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-14, chapter-20

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:
वासुदेव उवाच ।
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
दंपत्योः पार्थ संवादमभयं नाम नामतः ॥१॥
1. vāsudeva uvāca ,
atrāpyudāharantīmamitihāsaṁ purātanam ,
daṁpatyoḥ pārtha saṁvādamabhayaṁ nāma nāmataḥ.
1. vāsudevaḥ uvāca | atra api udāharanti imam itihāsam
purātanam | dampatyoḥ pārtha saṃvādam abhayam nāma nāmataḥ
1. vāsudevaḥ uvāca pārtha atra api imam purātanam itihāsam
dampatyoḥ abhayam nāma nāmataḥ saṃvādam udāharanti
1. Vāsudeva said: Here, they also recount this ancient story, O Pārtha, a dialogue between a husband and wife named Abhaya.
ब्राह्मणी ब्राह्मणं कंचिज्ज्ञानविज्ञानपारगम् ।
दृष्ट्वा विविक्त आसीनं भार्या भर्तारमब्रवीत् ॥२॥
2. brāhmaṇī brāhmaṇaṁ kaṁcijjñānavijñānapāragam ,
dṛṣṭvā vivikta āsīnaṁ bhāryā bhartāramabravīt.
2. brāhmaṇī brāhmaṇam kaṃcit jñānavijñānapāragam |
dṛṣṭvā vivikte āsīnam bhāryā bhartāram abravīt
2. brāhmaṇī dṛṣṭvā vivikte āsīnam jñānavijñānapāragam
kaṃcit brāhmaṇam bhartāram abravīt
2. Having seen her husband, a certain brahmin who was a master of both theoretical knowledge (jñāna) and practical wisdom (vijñāna), seated in a secluded spot, the wife spoke to him.
कं नु लोकं गमिष्यामि त्वामहं पतिमाश्रिता ।
न्यस्तकर्माणमासीनं कीनाशमविचक्षणम् ॥३॥
3. kaṁ nu lokaṁ gamiṣyāmi tvāmahaṁ patimāśritā ,
nyastakarmāṇamāsīnaṁ kīnāśamavicakṣaṇam.
3. kam nu lokam gamiṣyāmi tvām aham patim āśritā
| nyastakarmāṇam āsīnam kīnāśam avicakṣaṇam
3. aham tvām patim āśritā,
nyastakarmāṇam āsīnam kīnāśam avicakṣaṇam (tvām),
kam nu lokam gamiṣyāmi?
3. To which world will I go, I who am dependent on you as my husband - you who are seated, having abandoned your actions (karma), like a miserly and undiscerning person?
भार्याः पतिकृताँल्लोकानाप्नुवन्तीति नः श्रुतम् ।
त्वामहं पतिमासाद्य कां गमिष्यामि वै गतिम् ॥४॥
4. bhāryāḥ patikṛtāँllokānāpnuvantīti naḥ śrutam ,
tvāmahaṁ patimāsādya kāṁ gamiṣyāmi vai gatim.
4. bhāryāḥ patikṛtān lokān āpnuvanti iti naḥ śrutam
| tvām aham patim āsādya kām gamiṣyāmi vai gatim
4. naḥ iti śrutam: bhāryāḥ patikṛtān lokān āpnuvanti.
aham tvām patim āsādya kām gatim vai gamiṣyāmi?
4. It has been heard by us that wives attain the worlds (loka) earned by their husbands. What destination, then, shall I, having obtained you as my husband, truly reach?
एवमुक्तः स शान्तात्मा तामुवाच हसन्निव ।
सुभगे नाभ्यसूयामि वाक्यस्यास्य तवानघे ॥५॥
5. evamuktaḥ sa śāntātmā tāmuvāca hasanniva ,
subhage nābhyasūyāmi vākyasyāsya tavānaghe.
5. evam uktaḥ sa śāntātmā tām uvāca hasan iva
subhage na abhyasūyāmi vākyasya asya tava anaghe
5. When addressed thus, he, serene in spirit (ātman), spoke to her as if smiling: 'O fortunate one, O sinless one, I do not bear ill will towards this statement of yours.'
ग्राह्यं दृश्यं च श्राव्यं च यदिदं कर्म विद्यते ।
एतदेव व्यवस्यन्ति कर्म कर्मेति कर्मिणः ॥६॥
6. grāhyaṁ dṛśyaṁ ca śrāvyaṁ ca yadidaṁ karma vidyate ,
etadeva vyavasyanti karma karmeti karmiṇaḥ.
6. grāhyam dṛśyam ca śrāvyam ca yat idam karma vidyate
etat eva vyavasyanti karma karma iti karmiṇaḥ
6. Whatever is perceptible, visible, and audible – this is what action (karma) is known to be. Those who perform actions (karma) consider this very thing to be 'action'.
मोहमेव नियच्छन्ति कर्मणा ज्ञानवर्जिताः ।
नैष्कर्म्यं न च लोकेऽस्मिन्मौर्तमित्युपलभ्यते ॥७॥
7. mohameva niyacchanti karmaṇā jñānavarjitāḥ ,
naiṣkarmyaṁ na ca loke'sminmaurtamityupalabhyate.
7. moham eva niyacchanti karmaṇā jñānavarjitāḥ
naiṣkarmyam na ca loke asmin maurtam iti upalabhyate
7. Those devoid of knowledge only succumb to delusion through their action (karma). And in this world, freedom from action (naiṣkarmya) is not perceived as something embodied or material.
कर्मणा मनसा वाचा शुभं वा यदि वाशुभम् ।
जन्मादिमूर्तिभेदानां कर्म भूतेषु वर्तते ॥८॥
8. karmaṇā manasā vācā śubhaṁ vā yadi vāśubham ,
janmādimūrtibhedānāṁ karma bhūteṣu vartate.
8. karmaṇā manasā vācā śubham vā yadi vā aśubham
janmādimūrtibhedānām karma bhūteṣu vartate
8. Action (karma), whether good or bad, performed through body, mind, or speech, operates among all beings, resulting in diverse forms and states of existence, beginning with birth.
रक्षोभिर्वध्यमानेषु दृश्यद्रव्येषु कर्मसु ।
आत्मस्थमात्मना तेन दृष्टमायतनं मया ॥९॥
9. rakṣobhirvadhyamāneṣu dṛśyadravyeṣu karmasu ,
ātmasthamātmanā tena dṛṣṭamāyatanaṁ mayā.
9. rakṣobhiḥ vadhyamāneṣu dṛśyadravyeṣu karmasu
ātmastham ātmanā tena dṛṣṭam āyatanam mayā
9. dṛśyadravyeṣu karmasu rakṣobhiḥ vadhyamāneṣu
ātmastham āyatanam mayā tena ātmanā dṛṣṭam
9. While Vedic rituals (karma) involving visible offerings were being obstructed by rākṣasas, the abode situated in the self (ātman) was seen by me through the self (ātman) itself.
यत्र तद्ब्रह्म निर्द्वंद्वं यत्र सोमः सहाग्निना ।
व्यवायं कुरुते नित्यं धीरो भूतानि धारयन् ॥१०॥
10. yatra tadbrahma nirdvaṁdvaṁ yatra somaḥ sahāgninā ,
vyavāyaṁ kurute nityaṁ dhīro bhūtāni dhārayan.
10. yatra tat brahma nirdvandvam yatra somaḥ saha agninā
vyavāyam kurute nityam dhīraḥ bhūtāni dhārayan
10. yatra tat brahma nirdvandvam yatra somaḥ agninā
saha nityam vyavāyam kurute dhīraḥ bhūtāni dhārayan
10. Where that supreme reality (brahman) is free from dualities, and where Soma constantly unites with Agni, there abides the steadfast one, sustaining all existences (bhūtāni).
यत्र ब्रह्मादयो युक्तास्तदक्षरमुपासते ।
विद्वांसः सुव्रता यत्र शान्तात्मानो जितेन्द्रियाः ॥११॥
11. yatra brahmādayo yuktāstadakṣaramupāsate ,
vidvāṁsaḥ suvratā yatra śāntātmāno jitendriyāḥ.
11. yatra brahmādayaḥ yuktāḥ tat akṣaram upāsate
vidvāṃsaḥ suvratāḥ yatra śāntātmānaḥ jitendriyāḥ
11. yatra brahmādayaḥ yuktāḥ tat akṣaram upāsate
yatra vidvāṃsaḥ suvratāḥ śāntātmānaḥ jitendriyāḥ
11. Where Brahmā and other exalted beings, being focused, worship that imperishable (akṣaram) reality, and where there are wise ones, steadfast in their vows, with tranquil selves (ātman), and with senses subdued.
घ्राणेन न तदाघ्रेयं न तदाद्यं च जिह्वया ।
स्पर्शेन च न तत्स्पृश्यं मनसा त्वेव गम्यते ॥१२॥
12. ghrāṇena na tadāghreyaṁ na tadādyaṁ ca jihvayā ,
sparśena ca na tatspṛśyaṁ manasā tveva gamyate.
12. ghrāṇena na tat āghreyam na tat ādyam ca jihvayā
sparśena ca na tat spṛśyam manasā tu eva gamyate
12. tat ghrāṇena na āghreyam ca jihvayā na ādyam
ca sparśena na spṛśyam tu manasā eva gamyate
12. That (reality) cannot be smelt by the nose, nor can it be tasted by the tongue, and it cannot be touched by physical contact; rather, it is known only through the mind.
चक्षुषा न विषह्यं च यत्किंचिच्छ्रवणात्परम् ।
अगन्धमरसस्पर्शमरूपाशब्दमव्ययम् ॥१३॥
13. cakṣuṣā na viṣahyaṁ ca yatkiṁcicchravaṇātparam ,
agandhamarasasparśamarūpāśabdamavyayam.
13. cakṣuṣā na viṣahyam ca yatkiñcit śravaṇāt
param agandham arasasparśam arūpaśabdam avyayam
13. yatkiñcit ca śravaṇāt param cakṣuṣā na viṣahyam
agandham arasasparśam arūpaśabdam avyayam
13. And whatever is beyond the range of hearing, not perceivable by the eye; it is without smell, without taste, without touch, without form, without sound, and imperishable.
यतः प्रवर्तते तन्त्रं यत्र च प्रतितिष्ठति ।
प्राणोऽपानः समानश्च व्यानश्चोदान एव च ॥१४॥
14. yataḥ pravartate tantraṁ yatra ca pratitiṣṭhati ,
prāṇo'pānaḥ samānaśca vyānaścodāna eva ca.
14. yataḥ pravartate tantram yatra ca pratitiṣṭhati
prāṇaḥ apānaḥ samānaḥ ca vyānaḥ ca udānaḥ eva ca
14. yataḥ tantram pravartate ca yatra pratitiṣṭhati
prāṇaḥ apānaḥ samānaḥ ca vyānaḥ ca udānaḥ eva ca
14. From which the system of vital forces originates and in which it rests: the outgoing breath (prāṇa), the downward-moving breath (apāna), the equilibrating breath (samāna), the pervading breath (vyāna), and also the upward-moving breath (udāna).
तत एव प्रवर्तन्ते तमेव प्रविशन्ति च ।
समानव्यानयोर्मध्ये प्राणापानौ विचेरतुः ॥१५॥
15. tata eva pravartante tameva praviśanti ca ,
samānavyānayormadhye prāṇāpānau viceratuḥ.
15. tataḥ eva pravartante tam eva praviśanti ca
samānavyānayoḥ madhye prāṇāpānau viceratuḥ
15. tataḥ eva pravartante ca tam eva praviśanti
samānavyānayoḥ madhye prāṇāpānau viceratuḥ
15. From that (source) alone they (the vital energies) originate, and into that alone they enter. Between the equilibrating breath (samāna) and the pervading breath (vyāna), the outgoing breath (prāṇa) and the downward-moving breath (apāna) move.
तस्मिन्सुप्ते प्रलीयेते समानो व्यान एव च ।
अपानप्राणयोर्मध्ये उदानो व्याप्य तिष्ठति ।
तस्माच्छयानं पुरुषं प्राणापानौ न मुञ्चतः ॥१६॥
16. tasminsupte pralīyete samāno vyāna eva ca ,
apānaprāṇayormadhye udāno vyāpya tiṣṭhati ,
tasmācchayānaṁ puruṣaṁ prāṇāpānau na muñcataḥ.
16. tasmin supte pralīyete samānaḥ
vyānaḥ eva ca apānaprāṇayoḥ madhye
udānaḥ vyāpya tiṣṭhati tasmāt
śayānam puruṣam prāṇāpānau na muñcataḥ
16. tasmin supte samānaḥ vyānaḥ eva ca
pralīyete apānaprāṇayoḥ madhye
udānaḥ vyāpya tiṣṭhati tasmāt
śayānam puruṣam prāṇāpānau na muñcataḥ
16. When that (being) is asleep, the equilibrating breath (samāna) and the pervading breath (vyāna) alone merge (into the source). Between the downward-moving breath (apāna) and the outgoing breath (prāṇa), the upward-moving breath (udāna) remains, pervading. Therefore, the outgoing breath (prāṇa) and the downward-moving breath (apāna) do not abandon the sleeping person (puruṣa).
प्राणानायम्यते येन तमुदानं प्रचक्षते ।
तस्मात्तपो व्यवस्यन्ति तद्भवं ब्रह्मवादिनः ॥१७॥
17. prāṇānāyamyate yena tamudānaṁ pracakṣate ,
tasmāttapo vyavasyanti tadbhavaṁ brahmavādinaḥ.
17. prāṇān āyamyate yena tam udānam pracakṣate |
tasmāt tapaḥ vyavasyanti tadbhavam brahmavādinaḥ
17. yena prāṇān āyamyate tam udānam pracakṣate
tasmāt tadbhavam tapaḥ brahmavādinaḥ vyavasyanti
17. That by which the vital breaths (prāṇa) are controlled is called udāna. For this reason, the expounders of brahman (brahmavādin) undertake austerity (tapas) which originates from it.
तेषामन्योन्यभक्षाणां सर्वेषां देहचारिणाम् ।
अग्निर्वैश्वानरो मध्ये सप्तधा विहितोऽन्तरा ॥१८॥
18. teṣāmanyonyabhakṣāṇāṁ sarveṣāṁ dehacāriṇām ,
agnirvaiśvānaro madhye saptadhā vihito'ntarā.
18. teṣām anyonyabhakṣāṇām sarveṣām dehacāriṇām |
agniḥ vaiśvānaraḥ madhye saptadhā vihitaḥ antarā
18. anyonyabhakṣāṇām sarveṣām dehacāriṇām teṣām
madhye vaiśvānaraḥ agniḥ antarā saptadhā vihitaḥ
18. Among all these embodied beings (dehacārin) who feed on one another, the Vaiśvānara fire is arranged internally in seven ways.
घ्राणं जिह्वा च चक्षुश्च त्वक्च श्रोत्रं च पञ्चमम् ।
मनो बुद्धिश्च सप्तैता जिह्वा वैश्वानरार्चिषः ॥१९॥
19. ghrāṇaṁ jihvā ca cakṣuśca tvakca śrotraṁ ca pañcamam ,
mano buddhiśca saptaitā jihvā vaiśvānarārciṣaḥ.
19. ghrāṇam jihvā ca cakṣuḥ ca tvak ca śrotram ca pañcamam
| manaḥ buddhiḥ ca sapta etāḥ jihvā vaiśvānara-arciṣaḥ
19. ghrāṇam ca jihvā ca cakṣuḥ ca tvak ca pañcamam śrotram ca
manaḥ ca buddhiḥ ca etāḥ sapta vaiśvānara-arciṣaḥ jihvā
19. The nose, tongue, eye, skin, and ear as the fifth, along with the mind and intellect (buddhi) – these seven are the 'tongues' (flames) of the Vaiśvānara fire.
घ्रेयं पेयं च दृश्यं च स्पृश्यं श्रव्यं तथैव च ।
मन्तव्यमथ बोद्धव्यं ताः सप्त समिधो मम ॥२०॥
20. ghreyaṁ peyaṁ ca dṛśyaṁ ca spṛśyaṁ śravyaṁ tathaiva ca ,
mantavyamatha boddhavyaṁ tāḥ sapta samidho mama.
20. ghreyam peyam ca dṛśyam ca spṛśyam śravyam tathā eva
ca | mantavyam atha boddhavyam tāḥ sapta samidhaḥ mama
20. ghreyam ca peyam ca dṛśyam ca
spṛśyam ca śravyam ca tathā eva
ca atha mantavyam ca boddhavyam
(ca) tāḥ sapta mama samidhaḥ
20. That which is to be smelled, that which is to be tasted, that which is to be seen, that which is to be touched, and that which is to be heard; likewise, that which is to be contemplated and that which is to be understood – these seven are my fuels (samidh).
घ्राता भक्षयिता द्रष्टा स्प्रष्टा श्रोता च पञ्चमः ।
मन्ता बोद्धा च सप्तैते भवन्ति परमर्त्विजः ॥२१॥
21. ghrātā bhakṣayitā draṣṭā spraṣṭā śrotā ca pañcamaḥ ,
mantā boddhā ca saptaite bhavanti paramartvijaḥ.
21. ghrātā bhakṣayitā draṣṭā spraṣṭā śrotā ca pañcamaḥ
mantā boddhā ca sapta ete bhavanti paramartvijaḥ
21. ghrātā bhakṣayitā draṣṭā spraṣṭā śrotā ca pañcamaḥ
mantā ca boddhā ete sapta paramartvijaḥ bhavanti
21. The smeller, the eater, the seer, the toucher, and fifth, the listener; the thinker and the understander – these seven become the supreme priests.
घ्रेये पेये च दृश्ये च स्पृश्ये श्रव्ये तथैव च ।
हवींष्यग्निषु होतारः सप्तधा सप्त सप्तसु ।
सम्यक्प्रक्षिप्य विद्वांसो जनयन्ति स्वयोनिषु ॥२२॥
22. ghreye peye ca dṛśye ca spṛśye śravye tathaiva ca ,
havīṁṣyagniṣu hotāraḥ saptadhā sapta saptasu ,
samyakprakṣipya vidvāṁso janayanti svayoniṣu.
22. ghreye peye ca dṛśye ca spṛśye śravye
tathā eva ca havīṃṣi agniṣu hotāraḥ
saptadhā sapta saptasu samyak
prakṣipya vidvāṃsaḥ janayanti svayoniṣu
22. vidvāṃsaḥ sapta hotāraḥ saptadhā ghreye
ca peye ca dṛśye ca spṛśye ca śravye
tathā eva ca saptasu agniṣu havīṃṣi
samyak prakṣipya svayoniṣu janayanti
22. Into what is smelled, drunk, seen, touched, and similarly heard – into these seven "fires" (agniṣu), the seven wise priests (hotāraḥ) in seven ways properly offer oblations (havīṃṣi), and thereby generate them in their own origins (svayoniṣu).
पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम् ।
मनो बुद्धिश्च सप्तैते योनिरित्येव शब्दिताः ॥२३॥
23. pṛthivī vāyurākāśamāpo jyotiśca pañcamam ,
mano buddhiśca saptaite yonirityeva śabditāḥ.
23. pṛthivī vāyuḥ ākāśam āpaḥ jyotiḥ ca pañcamam
manaḥ buddhiḥ ca sapta ete yoniḥ iti eva śabditāḥ
23. pṛthivī vāyuḥ ākāśam āpaḥ jyotiḥ ca pañcamam
manaḥ ca buddhiḥ sapta ete yoniḥ iti eva śabditāḥ
23. Earth, air, space, water, and fifth, light (jyotiḥ); mind (manas) and intellect (buddhi) – these seven are indeed declared to be the origin (yoni).
हविर्भूता गुणाः सर्वे प्रविशन्त्यग्निजं मुखम् ।
अन्तर्वासमुषित्वा च जायन्ते स्वासु योनिषु ।
तत्रैव च निरुध्यन्ते प्रलये भूतभावने ॥२४॥
24. havirbhūtā guṇāḥ sarve praviśantyagnijaṁ mukham ,
antarvāsamuṣitvā ca jāyante svāsu yoniṣu ,
tatraiva ca nirudhyante pralaye bhūtabhāvane.
24. havirbhūtāḥ guṇāḥ sarve praviśanti
agnijam mukham antarvāsam uṣitvā
ca jāyante svāsu yoniṣu tatra eva
ca nirudhyante pralaye bhūtabhāvana
24. sarve guṇāḥ havirbhūtāḥ agnijam
mukham praviśanti ca antarvāsam uṣitvā
svāsu yoniṣu jāyante ca tatra
eva bhūtabhāvana pralaye nirudhyante
24. All qualities (guṇāḥ), having become oblations (havirbhūtāḥ), enter the mouth born of fire (agnijam mukham). And having resided within temporarily, they are born in their own origins (svayoniṣu). And in that very cosmic dissolution (pralaye), the source of creation (bhūtabhāvana), they are absorbed (nirudhyante).
ततः संजायते गन्धस्ततः संजायते रसः ।
ततः संजायते रूपं ततः स्पर्शोऽभिजायते ॥२५॥
25. tataḥ saṁjāyate gandhastataḥ saṁjāyate rasaḥ ,
tataḥ saṁjāyate rūpaṁ tataḥ sparśo'bhijāyate.
25. tataḥ saṃjāyate gandhaḥ tataḥ saṃjāyate rasaḥ
tataḥ saṃjāyate rūpam tataḥ sparśaḥ abhijāyate
25. tataḥ gandhaḥ saṃjāyate tataḥ rasaḥ saṃjāyate
tataḥ rūpam saṃjāyate tataḥ sparśaḥ abhijāyate
25. From that, smell comes into being; from that, taste comes into being. From that, form comes into being; from that, touch arises.
ततः संजायते शब्दः संशयस्तत्र जायते ।
ततः संजायते निष्ठा जन्मैतत्सप्तधा विदुः ॥२६॥
26. tataḥ saṁjāyate śabdaḥ saṁśayastatra jāyate ,
tataḥ saṁjāyate niṣṭhā janmaitatsaptadhā viduḥ.
26. tataḥ saṃjāyate śabdaḥ saṃśayaḥ tatra jāyate
tataḥ saṃjāyate niṣṭhā janma etat saptadhā viduḥ
26. tataḥ śabdaḥ saṃjāyate tatra saṃśayaḥ jāyate
tataḥ niṣṭhā saṃjāyate etat janma saptadhā viduḥ
26. From that, sound arises; then doubt (saṃśaya) comes into being there. From that, firm conviction (niṣṭhā) arises. They understand this birth as sevenfold.
अनेनैव प्रकारेण प्रगृहीतं पुरातनैः ।
पूर्णाहुतिभिरापूर्णास्तेऽभिपूर्यन्ति तेजसा ॥२७॥
27. anenaiva prakāreṇa pragṛhītaṁ purātanaiḥ ,
pūrṇāhutibhirāpūrṇāste'bhipūryanti tejasā.
27. anena eva prakāreṇa pragṛhītam purātanaiḥ
pūrṇāhutibhiḥ āpūrṇāḥ te abhipūryanti tejasā
27. anena eva prakāreṇa pragṛhītam purātanaiḥ te
pūrṇāhutibhiḥ āpūrṇāḥ tejasā abhipūryanti
27. Through this very method, it was grasped by the ancients. Those who are filled by full oblations become complete with divine radiance (tejas).