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महाभारतः       mahābhārataḥ - book-13, chapter-3

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युधिष्ठिर उवाच ।
ब्राह्मण्यं यदि दुष्प्रापं त्रिभिर्वर्णैर्नराधिप ।
कथं प्राप्तं महाराज क्षत्रियेण महात्मना ॥१॥
1. yudhiṣṭhira uvāca ,
brāhmaṇyaṁ yadi duṣprāpaṁ tribhirvarṇairnarādhipa ,
kathaṁ prāptaṁ mahārāja kṣatriyeṇa mahātmanā.
1. yudhiṣṭhira uvāca brāhmaṇyam yadi duṣprāpam tribhiḥ varṇaiḥ
narādhipa katham prāptam mahārāja kṣatriyeṇa mahātmanā
1. yudhiṣṭhira uvāca narādhipa mahārāja yadi brāhmaṇyam tribhiḥ
varṇaiḥ duṣprāpam katham mahātmanā kṣatriyeṇa prāptam
1. Yudhiṣṭhira said: 'O lord of men, if the state of a brāhmaṇa (brāhmaṇya) is difficult for the three (other) social classes (varṇas) to achieve, then how was it attained by that great-souled (mahātman) kṣatriya, O great King?'
विश्वामित्रेण धर्मात्मन्ब्राह्मणत्वं नरर्षभ ।
श्रोतुमिच्छामि तत्त्वेन तन्मे ब्रूहि पितामह ॥२॥
2. viśvāmitreṇa dharmātmanbrāhmaṇatvaṁ nararṣabha ,
śrotumicchāmi tattvena tanme brūhi pitāmaha.
2. viśvāmitreṇa dharmātman brāhmaṇatvam nararṣabha
śrotum icchāmi tattvena tat me brūhi pitāmaha
2. dharmātman nararṣabha pitāmaha viśvāmitreṇa
brāhmaṇatvam tattvena śrotum icchāmi tat me brūhi
2. O righteous one (dharma-ātman), O best among men, O grandfather, I wish to hear the true account of how Viśvāmitra attained brahminhood. Please tell me that.
तेन ह्यमितवीर्येण वसिष्ठस्य महात्मनः ।
हतं पुत्रशतं सद्यस्तपसा प्रपितामह ॥३॥
3. tena hyamitavīryeṇa vasiṣṭhasya mahātmanaḥ ,
hataṁ putraśataṁ sadyastapasā prapitāmaha.
3. tena hi amitavīryeṇa vasiṣṭhasya mahātmanaḥ
hatam putraśatam sadyaḥ tapasā prapitāmaha
3. hi prapitāmaha tena amitavīryeṇa vasiṣṭhasya
mahātmanaḥ putraśatam tapasā sadyaḥ hatam
3. Indeed, O great-grandfather, by that one of immeasurable valor (Viśvāmitra), a hundred sons of the great-souled Vasiṣṭha were immediately killed through the power of his spiritual austerity (tapas).
यातुधानाश्च बहवो राक्षसास्तिग्मतेजसः ।
मन्युनाविष्टदेहेन सृष्टाः कालान्तकोपमाः ॥४॥
4. yātudhānāśca bahavo rākṣasāstigmatejasaḥ ,
manyunāviṣṭadehena sṛṣṭāḥ kālāntakopamāḥ.
4. yātudhānāḥ ca bahavaḥ rākṣasāḥ tigmatejasaḥ
manyunā āviṣṭadehena sṛṣṭāḥ kālāntakopamāḥ
4. ca bahavaḥ yātudhānāḥ rākṣasāḥ tigmatejasaḥ
kālāntakopamāḥ manyunā āviṣṭadehena sṛṣṭāḥ
4. And many yātudhānas and rākṣasas, possessed of fierce power and resembling the Destroyer (Kāla-Antaka), were created by him whose body was filled with rage.
महान्कुशिकवंशश्च ब्रह्मर्षिशतसंकुलः ।
स्थापितो नरलोकेऽस्मिन्विद्वान्ब्राह्मणसंस्तुतः ॥५॥
5. mahānkuśikavaṁśaśca brahmarṣiśatasaṁkulaḥ ,
sthāpito naraloke'sminvidvānbrāhmaṇasaṁstutaḥ.
5. mahān kuśikavaṃśaḥ ca brahmarṣiśatasaṅkulaḥ
sthāpitaḥ naraloke asmin vidvān brāhmaṇasaṃstutaḥ
5. ca mahān kuśikavaṃśaḥ brahmarṣiśatasaṅkulaḥ
asmin naraloke vidvān brāhmaṇasaṃstutaḥ sthāpitaḥ
5. And the great lineage of Kuśika, filled with hundreds of brahmin sages (brahmarṣi), was established in this human world, renowned as learned and praised by other brahmins.
ऋचीकस्यात्मजश्चैव शुनःशेपो महातपाः ।
विमोक्षितो महासत्रात्पशुतामभ्युपागतः ॥६॥
6. ṛcīkasyātmajaścaiva śunaḥśepo mahātapāḥ ,
vimokṣito mahāsatrātpaśutāmabhyupāgataḥ.
6. ṛcīkasya ātmajaḥ ca eva śunaḥśepaḥ mahātapāḥ
vimokṣitaḥ mahāsatrāt paśutām abhyupāgataḥ
6. ṛcīkasya ātmajaḥ śunaḥśepaḥ mahātapāḥ ca eva
paśutām abhyupāgataḥ mahāsatrāt vimokṣitaḥ
6. And indeed, Śunaḥśepa, the son of Ṛcīka and a great ascetic, was released from the great Vedic ritual (yajña) after he had been designated as a sacrificial animal.
हरिश्चन्द्रक्रतौ देवांस्तोषयित्वात्मतेजसा ।
पुत्रतामनुसंप्राप्तो विश्वामित्रस्य धीमतः ॥७॥
7. hariścandrakratau devāṁstoṣayitvātmatejasā ,
putratāmanusaṁprāpto viśvāmitrasya dhīmataḥ.
7. hariścandrakratau devān toṣayitvā ātmatejasā
putratām anusaṃprāptaḥ viśvāmitrasya dhīmataḥ
7. (saḥ) hariścandrakratau ātmatejasā devān toṣayitvā
dhīmataḥ viśvāmitrasya putratām anusaṃprāptaḥ
7. Having pleased the gods with his own splendor (tejas) during Hariścandra's Vedic ritual (yajña), he obtained sonship with the wise Viśvāmitra.
नाभिवादयते ज्येष्ठं देवरातं नराधिप ।
पुत्राः पञ्चशताश्चापि शप्ताः श्वपचतां गताः ॥८॥
8. nābhivādayate jyeṣṭhaṁ devarātaṁ narādhipa ,
putrāḥ pañcaśatāścāpi śaptāḥ śvapacatāṁ gatāḥ.
8. na abhivādayate jyeṣṭham devarātam narādhipa
putrāḥ pañcaśatāḥ ca api śaptāḥ śvapacatām gatāḥ
8. narādhipa (ye putrāḥ) jyeṣṭham devarātam na abhivādayate
pañcaśatāḥ putrāḥ ca api śaptāḥ śvapacatām gatāḥ
8. O king, because his sons did not pay homage to the eldest Devarāta, five hundred of them were cursed and became dog-eaters (śvapaca).
त्रिशङ्कुर्बन्धुसंत्यक्त इक्ष्वाकुः प्रीतिपूर्वकम् ।
अवाक्शिरा दिवं नीतो दक्षिणामाश्रितो दिशम् ॥९॥
9. triśaṅkurbandhusaṁtyakta ikṣvākuḥ prītipūrvakam ,
avākśirā divaṁ nīto dakṣiṇāmāśrito diśam.
9. triśaṅkuḥ bandhusaṃtyaktaḥ ikṣvākuḥ prītipūrvakam
avākśirāḥ divam nītaḥ dakṣiṇām āśritaḥ diśam
9. bandhusaṃtyaktaḥ ikṣvākuḥ triśaṅkuḥ prītipūrvakam
avākśirāḥ divam nītaḥ dakṣiṇām diśam āśritaḥ
9. King Triśaṅku of the Ikṣvāku dynasty, abandoned by his relatives, was lovingly led towards heaven, but head downwards, having been made to face the southern direction.
विश्वामित्रस्य विपुला नदी राजर्षिसेविता ।
कौशिकीति शिवा पुण्या ब्रह्मर्षिगणसेविता ॥१०॥
10. viśvāmitrasya vipulā nadī rājarṣisevitā ,
kauśikīti śivā puṇyā brahmarṣigaṇasevitā.
10. viśvāmitrasya vipulā nadī rājarṣisevitā
kauśikī iti śivā puṇyā brahmarṣigaṇasevitā
10. viśvāmitrasya vipulā nadī rājarṣisevitā
kauśikī iti śivā puṇyā brahmarṣigaṇasevitā
10. There is a vast river associated with Viśvāmitra, frequented by royal sages, and known as Kauśikī. It is auspicious, sacred, and frequented by groups of brahmin sages.
तपोविघ्नकरी चैव पञ्चचूडा सुसंमता ।
रम्भा नामाप्सराः शापाद्यस्य शैलत्वमागता ॥११॥
11. tapovighnakarī caiva pañcacūḍā susaṁmatā ,
rambhā nāmāpsarāḥ śāpādyasya śailatvamāgatā.
11. tapas vighnakarī ca eva pañcacūḍā susaṃmatā
rambhā nāma apsarāḥ śāpāt yasya śailatvam āgatā
11. ca eva rambhā nāma apsarāḥ tapovighnakarī
pañcacūḍā susaṃmatā yasya śāpāt śailatvam āgatā
11. And indeed, the celestial nymph (apsarā) named Rambhā, well-known for obstructing asceticism (tapas), and distinguished by five crests, attained the state of a rock due to whose (Viśvāmitra's) curse.
तथैवास्य भयाद्बद्ध्वा वसिष्ठः सलिले पुरा ।
आत्मानं मज्जयामास विपाशः पुनरुत्थितः ॥१२॥
12. tathaivāsya bhayādbaddhvā vasiṣṭhaḥ salile purā ,
ātmānaṁ majjayāmāsa vipāśaḥ punarutthitaḥ.
12. tathā eva asya bhayāt baddhvā vasiṣṭhaḥ salile
purā ātmānam majjayāmāsa vipāśaḥ punaḥ utthitaḥ
12. tathā eva purā asya bhayāt vasiṣṭhaḥ ātmānam
baddhvā salile majjayāmāsa vipāśaḥ punaḥ utthitaḥ
12. Similarly, in the past, from fear of him (Viśvāmitra), Vasiṣṭha bound himself and immersed his own self (ātman) in the water. Subsequently, he rose again, unbound, (from which came the river) Vipāśā.
तदाप्रभृति पुण्या हि विपाशाभून्महानदी ।
विख्याता कर्मणा तेन वसिष्ठस्य महात्मनः ॥१३॥
13. tadāprabhṛti puṇyā hi vipāśābhūnmahānadī ,
vikhyātā karmaṇā tena vasiṣṭhasya mahātmanaḥ.
13. tadāprabhṛti puṇyā hi vipāśā abhūt mahānadī
vikhyātā karmaṇā tena vasiṣṭhasya mahātmanaḥ
13. tadāprabhṛti hi vipāśā puṇyā mahānadī abhūt
tena mahātmanaḥ vasiṣṭhasya karmaṇā vikhyātā
13. From that time onwards, the Vipāśā became a truly sacred and great river, renowned by that action (karma) of the great-souled (mahātman) Vasiṣṭha.
वाग्भिश्च भगवान्येन देवसेनाग्रगः प्रभुः ।
स्तुतः प्रीतमनाश्चासीच्छापाच्चैनममोचयत् ॥१४॥
14. vāgbhiśca bhagavānyena devasenāgragaḥ prabhuḥ ,
stutaḥ prītamanāścāsīcchāpāccainamamocayat.
14. vāgbhiḥ ca bhagavān yena devasenāgragaḥ prabhuḥ
stutaḥ prītamanāḥ ca āsīt śāpāt ca enam amocayat
14. yena vāgbhiḥ devasenāgragaḥ prabhuḥ bhagavān
stutaḥ ca prītamanāḥ āsīt ca śāpāt enam amocayat
14. And by whom the venerable Lord (bhagavān), the leader of the divine army, was praised with words, He became pleased in mind and released him from a curse.
ध्रुवस्यौत्तानपादस्य ब्रह्मर्षीणां तथैव च ।
मध्ये ज्वलति यो नित्यमुदीचीमाश्रितो दिशम् ॥१५॥
15. dhruvasyauttānapādasya brahmarṣīṇāṁ tathaiva ca ,
madhye jvalati yo nityamudīcīmāśrito diśam.
15. dhruvasya auttānapādasya brahmarṣīṇām tathā eva
ca madhye jvalati yaḥ nityam udīcīm āśritaḥ diśam
15. yaḥ nityam udīcīm diśam āśritaḥ dhruvasya
auttānapādasya tathā eva ca brahmarṣīṇām madhye jvalati
15. He who constantly shines, located in the northern direction, amidst Dhruva, the son of Uttānapāda, and similarly among the brahmin sages (brahmarṣis).
तस्यैतानि च कर्माणि तथान्यानि च कौरव ।
क्षत्रियस्येत्यतो जातमिदं कौतूहलं मम ॥१६॥
16. tasyaitāni ca karmāṇi tathānyāni ca kaurava ,
kṣatriyasyetyato jātamidaṁ kautūhalaṁ mama.
16. tasya etāni ca karmāṇi tathā anyāni ca kaurava
kṣatriyasya iti ataḥ jātam idam kautūhalam mama
16. kaurava tasya etāni ca tathā anyāni ca karmāṇi
kṣatriyasya iti ataḥ idam mama kautūhalam jātam
16. O Kaurava, because of these and other actions (karmas) of his, which are characteristic of a kshatriya, this curiosity has arisen in me.
किमेतदिति तत्त्वेन प्रब्रूहि भरतर्षभ ।
देहान्तरमनासाद्य कथं स ब्राह्मणोऽभवत् ॥१७॥
17. kimetaditi tattvena prabrūhi bharatarṣabha ,
dehāntaramanāsādya kathaṁ sa brāhmaṇo'bhavat.
17. kim etat iti tattvena prabrūhi bharatarṣabha
dehāntaram anāsādya katham saḥ brāhmaṇaḥ abhavat
17. bharatarṣabha etat kim iti tattvena prabrūhi
saḥ dehāntaram anāsādya katham brāhmaṇaḥ abhavat
17. O best of Bharatas, please explain this matter clearly: How did he become a brahmin without acquiring another body?
एतत्तत्त्वेन मे राजन्सर्वमाख्यातुमर्हसि ।
मतंगस्य यथातत्त्वं तथैवैतद्ब्रवीहि मे ॥१८॥
18. etattattvena me rājansarvamākhyātumarhasi ,
mataṁgasya yathātattvaṁ tathaivaitadbravīhi me.
18. etat tattvena me rājan sarvam ākhyātum arhasi |
mataṃgasya yathātattvam tathā eva etat bravīhi me
18. rājan me etat sarvam tattvena ākhyātum arhasi
mataṃgasya yathātattvam tathā eva etat me bravīhi
18. O king, you should explain all this to me in its true nature. Please tell me about Mataṅga exactly as it occurred.
स्थाने मतंगो ब्राह्मण्यं नालभद्भरतर्षभ ।
चण्डालयोनौ जातो हि कथं ब्राह्मण्यमाप्नुयात् ॥१९॥
19. sthāne mataṁgo brāhmaṇyaṁ nālabhadbharatarṣabha ,
caṇḍālayonau jāto hi kathaṁ brāhmaṇyamāpnuyāt.
19. sthāne mataṃgaḥ brāhmaṇyam na alabhat bharatarṣabha
| caṇḍālayonau jātaḥ hi katham brāhmaṇyam āpnuyāt
19. bharatarṣabha sthāne mataṃgaḥ brāhmaṇyam na alabhat
hi caṇḍālayonau jātaḥ katham brāhmaṇyam āpnuyāt
19. It is proper that Mataṅga did not attain the state of a brahmin (brāhmaṇya), O best among the Bharatas. Indeed, how could one born into the class of a caṇḍāla attain brahminhood (brāhmaṇya)?