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महाभारतः       mahābhārataḥ - book-14, chapter-12

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वासुदेव उवाच ।
द्विविधो जायते व्याधिः शारीरो मानसस्तथा ।
परस्परं तयोर्जन्म निर्द्वंद्वं नोपलभ्यते ॥१॥
1. vāsudeva uvāca ,
dvividho jāyate vyādhiḥ śārīro mānasastathā ,
parasparaṁ tayorjanma nirdvaṁdvaṁ nopalabhyate.
1. vāsudevaḥ uvāca dvividhaḥ jāyate vyādhiḥ śārīraḥ mānasaḥ
tathā parasparam tayoḥ janma nirdvandvam na upalabhyate
1. vāsudevaḥ uvāca vyādhiḥ dvividhaḥ śārīraḥ mānasaḥ tathā
jāyate tayoḥ janma parasparam nirdvandvam na upalabhyate
1. Vāsudeva said: Affliction (vyādhi) arises in two forms: physical and mental. The origin of these two is not found to be independent of each other (nirdvandva).
शरीरे जायते व्याधिः शारीरो नात्र संशयः ।
मानसो जायते व्याधिर्मनस्येवेति निश्चयः ॥२॥
2. śarīre jāyate vyādhiḥ śārīro nātra saṁśayaḥ ,
mānaso jāyate vyādhirmanasyeveti niścayaḥ.
2. śarīre jāyate vyādhiḥ śārīraḥ na atra saṃśayaḥ
mānasaḥ jāyate vyādhiḥ manasi eva iti niścayaḥ
2. śārīraḥ vyādhiḥ śarīre jāyate atra saṃśayaḥ na
mānasaḥ vyādhiḥ manasi eva jāyate iti niścayaḥ
2. A physical affliction (vyādhi) arises in the body; there is no doubt about this. A mental affliction (vyādhi) arises solely in the mind; this is the definite conclusion.
शीतोष्णे चैव वायुश्च गुणा राजञ्शरीरजाः ।
तेषां गुणानां साम्यं चेत्तदाहुः स्वस्थलक्षणम् ।
उष्णेन बाध्यते शीतं शीतेनोष्णं च बाध्यते ॥३॥
3. śītoṣṇe caiva vāyuśca guṇā rājañśarīrajāḥ ,
teṣāṁ guṇānāṁ sāmyaṁ cettadāhuḥ svasthalakṣaṇam ,
uṣṇena bādhyate śītaṁ śītenoṣṇaṁ ca bādhyate.
3. śīta-uṣṇe ca eva vāyuḥ ca guṇāḥ rājan
śarīra-jāḥ teṣām guṇānām sāmyam cet
tadā āhuḥ svastha-lakṣaṇam uṣṇena
bādhyate śītam śītena uṣṇam ca bādhyate
3. rājan śīta-uṣṇe ca eva vāyuḥ ca
śarīra-jāḥ guṇāḥ teṣām guṇānām sāmyam cet
tadā svastha-lakṣaṇam āhuḥ uṣṇena
śītam bādhyate ca śītena uṣṇam bādhyate
3. O king, cold, heat, and also wind are qualities that originate in the body. If there is a balance of these qualities, then that is called the characteristic of a healthy state. Cold is overcome by heat, and heat is overcome by cold.
सत्त्वं रजस्तमश्चेति त्रयस्त्वात्मगुणाः स्मृताः ।
तेषां गुणानां साम्यं चेत्तदाहुः स्वस्थलक्षणम् ।
तेषामन्यतमोत्सेके विधानमुपदिश्यते ॥४॥
4. sattvaṁ rajastamaśceti trayastvātmaguṇāḥ smṛtāḥ ,
teṣāṁ guṇānāṁ sāmyaṁ cettadāhuḥ svasthalakṣaṇam ,
teṣāmanyatamotseke vidhānamupadiśyate.
4. sattvam rajaḥ tamaḥ ca iti trayaḥ tu
ātma-guṇāḥ smṛtāḥ teṣām guṇānām sāmyam
cet tadā āhuḥ svastha-lakṣaṇam teṣām
anyatama-utseke vidhānam upadiśyate
4. sattvam rajaḥ tamaḥ ca iti trayaḥ tu
ātma-guṇāḥ smṛtāḥ teṣām guṇānām sāmyam
cet tadā svastha-lakṣaṇam āhuḥ teṣām
anyatama-utseke vidhānam upadiśyate
4. Sattva (sattva), rajas (rajas), and tamas (tamas) – these three are indeed known as qualities of the self (ātman). If there is an equilibrium of these qualities, then that is declared to be the characteristic of a healthy state. When any one of them is in excess, a remedy is prescribed.
हर्षेण बाध्यते शोको हर्षः शोकेन बाध्यते ।
कश्चिद्दुःखे वर्तमानः सुखस्य स्मर्तुमिच्छति ।
कश्चित्सुखे वर्तमानो दुःखस्य स्मर्तुमिच्छति ॥५॥
5. harṣeṇa bādhyate śoko harṣaḥ śokena bādhyate ,
kaścidduḥkhe vartamānaḥ sukhasya smartumicchati ,
kaścitsukhe vartamāno duḥkhasya smartumicchati.
5. harṣeṇa bādhyate śokaḥ harṣaḥ śokena
bādhyate kaścit duḥkhe vartamānaḥ
sukhasya smartum icchati kaścit sukhe
vartamānaḥ duḥkhasya smartum icchati
5. śokaḥ harṣeṇa bādhyate harṣaḥ śokena
bādhyate kaścit duḥkhe vartamānaḥ
sukhasya smartum icchati kaścit sukhe
vartamānaḥ duḥkhasya smartum icchati
5. Sorrow is overcome by joy, and joy is overcome by sorrow. Someone who is experiencing sorrow wishes to remember happiness, and someone who is experiencing happiness wishes to remember sorrow.
स त्वं न दुःखी दुःखस्य न सुखी सुसुखस्य वा ।
स्मर्तुमिच्छसि कौन्तेय दिष्टं हि बलवत्तरम् ॥६॥
6. sa tvaṁ na duḥkhī duḥkhasya na sukhī susukhasya vā ,
smartumicchasi kaunteya diṣṭaṁ hi balavattaram.
6. sa tvam na duḥkhī duḥkhasya na sukhī su-sukhasya
vā smartum icchasi kaunteya diṣṭam hi balavattaram
6. kaunteya,
sa tvam duḥkhasya na duḥkhī,
su-sukhasya vā na sukhī smartum icchasi? hi diṣṭam balavattaram
6. O son of Kunti (Kaunteya), you are not sorrowful on account of sorrow, nor happy on account of great happiness. Do you wish to recall these? Indeed, destiny (diṣṭam) is more powerful.
अथ वा ते स्वभावोऽयं येन पार्थावकृष्यसे ।
दृष्ट्वा सभागतां कृष्णामेकवस्त्रां रजस्वलाम् ।
मिषतां पाण्डवेयानां न तत्संस्मर्तुमिच्छसि ॥७॥
7. atha vā te svabhāvo'yaṁ yena pārthāvakṛṣyase ,
dṛṣṭvā sabhāgatāṁ kṛṣṇāmekavastrāṁ rajasvalām ,
miṣatāṁ pāṇḍaveyānāṁ na tatsaṁsmartumicchasi.
7. atha vā te svabhāvaḥ ayam yena pārtha
avakṛṣyase dṛṣṭvā sabhāgatām kṛṣṇām
ekavastrām rajasvalām miṣatām
pāṇḍaveyānām na tat saṃsmartum icchasi
7. pārtha atha vā ayam te svabhāvaḥ yena avakṛṣyase,
pāṇḍaveyānām miṣatām ekavastrām rajasvalām kṛṣṇām sabhāgatām dṛṣṭvā tat saṃsmartum na icchasi
7. Or perhaps, O Pārtha, this is your intrinsic nature (svabhāva) by which you are so distracted, that you do not wish to remember the time when Kṛṣṇā (Draupadī) was brought into the assembly, wearing a single garment and menstruating, while the Pāṇḍavas watched.
प्रव्राजनं च नगरादजिनैश्च विवासनम् ।
महारण्यनिवासश्च न तस्य स्मर्तुमिच्छसि ॥८॥
8. pravrājanaṁ ca nagarādajinaiśca vivāsanam ,
mahāraṇyanivāsaśca na tasya smartumicchasi.
8. pravrājanam ca nagarāt ajinaiḥ ca vivāsanam
mahāraṇyanivāsaḥ ca na tasya smartum icchasi
8. nagarāt pravrājanam ca ajinaiḥ ca vivāsanam
ca mahāraṇyanivāsaḥ tasya smartum na icchasi
8. You do not wish to remember the banishment from the city, the expulsion where deer skins (served as garments), and the dwelling in the great forest.
जटासुरात्परिक्लेशश्चित्रसेनेन चाहवः ।
सैन्धवाच्च परिक्लेशो न तस्य स्मर्तुमिच्छसि ॥९॥
9. jaṭāsurātparikleśaścitrasenena cāhavaḥ ,
saindhavācca parikleśo na tasya smartumicchasi.
9. jaṭāsurāt parikleśaḥ citrasenena ca āhavaḥ
saindhavāt ca parikleśaḥ na tasya smartum icchasi
9. jaṭāsurāt parikleśaḥ ca citrasenena āhavaḥ ca
saindhavāt parikleśaḥ tasya smartum na icchasi
9. You do not wish to remember the harassment from Jaṭāsura, the conflict with Citrasena, and the harassment from Saindhava.
पुनरज्ञातचर्यायां कीचकेन पदा वधः ।
याज्ञसेन्यास्तदा पार्थ न तस्य स्मर्तुमिच्छसि ॥१०॥
10. punarajñātacaryāyāṁ kīcakena padā vadhaḥ ,
yājñasenyāstadā pārtha na tasya smartumicchasi.
10. punar ajñātacaryāyām kīcakena padā vadhaḥ
yājñasenyāḥ tadā pārtha na tasya smartum icchasi
10. pārtha tadā punar ajñātacaryāyām kīcakena padā
yājñasenyāḥ vadhaḥ tasya smartum na icchasi
10. O Pārtha, you do not wish to remember that, during the period of living incognito, Kīcaka struck Yājñasenī (Draupadī) with his foot.
यच्च ते द्रोणभीष्माभ्यां युद्धमासीदरिंदम ।
मनसैकेन योद्धव्यं तत्ते युद्धमुपस्थितम् ।
तस्मादभ्युपगन्तव्यं युद्धाय भरतर्षभ ॥११॥
11. yacca te droṇabhīṣmābhyāṁ yuddhamāsīdariṁdama ,
manasaikena yoddhavyaṁ tatte yuddhamupasthitam ,
tasmādabhyupagantavyaṁ yuddhāya bharatarṣabha.
11. yat ca te droṇabhīṣmābhyām yuddham
āsīt arimdam manasā ekena yoddhavyam
tat te yuddham upasthitam tasmāt
abhyupagantavyam yuddhāya bharatarṣabha
11. arimdam yat ca te droṇabhīṣmābhyām
yuddham āsīt tat te yuddham manasā
ekena yoddhavyam upasthitam tasmāt
bharatarṣabha yuddhāya abhyupagantavyam
11. O subjugator of foes, that battle which you had with Droṇa and Bhīṣma is past. Now, this battle, which must be fought by the mind alone, has presented itself to you. Therefore, O best of Bhāratas, this battle must be undertaken.
परमव्यक्तरूपस्य परं मुक्त्वा स्वकर्मभिः ।
यत्र नैव शरैः कार्यं न भृत्यैर्न च बन्धुभिः ।
आत्मनैकेन योद्धव्यं तत्ते युद्धमुपस्थितम् ॥१२॥
12. paramavyaktarūpasya paraṁ muktvā svakarmabhiḥ ,
yatra naiva śaraiḥ kāryaṁ na bhṛtyairna ca bandhubhiḥ ,
ātmanaikena yoddhavyaṁ tatte yuddhamupasthitam.
12. paramavyaktarūpasya param muktvā
svakarmabhiḥ yatra na eva śaraiḥ kāryam na
bhṛtyaiḥ na ca bandhubhiḥ ātmanā
ekena yoddhavyam tat te yuddham upasthitam
12. paramavyaktarūpasya svakarmabhiḥ param
muktvā yatra śaraiḥ eva na kāryam
bhṛtyaiḥ na ca bandhubhiḥ na tat te
yuddham ātmanā ekena yoddhavyam upasthitam
12. For the supreme unmanifest nature (prakṛti) – having abandoned all other (worldly) pursuits through one's own actions (karma) – where no work is to be done by arrows, nor by servants, nor by relatives. That battle, which must be fought by the self (ātman) alone, has now come upon you.
तस्मिन्ननिर्जिते युद्धे कामवस्थां गमिष्यसि ।
एतज्ज्ञात्वा तु कौन्तेय कृतकृत्यो भविष्यसि ॥१३॥
13. tasminnanirjite yuddhe kāmavasthāṁ gamiṣyasi ,
etajjñātvā tu kaunteya kṛtakṛtyo bhaviṣyasi.
13. tasmin anirjite yuddhe kām avasthām gamiṣyasi
etat jñātvā tu kaunteya kṛtakṛtyaḥ bhaviṣyasi
13. tasmin anirjite yuddhe kām avasthām gamiṣyasi
tu kaunteya etat jñātvā kṛtakṛtyaḥ bhaviṣyasi
13. If that battle is not conquered, what state will you attain? But, O son of Kuntī, having understood this, you will have accomplished all that needs to be done.
एतां बुद्धिं विनिश्चित्य भूतानामागतिं गतिम् ।
पितृपैतामहे वृत्ते शाधि राज्यं यथोचितम् ॥१४॥
14. etāṁ buddhiṁ viniścitya bhūtānāmāgatiṁ gatim ,
pitṛpaitāmahe vṛtte śādhi rājyaṁ yathocitam.
14. etām buddhim viniścitya bhūtānām āgatim gatim
pitṛpaitāmahe vṛtte śādhi rājyam yathocitam
14. etām buddhim bhūtānām āgatim gatim viniścitya
pitṛpaitāmahe vṛtte rājyam yathocitam śādhi
14. Having firmly ascertained this understanding – the origin and dissolution of all beings – and maintaining the ancestral tradition, rule the kingdom as is proper.