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महाभारतः       mahābhārataḥ - book-14, chapter-53

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उत्तङ्क उवाच ।
ब्रूहि केशव तत्त्वेन त्वमध्यात्ममनिन्दितम् ।
श्रुत्वा श्रेयोऽभिधास्यामि शापं वा ते जनार्दन ॥१॥
1. uttaṅka uvāca ,
brūhi keśava tattvena tvamadhyātmamaninditam ,
śrutvā śreyo'bhidhāsyāmi śāpaṁ vā te janārdana.
1. uttaṅka uvāca brūhi keśava tattvena tvam adhyātmam
aninditam śrutvā śreyaḥ abhidhāsyāmi śāpam vā te janārdana
1. uttaṅka uvāca keśava janārdana tvam tattvena aninditam
adhyātmam brūhi śrutvā te śreyaḥ śāpam vā abhidhāsyāmi
1. Uttanka said: O Keśava, truly explain to me the blameless spiritual knowledge (adhyātma). Having heard it, O Janārdana, I will pronounce either a blessing or a curse upon you.
वासुदेव उवाच ।
तमो रजश्च सत्त्वं च विद्धि भावान्मदाश्रयान् ।
तथा रुद्रान्वसूंश्चापि विद्धि मत्प्रभवान्द्विज ॥२॥
2. vāsudeva uvāca ,
tamo rajaśca sattvaṁ ca viddhi bhāvānmadāśrayān ,
tathā rudrānvasūṁścāpi viddhi matprabhavāndvija.
2. vāsudeva uvāca tamaḥ rajaḥ ca sattvam ca viddhi bhāvān
madāśrayān tathā rudrān vasūn ca api viddhi matprabhavān dvija
2. vāsudeva uvāca tvam bhāvān tamaḥ
rajaḥ ca sattvam ca madāśrayān
viddhi tathā dvija rudrān
vasūn ca api matprabhavān viddhi
2. Vāsudeva said: Know that inertia (tamas), passion (rajas), and goodness (sattva) are states of being dependent on Me. Similarly, O twice-born (dvija), know that the Rudras and Vasus also originate from Me.
मयि सर्वाणि भूतानि सर्वभूतेषु चाप्यहम् ।
स्थित इत्यभिजानीहि मा तेऽभूदत्र संशयः ॥३॥
3. mayi sarvāṇi bhūtāni sarvabhūteṣu cāpyaham ,
sthita ityabhijānīhi mā te'bhūdatra saṁśayaḥ.
3. mayi sarvāṇi bhūtāni sarvabhūteṣu ca api aham
sthitaḥ iti abhijānīhi mā te abhūt atra saṃśayaḥ
3. abhijānīhi iti sarvāṇi bhūtāni mayi ca aham api
sarvabhūteṣu sthitaḥ mā te atra saṃśayaḥ abhūt
3. All beings exist within me, and I too exist within all beings. Understand this clearly; let there be no doubt for you in this.
तथा दैत्यगणान्सर्वान्यक्षराक्षसपन्नगान् ।
गन्धर्वाप्सरसश्चैव विद्धि मत्प्रभवान्द्विज ॥४॥
4. tathā daityagaṇānsarvānyakṣarākṣasapannagān ,
gandharvāpsarasaścaiva viddhi matprabhavāndvija.
4. tathā daityagaṇān sarvān yakṣarākṣasapannagān
gandharvāpsarasaḥ ca eva viddhi matprabhavān dvija
4. dvija tathā sarvān daityagaṇān yakṣarākṣasapannagān
gandharvāpsarasaḥ ca eva matprabhavān viddhi
4. Similarly, O twice-born (dvija), understand that all the multitudes of daityas, yakshas, rakshasas, pannagas (serpents), gandharvas, and apsaras originate from me.
सदसच्चैव यत्प्राहुरव्यक्तं व्यक्तमेव च ।
अक्षरं च क्षरं चैव सर्वमेतन्मदात्मकम् ॥५॥
5. sadasaccaiva yatprāhuravyaktaṁ vyaktameva ca ,
akṣaraṁ ca kṣaraṁ caiva sarvametanmadātmakam.
5. sat asat ca eva yat prāhuḥ avyaktam vyaktam eva ca
akṣaram ca kṣaram ca eva sarvam etat madātmakam
5. yat sat asat ca eva avyaktam vyaktam eva ca akṣaram
ca kṣaram ca eva prāhuḥ etat sarvam madātmakam
5. Whatever they declare to be both existent and non-existent, and also the unmanifest and the manifest, and likewise the imperishable (akṣara) and the perishable (kṣara) - all of this is permeated by my essential nature (ātman).
ये चाश्रमेषु वै धर्माश्चतुर्षु विहिता मुने ।
दैवानि चैव कर्माणि विद्धि सर्वं मदात्मकम् ॥६॥
6. ye cāśrameṣu vai dharmāścaturṣu vihitā mune ,
daivāni caiva karmāṇi viddhi sarvaṁ madātmakam.
6. ye ca āśrameṣu vai dharmāḥ caturṣu vihitā mune
daivāni ca eva karmāṇi viddhi sarvam matātmakam
6. mune ye ca dharmāḥ caturṣu āśrameṣu vai vihitāḥ
ca eva daivāni karmāṇi sarvam matātmakam viddhi
6. And whatever principles (dharma) are prescribed in the four stages of life (āśrama), O sage (muni), and whatever divine actions (karma) exist, understand that all of this is permeated by my essential nature (ātman).
असच्च सदसच्चैव यद्विश्वं सदसतः परम् ।
ततः परं नास्ति चैव देवदेवात्सनातनात् ॥७॥
7. asacca sadasaccaiva yadviśvaṁ sadasataḥ param ,
tataḥ paraṁ nāsti caiva devadevātsanātanāt.
7. asat ca sat asat ca eva yat viśvam sat asataḥ param
tataḥ param na asti ca eva devadevāt sanātanāt
7. The universe is indeed both the non-existent and the existent-non-existent, and truly, it is also beyond the existent and non-existent. Beyond that eternal God of gods, there is truly nothing else.
ओंकारप्रभवान्वेदान्विद्धि मां त्वं भृगूद्वह ।
यूपं सोमं तथैवेह त्रिदशाप्यायनं मखे ॥८॥
8. oṁkāraprabhavānvedānviddhi māṁ tvaṁ bhṛgūdvaha ,
yūpaṁ somaṁ tathaiveha tridaśāpyāyanaṁ makhe.
8. oṃkāraprabhavān vedān viddhi mām tvam bhṛgūdvaha
yūpam somam tathā eva iha tridaśaāpyāyanam makhe
8. O descendant of Bhrigu, know that I am the Vedas, originating from the sacred syllable Om (oṃkāra). I am also the sacrificial post, the soma, and the nourishment for the gods in the Vedic ritual (yajña) performed here.
होतारमपि हव्यं च विद्धि मां भृगुनन्दन ।
अध्वर्युः कल्पकश्चापि हविः परमसंस्कृतम् ॥९॥
9. hotāramapi havyaṁ ca viddhi māṁ bhṛgunandana ,
adhvaryuḥ kalpakaścāpi haviḥ paramasaṁskṛtam.
9. hotāram api havyam ca viddhi mām bhṛgunandana
adhvaryuḥ kalpakaḥ ca api haviḥ paramasaṃskṛtam
9. O son of Bhrigu, know that I am the Hotar priest and also the offering (havyam). I am also the Adhvaryu priest, the arranger, and the supremely prepared oblation (havis).
उद्गाता चापि मां स्तौति गीतघोषैर्महाध्वरे ।
प्रायश्चित्तेषु मां ब्रह्मञ्शान्तिमङ्गलवाचकाः ।
स्तुवन्ति विश्वकर्माणं सततं द्विजसत्तमाः ॥१०॥
10. udgātā cāpi māṁ stauti gītaghoṣairmahādhvare ,
prāyaścitteṣu māṁ brahmañśāntimaṅgalavācakāḥ ,
stuvanti viśvakarmāṇaṁ satataṁ dvijasattamāḥ.
10. udgātā ca api mām stauti gītaghoṣaiḥ
mahādhvare prāyaścitteṣu mām
brahman śāntimaṅgalavācakāḥ stuvanti
viśvakarmāṇam satatam dvijasattamāḥ
10. And also, the Udgatar priest praises me with chants in the great Vedic ritual (yajña). O Brahmin, in acts of atonement, the reciters of peace and auspiciousness, along with the best among the twice-born (dvija), constantly praise me, the creator of the universe (Viśvakarman).
विद्धि मह्यं सुतं धर्ममग्रजं द्विजसत्तम ।
मानसं दयितं विप्र सर्वभूतदयात्मकम् ॥११॥
11. viddhi mahyaṁ sutaṁ dharmamagrajaṁ dvijasattama ,
mānasaṁ dayitaṁ vipra sarvabhūtadayātmakam.
11. viddhi mahyam sutam dharmam agrajam dvijasattama
mānasam dayitam vipra sarvabhūtadayātmakam
11. dvijasattama vipra mahyam agrajam mānasam
dayitam sarvabhūtadayātmakam dharmam sutam viddhi
11. O best among the twice-born (dvijasattama), O brahmin, know my son, the elder, mind-born, and beloved, whose intrinsic nature (dharma) is compassion for all beings.
तत्राहं वर्तमानैश्च निवृत्तैश्चैव मानवैः ।
बह्वीः संसरमाणो वै योनीर्हि द्विजसत्तम ॥१२॥
12. tatrāhaṁ vartamānaiśca nivṛttaiścaiva mānavaiḥ ,
bahvīḥ saṁsaramāṇo vai yonīrhi dvijasattama.
12. tatra aham vartamānaiḥ ca nivṛttaiḥ ca eva mānavaiḥ
bahvīḥ saṃsaramāṇaḥ vai yonīḥ hi dvijasattama
12. dvijasattama tatra aham vartamānaiḥ ca nivṛttaiḥ
ca eva mānavaiḥ bahvīḥ yonīḥ hi vai saṃsaramāṇaḥ
12. O best among the twice-born (dvijasattama), there I, undergoing transmigration (saṃsāra), indeed pass through many births, alongside both living and departed human beings.
धर्मसंरक्षणार्थाय धर्मसंस्थापनाय च ।
तैस्तैर्वेषैश्च रूपैश्च त्रिषु लोकेषु भार्गव ॥१३॥
13. dharmasaṁrakṣaṇārthāya dharmasaṁsthāpanāya ca ,
taistairveṣaiśca rūpaiśca triṣu lokeṣu bhārgava.
13. dharmasaṃrakṣaṇārthāya dharmasaṃsthāpanāya ca taiḥ
taiḥ veṣaiḥ ca rūpaiḥ ca triṣu lokeṣu bhārgava
13. bhārgava dharmasaṃrakṣaṇārthāya ca dharmasaṃsthāpanāya
taiḥ taiḥ veṣaiḥ ca rūpaiḥ ca triṣu lokeṣu
13. O Bhargava, for the protection of the natural law (dharma) and for its establishment, I appear in the three worlds with various guises and forms.
अहं विष्णुरहं ब्रह्मा शक्रोऽथ प्रभवाप्ययः ।
भूतग्रामस्य सर्वस्य स्रष्टा संहार एव च ॥१४॥
14. ahaṁ viṣṇurahaṁ brahmā śakro'tha prabhavāpyayaḥ ,
bhūtagrāmasya sarvasya sraṣṭā saṁhāra eva ca.
14. aham viṣṇuḥ aham brahmā śakraḥ atha prabhavāpyayaḥ
bhūtagrāmasya sarvasya sraṣṭā saṃhāraḥ eva ca
14. aham viṣṇuḥ aham brahmā atha śakraḥ sarvasya
bhūtagrāmasya prabhavāpyayaḥ sraṣṭā ca eva saṃhāraḥ
14. I am Vishnu, I am Brahma, and also Indra. I am the origin and dissolution of all beings, the creator and indeed the destroyer.
अधर्मे वर्तमानानां सर्वेषामहमप्युत ।
धर्मस्य सेतुं बध्नामि चलिते चलिते युगे ।
तास्ता योनीः प्रविश्याहं प्रजानां हितकाम्यया ॥१५॥
15. adharme vartamānānāṁ sarveṣāmahamapyuta ,
dharmasya setuṁ badhnāmi calite calite yuge ,
tāstā yonīḥ praviśyāhaṁ prajānāṁ hitakāmyayā.
15. adharme vartamānānām sarveṣām aham
api uta dharmasya setum badhnāmi
calite calite yuge tāstāḥ yonīḥ
praviśya aham prajānām hitakāmyayā
15. Indeed, for all those who are engaged in unrighteousness (adharma), I establish the boundary of natural law (dharma) in every passing age. Entering into those various species, I do this out of a desire for the welfare of all beings.
यदा त्वहं देवयोनौ वर्तामि भृगुनन्दन ।
तदाहं देववत्सर्वमाचरामि न संशयः ॥१६॥
16. yadā tvahaṁ devayonau vartāmi bhṛgunandana ,
tadāhaṁ devavatsarvamācarāmi na saṁśayaḥ.
16. yadā tu aham devayonau vartāmi bhṛgunandana
tadā aham devavat sarvam ācarāmi na saṃśayaḥ
16. Indeed, when I exist in a divine species, O descendant of Bhrigu, then I act entirely like a god; there is no doubt about it.
यदा गन्धर्वयोनौ तु वर्तामि भृगुनन्दन ।
तदा गन्धर्ववच्चेष्टाः सर्वाश्चेष्टामि भार्गव ॥१७॥
17. yadā gandharvayonau tu vartāmi bhṛgunandana ,
tadā gandharvavacceṣṭāḥ sarvāśceṣṭāmi bhārgava.
17. yadā gandharvayonau tu vartāmi bhṛgunandana tadā
gandharvavat ceṣṭāḥ sarvāḥ ca ceṣṭāmi bhārgava
17. And when I exist in a Gandharva species, O descendant of Bhrigu, then I perform all actions like a Gandharva, O Bhargava.
नागयोनौ यदा चैव तदा वर्तामि नागवत् ।
यक्षराक्षसयोनीश्च यथावद्विचराम्यहम् ॥१८॥
18. nāgayonau yadā caiva tadā vartāmi nāgavat ,
yakṣarākṣasayonīśca yathāvadvicarāmyaham.
18. nāgayonau yadā ca eva tadā vartāmi nāgavat
yakṣarākṣasayonīḥ ca yathāvat vicarāmi aham
18. When I am indeed in a Naga species, then I exist like a Naga. And similarly, I move about appropriately in the Yaksha and Rakshasa species.
मानुष्ये वर्तमाने तु कृपणं याचिता मया ।
न च ते जातसंमोहा वचो गृह्णन्ति मे हितम् ॥१९॥
19. mānuṣye vartamāne tu kṛpaṇaṁ yācitā mayā ,
na ca te jātasaṁmohā vaco gṛhṇanti me hitam.
19. mānuṣye vartamāne tu kṛpaṇam yācitā mayā na
ca te jātasammohāḥ vacaḥ gṛhṇanti me hitam
19. Indeed, while they were in their human state, I pitifully implored them. But they, having become utterly deluded, do not accept my beneficial counsel.
भयं च महदुद्दिश्य त्रासिताः कुरवो मया ।
क्रुद्धेव भूत्वा च पुनर्यथावदनुदर्शिताः ॥२०॥
20. bhayaṁ ca mahaduddiśya trāsitāḥ kuravo mayā ,
kruddheva bhūtvā ca punaryathāvadanudarśitāḥ.
20. bhayam ca mahat uddiśya trāsitāḥ kuravaḥ mayā
kruddhā iva bhūtvā ca punaḥ yathāvat anudarśitāḥ
20. And I frightened the Kurus by pointing out a great danger. Then, as if having become enraged, I again instructed them properly.
तेऽधर्मेणेह संयुक्ताः परीताः कालधर्मणा ।
धर्मेण निहता युद्धे गताः स्वर्गं न संशयः ॥२१॥
21. te'dharmeṇeha saṁyuktāḥ parītāḥ kāladharmaṇā ,
dharmeṇa nihatā yuddhe gatāḥ svargaṁ na saṁśayaḥ.
21. te adharmeṇa iha saṃyuktāḥ parītāḥ kāladharmaṇā
dharmeṇa nihatāḥ yuddhe gatāḥ svargam na saṃśayaḥ
21. They (the Kauravas) were, in this world, associated with unrighteousness and overcome by the law of time (kāla). Yet, having been struck down in battle in accordance with (dharma), they undoubtedly attained heaven.
लोकेषु पाण्डवाश्चैव गताः ख्यातिं द्विजोत्तम ।
एतत्ते सर्वमाख्यातं यन्मां त्वं परिपृच्छसि ॥२२॥
22. lokeṣu pāṇḍavāścaiva gatāḥ khyātiṁ dvijottama ,
etatte sarvamākhyātaṁ yanmāṁ tvaṁ paripṛcchasi.
22. lokeṣu pāṇḍavāḥ ca eva gatāḥ khyātim dvijottama
etat te sarvam ākhyātam yat mām tvam paripṛcchasi
22. And the Pāṇḍavas, indeed, attained great fame among all people, O best of the twice-born (dvija)! All of this that you inquire of me has been narrated to you.