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महाभारतः       mahābhārataḥ - book-14, chapter-44

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ब्रह्मोवाच ।
यदादिमध्यपर्यन्तं ग्रहणोपायमेव च ।
नामलक्षणसंयुक्तं सर्वं वक्ष्यामि तत्त्वतः ॥१॥
1. brahmovāca ,
yadādimadhyaparyantaṁ grahaṇopāyameva ca ,
nāmalakṣaṇasaṁyuktaṁ sarvaṁ vakṣyāmi tattvataḥ.
1. brahmā uvāca yat ādimadhyaparyantam grahaṇopāyam eva
ca nāmalakṣaṇasaṃyuktam sarvam vakṣyāmi tattvataḥ
1. brahmā uvāca sarvam yat ādimadhyaparyantam grahaṇopāyam
eva ca nāmalakṣaṇasaṃyuktam tattvataḥ vakṣyāmi
1. Brahmā said: I will fundamentally explain everything that has a beginning, middle, and end, serves as a means of comprehension, and is associated with names and characteristics.
अहः पूर्वं ततो रात्रिर्मासाः शुक्लादयः स्मृताः ।
श्रविष्ठादीनि ऋक्षाणि ऋतवः शिशिरादयः ॥२॥
2. ahaḥ pūrvaṁ tato rātrirmāsāḥ śuklādayaḥ smṛtāḥ ,
śraviṣṭhādīni ṛkṣāṇi ṛtavaḥ śiśirādayaḥ.
2. ahaḥ pūrvam tataḥ rātriḥ māsāḥ śuklādayaḥ
smṛtāḥ śraviṣṭhādīni ṛkṣāṇi ṛtavaḥ śiśirādayaḥ
2. ahaḥ pūrvam tataḥ rātriḥ māsāḥ śuklādayaḥ
smṛtāḥ ṛkṣāṇi śraviṣṭhādīni ṛtavaḥ śiśirādayaḥ
2. Day is first, then night. The months are reckoned from the bright fortnight (śukla-pakṣa). The constellations (nakṣatras) begin with Śraviṣṭhā, and the seasons begin with Śiśira.
भूमिरादिस्तु गन्धानां रसानामाप एव च ।
रूपाणां ज्योतिरादिस्तु स्पर्शादिर्वायुरुच्यते ।
शब्दस्यादिस्तथाकाशमेष भूतकृतो गुणः ॥३॥
3. bhūmirādistu gandhānāṁ rasānāmāpa eva ca ,
rūpāṇāṁ jyotirādistu sparśādirvāyurucyate ,
śabdasyādistathākāśameṣa bhūtakṛto guṇaḥ.
3. bhūmiḥ ādiḥ tu gandhānām rasānām āpaḥ
eva ca rūpāṇām jyotiḥ ādiḥ tu
sparśaādiḥ vāyuḥ ucyate śabdasya ādiḥ
tathā ākāśam eṣaḥ bhūtakṛtaḥ guṇaḥ
3. bhūmiḥ tu gandhānām ādiḥ āpaḥ eva ca
rasānām jyotiḥ tu rūpāṇām ādiḥ
vāyuḥ sparśaādiḥ ucyate tathā ākāśam
śabdasya ādiḥ eṣaḥ bhūtakṛtaḥ guṇaḥ
3. Earth is the primary source of odors, and water is indeed the source of tastes. Light (or fire) is the primary source of forms, and air is said to be the source of touch. Similarly, space (ākāśa) is the source of sound. This describes the fundamental qualities produced by the elements (bhūtas).
अतः परं प्रवक्ष्यामि भूतानामादिमुत्तमम् ।
आदित्यो ज्योतिषामादिरग्निर्भूतादिरिष्यते ॥४॥
4. ataḥ paraṁ pravakṣyāmi bhūtānāmādimuttamam ,
ādityo jyotiṣāmādiragnirbhūtādiriṣyate.
4. ataḥ param pravakṣyāmi bhūtānām ādim uttamam
ādityaḥ jyotiṣām ādiḥ agniḥ bhūtādiḥ iṣyate
4. ataḥ param bhūtānām uttamam ādim pravakṣyāmi
ādityaḥ jyotiṣām ādiḥ agniḥ bhūtādiḥ iṣyate
4. Next, I will declare the supreme origin of the elements (bhūtas). The sun is the origin of all luminaries, and fire is regarded as the fundamental source of all beings (bhūtas).
सावित्री सर्वविद्यानां देवतानां प्रजापतिः ।
ओंकारः सर्ववेदानां वचसां प्राण एव च ।
यद्यस्मिन्नियतं लोके सर्वं सावित्रमुच्यते ॥५॥
5. sāvitrī sarvavidyānāṁ devatānāṁ prajāpatiḥ ,
oṁkāraḥ sarvavedānāṁ vacasāṁ prāṇa eva ca ,
yadyasminniyataṁ loke sarvaṁ sāvitramucyate.
5. sāvitrī sarvavidyānām devatānām
prajāpatiḥ oṃkāraḥ sarvavedānām
vacasām prāṇaḥ eva ca yat asmin
niyatam loke sarvam sāvitram ucyate
5. Sāvitrī is the essence of all knowledge. The lord of creation (prajāpati) is the foremost among the deities. The sacred syllable Om (oṃkāra) is the essence of all the Vedas, and indeed the very life-breath of all words. Whatever is firmly established in this world, all that is declared to be Sāvitra.
गायत्री छन्दसामादिः पशूनामज उच्यते ।
गावश्चतुष्पदामादिर्मनुष्याणां द्विजातयः ॥६॥
6. gāyatrī chandasāmādiḥ paśūnāmaja ucyate ,
gāvaścatuṣpadāmādirmanuṣyāṇāṁ dvijātayaḥ.
6. gāyatrī chandasām ādiḥ paśūnām ajaḥ ucyate
gāvaḥ catuṣpadām ādiḥ manuṣyāṇām dvijātayaḥ
6. The Gāyatrī (mantra) is the foremost among meters. The goat is said to be the first among animals. Cows are considered the foremost among quadrupeds, and among human beings, it is the twice-born (dvijāti).
श्येनः पतत्रिणामादिर्यज्ञानां हुतमुत्तमम् ।
परिसर्पिणां तु सर्वेषां ज्येष्ठः सर्पो द्विजोत्तमाः ॥७॥
7. śyenaḥ patatriṇāmādiryajñānāṁ hutamuttamam ,
parisarpiṇāṁ tu sarveṣāṁ jyeṣṭhaḥ sarpo dvijottamāḥ.
7. śyenaḥ patatriṇām ādiḥ yajñānām hutam uttamam
parisarpinām tu sarveṣām jyeṣṭhaḥ sarpaḥ dvijottamāḥ
7. The hawk is the foremost among birds. Among Vedic rituals (yajña), the fire offering (huta) is considered the most excellent. And among all creeping creatures, the serpent is the eldest, O best among the twice-born (dvijottama).
कृतमादिर्युगानां च सर्वेषां नात्र संशयः ।
हिरण्यं सर्वरत्नानामोषधीनां यवास्तथा ॥८॥
8. kṛtamādiryugānāṁ ca sarveṣāṁ nātra saṁśayaḥ ,
hiraṇyaṁ sarvaratnānāmoṣadhīnāṁ yavāstathā.
8. kṛtam ādiḥ yugānām ca sarveṣām na atra saṃśayaḥ
hiraṇyam sarvaratnānām oṣadhīnām yavāḥ tathā
8. The Kṛta (Satya) yuga is the first among all ages, of this there is no doubt. Gold is the foremost among all jewels, and similarly, among herbs, barley (yava) is supreme.
सर्वेषां भक्ष्यभोज्यानामन्नं परममुच्यते ।
द्रवाणां चैव सर्वेषां पेयानामाप उत्तमाः ॥९॥
9. sarveṣāṁ bhakṣyabhojyānāmannaṁ paramamucyate ,
dravāṇāṁ caiva sarveṣāṁ peyānāmāpa uttamāḥ.
9. sarveṣām bhakṣyabhojyānām annam paramam ucyate
| dravāṇām ca eva sarveṣām peyānām āpaḥ uttamāḥ
9. annam paramam ucyate sarveṣām bhakṣyabhojyānām
ca eva āpaḥ uttamāḥ sarveṣām dravāṇām peyānām
9. Among all things that can be eaten and consumed, food is declared to be supreme. And among all liquids and drinks, water is the best.
स्थावराणां च भूतानां सर्वेषामविशेषतः ।
ब्रह्मक्षेत्रं सदा पुण्यं प्लक्षः प्रथमजः स्मृतः ॥१०॥
10. sthāvarāṇāṁ ca bhūtānāṁ sarveṣāmaviśeṣataḥ ,
brahmakṣetraṁ sadā puṇyaṁ plakṣaḥ prathamajaḥ smṛtaḥ.
10. sthāvarāṇām ca bhūtānām sarveṣām aviśeṣataḥ |
brahmakṣetram sadā puṇyam plakṣaḥ prathamajaḥ smṛtaḥ
10. brahmakṣetram sadā puṇyam (asti); ca plakṣaḥ prathamajaḥ
smṛtaḥ sarveṣām sthāvarāṇām bhūtānām aviśeṣataḥ
10. And among all immobile beings, without exception, the sacred land (brahmakṣetra) is always pure; the plakṣa tree is considered the first-born.
अहं प्रजापतीनां च सर्वेषां नात्र संशयः ।
मम विष्णुरचिन्त्यात्मा स्वयंभूरिति स स्मृतः ॥११॥
11. ahaṁ prajāpatīnāṁ ca sarveṣāṁ nātra saṁśayaḥ ,
mama viṣṇuracintyātmā svayaṁbhūriti sa smṛtaḥ.
11. aham prajāpatīnām ca sarveṣām na atra saṃśayaḥ |
mama viṣṇuḥ acintyātmā svayambhūḥ iti saḥ smṛtaḥ
11. aham ca sarveṣām prajāpatīnām (asmi); atra saṃśayaḥ
na mama acintyātmā viṣṇuḥ saḥ svayambhūḥ iti smṛtaḥ
11. Among all the lords of creation (prajāpati), I am indeed the greatest; there is no doubt about this. By me, Viṣṇu, whose essence (ātman) is inconceivable, is known as the self-born (svayambhū).
पर्वतानां महामेरुः सर्वेषामग्रजः स्मृतः ।
दिशां च प्रदिशां चोर्ध्वा दिग्जाता प्रथमं तथा ॥१२॥
12. parvatānāṁ mahāmeruḥ sarveṣāmagrajaḥ smṛtaḥ ,
diśāṁ ca pradiśāṁ cordhvā digjātā prathamaṁ tathā.
12. parvatānām mahāmeruḥ sarveṣām agrajaḥ smṛtaḥ |
diśām ca pradiśām ca ūrdhvā dikjātā prathamam tathā
12. mahāmeruḥ sarveṣām parvatānām agrajaḥ smṛtaḥ tathā ca
ūrdhvā dikjātā prathamam diśām ca pradiśām (smṛtā)
12. Among all mountains, Mahāmeru is considered the foremost. And among the primary directions and secondary directions, the upper direction (ūrdhva dik) is thus considered the first-born.
तथा त्रिपथगा गङ्गा नदीनामग्रजा स्मृता ।
तथा सरोदपानानां सर्वेषां सागरोऽग्रजः ॥१३॥
13. tathā tripathagā gaṅgā nadīnāmagrajā smṛtā ,
tathā sarodapānānāṁ sarveṣāṁ sāgaro'grajaḥ.
13. tathā tripathagā gaṅgā nadīnām agrajā smṛtā
tathā sarodapānānām sarveṣām sāgaraḥ agrajaḥ
13. The Gaṅgā, which flows in three paths, is considered the foremost among rivers. Similarly, the ocean is the most prominent among all lakes and reservoirs.
देवदानवभूतानां पिशाचोरगरक्षसाम् ।
नरकिंनरयक्षाणां सर्वेषामीश्वरः प्रभुः ॥१४॥
14. devadānavabhūtānāṁ piśācoragarakṣasām ,
narakiṁnarayakṣāṇāṁ sarveṣāmīśvaraḥ prabhuḥ.
14. devadānavabhūtānām piśācoragarakṣasām
narakinnarayakṣāṇām sarveṣām īśvaraḥ prabhuḥ
14. He is the lord and master (īśvara prabhu) of all the gods, demons, various beings, goblins, serpents, rākṣasas, humans, kinnaras, and yakṣas.
आदिर्विश्वस्य जगतो विष्णुर्ब्रह्ममयो महान् ।
भूतं परतरं तस्मात्त्रैलोक्ये नेह विद्यते ॥१५॥
15. ādirviśvasya jagato viṣṇurbrahmamayo mahān ,
bhūtaṁ parataraṁ tasmāttrailokye neha vidyate.
15. ādiḥ viśvasya jagataḥ viṣṇuḥ brahmamayaḥ mahān
bhūtam parataram tasmāt trailokye na iha vidyate
15. Viṣṇu is the great origin of the entire universe (viśva jagat) and is comprised of (brahman). No being superior to him exists here in the three worlds (trailokya).
आश्रमाणां च गार्हस्थ्यं सर्वेषां नात्र संशयः ।
लोकानामादिरव्यक्तं सर्वस्यान्तस्तदेव च ॥१६॥
16. āśramāṇāṁ ca gārhasthyaṁ sarveṣāṁ nātra saṁśayaḥ ,
lokānāmādiravyaktaṁ sarvasyāntastadeva ca.
16. āśramāṇām ca gārhasthyam sarveṣām na atra saṃśayaḥ
lokānām ādiḥ avyaktam sarvasya antaḥ tat eva ca
16. Among all the stages of life (āśramas), the householder (gārhasthya) stage is (considered superior); there is no doubt about this. The unmanifest (avyakta) is the origin of all worlds, and that same (unmanifest) is also the end of everything.
अहान्यस्तमयान्तानि उदयान्ता च शर्वरी ।
सुखस्यान्तः सदा दुःखं दुःखस्यान्तः सदा सुखम् ॥१७॥
17. ahānyastamayāntāni udayāntā ca śarvarī ,
sukhasyāntaḥ sadā duḥkhaṁ duḥkhasyāntaḥ sadā sukham.
17. ahāni astamayāntāni udayāntā ca śarvarī sukhasya
antaḥ sadā duḥkham duḥkhasya antaḥ sadā sukham
17. ahāni astamayāntāni śarvarī ca udayāntā sukhasya
antaḥ sadā duḥkham duḥkhasya antaḥ sadā sukham
17. Days conclude with sunset, and nights conclude with sunrise. The end of happiness is always sorrow, and the end of sorrow is always happiness.
सर्वे क्षयान्ता निचयाः पतनान्ताः समुच्छ्रयाः ।
संयोगा विप्रयोगान्ता मरणान्तं हि जीवितम् ॥१८॥
18. sarve kṣayāntā nicayāḥ patanāntāḥ samucchrayāḥ ,
saṁyogā viprayogāntā maraṇāntaṁ hi jīvitam.
18. sarve kṣayāntāḥ nicayāḥ patanāntāḥ samucchrayāḥ
saṃyogāḥ viprayogāntāḥ maraṇāntam hi jīvitam
18. sarve nicayāḥ kṣayāntāḥ samucchrayāḥ patanāntāḥ
saṃyogāḥ viprayogāntāḥ jīvitam hi maraṇāntam
18. All accumulations are destined to decay; all ascents are destined to fall. All unions end in separation, and indeed, life itself ends in death.
सर्वं कृतं विनाशान्तं जातस्य मरणं ध्रुवम् ।
अशाश्वतं हि लोकेऽस्मिन्सर्वं स्थावरजङ्गमम् ॥१९॥
19. sarvaṁ kṛtaṁ vināśāntaṁ jātasya maraṇaṁ dhruvam ,
aśāśvataṁ hi loke'sminsarvaṁ sthāvarajaṅgamam.
19. sarvam kṛtam vināśāntam jātasya maraṇam dhruvam
aśāśvatam hi loke asmin sarvam sthāvarajaṅgamam
19. sarvam kṛtam vināśāntam jātasya maraṇam dhruvam
asmin loke sarvam sthāvarajaṅgamam hi aśāśvatam
19. Everything that is created ends in destruction. Death is certain for that which has been born. Indeed, in this world, everything, whether stationary or moving, is impermanent.
इष्टं दत्तं तपोऽधीतं व्रतानि नियमाश्च ये ।
सर्वमेतद्विनाशान्तं ज्ञानस्यान्तो न विद्यते ॥२०॥
20. iṣṭaṁ dattaṁ tapo'dhītaṁ vratāni niyamāśca ye ,
sarvametadvināśāntaṁ jñānasyānto na vidyate.
20. iṣṭam dattam tapaḥ adhītam vratāni niyamāḥ ca ye
sarvametadvināśāntam jñānasya antaḥ na vidyate
20. ye iṣṭam dattam tapaḥ adhītam vratāni niyamāḥ ca
sarvametadvināśāntam jñānasya antaḥ na vidyate
20. Whatever has been offered in Vedic ritual (iṣṭam), given as charity (dattam), austerity (tapas) practiced, sacred texts studied, vows taken, and observances (niyamāḥ) followed - all of this eventually ends in destruction. However, there is no end to true knowledge (jñāna).
तस्माज्ज्ञानेन शुद्धेन प्रसन्नात्मा समाहितः ।
निर्ममो निरहंकारो मुच्यते सर्वपाप्मभिः ॥२१॥
21. tasmājjñānena śuddhena prasannātmā samāhitaḥ ,
nirmamo nirahaṁkāro mucyate sarvapāpmabhiḥ.
21. tasmāt jñānena śuddhena prasannātmā samāhitaḥ
nirmamaḥ nirahaṅkāraḥ mucyate sarvapāpmabhiḥ
21. tasmāt śuddhena jñānena prasannātmā samāhitaḥ
nirmamaḥ nirahaṅkāraḥ sarvapāpmabhiḥ mucyate
21. Therefore, one whose inner being (ātman) is serene and composed through pure knowledge, and who is free from possessiveness and ego (ahaṅkāra), is liberated from all evils.