Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

महाभारतः       mahābhārataḥ - book-13, chapter-114

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
युधिष्ठिर उवाच ।
अहिंसा वैदिकं कर्म ध्यानमिन्द्रियसंयमः ।
तपोऽथ गुरुशुश्रूषा किं श्रेयः पुरुषं प्रति ॥१॥
1. yudhiṣṭhira uvāca ,
ahiṁsā vaidikaṁ karma dhyānamindriyasaṁyamaḥ ,
tapo'tha guruśuśrūṣā kiṁ śreyaḥ puruṣaṁ prati.
1. yudhiṣṭhira uvāca ahiṃsā vaidikaṃ karma dhyānam
indriyasaṃyamaḥ tapaḥ atha guruśuśrūṣā kim śreyaḥ puruṣam prati
1. yudhiṣṭhira uvāca puruṣam prati ahiṃsā vaidikaṃ karma
dhyānam indriyasaṃyamaḥ tapaḥ atha guruśuśrūṣā kim śreyaḥ
1. Yudhiṣṭhira said: 'What is more beneficial for a person among non-violence, Vedic ritual (karma), meditation (dhyāna), control of the senses, austerity (tapas), and service to one's teacher (guruśuśrūṣā)?'
बृहस्पतिरुवाच ।
सर्वाण्येतानि धर्मस्य पृथग्द्वाराणि सर्वशः ।
शृणु संकीर्त्यमानानि षडेव भरतर्षभ ॥२॥
2. bṛhaspatiruvāca ,
sarvāṇyetāni dharmasya pṛthagdvārāṇi sarvaśaḥ ,
śṛṇu saṁkīrtyamānāni ṣaḍeva bharatarṣabha.
2. bṛhaspatiḥ uvāca sarvāṇi etāni dharmasya pṛthak dvārāṇi
sarvaśaḥ śṛṇu saṃkīrtyamānāni ṣaṭ eva bharatarṣabha
2. bharatarṣabha bṛhaspatiḥ uvāca etāni sarvāṇi dharmasya
pṛthak dvārāṇi sarvaśaḥ ṣaṭ eva saṃkīrtyamānāni śṛṇu
2. Bṛhaspati said: "All these, in every respect, are distinct paths to righteousness (dharma). O best of Bharatas, listen to these six being enumerated."
हन्त निःश्रेयसं जन्तोरहं वक्ष्याम्यनुत्तमम् ।
अहिंसापाश्रयं धर्मं यः साधयति वै नरः ॥३॥
3. hanta niḥśreyasaṁ jantorahaṁ vakṣyāmyanuttamam ,
ahiṁsāpāśrayaṁ dharmaṁ yaḥ sādhayati vai naraḥ.
3. hanta niḥśreyasam jantoḥ aham vakṣyāmi anuttamam
ahiṃsāpāśrayam dharmam yaḥ sādhayati vai naraḥ
3. hanta aham jantoḥ anuttamam niḥśreyasam vakṣyāmi
yaḥ naraḥ vai ahiṃsāpāśrayam dharmam sādhayati
3. "Indeed, I shall declare the unsurpassed ultimate good (niḥśreyasa) for living beings: that person who truly practices the principle (dharma) founded on non-violence (ahiṃsā)."
त्रीन्दोषान्सर्वभूतेषु निधाय पुरुषः सदा ।
कामक्रोधौ च संयम्य ततः सिद्धिमवाप्नुते ॥४॥
4. trīndoṣānsarvabhūteṣu nidhāya puruṣaḥ sadā ,
kāmakrodhau ca saṁyamya tataḥ siddhimavāpnute.
4. trīn doṣān sarvabhūteṣu nidhāya puruṣaḥ sadā
kāmakrodhau ca saṃyamya tataḥ siddhim avāpnute
4. puruṣaḥ sadā sarvabhūteṣu trīn doṣān nidhāya
kāmakrodhau ca saṃyamya tataḥ siddhim avāpnute
4. A person (puruṣa), always abandoning these three faults towards all beings, and restraining both desire (kāma) and anger (krodha), then attains spiritual perfection (siddhi).
अहिंसकानि भूतानि दण्डेन विनिहन्ति यः ।
आत्मनः सुखमन्विच्छन्न स प्रेत्य सुखी भवेत् ॥५॥
5. ahiṁsakāni bhūtāni daṇḍena vinihanti yaḥ ,
ātmanaḥ sukhamanvicchanna sa pretya sukhī bhavet.
5. ahiṃsakāni bhūtāni daṇḍena vinihanti yaḥ ātmanaḥ
sukham anvicchan na saḥ pretya sukhī bhavet
5. yaḥ ātmanaḥ sukham anvicchan ahiṃsakāni bhūtāni
daṇḍena vinihanti saḥ pretya sukhī na bhavet
5. That person who, desiring their own happiness, strikes down harmless beings (bhūta) with a stick, will not be happy in the afterlife (pretya).
आत्मोपमश्च भूतेषु यो वै भवति पूरुषः ।
न्यस्तदण्डो जितक्रोधः स प्रेत्य सुखमेधते ॥६॥
6. ātmopamaśca bhūteṣu yo vai bhavati pūruṣaḥ ,
nyastadaṇḍo jitakrodhaḥ sa pretya sukhamedhate.
6. ātma-upamaḥ ca bhūteṣu yaḥ vai bhavati pūruṣaḥ
nyasta-daṇḍaḥ jita-krodhaḥ saḥ pretya sukham edhate
6. yaḥ pūruṣaḥ bhūteṣu ātma-upamaḥ ca vai bhavati,
nyasta-daṇḍaḥ jita-krodhaḥ saḥ pretya sukham edhate
6. The person who regards all beings as oneself, who has renounced violence, and who has conquered anger, such a one indeed attains happiness after death.
सर्वभूतात्मभूतस्य सर्वभूतानि पश्यतः ।
देवापि मार्गे मुह्यन्ति अपदस्य पदैषिणः ॥७॥
7. sarvabhūtātmabhūtasya sarvabhūtāni paśyataḥ ,
devāpi mārge muhyanti apadasya padaiṣiṇaḥ.
7. sarva-bhūta-ātma-bhūtasya sarva-bhūtāni paśyataḥ
devā api mārge muhyanti apadasya pada-eṣiṇaḥ
7. sarva-bhūta-ātma-bhūtasya sarva-bhūtāni paśyataḥ
apadasya mārge api pada-eṣiṇaḥ devā muhyanti
7. Even the gods (devas) become bewildered on the path of one who has become the self (ātman) of all beings, who perceives all beings, and who, though having no fixed status, is sought by those desiring a spiritual position.
न तत्परस्य संदद्यात्प्रतिकूलं यदात्मनः ।
एष संक्षेपतो धर्मः कामादन्यः प्रवर्तते ॥८॥
8. na tatparasya saṁdadyātpratikūlaṁ yadātmanaḥ ,
eṣa saṁkṣepato dharmaḥ kāmādanyaḥ pravartate.
8. na tat parasya saṃdadyāt pratikūlam yat ātmanaḥ
eṣa saṃkṣepataḥ dharmaḥ kāmāt anyaḥ pravartate
8. yat ātmanaḥ pratikūlam,
tat parasya na saṃdadyāt.
eṣa saṃkṣepataḥ dharmaḥ; anyaḥ kāmāt pravartate.
8. One should not inflict upon another that which is unfavorable to oneself. This, in brief, is the natural law (dharma); anything else proceeds from desire.
प्रत्याख्याने च दाने च सुखदुःखे प्रियाप्रिये ।
आत्मौपम्येन पुरुषः समाधिमधिगच्छति ॥९॥
9. pratyākhyāne ca dāne ca sukhaduḥkhe priyāpriye ,
ātmaupamyena puruṣaḥ samādhimadhigacchati.
9. pratyākhyāne ca dāne ca sukha-duḥkhe priya-apriye
ātma-aupamyena pūruṣaḥ samādhim adhigacchati
9. pūruṣaḥ pratyākhyāne ca dāne ca,
sukha-duḥkhe,
priya-apriye (ca),
ātma-aupamyena samādhim adhigacchati
9. A person attains profound contemplation (samādhi) by the measure of oneself, regarding both refusal and giving, happiness and sorrow, and what is dear and not dear.
यथा परः प्रक्रमतेऽपरेषु तथापरः प्रक्रमते परस्मिन् ।
एषैव तेऽस्तूपमा जीवलोके यथा धर्मो नैपुणेनोपदिष्टः ॥१०॥
10. yathā paraḥ prakramate'pareṣu; tathāparaḥ prakramate parasmin ,
eṣaiva te'stūpamā jīvaloke; yathā dharmo naipuṇenopadiṣṭaḥ.
10. yathā paraḥ prakramate apareṣu
tathā aparaḥ prakramate parasmin
eṣā eva te astu upamā jīvaloke
yathā dharmaḥ naipuṇena upadiṣṭaḥ
10. yathā paraḥ apareṣu prakramate
tathā aparaḥ parasmin prakramate
eṣā upamā te jīvaloke eva astu
yathā dharmaḥ naipuṇena upadiṣṭaḥ
10. Just as one individual acts towards others, so too does another act towards that individual. Let this be your analogy in the world of living beings, for thus is the natural law (dharma) expertly expounded.
वैशंपायन उवाच ।
इत्युक्त्वा तं सुरगुरुर्धर्मराजं युधिष्ठिरम् ।
दिवमाचक्रमे धीमान्पश्यतामेव नस्तदा ॥११॥
11. vaiśaṁpāyana uvāca ,
ityuktvā taṁ suragururdharmarājaṁ yudhiṣṭhiram ,
divamācakrame dhīmānpaśyatāmeva nastadā.
11. vaiśaṃpāyana uvāca iti uktvā tam suraguruḥ dharmarājam
yudhiṣṭhiram divam ācakrame dhīmān paśyatām eva naḥ tadā
11. vaiśaṃpāyana uvāca iti uktvā dhīmān suraguruḥ tam
yudhiṣṭhiram dharmarājam tadā naḥ paśyatām eva divam ācakrame
11. Vaiśampāyana said: Having spoken thus to Yudhiṣṭhira, the king of righteousness (dharmarāja), that intelligent preceptor of the gods then ascended to heaven, even as we watched.