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महाभारतः       mahābhārataḥ - book-14, chapter-26

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ब्राह्मण उवाच ।
एकः शास्ता न द्वितीयोऽस्ति शास्ता यथा नियुक्तोऽस्मि तथा चरामि ।
हृद्येष तिष्ठन्पुरुषः शास्ति शास्ता तेनैव युक्तः प्रवणादिवोदकम् ॥१॥
1. brāhmaṇa uvāca ,
ekaḥ śāstā na dvitīyo'sti śāstā; yathā niyukto'smi tathā carāmi ,
hṛdyeṣa tiṣṭhanpuruṣaḥ śāsti śāstā; tenaiva yuktaḥ pravaṇādivodakam.
1. brāhmaṇaḥ uvāca ekaḥ śāstā na dvitīyaḥ
asti śāstā yathā niyuktaḥ asmi tathā
carāmi hṛdi eṣaḥ tiṣṭhan puruṣaḥ śāsti
śāstā tena eva yuktaḥ pravaṇāt iva udakam
1. brāhmaṇaḥ uvāca ekaḥ śāstā asti,
dvitīyaḥ śāstā na asti yathā niyuktaḥ asmi tathā carāmi eṣaḥ puruṣaḥ hṛdi tiṣṭhan śāstā śāsti (jīvaḥ) tena eva udakam pravaṇāt iva yuktaḥ (bhavati)
1. The Brahmin said: "There is but one master; there is no second master. As I am directed, so I act. This master, the supreme cosmic person (puruṣa), residing in the heart, governs; one is guided by that very one, just as water (flows) down a slope."
एको गुरुर्नास्ति ततो द्वितीयो यो हृच्छयस्तमहमनुब्रवीमि ।
तेनानुशिष्टा गुरुणा सदैव पराभूता दानवाः सर्व एव ॥२॥
2. eko gururnāsti tato dvitīyo; yo hṛcchayastamahamanubravīmi ,
tenānuśiṣṭā guruṇā sadaiva; parābhūtā dānavāḥ sarva eva.
2. ekaḥ guruḥ na asti tataḥ dvitīyaḥ
yaḥ hṛcchayaḥ tam aham anubravīmi
tena anuśiṣṭāḥ guruṇā sadā
eva parābhūtāḥ dānavāḥ sarve eva
2. ekaḥ guruḥ asti,
tataḥ dvitīyaḥ (guruḥ) na asti aham tam (gurum) anubravīmi yaḥ hṛcchayaḥ sarve eva dānavāḥ tena guruṇā anuśiṣṭāḥ (api) sadā eva parābhūtāḥ (bhavanti)
2. There is only one teacher (guru); there is no second beyond him. I follow the one who resides in the heart. All the Dānavas (demons), even though instructed by that (same) teacher (guru), were always defeated.
एको बन्धुर्नास्ति ततो द्वितीयो यो हृच्छयस्तमहमनुब्रवीमि ।
तेनानुशिष्टा बान्धवा बन्धुमन्तः सप्तर्षयः सप्त दिवि प्रभान्ति ॥३॥
3. eko bandhurnāsti tato dvitīyo; yo hṛcchayastamahamanubravīmi ,
tenānuśiṣṭā bāndhavā bandhumantaḥ; saptarṣayaḥ sapta divi prabhānti.
3. ekaḥ bandhuḥ na asti tataḥ dvitīyaḥ
yaḥ hṛcchayaḥ tam aham anubravīmi
tena anuśiṣṭāḥ bāndhavāḥ bandhumantaḥ
saptarṣayaḥ sapta divi prabhānti
3. There is no other friend like the one who resides within the heart (hṛcchaya), and him I declare. Instructed by that indwelling friend, those relatives who possess such a friend, like the seven sages, shine brightly as seven stars in the heavens.
एकः श्रोता नास्ति ततो द्वितीयो यो हृच्छयस्तमहमनुब्रवीमि ।
तस्मिन्गुरौ गुरुवासं निरुष्य शक्रो गतः सर्वलोकामरत्वम् ॥४॥
4. ekaḥ śrotā nāsti tato dvitīyo; yo hṛcchayastamahamanubravīmi ,
tasmingurau guruvāsaṁ niruṣya; śakro gataḥ sarvalokāmaratvam.
4. ekaḥ śrotā na asti tataḥ dvitīyaḥ
yaḥ hṛcchayaḥ tam aham anubravīmi
tasmin gurau guruvāsam niruṣya
śakraḥ gataḥ sarvalokāmaratvam
4. There is no other listener like the one who resides within the heart (hṛcchaya), and him I declare. Having dwelt with that spiritual teacher (guru) and completed his instructions, Indra (Śakra) attained immortality in all worlds.
एको द्वेष्टा नास्ति ततो द्वितीयो यो हृच्छयस्तमहमनुब्रवीमि ।
तेनानुशिष्टा गुरुणा सदैव लोकद्विष्टाः पन्नगाः सर्व एव ॥५॥
5. eko dveṣṭā nāsti tato dvitīyo; yo hṛcchayastamahamanubravīmi ,
tenānuśiṣṭā guruṇā sadaiva; lokadviṣṭāḥ pannagāḥ sarva eva.
5. ekaḥ dveṣṭā na asti tataḥ dvitīyaḥ
yaḥ hṛcchayaḥ tam aham anubravīmi
tena anuśiṣṭāḥ guruṇā sadā
eva lokadviṣṭāḥ pannagāḥ sarve eva
5. There is no other hater like the one who resides within the heart (hṛcchaya), and him I declare. All those serpents, who are hated by the world, were always instructed by that (inner) teacher (guru).
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
प्रजापतौ पन्नगानां देवर्षीणां च संविदम् ॥६॥
6. atrāpyudāharantīmamitihāsaṁ purātanam ,
prajāpatau pannagānāṁ devarṣīṇāṁ ca saṁvidam.
6. atra api udāharanti imam itihāsam purātanam
prajāpatau pannagānām devarṣīṇām ca saṃvidam
6. Here, they also narrate this ancient narrative concerning the assembly of serpents and divine sages before Prajāpati.
देवर्षयश्च नागाश्च असुराश्च प्रजापतिम् ।
पर्यपृच्छन्नुपासीनाः श्रेयो नः प्रोच्यतामिति ॥७॥
7. devarṣayaśca nāgāśca asurāśca prajāpatim ,
paryapṛcchannupāsīnāḥ śreyo naḥ procyatāmiti.
7. devarṣayaḥ ca nāgāḥ ca asurāḥ ca prajāpatim
paryapṛcchan upāsīnāḥ śreyaḥ naḥ procyatām iti
7. The divine sages, nāgas, and asuras, having approached Prajapati, asked him, "Please declare what is ultimately beneficial for us."
तेषां प्रोवाच भगवाञ्श्रेयः समनुपृच्छताम् ।
ओमित्येकाक्षरं ब्रह्म ते श्रुत्वा प्राद्रवन्दिशः ॥८॥
8. teṣāṁ provāca bhagavāñśreyaḥ samanupṛcchatām ,
omityekākṣaraṁ brahma te śrutvā prādravandiśaḥ.
8. teṣām provāca bhagavān śreyaḥ samanupṛcchatām om
iti ekākṣaram brahma te śrutvā prādravan diśaḥ
8. To those who were diligently inquiring about ultimate good (śreyaḥ), the venerable one spoke: "The single syllable 'Om' is the ultimate reality (brahman)." Having heard this, they ran away in various directions.
तेषां प्राद्रवमाणानामुपदेशार्थमात्मनः ।
सर्पाणां दशने भावः प्रवृत्तः पूर्वमेव तु ॥९॥
9. teṣāṁ prādravamāṇānāmupadeśārthamātmanaḥ ,
sarpāṇāṁ daśane bhāvaḥ pravṛttaḥ pūrvameva tu.
9. teṣām prādravamāṇānām upadeśārtham ātmanaḥ
sarpāṇām daśane bhāvaḥ pravṛttaḥ pūrvam eva tu
9. For those who were running away, an instruction for their own (spiritual) benefit was given; however, the intrinsic nature of serpents, an inclination towards biting, had already manifested previously.
असुराणां प्रवृत्तस्तु दम्भभावः स्वभावजः ।
दानं देवा व्यवसिता दममेव महर्षयः ॥१०॥
10. asurāṇāṁ pravṛttastu dambhabhāvaḥ svabhāvajaḥ ,
dānaṁ devā vyavasitā damameva maharṣayaḥ.
10. asurāṇām pravṛttaḥ tu dambhabhāvaḥ svabhāvajaḥ
dānam devāḥ vyavasitāḥ damam eva maharṣayaḥ
10. But for the asuras, the nature of arrogance (dambhabhāva), born of their intrinsic nature (svabhāva), had manifested. The devas (gods) resolved upon giving (dāna), and the great sages indeed resolved upon self-control.
एकं शास्तारमासाद्य शब्देनैकेन संस्कृताः ।
नाना व्यवसिताः सर्वे सर्पदेवर्षिदानवाः ॥११॥
11. ekaṁ śāstāramāsādya śabdenaikena saṁskṛtāḥ ,
nānā vyavasitāḥ sarve sarpadevarṣidānavāḥ.
11. ekaṃ śāstāram āsādya śabdena ekena saṃskṛtāḥ
nānā vyavasitāḥ sarve sarpadevarṣidānavāḥ
11. ekaṃ śāstāram āsādya ekena śabdena saṃskṛtāḥ
sarve sarpadevarṣidānavāḥ nānā vyavasitāḥ
11. Having approached a single teacher and been purified by a single instruction, all of them - serpents, divine sages, and demons - became variously resolute.
शृणोत्ययं प्रोच्यमानं गृह्णाति च यथातथम् ।
पृच्छतस्तावतो भूयो गुरुरन्योऽनुमन्यते ॥१२॥
12. śṛṇotyayaṁ procyamānaṁ gṛhṇāti ca yathātatham ,
pṛcchatastāvato bhūyo gururanyo'numanyate.
12. śṛṇoti ayam procyamānam gṛhṇāti ca yathātatham
pṛcchataḥ tāvataḥ bhūyaḥ guruḥ anyaḥ anumanyate
12. ayam procyamānam śṛṇoti ca yathātatham gṛhṇāti.
anyaḥ guruḥ tāvataḥ bhūyaḥ pṛcchataḥ anumanyate.
12. This student listens to what is being taught and comprehends it accurately. Another teacher (guru) then approves of the one who asks more questions.
तस्य चानुमते कर्म ततः पश्चात्प्रवर्तते ।
गुरुर्बोद्धा च शत्रुश्च द्वेष्टा च हृदि संश्रितः ॥१३॥
13. tasya cānumate karma tataḥ paścātpravartate ,
gururboddhā ca śatruśca dveṣṭā ca hṛdi saṁśritaḥ.
13. tasya ca anumate karma tataḥ paścāt pravartate
guruḥ boddhā ca śatruḥ ca dveṣṭā ca hṛdi saṃśritaḥ
13. tasya anumate ca karma tataḥ paścāt pravartate.
guruḥ boddhā ca śatruḥ ca dveṣṭā ca hṛdi saṃśritaḥ.
13. And with his (the guru's) approval, action (karma) then proceeds afterwards. The teacher (guru) is also the knower, the enemy, and the hater, residing in the heart.
पापेन विचरँल्लोके पापचारी भवत्ययम् ।
शुभेन विचरँल्लोके शुभचारी भवत्युत ॥१४॥
14. pāpena vicaraँlloke pāpacārī bhavatyayam ,
śubhena vicaraँlloke śubhacārī bhavatyuta.
14. pāpena vicaran loke pāpacārī bhavati ayam
śubhena vicaran loke śubhacārī bhavati uta
14. pāpena vicaran loke ayam pāpacārī bhavati.
uta śubhena vicaran loke śubhacārī bhavati.
14. Wandering in the world with evil, this person becomes an evil-doer. Alternatively, wandering in the world with good, he becomes a good-doer.
कामचारी तु कामेन य इन्द्रियसुखे रतः ।
व्रतवारी सदैवैष य इन्द्रियजये रतः ॥१५॥
15. kāmacārī tu kāmena ya indriyasukhe rataḥ ,
vratavārī sadaivaiṣa ya indriyajaye rataḥ.
15. kāmacārī tu kāmena yaḥ indriyasukhe rataḥ
vratavārī sadā eva eṣaḥ yaḥ indriyajaye rataḥ
15. yaḥ indriyasukhe rataḥ kāmena tu kāmacārī
eṣaḥ yaḥ indriyajaye rataḥ sadā eva vratavārī
15. One who acts as they please, delighting in sensory pleasures, is driven by desire. But this person, who delights in the conquest of the senses, is always an observer of spiritual disciplines (vrata).
अपेतव्रतकर्मा तु केवलं ब्रह्मणि श्रितः ।
ब्रह्मभूतश्चरँल्लोके ब्रह्मचारी भवत्ययम् ॥१६॥
16. apetavratakarmā tu kevalaṁ brahmaṇi śritaḥ ,
brahmabhūtaścaraँlloke brahmacārī bhavatyayam.
16. apetavratakarmā tu kevalam brahmaṇi śritaḥ
brahmabhūtaḥ caran loke brahmacārī bhavati ayam
16. tu ayam apetavratakarmā kevalam brahmaṇi śritaḥ
brahmabhūtaḥ loke caran brahmacārī bhavati
16. But this person, who has abandoned external vows and ritual actions, relying solely on the ultimate reality (brahman), and who, having become one with (brahman), moves in the world, truly becomes a student of the absolute (brahmacārī).
ब्रह्मैव समिधस्तस्य ब्रह्माग्निर्ब्रह्मसंस्तरः ।
आपो ब्रह्म गुरुर्ब्रह्म स ब्रह्मणि समाहितः ॥१७॥
17. brahmaiva samidhastasya brahmāgnirbrahmasaṁstaraḥ ,
āpo brahma gururbrahma sa brahmaṇi samāhitaḥ.
17. brahma eva samidhaḥ tasya brahma agniḥ brahma saṃstaraḥ
āpaḥ brahma guruḥ brahma saḥ brahmaṇi samāhitaḥ
17. tasya samidhaḥ brahma eva agniḥ brahma saṃstaraḥ
brahma āpaḥ brahma guruḥ brahma saḥ brahmaṇi samāhitaḥ
17. For such a person, the ultimate reality (brahman) itself is the sacrificial fuel, (brahman) is the fire, and (brahman) is the sacred grass for the ritual. The waters are (brahman), and the teacher (guru) is (brahman); he is completely absorbed in (brahman).
एतदेतादृशं सूक्ष्मं ब्रह्मचर्यं विदुर्बुधाः ।
विदित्वा चान्वपद्यन्त क्षेत्रज्ञेनानुदर्शिनः ॥१८॥
18. etadetādṛśaṁ sūkṣmaṁ brahmacaryaṁ vidurbudhāḥ ,
viditvā cānvapadyanta kṣetrajñenānudarśinaḥ.
18. etat etādṛśam sūkṣmam brahmacaryam viduḥ budhāḥ
viditvā ca anvapadyanta kṣetrajñena anudarśinaḥ
18. budhāḥ etat etādṛśam sūkṣmam brahmacaryam viduḥ
ca viditvā kṣetrajñena anudarśinaḥ anvapadyanta
18. The wise (budhāḥ) know this subtle and unique form of spiritual discipline (brahmacarya). And having understood it, those who perceive through the knower of the field (kṣetrajña) subsequently attained it.