is appropriate for the moment: Bhishma should be questioned. For indeed, the son of Ganga (Bhishma) is setting, just like the sun, O Bharata.
अयं प्राणानुत्सिसृक्षुस्तं सर्वेऽभ्येत्य पृच्छत ।
कृत्स्नान्हि विविधान्धर्मांश्चातुर्वर्ण्यस्य वेत्त्ययम् ॥९॥
9. ayaṁ prāṇānutsisṛkṣustaṁ sarve'bhyetya pṛcchata ,
kṛtsnānhi vividhāndharmāṁścāturvarṇyasya vettyayam.
9. ayam prāṇān utsisṛkṣuḥ tam sarve abhyetya pṛcchata
kṛtsnān hi vividhān dharmān cāturvarṇyasya vetti ayam
9. This one (Bhishma) is about to give up his life; therefore, all of you should approach and question him. For he, indeed, knows all the various intrinsic natures (dharma) pertaining to the four social classes.
एष वृद्धः पुरा लोकान्संप्राप्नोति तनुत्यजाम् ।
तं शीघ्रमनुयुञ्जध्वं संशयान्मनसि स्थितान् ॥१०॥
10. eṣa vṛddhaḥ purā lokānsaṁprāpnoti tanutyajām ,
taṁ śīghramanuyuñjadhvaṁ saṁśayānmanasi sthitān.
10. eṣaḥ vṛddhaḥ purā lokān samprāpnoti tanutyajām
tam śīghram anuyuñjadhvam saṃśayān manasi sthitān
10. Before this old man reaches the realms of those who shed their bodies (i.e., departs from this world), quickly question him about the doubts residing in your minds.
एवमुक्ता नारदेन भीष्ममीयुर्नराधिपाः ।
प्रष्टुं चाशक्नुवन्तस्ते वीक्षां चक्रुः परस्परम् ॥११॥
11. evamuktā nāradena bhīṣmamīyurnarādhipāḥ ,
praṣṭuṁ cāśaknuvantaste vīkṣāṁ cakruḥ parasparam.
11. evam uktāḥ nāradena bhīṣmam īyuḥ narādhipāḥ
praṣṭum ca aśaknuvantaḥ te vīkṣām cakruḥ parasparam
11. Thus addressed by Narada, the kings approached Bhishma. However, being unable to question him, they looked at each other.
अथोवाच हृषीकेशं पाण्डुपुत्रो युधिष्ठिरः ।
नान्यस्त्वद्देवकीपुत्र शक्तः प्रष्टुं पितामहम् ॥१२॥
12. athovāca hṛṣīkeśaṁ pāṇḍuputro yudhiṣṭhiraḥ ,
nānyastvaddevakīputra śaktaḥ praṣṭuṁ pitāmaham.
12. atha uvāca hṛṣīkeśam pāṇḍuputraḥ yudhiṣṭhiraḥ na
anyaḥ tvat devakīputra śaktaḥ praṣṭum pitāmaham
12. atha pāṇḍuputraḥ yudhiṣṭhiraḥ hṛṣīkeśam uvāca
devakīputra tvat anyaḥ pitāmaham praṣṭum na śaktaḥ
12. Then Yudhishthira, the son of Pandu, spoke to Hrishikesha (Krishna): "O son of Devaki, no one else but you is capable of questioning the venerable grandsire (Bhishma)."
प्रव्याहारय दुर्धर्ष त्वमग्रे मधुसूदन ।
त्वं हि नस्तात सर्वेषां सर्वधर्मविदुत्तमः ॥१३॥
13. pravyāhāraya durdharṣa tvamagre madhusūdana ,
tvaṁ hi nastāta sarveṣāṁ sarvadharmaviduttamaḥ.
13. pravyāhāraya durādharṣa tvam agre madhusūdana
tvam hi naḥ tāta sarveṣām sarvadharmavid uttamaḥ
13. durādharṣa madhusūdana tvam agre pravyāhāraya hi
tāta tvam naḥ sarveṣām sarvadharmavid uttamaḥ
13. O unconquerable (durādharṣa) Madhusudana, you speak first. For, dear one, among us all, you are indeed the best knower of all natural laws (dharma).
एवमुक्तः पाण्डवेन भगवान्केशवस्तदा ।
अभिगम्य दुराधर्षं प्रव्याहारयदच्युतः ॥१४॥
14. evamuktaḥ pāṇḍavena bhagavānkeśavastadā ,
abhigamya durādharṣaṁ pravyāhārayadacyutaḥ.
14. evam uktaḥ pāṇḍavena bhagavān keśavaḥ tadā
abhigamya durādharṣam pravyāhārayat acyutaḥ
14. pāṇḍavena evam uktaḥ bhagavān keśavaḥ tadā
acyutaḥ durādharṣam abhigamya pravyāhārayat
14. Thus addressed by Yudhishthira, the divine Keshava (Krishna) then approached the unconquerable one (Bhishma), and that Acyuta (Krishna) made him speak.
वासुदेव उवाच ।
कच्चित्सुखेन रजनी व्युष्टा ते राजसत्तम ।
विस्पष्टलक्षणा बुद्धिः कच्चिच्चोपस्थिता तव ॥१५॥
15. vāsudeva uvāca ,
kaccitsukhena rajanī vyuṣṭā te rājasattama ,
vispaṣṭalakṣaṇā buddhiḥ kacciccopasthitā tava.
15. vāsudevaḥ uvāca kaccit sukhena rajanī vyuṣṭā te rājasattama
vispaṣṭalakṣaṇā buddhiḥ kaccit ca upasthitā tava
15. vāsudevaḥ uvāca he rājasattama kaccit rajanī te sukhena
vyuṣṭā ca kaccit tava vispaṣṭalakṣaṇā buddhiḥ upasthitā
15. Vasudeva said: 'O best of kings (rājasattama), I trust that the night has passed comfortably for you? And is your intellect, with its clear discernment, now fully present and active?'
कच्चिज्ज्ञानानि सर्वाणि प्रतिभान्ति च तेऽनघ ।
न ग्लायते च हृदयं न च ते व्याकुलं मनः ॥१६॥
16. kaccijjñānāni sarvāṇi pratibhānti ca te'nagha ,
na glāyate ca hṛdayaṁ na ca te vyākulaṁ manaḥ.
16. kaccit jñānāni sarvāṇi pratibhānti ca te anagha
na glāyate ca hṛdayam na ca te vyākulam manaḥ
16. anagha kaccit sarvāṇi jñānāni te pratibhānti
ca hṛdayam na glāyate ca te manaḥ na vyākulam
16. O sinless one, are all branches of knowledge (jñāna) clear to you? Is your heart not weary, and your mind not agitated?
भीष्म उवाच ।
दाहो मोहः श्रमश्चैव क्लमो ग्लानिस्तथा रुजा ।
तव प्रसादाद्गोविन्द सद्यो व्यपगतानघ ॥१७॥
17. bhīṣma uvāca ,
dāho mohaḥ śramaścaiva klamo glānistathā rujā ,
tava prasādādgovinda sadyo vyapagatānagha.
17. bhīṣmaḥ uvāca dāhaḥ mohaḥ śramaḥ ca eva klamaḥ glāniḥ
tathā rujā tava prasādāt govinda sadyaḥ vyapagatāḥ anagha
17. bhīṣmaḥ uvāca govinda anagha,
tava prasādāt,
dāhaḥ mohaḥ śramaḥ ca eva klamaḥ glāniḥ tathā rujā sadyaḥ vyapagatāḥ
17. Bhishma said: "O Govinda, O sinless one, by your grace, all burning sensations, delusion, fatigue, weariness, dejection, and pain have immediately departed."
यच्च भूतं भविष्यच्च भवच्च परमद्युते ।
तत्सर्वमनुपश्यामि पाणौ फलमिवाहितम् ॥१८॥
18. yacca bhūtaṁ bhaviṣyacca bhavacca paramadyute ,
tatsarvamanupaśyāmi pāṇau phalamivāhitam.
18. yat ca bhūtam bhaviṣyat ca bhavat ca paramadyute
tat sarvam anupaśyāmi pāṇau phalam iva āhitam
18. paramadyute,
yat bhūtam ca bhaviṣyat ca bhavat ca,
tat sarvam pāṇau āhitam phalam iva anupaśyāmi
18. O supremely radiant one, I perceive all that is past, present, and future, as clearly as a fruit placed in the palm of my hand.
वेदोक्ताश्चैव ये धर्मा वेदान्तनिहिताश्च ये ।
तान्सर्वान्संप्रपश्यामि वरदानात्तवाच्युत ॥१९॥
19. vedoktāścaiva ye dharmā vedāntanihitāśca ye ,
tānsarvānsaṁprapaśyāmi varadānāttavācyuta.
19. vedoktāḥ ca eva ye dharmāḥ vedāntanihitāḥ ca ye
tān sarvān samprapaśyāmi varadānāt tava acyuta
19. acyuta,
tava varadānāt,
ye vedoktāḥ ca eva dharmāḥ,
ca ye vedāntanihitāḥ,
tān sarvān samprapaśyāmi
19. O Acyuta, by the boon (varadāna) granted by you, I clearly perceive all those principles of natural law (dharma) that are declared in the Vedas and those that are contained within the Vedānta.
शिष्टैश्च धर्मो यः प्रोक्तः स च मे हृदि वर्तते ।
देशजातिकुलानां च धर्मज्ञोऽस्मि जनार्दन ॥२०॥
20. śiṣṭaiśca dharmo yaḥ proktaḥ sa ca me hṛdi vartate ,
deśajātikulānāṁ ca dharmajño'smi janārdana.
20. śiṣṭaiḥ ca dharmaḥ yaḥ proktaḥ saḥ ca me hṛdi
vartate deśajātikulānām ca dharmajñaḥ asmi janārdana
20. janārdana śiṣṭaiḥ ca yaḥ dharmaḥ proktaḥ saḥ ca me
hṛdi vartate ca deśajātikulānām dharmajñaḥ asmi
20. The natural law (dharma) declared by the wise resides in my heart. I am also a knower of the intrinsic nature (dharma) of countries, communities, and families, O Janārdana.
चतुर्ष्वाश्रमधर्मेषु योऽर्थः स च हृदि स्थितः ।
राजधर्मांश्च सकलानवगच्छामि केशव ॥२१॥
21. caturṣvāśramadharmeṣu yo'rthaḥ sa ca hṛdi sthitaḥ ,
rājadharmāṁśca sakalānavagacchāmi keśava.
21. caturṣu āśramadharmeṣu yaḥ arthaḥ saḥ ca hṛdi
sthitaḥ rājadharmān ca sakalān avagacchāmi keśava
21. keśava caturṣu āśramadharmeṣu yaḥ arthaḥ saḥ ca
hṛdi sthitaḥ ca sakalān rājadharmān avagacchāmi
21. The essence of the duties (dharma) associated with the four stages of life (āśrama) also resides within my heart. And I comprehend all royal constitutional principles (dharma), O Keśava.
यत्र यत्र च वक्तव्यं तद्वक्ष्यामि जनार्दन ।
तव प्रसादाद्धि शुभा मनो मे बुद्धिराविशत् ॥२२॥
22. yatra yatra ca vaktavyaṁ tadvakṣyāmi janārdana ,
tava prasādāddhi śubhā mano me buddhirāviśat.
22. yatra yatra ca vaktavyam tat vakṣyāmi janārdana
tava prasādāt hi śubhā manaḥ me buddhiḥ āviśat
22. janārdana yatra yatra ca vaktavyam tat vakṣyāmi
hi tava prasādāt me śubhā buddhiḥ manaḥ āviśat
22. O Janārdana, whatever needs to be spoken, I shall speak it. Indeed, by your grace, an auspicious intellect (buddhi) has entered my mind.
युवेव चास्मि संवृत्तस्त्वदनुध्यानबृंहितः ।
वक्तुं श्रेयः समर्थोऽस्मि त्वत्प्रसादाज्जनार्दन ॥२३॥
23. yuveva cāsmi saṁvṛttastvadanudhyānabṛṁhitaḥ ,
vaktuṁ śreyaḥ samartho'smi tvatprasādājjanārdana.
23. yuvā iva ca asmi saṃvṛttaḥ tvadanudhyānabṛṃhitaḥ
vaktum śreyaḥ samarthaḥ asmi tvatprasādāt janārdana
23. janārdana ca asmi yuvā iva tvadanudhyānabṛṃhitaḥ
tvatprasādāt śreyaḥ vaktum samarthaḥ asmi
23. O Janārdana, I have become like a young man, fortified by contemplating you (dhyāna). By your grace, I am now able to speak what is truly beneficial.
स्वयं किमर्थं तु भवाञ्श्रेयो न प्राह पाण्डवम् ।
किं ते विवक्षितं चात्र तदाशु वद माधव ॥२४॥
24. svayaṁ kimarthaṁ tu bhavāñśreyo na prāha pāṇḍavam ,
kiṁ te vivakṣitaṁ cātra tadāśu vada mādhava.
24. svayam kimartham tu bhavān śreyaḥ na prāha pāṇḍavam
kim te vivakṣitam ca atra tadā āśu vada mādhava
24. mādhava svayam tu bhavān kimartham pāṇḍavam śreyaḥ
na prāha kim ca atra te vivakṣitam tadā āśu vada
24. O Mādhava, why did you yourself not tell Pāṇḍava (Arjuna) what is ultimately beneficial? What precisely do you intend here? Please tell me that quickly.
वासुदेव उवाच ।
यशसः श्रेयसश्चैव मूलं मां विद्धि कौरव ।
मत्तः सर्वेऽभिनिर्वृत्ता भावाः सदसदात्मकाः ॥२५॥
25. vāsudeva uvāca ,
yaśasaḥ śreyasaścaiva mūlaṁ māṁ viddhi kaurava ,
mattaḥ sarve'bhinirvṛttā bhāvāḥ sadasadātmakāḥ.
25. vāsudeva uvāca yaśasaḥ śreyasaḥ ca eva mūlam mām viddhi
kaurava mattaḥ sarve abhinirvṛttāḥ bhāvāḥ sat-asat-ātmakāḥ
25. vāsudeva uvāca he kaurava mām yaśasaḥ ca śreyasaḥ eva mūlam
viddhi mattaḥ sarve sat-asat-ātmakāḥ bhāvāḥ abhinirvṛttāḥ
25. Vāsudeva said: "O son of Kuru, know Me alone to be the root of both fame and supreme welfare. From Me alone all beings, both existent and non-existent in nature, have originated."
शीतांशुश्चन्द्र इत्युक्ते को लोके विस्मयिष्यति ।
तथैव यशसा पूर्णे मयि को विस्मयिष्यति ॥२६॥
26. śītāṁśuścandra ityukte ko loke vismayiṣyati ,
tathaiva yaśasā pūrṇe mayi ko vismayiṣyati.
26. śītāṃśuḥ ca candraḥ iti ukte kaḥ loke vismayiṣyati
tathā eva yaśasā pūrṇe mayi kaḥ vismayiṣyati
26. loke śītāṃśuḥ ca candraḥ iti ukte kaḥ vismayiṣyati
tathā eva yaśasā pūrṇe mayi kaḥ vismayiṣyati
26. When it is declared in the world that 'the cool-rayed one is the moon,' who will be surprised? Similarly, who will be surprised in Me, who am full of glory?
आधेयं तु मया भूयो यशस्तव महाद्युते ।
ततो मे विपुला बुद्धिस्त्वयि भीष्म समाहिता ॥२७॥
27. ādheyaṁ tu mayā bhūyo yaśastava mahādyute ,
tato me vipulā buddhistvayi bhīṣma samāhitā.
27. ādheyam tu mayā bhūyaḥ yaśaḥ tava mahādyute
tataḥ me vipulā buddhiḥ tvayi bhīṣma samāhitā
27. he mahādyute tu bhūyaḥ mayā tava yaśaḥ ādheyam
he bhīṣma tataḥ me vipulā buddhiḥ tvayi samāhitā
27. But again, O greatly effulgent one, fame should be bestowed upon you by Me. Therefore, O Bhīṣma, My vast wisdom is fixed upon you.
यावद्धि पृथिवीपाल पृथिवी स्थास्यते ध्रुवा ।
तावत्तवाक्षया कीर्तिर्लोकाननु चरिष्यति ॥२८॥
28. yāvaddhi pṛthivīpāla pṛthivī sthāsyate dhruvā ,
tāvattavākṣayā kīrtirlokānanu cariṣyati.
28. yāvat hi pṛthivīpāla pṛthivī sthāsyate dhruvā
tāvat tava akṣayā kīrtiḥ lokān anu cariṣyati
28. pṛthivīpāla yāvat hi pṛthivī dhruvā sthāsyate
tāvat tava akṣayā kīrtiḥ lokān anu cariṣyati
28. O protector of the earth, as long as this earth remains firm, so long will your imperishable fame spread throughout the worlds.
यच्च त्वं वक्ष्यसे भीष्म पाण्डवायानुपृच्छते ।
वेदप्रवादा इव ते स्थास्यन्ति वसुधातले ॥२९॥
29. yacca tvaṁ vakṣyase bhīṣma pāṇḍavāyānupṛcchate ,
vedapravādā iva te sthāsyanti vasudhātale.
29. yat ca tvam vakṣyase bhīṣma pāṇḍavāya anupṛcchate
veda-pravādāḥ iva te sthāsyanti vasudhātale
29. ca bhīṣma yat tvam pāṇḍavāya anupṛcchate vakṣyase
te veda-pravādāḥ iva vasudhātale sthāsyanti
29. And whatever you, O Bhishma, will declare to Pandava when he asks, those words of yours will remain on the earth like the pronouncements of the Vedas.
यश्चैतेन प्रमाणेन योक्ष्यत्यात्मानमात्मना ।
स फलं सर्वपुण्यानां प्रेत्य चानुभविष्यति ॥३०॥
30. yaścaitena pramāṇena yokṣyatyātmānamātmanā ,
sa phalaṁ sarvapuṇyānāṁ pretya cānubhaviṣyati.
30. yaḥ ca etena pramāṇena yokṣyati ātmānam ātmanā
sa phalam sarva-puṇyānām pretya ca anubhavisyati
30. ca yaḥ etena pramāṇena ātmānam ātmanā yokṣyati
sa pretya ca sarva-puṇyānām phalam anubhavisyati
30. And whoever, by means of this principle, will unite his individual self (ātman) with the Supreme Self (ātman), he will experience the fruit of all good deeds, even after death.
एतस्मात्कारणाद्भीष्म मतिर्दिव्या मया हि ते ।
दत्ता यशो विप्रथेत कथं भूयस्तवेति ह ॥३१॥
31. etasmātkāraṇādbhīṣma matirdivyā mayā hi te ,
dattā yaśo vipratheta kathaṁ bhūyastaveti ha.
31. etasmāt kāraṇāt bhīṣma matiḥ divyā mayā hi te
dattā yaśaḥ vipratheta katham bhūyaḥ tava iti ha
31. bhīṣma etasmāt kāraṇāt hi divyā matiḥ mayā te
dattā yaśaḥ tava katham bhūyaḥ vipratheta iti ha
31. For this very reason, O Bhishma, this divine intellect was indeed given to you by me, so that your fame might spread even further.
यावद्धि प्रथते लोके पुरुषस्य यशो भुवि ।
तावत्तस्याक्षयं स्थानं भवतीति विनिश्चितम् ॥३२॥
32. yāvaddhi prathate loke puruṣasya yaśo bhuvi ,
tāvattasyākṣayaṁ sthānaṁ bhavatīti viniścitam.
32. yāvat hi prathate loke puruṣasya yaśaḥ bhuvi
tāvat tasya akṣayam sthānam bhavati iti viniścitam
32. hi yāvat puruṣasya yaśaḥ loke bhuvi prathate,
tāvat tasya akṣayam sthānam bhavati iti viniścitam
32. Indeed, as long as a man's fame spreads throughout the world on earth, his imperishable abode remains for that duration; this is certainly established.
राजानो हतशिष्टास्त्वां राजन्नभित आसते ।
धर्माननुयुयुक्षन्तस्तेभ्यः प्रब्रूहि भारत ॥३३॥
33. rājāno hataśiṣṭāstvāṁ rājannabhita āsate ,
dharmānanuyuyukṣantastebhyaḥ prabrūhi bhārata.
33. rājānaḥ hataśiṣṭāḥ tvām rājan abhitaḥ āsate
dharmān anuyuyukṣantaḥ tebhyaḥ prabrūhi bhārata
33. rājan bhārata,
hataśiṣṭāḥ rājānaḥ dharmān anuyuyukṣantaḥ tvām abhitaḥ āsate,
tebhyaḥ prabrūhi
33. O King, the kings who survived are seated around you, wishing to inquire about principles of natural law (dharma). Speak to them, O Bhārata.
भवान्हि वयसा वृद्धः श्रुताचारसमन्वितः ।
कुशलो राजधर्माणां पूर्वेषामपराश्च ये ॥३४॥
34. bhavānhi vayasā vṛddhaḥ śrutācārasamanvitaḥ ,
kuśalo rājadharmāṇāṁ pūrveṣāmaparāśca ye.
34. bhavān hi vayasā vṛddhaḥ śrutācārasamanvitaḥ
kuśalaḥ rājadharmaṇām pūrveṣām aparāḥ ca ye
34. hi bhavān vayasā vṛddhaḥ śrutācārasamanvitaḥ ca,
ye pūrveṣām aparāḥ ca rājadharmaṇām kuśalaḥ (asi)
34. For you are indeed advanced in age, endowed with sacred knowledge and proper conduct, and expert in the natural laws (dharma) for kings, both those of former times and those which are more recent.
जन्मप्रभृति ते कश्चिद्वृजिनं न ददर्श ह ।
ज्ञातारमनुधर्माणां त्वां विदुः सर्वपार्थिवाः ॥३५॥
35. janmaprabhṛti te kaścidvṛjinaṁ na dadarśa ha ,
jñātāramanudharmāṇāṁ tvāṁ viduḥ sarvapārthivāḥ.
35. janmaprabhṛti te kaścit vṛjinam na dadarśa ha
jñātāram anudharmāṇām tvām viduḥ sarvapārthivāḥ
35. janmaprabhṛti kascit te vṛjinam na dadarśa ha;
sarvapārthivāḥ tvām anudharmāṇām jñātāram viduḥ
35. Indeed, no one has ever seen any transgression (vṛjina) of yours since your birth. All kings consider you a knower of the various natural laws (dharma).
तेभ्यः पितेव पुत्रेभ्यो राजन्ब्रूहि परं नयम् ।
ऋषयश्च हि देवाश्च त्वया नित्यमुपासिताः ॥३६॥
36. tebhyaḥ piteva putrebhyo rājanbrūhi paraṁ nayam ,
ṛṣayaśca hi devāśca tvayā nityamupāsitāḥ.
36. tebhyaḥ pitā iva putrebhyaḥ rājan brūhi param
nayam ṛṣayaḥ ca hi devāḥ ca tvayā nityam upāsitāḥ
36. O King, since the sages and gods have always been honored by you, therefore, speak to them the supreme policy, just as a father would to his sons.
तस्माद्वक्तव्यमेवेह त्वया पश्याम्यशेषतः ।
धर्माञ्शुश्रूषमाणेभ्यः पृष्टेन च सता पुनः ॥३७॥
37. tasmādvaktavyameveha tvayā paśyāmyaśeṣataḥ ,
dharmāñśuśrūṣamāṇebhyaḥ pṛṣṭena ca satā punaḥ.
37. tasmāt vaktavyam eva iha tvayā paśyāmi aśeṣataḥ
dharmān śuśrūṣamāṇebhyaḥ pṛṣṭena ca satā punaḥ
37. Therefore, I see that you must indeed speak fully here, especially the principles of natural law (dharma) to those who are eager to hear, and again, when questioned by a virtuous person.
वक्तव्यं विदुषा चेति धर्ममाहुर्मनीषिणः ।
अप्रतिब्रुवतः कष्टो दोषो हि भवति प्रभो ॥३८॥
38. vaktavyaṁ viduṣā ceti dharmamāhurmanīṣiṇaḥ ,
apratibruvataḥ kaṣṭo doṣo hi bhavati prabho.
38. vaktavyam viduṣā ca iti dharmam āhuḥ manīṣiṇaḥ
apratibruvataḥ kaṣṭaḥ doṣaḥ hi bhavati prabho
38. Indeed, the wise (manīṣiṇaḥ) declare that the natural law (dharma) should be spoken by a knowledgeable person. For, O Lord, a serious flaw arises for one who, being able, does not speak.
तस्मात्पुत्रैश्च पौत्रैश्च धर्मान्पृष्टः सनातनान् ।
विद्वाञ्जिज्ञासमानैस्त्वं प्रब्रूहि भरतर्षभ ॥३९॥
39. tasmātputraiśca pautraiśca dharmānpṛṣṭaḥ sanātanān ,
vidvāñjijñāsamānaistvaṁ prabrūhi bharatarṣabha.
39. tasmāt putraiḥ ca pautraiḥ ca dharmān pṛṣṭaḥ sanātanān
vidvān jijñāsamānaiḥ tvam prabrūhi bharatarṣabha
39. Therefore, O best of Bharatas, since you are wise and have been questioned by your sons and grandsons who are eager to know, speak fully the eternal principles of natural law (dharma).