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-5

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 ।
आनृशंसस्य धर्मस्य गुणान्भक्तजनस्य च ।
श्रोतुमिच्छामि कार्त्स्न्येन तन्मे ब्रूहि पितामह ॥१॥
1. yudhiṣṭhira uvāca ,
ānṛśaṁsasya dharmasya guṇānbhaktajanasya ca ,
śrotumicchāmi kārtsnyena tanme brūhi pitāmaha.
1. yudhiṣṭhiraḥ uvāca | ānṛśaṃsasya dharmasya guṇān bhaktajanasya
ca | śrotum icchāmi kārtsnyena tat me brūhi pitāmaha
1. yudhiṣṭhiraḥ uvāca: pitāmaha,
ānṛśaṃsasya dharmasya ca bhaktajanasya guṇān kārtsnyena śrotum icchāmi; tat me brūhi
1. Yudhiṣṭhira said: 'O grandfather (pitāmaha), I wish to hear fully about the qualities of the natural law (dharma) of compassion and also of devoted people. Therefore, please tell me that.'
भीष्म उवाच ।
विषये काशिराजस्य ग्रामान्निष्क्रम्य लुब्धकः ।
सविषं काण्डमादाय मृगयामास वै मृगम् ॥२॥
2. bhīṣma uvāca ,
viṣaye kāśirājasya grāmānniṣkramya lubdhakaḥ ,
saviṣaṁ kāṇḍamādāya mṛgayāmāsa vai mṛgam.
2. bhīṣmaḥ uvāca viṣaye kāśirājasya grāmāt niṣkramya
lubdhakaḥ saviṣam kāṇḍam ādāya mṛgayāmāsa vai mṛgam
2. Bhishma said: In the dominion of the king of Kashi, a hunter, having emerged from a village, took a poisoned arrow and hunted an animal.
तत्र चामिषलुब्धेन लुब्धकेन महावने ।
अविदूरे मृगं दृष्ट्वा बाणः प्रतिसमाहितः ॥३॥
3. tatra cāmiṣalubdhena lubdhakena mahāvane ,
avidūre mṛgaṁ dṛṣṭvā bāṇaḥ pratisamāhitaḥ.
3. tatra ca āmiṣalubdhena lubdhakena mahāvane
avidūre mṛgam dṛṣṭvā bāṇaḥ pratisamāhitaḥ
3. And there, in that great forest, the hunter, greedy for prey, having seen an animal not far away, readied his arrow.
तेन दुर्वारितास्त्रेण निमित्तचपलेषुणा ।
महान्वनतरुर्विद्धो मृगं तत्र जिघांसता ॥४॥
4. tena durvāritāstreṇa nimittacapaleṣuṇā ,
mahānvanatarurviddho mṛgaṁ tatra jighāṁsatā.
4. tena durvāritāstreṇa nimittacapaleṣuṇā mahān
vanataruḥ viddhaḥ mṛgam tatra jighāṃsatā
4. The great forest tree there was pierced by that hunter, whose weapon was difficult to control and whose arrow was unsteady in its aim, as he sought to kill the animal.
स तीक्ष्णविषदिग्धेन शरेणातिबलात्कृतः ।
उत्सृज्य फलपत्राणि पादपः शोषमागतः ॥५॥
5. sa tīkṣṇaviṣadigdhena śareṇātibalātkṛtaḥ ,
utsṛjya phalapatrāṇi pādapaḥ śoṣamāgataḥ.
5. saḥ tīkṣṇaviṣadigdhena śareṇa atibalātkṛtaḥ
utsṛjya phalapatrāṇi pādapaḥ śoṣam āgataḥ
5. That tree, powerfully affected by the arrow smeared with potent poison, shed its fruits and leaves and withered away.
तस्मिन्वृक्षे तथाभूते कोटरेषु चिरोषितः ।
न जहाति शुको वासं तस्य भक्त्या वनस्पतेः ॥६॥
6. tasminvṛkṣe tathābhūte koṭareṣu ciroṣitaḥ ,
na jahāti śuko vāsaṁ tasya bhaktyā vanaspateḥ.
6. tasmin vṛkṣe tathābhūte koṭareṣu cira uṣitaḥ
na jahāti śukaḥ vāsam tasya bhaktyā vanaspateḥ
6. śukaḥ tathābhūte tasmin vṛkṣe koṭareṣu cira
uṣitaḥ tasya vanaspateḥ bhaktyā vāsam na jahāti
6. That parrot, having resided for a long time in the hollows of that tree, which was in such a state, does not abandon its dwelling due to its devotion (bhakti) to the tree.
निष्प्रचारो निराहारो ग्लानः शिथिलवागपि ।
कृतज्ञः सह वृक्षेण धर्मात्मा स व्यशुष्यत ॥७॥
7. niṣpracāro nirāhāro glānaḥ śithilavāgapi ,
kṛtajñaḥ saha vṛkṣeṇa dharmātmā sa vyaśuṣyata.
7. niṣpracāraḥ nirāhāraḥ glānaḥ śithilavāk api
kṛtajñaḥ saha vṛkṣeṇa dharmātmā saḥ vyaśuṣyat
7. saḥ niṣpracāraḥ nirāhāraḥ glānaḥ śithilavāk
api kṛtajñaḥ dharmātmā vṛkṣeṇa saha vyaśuṣyat
7. Deprived of movement, without food, weakened, and even with feeble speech, that grateful and righteous (dharmātmā) parrot withered away along with the tree.
तमुदारं महासत्त्वमतिमानुषचेष्टितम् ।
समदुःखसुखं ज्ञात्वा विस्मितः पाकशासनः ॥८॥
8. tamudāraṁ mahāsattvamatimānuṣaceṣṭitam ,
samaduḥkhasukhaṁ jñātvā vismitaḥ pākaśāsanaḥ.
8. tam udāram mahāsattvam atimānuṣaceṣṭitam
samaduḥkhasukham jñātvā vismitaḥ pākaśāsanaḥ
8. pākaśāsanaḥ tam udāram mahāsattvam
atimānuṣaceṣṭitam samaduḥkhasukham jñātvā vismitaḥ
8. Having learned that he (the parrot) was noble, greatly courageous, with superhuman actions, and indifferent to pain and pleasure, Indra (Pākaśāsana) was astonished.
ततश्चिन्तामुपगतः शक्रः कथमयं द्विजः ।
तिर्यग्योनावसंभाव्यमानृशंस्यं समास्थितः ॥९॥
9. tataścintāmupagataḥ śakraḥ kathamayaṁ dvijaḥ ,
tiryagyonāvasaṁbhāvyamānṛśaṁsyaṁ samāsthitaḥ.
9. tataḥ cintām upagataḥ śakraḥ katham ayam dvijaḥ
tiryagyonau asaṃbhāvyam ānṛśaṃsyam samāsthitaḥ
9. tataḥ śakraḥ cintām upagataḥ ayam dvijaḥ tiryagyonau
katham asaṃbhāvyam ānṛśaṃsyam samāsthitaḥ
9. Then Indra became worried, thinking, 'How is it that this twice-born (dvija), although in an animal species, has adopted such inconceivable kindness?'
अथ वा नात्र चित्रं हीत्यभवद्वासवस्य तु ।
प्राणिनामिह सर्वेषां सर्वं सर्वत्र दृश्यते ॥१०॥
10. atha vā nātra citraṁ hītyabhavadvāsavasya tu ,
prāṇināmiha sarveṣāṁ sarvaṁ sarvatra dṛśyate.
10. atha vā na atra citram hi iti abhavat vāsavasya
tu prāṇinām iha sarveṣām sarvam sarvatra dṛśyate
10. atha vā vāsavasya tu atra citram hi iti na abhavat
iha sarveṣām prāṇinām sarvam sarvatra dṛśyate
10. Or, for Indra (vasava), there was truly no wonder in this, because, for all beings here, everything is seen everywhere.
ततो ब्राह्मणवेषेण मानुषं रूपमास्थितः ।
अवतीर्य महीं शक्रस्तं पक्षिणमुवाच ह ॥११॥
11. tato brāhmaṇaveṣeṇa mānuṣaṁ rūpamāsthitaḥ ,
avatīrya mahīṁ śakrastaṁ pakṣiṇamuvāca ha.
11. tataḥ brāhmaṇaveṣeṇa mānuṣam rūpam āsthitaḥ
avatīrya mahīm śakraḥ tam pakṣiṇam uvāca ha
11. tataḥ śakraḥ brāhmaṇaveṣeṇa mānuṣam rūpam
āsthitaḥ mahīm avatīrya tam pakṣiṇam uvāca ha
11. Then, having assumed a human form in the disguise of a Brahmin, Shakra descended to the earth and spoke to that bird.
शुक भोः पक्षिणां श्रेष्ठ दाक्षेयी सुप्रजास्त्वया ।
पृच्छे त्वा शुष्कमेतं वै कस्मान्न त्यजसि द्रुमम् ॥१२॥
12. śuka bhoḥ pakṣiṇāṁ śreṣṭha dākṣeyī suprajāstvayā ,
pṛcche tvā śuṣkametaṁ vai kasmānna tyajasi drumam.
12. śuka bhoḥ pakṣiṇām śreṣṭha dākṣeyī suprajāḥ tvayā
pṛcche tvā śuṣkam etam vai kasmāt na tyajasi drumam
12. bhoḥ śuka pakṣiṇām śreṣṭha dākṣeyī suprajāḥ tvayā
tvā pṛcche etam śuṣkam drumam kasmāt vai na tyajasi
12. O parrot, best among birds! You are blessed with good progeny. I ask you, why do you not abandon this dry tree?
अथ पृष्टः शुकः प्राह मूर्ध्ना समभिवाद्य तम् ।
स्वागतं देवराजाय विज्ञातस्तपसा मया ॥१३॥
13. atha pṛṣṭaḥ śukaḥ prāha mūrdhnā samabhivādya tam ,
svāgataṁ devarājāya vijñātastapasā mayā.
13. atha pṛṣṭaḥ śukaḥ prāha mūrdhnā samabhivādya
tam svāgatam devarājāya vijñātaḥ tapasā mayā
13. atha pṛṣṭaḥ śukaḥ tam mūrdhnā samabhivādya
prāha svāgatam devarājāya vijñātaḥ tapasā mayā
13. Then, having been asked, the parrot respectfully saluted him with its head and said: 'Welcome, O king of gods! You have been recognized by me through my spiritual practice (tapas).'
ततो दशशताक्षेण साधु साध्विति भाषितम् ।
अहो विज्ञानमित्येवं तपसा पूजितस्ततः ॥१४॥
14. tato daśaśatākṣeṇa sādhu sādhviti bhāṣitam ,
aho vijñānamityevaṁ tapasā pūjitastataḥ.
14. tataḥ daśaśatākṣeṇa sādhu sādhu iti bhāṣitam
aho vijñānam iti evam tapasā pūjitaḥ tataḥ
14. daśaśatākṣeṇa sādhu sādhu iti bhāṣitam
aho vijñānam iti evam tataḥ tapasā pūjitaḥ
14. Then, the thousand-eyed Indra exclaimed, "Excellent! Excellent!" and said, "Oh, what profound knowledge!" Thus, he was honored for his spiritual discipline (tapas).
तमेवं शुभकर्माणं शुकं परमधार्मिकम् ।
विजानन्नपि तां प्राप्तिं पप्रच्छ बलसूदनः ॥१५॥
15. tamevaṁ śubhakarmāṇaṁ śukaṁ paramadhārmikam ,
vijānannapi tāṁ prāptiṁ papraccha balasūdanaḥ.
15. tam evam śubhakarmanam śukam paramadhārmikam
vijānan api tām prāptim papraccha balasūdanaḥ
15. balasūdanaḥ śukam tam evam śubhakarmanam
paramadhārmikam tām prāptim vijānan api papraccha
15. Even though he was aware of that attainment, Indra, the slayer of Bala, questioned Śuka, who was so virtuous and supremely devoted to his natural law (dharma).
निष्पत्रमफलं शुष्कमशरण्यं पतत्रिणाम् ।
किमर्थं सेवसे वृक्षं यदा महदिदं वनम् ॥१६॥
16. niṣpatramaphalaṁ śuṣkamaśaraṇyaṁ patatriṇām ,
kimarthaṁ sevase vṛkṣaṁ yadā mahadidaṁ vanam.
16. niṣpatram aphalam śuṣkam aśaraṇyam patatriṇām
kimartham sevase vṛkṣam yadā mahat idam vanam
16. yadā idam mahat vanam kimartham niṣpatram
aphalam śuṣkam patatriṇām aśaraṇyam vṛkṣam sevase
16. Why do you resort to a tree that is leafless, fruitless, dry, and offers no shelter to birds, especially when this forest is so vast?
अन्येऽपि बहवो वृक्षाः पत्रसंछन्नकोटराः ।
शुभाः पर्याप्तसंचारा विद्यन्तेऽस्मिन्महावने ॥१७॥
17. anye'pi bahavo vṛkṣāḥ patrasaṁchannakoṭarāḥ ,
śubhāḥ paryāptasaṁcārā vidyante'sminmahāvane.
17. anye api bahavaḥ vṛkṣāḥ patrasaṃchannakoṭarāḥ
śubhāḥ paryāptasañcārāḥ vidyante asmin mahāvane
17. asmin mahāvane anye api bahavaḥ vṛkṣāḥ
patrasaṃchannakoṭarāḥ śubhāḥ paryāptasañcārāḥ vidyante
17. In this great forest, there are also many other good trees with leaf-covered hollows, offering ample space for movement.
गतायुषमसामर्थ्यं क्षीणसारं हतश्रियम् ।
विमृश्य प्रज्ञया धीर जहीमं ह्यस्थिरं द्रुमम् ॥१८॥
18. gatāyuṣamasāmarthyaṁ kṣīṇasāraṁ hataśriyam ,
vimṛśya prajñayā dhīra jahīmaṁ hyasthiraṁ drumam.
18. gatāyuṣam asāmarthyam kṣīṇasāram hataśriyam
vimṛśya prajñayā dhīra jahi imam hi asthiram drumam
18. dhīra prajñayā vimṛśya hi gatāyuṣam asāmarthyam
kṣīṇasāram hataśriyam asthiram imam drumam jahi
18. O wise one, having carefully considered with discernment, abandon this tree, for it is unstable, its life is spent, it is powerless, its vigor is diminished, and its glory is lost.
तदुपश्रुत्य धर्मात्मा शुकः शक्रेण भाषितम् ।
सुदीर्घमभिनिःश्वस्य दीनो वाक्यमुवाच ह ॥१९॥
19. tadupaśrutya dharmātmā śukaḥ śakreṇa bhāṣitam ,
sudīrghamabhiniḥśvasya dīno vākyamuvāca ha.
19. tat upaśrutya dharmātmā śukaḥ śakreṇa bhāṣitam
sudīrgham abhiniḥśvasya dīnaḥ vākyam uvāca ha
19. dharmātmā śukaḥ śakreṇa bhāṣitam tat upaśrutya
sudīrgham abhiniḥśvasya dīnaḥ ha vākyam uvāca
19. Having heard what was spoken by Shakra, Shuka, whose nature was righteous (dharma), sighed very deeply and, being distressed, then spoke these words.
अनतिक्रमणीयानि दैवतानि शचीपते ।
यत्राभवस्तत्र भवस्तन्निबोध सुराधिप ॥२०॥
20. anatikramaṇīyāni daivatāni śacīpate ,
yatrābhavastatra bhavastannibodha surādhipa.
20. anatikramaṇīyāni daivatāni śacīpate yatra
abhavaḥ tatra bhavaḥ tat nibodha surādhipa
20. śacīpate daivatāni anatikramaṇīyāni surādhipa
yatra abhavaḥ tatra bhavaḥ tat nibodha
20. O lord of Shachi, the divine powers are inviolable. O lord of the gods, understand this: where you originated, there you are.
अस्मिन्नहं द्रुमे जातः साधुभिश्च गुणैर्युतः ।
बालभावे च संगुप्तः शत्रुभिश्च न धर्षितः ॥२१॥
21. asminnahaṁ drume jātaḥ sādhubhiśca guṇairyutaḥ ,
bālabhāve ca saṁguptaḥ śatrubhiśca na dharṣitaḥ.
21. asmin aham drume jātaḥ sādhubhiḥ ca guṇaiḥ yutaḥ
bālabhāve ca saṅguptaḥ śatrubhiḥ ca na dharṣitaḥ
21. aham asmin drume jātaḥ guṇaiḥ yutaḥ ca bālabhāve
ca sādhubhiḥ saṅguptaḥ śatrubhiḥ ca na dharṣitaḥ
21. I was born in this tree, endowed with good qualities. And in my childhood, I was well-protected by good people and not assailed by enemies.
किमनुक्रोशवैफल्यमुत्पादयसि मेऽनघ ।
आनृशंस्येऽनुरक्तस्य भक्तस्यानुगतस्य च ॥२२॥
22. kimanukrośavaiphalyamutpādayasi me'nagha ,
ānṛśaṁsye'nuraktasya bhaktasyānugatasya ca.
22. kim anukrośavaiphalyam utpādayasi me anagha
ānṛśaṃsye anuraktasya bhaktasya anugatasya ca
22. anagha kim me anukrośavaiphalyam utpādayasi
ānṛśaṃsye अनुरक्तस्य bhaktasya anugatasya ca
22. O sinless one, why do you make your compassion futile for me, a devotee (bhakta) who is attached to kindness and follows you?
अनुक्रोशो हि साधूनां सुमहद्धर्मलक्षणम् ।
अनुक्रोशश्च साधूनां सदा प्रीतिं प्रयच्छति ॥२३॥
23. anukrośo hi sādhūnāṁ sumahaddharmalakṣaṇam ,
anukrośaśca sādhūnāṁ sadā prītiṁ prayacchati.
23. anukrośaḥ hi sādhūnām sumahat dharmalakṣaṇam
anukrośaḥ ca sādhūnām sadā prītim prayacchati
23. anukrośaḥ hi sādhūnām sumahat dharmalakṣaṇam
ca anukrośaḥ sādhūnām sadā prītim prayacchati
23. Compassion is indeed a very great characteristic of natural law (dharma) for virtuous people. And compassion always bestows joy upon the virtuous.
त्वमेव दैवतैः सर्वैः पृच्छ्यसे धर्मसंशयान् ।
अतस्त्वं देव देवानामाधिपत्ये प्रतिष्ठितः ॥२४॥
24. tvameva daivataiḥ sarvaiḥ pṛcchyase dharmasaṁśayān ,
atastvaṁ deva devānāmādhipatye pratiṣṭhitaḥ.
24. tvam eva daivataiḥ sarvaiḥ pṛcchyase dharmasaṃśayān
ataḥ tvam deva devānām ādhipatye pratiṣṭhitaḥ
24. tvam eva sarvaiḥ daivataiḥ dharmasaṃśayān pṛcchyase
ataḥ deva tvam devānām ādhipatye pratiṣṭhitaḥ
24. You alone are questioned by all deities regarding doubts concerning natural law (dharma). Therefore, O god, you are established in the sovereignty over the gods.
नार्हसि त्वं सहस्राक्ष त्याजयित्वेह भक्तितः ।
समर्थमुपजीव्येमं त्यजेयं कथमद्य वै ॥२५॥
25. nārhasi tvaṁ sahasrākṣa tyājayitveha bhaktitaḥ ,
samarthamupajīvyemaṁ tyajeyaṁ kathamadya vai.
25. na arhasi tvam sahasrākṣa tyājayitvā iha bhaktitaḥ
samartham upajīvya imam tyajeyam katham adya vai
25. sahasrākṣa tvam iha bhaktitaḥ imam samartham upajīvya
tyājayitvā na arhasi katham adya vai tyajeyam
25. O thousand-eyed one (Indra), you should not make me abandon this capable one, whom I rely upon here out of devotion (bhakti). How could I forsake him now?
तस्य वाक्येन सौम्येन हर्षितः पाकशासनः ।
शुकं प्रोवाच धर्मज्ञमानृशंस्येन तोषितः ॥२६॥
26. tasya vākyena saumyena harṣitaḥ pākaśāsanaḥ ,
śukaṁ provāca dharmajñamānṛśaṁsyena toṣitaḥ.
26. tasya vākyena saumyena harṣitaḥ pākaśāsanaḥ
śukam provāca dharmajñam ānṛśaṃsyena toṣitaḥ
26. Indra, gladdened by his gentle speech and pleased by his benevolence and understanding of natural law (dharma), spoke to Śuka.
वरं वृणीष्वेति तदा स च वव्रे वरं शुकः ।
आनृशंस्यपरो नित्यं तस्य वृक्षस्य संभवम् ॥२७॥
27. varaṁ vṛṇīṣveti tadā sa ca vavre varaṁ śukaḥ ,
ānṛśaṁsyaparo nityaṁ tasya vṛkṣasya saṁbhavam.
27. varam vṛṇīṣva iti tadā saḥ ca vavre varam śukaḥ
ānṛśaṃsyaparaḥ nityam tasya vṛkṣasya saṃbhavam
27. Then, when [Indra said], 'Choose a boon!', Śuka, who was always dedicated to benevolence, chose a boon concerning the continued existence of that tree.
विदित्वा च दृढां शक्रस्तां शुके शीलसंपदम् ।
प्रीतः क्षिप्रमथो वृक्षममृतेनावसिक्तवान् ॥२८॥
28. viditvā ca dṛḍhāṁ śakrastāṁ śuke śīlasaṁpadam ,
prītaḥ kṣipramatho vṛkṣamamṛtenāvasiktavān.
28. viditvā ca dṛḍhām śakraḥ tām śuke śīlasampadam
prītaḥ kṣipram atha u vṛkṣam amṛtena avasiktavān
28. And having recognized that firm virtuous character in Śuka, Indra (Śakra), pleased, then quickly sprinkled the tree with nectar.
ततः फलानि पत्राणि शाखाश्चापि मनोरमाः ।
शुकस्य दृढभक्तित्वाच्छ्रीमत्त्वं चाप स द्रुमः ॥२९॥
29. tataḥ phalāni patrāṇi śākhāścāpi manoramāḥ ,
śukasya dṛḍhabhaktitvācchrīmattvaṁ cāpa sa drumaḥ.
29. tataḥ phalāni patrāṇi śākhāḥ ca api manoramāḥ
śukasya dṛḍhabhaktitvāt śrīmattvam ca āpa saḥ drumaḥ
29. Thereupon, that tree acquired prosperity as well as charming fruits, leaves, and branches, all because of Śuka's steadfast devotion.
शुकश्च कर्मणा तेन आनृशंस्यकृतेन ह ।
आयुषोऽन्ते महाराज प्राप शक्रसलोकताम् ॥३०॥
30. śukaśca karmaṇā tena ānṛśaṁsyakṛtena ha ,
āyuṣo'nte mahārāja prāpa śakrasalokatām.
30. śukaḥ ca karmaṇā tena ānṛśaṃsyakṛtena ha
āyuṣaḥ ante mahārāja prāpa śakrasalokatām
30. mahārāja śukaḥ ca tena ānṛśaṃsyakṛtena
karmaṇā ha āyuṣaḥ ante śakrasalokatām prāpa
30. And Shuka, O great king, by that compassionate act (karma), indeed attained the realm of Indra at the end of his life.
एवमेव मनुष्येन्द्र भक्तिमन्तं समाश्रितः ।
सर्वार्थसिद्धिं लभते शुकं प्राप्य यथा द्रुमः ॥३१॥
31. evameva manuṣyendra bhaktimantaṁ samāśritaḥ ,
sarvārthasiddhiṁ labhate śukaṁ prāpya yathā drumaḥ.
31. evam eva manuṣyendra bhaktimantam samāśritaḥ
sarvārthasiddhim labhate śukam prāpya yathā drumaḥ
31. manuṣyendra evam eva bhaktimantam samāśritaḥ
sarvārthasiddhim labhate yathā drumaḥ śukam prāpya
31. Indeed, O king of men, one who seeks refuge in a person endowed with devotion (bhakti) achieves the accomplishment of all purposes, just as a tree flourishes by being associated with Shuka.