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महाभारतः       mahābhārataḥ - book-2, chapter-35

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वैशंपायन उवाच ।
ततो युधिष्ठिरो राजा शिशुपालमुपाद्रवत् ।
उवाच चैनं मधुरं सान्त्वपूर्वमिदं वचः ॥१॥
1. vaiśaṁpāyana uvāca ,
tato yudhiṣṭhiro rājā śiśupālamupādravat ,
uvāca cainaṁ madhuraṁ sāntvapūrvamidaṁ vacaḥ.
1. vaiśampāyanaḥ uvāca tataḥ yudhiṣṭhiraḥ rājā śiśupālam
upādravat uvāca ca enam madhuram sāntvapūrvam idam vacaḥ
1. Vaiśampāyana said: Then King Yudhiṣṭhira approached Śiśupāla and spoke these gentle, conciliatory words to him.
नेदं युक्तं महीपाल यादृशं वै त्वमुक्तवान् ।
अधर्मश्च परो राजन्पारुष्यं च निरर्थकम् ॥२॥
2. nedaṁ yuktaṁ mahīpāla yādṛśaṁ vai tvamuktavān ,
adharmaśca paro rājanpāruṣyaṁ ca nirarthakam.
2. na idam yuktam mahīpāla yādṛśam vai tvam uktavān
adharmaḥ ca paraḥ rājan pāruṣyam ca nirarthakam
2. O King, what you have said is not proper. O King, it is great unrighteousness (adharma) and useless harshness.
न हि धर्मं परं जातु नावबुध्येत पार्थिव ।
भीष्मः शांतनवस्त्वेनं मावमंस्था अतोऽन्यथा ॥३॥
3. na hi dharmaṁ paraṁ jātu nāvabudhyeta pārthiva ,
bhīṣmaḥ śāṁtanavastvenaṁ māvamaṁsthā ato'nyathā.
3. na hi dharmam param jātu na avabudhyeta pārthiva
bhīṣmaḥ śāntanavaḥ tvam enam mā avamāmsthāḥ ataḥ anyathā
3. O King, Bhīṣma, the son of Śāntanu, surely knows the highest (dharma) (natural law) and would never fail to understand it. Therefore, do not disrespect him, otherwise (there will be consequences).
पश्य चेमान्महीपालांस्त्वत्तो वृद्धतमान्बहून् ।
मृष्यन्ते चार्हणां कृष्णे तद्वत्त्वं क्षन्तुमर्हसि ॥४॥
4. paśya cemānmahīpālāṁstvatto vṛddhatamānbahūn ,
mṛṣyante cārhaṇāṁ kṛṣṇe tadvattvaṁ kṣantumarhasi.
4. paśya ca imān mahīpālān tvattaḥ vṛddhatamān bahūn
mṛṣyante ca arhaṇām kṛṣṇe tadvat tvam kṣantum arhasi
4. See also these many kings, much older than you, who tolerate the honor shown to Kṛṣṇa. You too should likewise tolerate it.
वेद तत्त्वेन कृष्णं हि भीष्मश्चेदिपते भृशम् ।
न ह्येनं त्वं तथा वेत्थ यथैनं वेद कौरवः ॥५॥
5. veda tattvena kṛṣṇaṁ hi bhīṣmaścedipate bhṛśam ,
na hyenaṁ tvaṁ tathā vettha yathainaṁ veda kauravaḥ.
5. veda tattvena kṛṣṇaṃ hi bhīṣmaḥ cedipate bhṛśam na
hi enaṃ tvaṃ tathā vettha yathā enaṃ veda kauravaḥ
5. O King of Chedi, Bhishma indeed knows Krishna (kṛṣṇa) truly and profoundly. You do not know him as well as Bhishma (the Kaurava) knows him.
भीष्म उवाच ।
नास्मा अनुनयो देयो नायमर्हति सान्त्वनम् ।
लोकवृद्धतमे कृष्णे योऽर्हणां नानुमन्यते ॥६॥
6. bhīṣma uvāca ,
nāsmā anunayo deyo nāyamarhati sāntvanam ,
lokavṛddhatame kṛṣṇe yo'rhaṇāṁ nānumanyate.
6. bhīṣmaḥ uvāca na asmai anunayaḥ deyaḥ na ayam arhati
sāntvanam lokavṛddhatame kṛṣṇe yaḥ arhaṇām na anumanyate
6. Bhishma said: No conciliation should be offered to this one (Shishupala), nor does he deserve appeasement, for he does not acknowledge the worship (arhaṇā) bestowed upon Krishna (kṛṣṇa), who is the greatest and most revered in the world.
क्षत्रियः क्षत्रियं जित्वा रणे रणकृतां वरः ।
यो मुञ्चति वशे कृत्वा गुरुर्भवति तस्य सः ॥७॥
7. kṣatriyaḥ kṣatriyaṁ jitvā raṇe raṇakṛtāṁ varaḥ ,
yo muñcati vaśe kṛtvā gururbhavati tasya saḥ.
7. kṣatriyaḥ kṣatriyam jitvā raṇe raṇakṛtām varaḥ
yaḥ muñcati vaśe kṛtvā guruḥ bhavati tasya saḥ
7. The preeminent warrior (kṣatriya) who, after conquering another warrior in battle and bringing him under his control, then releases him, that victor becomes like a revered teacher (guru) to the defeated.
अस्यां च समितौ राज्ञामेकमप्यजितं युधि ।
न पश्यामि महीपालं सात्वतीपुत्रतेजसा ॥८॥
8. asyāṁ ca samitau rājñāmekamapyajitaṁ yudhi ,
na paśyāmi mahīpālaṁ sātvatīputratejasā.
8. asyām ca samitau rājñām ekam api ajitam
yudhi na paśyāmi mahīpālam sātvatīputratejasā
8. And in this assembly of kings, I do not see even one king who has remained unconquered in battle, due to the power (tejas) of the son of Sātvatī (Krishna (kṛṣṇa)).
न हि केवलमस्माकमयमर्च्यतमोऽच्युतः ।
त्रयाणामपि लोकानामर्चनीयो जनार्दनः ॥९॥
9. na hi kevalamasmākamayamarcyatamo'cyutaḥ ,
trayāṇāmapi lokānāmarcanīyo janārdanaḥ.
9. na hi kevalam asmākam ayam arcyatamaḥ acyutaḥ
trayāṇām api lokānām arcanīyaḥ janārdanaḥ
9. Indeed, this Acyuta (acyuta) is not only the most revered among us, but Janardana (janārdana) is also worthy of worship by all three worlds.
कृष्णेन हि जिता युद्धे बहवः क्षत्रियर्षभाः ।
जगत्सर्वं च वार्ष्णेये निखिलेन प्रतिष्ठितम् ॥१०॥
10. kṛṣṇena hi jitā yuddhe bahavaḥ kṣatriyarṣabhāḥ ,
jagatsarvaṁ ca vārṣṇeye nikhilena pratiṣṭhitam.
10. kṛṣṇena hi jitāḥ yuddhe bahavaḥ kṣatriyarṣabhāḥ
jagatsarvam ca vārṣṇeye nikhilena pratiṣṭhitam
10. Indeed, many leading warriors (kṣatriyarṣabha) were conquered by Krishna in battle. And the entire universe (jagat) is fully established in Vārṣṇeya (vārṣṇeya).
तस्मात्सत्स्वपि वृद्धेषु कृष्णमर्चाम नेतरान् ।
एवं वक्तुं न चार्हस्त्वं मा भूत्ते बुद्धिरीदृशी ॥११॥
11. tasmātsatsvapi vṛddheṣu kṛṣṇamarcāma netarān ,
evaṁ vaktuṁ na cārhastvaṁ mā bhūtte buddhirīdṛśī.
11. tasmāt satsu api vṛddheṣu kṛṣṇam arcāma na itarān evam
vaktum na ca arhasi tvam mā bhūt te buddhiḥ īdṛśī
11. Therefore, even with virtuous elders present, we worship Krishna and no one else. You should not speak like this, and may such a thought (buddhi) not arise in your mind.
ज्ञानवृद्धा मया राजन्बहवः पर्युपासिताः ।
तेषां कथयतां शौरेरहं गुणवतो गुणान् ।
समागतानामश्रौषं बहून्बहुमतान्सताम् ॥१२॥
12. jñānavṛddhā mayā rājanbahavaḥ paryupāsitāḥ ,
teṣāṁ kathayatāṁ śaurerahaṁ guṇavato guṇān ,
samāgatānāmaśrauṣaṁ bahūnbahumatānsatām.
12. jñānavṛddhāḥ mayā rājan bahavaḥ
paryupāsitāḥ teṣām kathayatām śaureḥ
aham guṇavataḥ guṇān samāgatānām
aśrauṣam bahūn bahumatān satām
12. O King, I have served and honored many elders who are rich in knowledge (jñānavṛddha). While they were assembled and narrating the many highly esteemed qualities of the virtuous Śauri (śaure), I heard these from many righteous people (sat).
कर्माण्यपि च यान्यस्य जन्मप्रभृति धीमतः ।
बहुशः कथ्यमानानि नरैर्भूयः श्रुतानि मे ॥१३॥
13. karmāṇyapi ca yānyasya janmaprabhṛti dhīmataḥ ,
bahuśaḥ kathyamānāni narairbhūyaḥ śrutāni me.
13. karmāṇi api ca yāni asya janmaprabhṛti dhīmataḥ
bahuśaḥ kathyamānāni naraiḥ bhūyaḥ śrutāni me
13. And I have repeatedly heard about the many actions (karma) of this intelligent one, which have been narrated by people since his birth.
न केवलं वयं कामाच्चेदिराज जनार्दनम् ।
न संबन्धं पुरस्कृत्य कृतार्थं वा कथंचन ॥१४॥
14. na kevalaṁ vayaṁ kāmāccedirāja janārdanam ,
na saṁbandhaṁ puraskṛtya kṛtārthaṁ vā kathaṁcana.
14. na kevalam vayam kāmāt cedirāja janārdanam na
saṃbandham puraskṛtya kṛtārtham vā kathaṃcana
14. O King of Chedi, we do not [honor] Janārdana merely out of desire, nor by emphasizing any relationship, nor by having achieved any purpose (karma) through him in any way.
अर्चामहेऽर्चितं सद्भिर्भुवि भौमसुखावहम् ।
यशः शौर्यं जयं चास्य विज्ञायार्चां प्रयुज्महे ॥१५॥
15. arcāmahe'rcitaṁ sadbhirbhuvi bhaumasukhāvaham ,
yaśaḥ śauryaṁ jayaṁ cāsya vijñāyārcāṁ prayujmahe.
15. arcāmahe arcitam sadbhiḥ bhuvi bhaumasukhāvaham
yaśaḥ śauryam jayam ca asya vijñāya arcām prayujmahe
15. We worship him, who is honored by the virtuous on earth and brings happiness to the world. It is by understanding his fame, valor, and victory that we engage in his worship.
न हि कश्चिदिहास्माभिः सुबालोऽप्यपरीक्षितः ।
गुणैर्वृद्धानतिक्रम्य हरिरर्च्यतमो मतः ॥१६॥
16. na hi kaścidihāsmābhiḥ subālo'pyaparīkṣitaḥ ,
guṇairvṛddhānatikramya harirarcyatamo mataḥ.
16. na hi kaścit iha asmābhiḥ su-bālaḥ api aparīkṣitaḥ
guṇaiḥ vṛddhān atikramya hariḥ arcyatamaḥ mataḥ
16. Indeed, here, no one among us, not even a very young child, has been unexamined. Hari is considered the most worshipable due to his qualities, surpassing even the elders.
ज्ञानवृद्धो द्विजातीनां क्षत्रियाणां बलाधिकः ।
पूज्ये ताविह गोविन्दे हेतू द्वावपि संस्थितौ ॥१७॥
17. jñānavṛddho dvijātīnāṁ kṣatriyāṇāṁ balādhikaḥ ,
pūjye tāviha govinde hetū dvāvapi saṁsthitau.
17. jñānavṛddhaḥ dvijātīnām kṣatriyāṇām balādhikaḥ
pūjye tau iha govinde hetū dvau api saṃsthitau
17. Among the twice-born (dvijāti), one is revered for wisdom; among the warriors (kṣatriya), for superior strength. Both these qualifications for reverence are indeed perfectly established in Govinda.
वेदवेदाङ्गविज्ञानं बलं चाप्यमितं तथा ।
नृणां हि लोके कस्यास्ति विशिष्टं केशवादृते ॥१८॥
18. vedavedāṅgavijñānaṁ balaṁ cāpyamitaṁ tathā ,
nṛṇāṁ hi loke kasyāsti viśiṣṭaṁ keśavādṛte.
18. vedavedāṅgavijñānam balam ca api amitam tathā
nṛṇām hi loke kasya asti viśiṣṭam keśavāt ṛte
18. Indeed, in this world, among men, who else but Keśava possesses such distinguished knowledge of the Vedas and Vedangas, as well as immeasurable strength?
दानं दाक्ष्यं श्रुतं शौर्यं ह्रीः कीर्तिर्बुद्धिरुत्तमा ।
संनतिः श्रीर्धृतिस्तुष्टिः पुष्टिश्च नियताच्युते ॥१९॥
19. dānaṁ dākṣyaṁ śrutaṁ śauryaṁ hrīḥ kīrtirbuddhiruttamā ,
saṁnatiḥ śrīrdhṛtistuṣṭiḥ puṣṭiśca niyatācyute.
19. dānam dākṣyam śrutam śauryam hrīḥ kīrtiḥ buddhiḥ uttamā
saṃnatiḥ śrīḥ dhṛtiḥ tuṣṭiḥ puṣṭiḥ ca niyatā acyute
19. Generosity (dāna), skill, learning, valor, modesty, fame, supreme intelligence, humility, prosperity, fortitude, contentment, and fullness - all these are firmly established in Acyuta.
तमिमं सर्वसंपन्नमाचार्यं पितरं गुरुम् ।
अर्च्यमर्चितमर्चार्हं सर्वे संमन्तुमर्हथ ॥२०॥
20. tamimaṁ sarvasaṁpannamācāryaṁ pitaraṁ gurum ,
arcyamarcitamarcārhaṁ sarve saṁmantumarhatha.
20. tam imam sarvasaṃpannam ācāryam pitaram gurum
arcyam arcitam arcārham sarve saṃmantum arhatha
20. All of you ought to assent to him - this preceptor (ācārya), father, and venerable teacher (guru) - who is endowed with all virtues, worthy of reverence, already revered, and deserving of worship.
ऋत्विग्गुरुर्विवाह्यश्च स्नातको नृपतिः प्रियः ।
सर्वमेतद्धृषीकेशे तस्मादभ्यर्चितोऽच्युतः ॥२१॥
21. ṛtviggururvivāhyaśca snātako nṛpatiḥ priyaḥ ,
sarvametaddhṛṣīkeśe tasmādabhyarcito'cyutaḥ.
21. ṛtvik guruḥ vivāhyaḥ ca snātakaḥ nṛpatiḥ priyaḥ
sarvam etat hṛṣīkeśe tasmāt abhyarcitaḥ acyutaḥ
21. The priest, the spiritual teacher (guru), the groom, the Vedic graduate (snātaka), the king, and the dear friend – all these are Hṛṣīkeśa himself. Therefore, Acyuta should be worshipped.
कृष्ण एव हि लोकानामुत्पत्तिरपि चाप्ययः ।
कृष्णस्य हि कृते भूतमिदं विश्वं समर्पितम् ॥२२॥
22. kṛṣṇa eva hi lokānāmutpattirapi cāpyayaḥ ,
kṛṣṇasya hi kṛte bhūtamidaṁ viśvaṁ samarpitam.
22. kṛṣṇaḥ eva hi lokānām utpattiḥ api ca apyayaḥ
kṛṣṇasya hi kṛte bhūtam idam viśvam samarpitam
22. Krishna is indeed the origin and also the dissolution of all worlds. This entire universe was created and dedicated for Krishna's sake.
एष प्रकृतिरव्यक्ता कर्ता चैव सनातनः ।
परश्च सर्वभूतेभ्यस्तस्माद्वृद्धतमोऽच्युतः ॥२३॥
23. eṣa prakṛtiravyaktā kartā caiva sanātanaḥ ,
paraśca sarvabhūtebhyastasmādvṛddhatamo'cyutaḥ.
23. eṣaḥ prakṛtiḥ avyaktā kartā ca eva sanātanaḥ paraḥ
ca sarvabhūtebhyaḥ tasmāt vṛddhatamaḥ acyutaḥ
23. He is the unmanifest intrinsic nature (prakṛti) and also the eternal doer/creator. He is superior to all beings, therefore Acyuta is the most ancient.
बुद्धिर्मनो महान्वायुस्तेजोऽम्भः खं मही च या ।
चतुर्विधं च यद्भूतं सर्वं कृष्णे प्रतिष्ठितम् ॥२४॥
24. buddhirmano mahānvāyustejo'mbhaḥ khaṁ mahī ca yā ,
caturvidhaṁ ca yadbhūtaṁ sarvaṁ kṛṣṇe pratiṣṭhitam.
24. buddhiḥ manaḥ mahān vāyuḥ tejaḥ ambhaḥ kham mahī ca yā
caturvidham ca yat bhūtam sarvam kṛṣṇe pratiṣṭhitam
24. Intellect, mind, the great (principle), air, fire, water, space, and earth; and whatever feminine principle that may be; and also whatever four kinds of beings exist – all this is established in Krishna.
आदित्यश्चन्द्रमाश्चैव नक्षत्राणि ग्रहाश्च ये ।
दिशश्चोपदिशश्चैव सर्वं कृष्णे प्रतिष्ठितम् ॥२५॥
25. ādityaścandramāścaiva nakṣatrāṇi grahāśca ye ,
diśaścopadiśaścaiva sarvaṁ kṛṣṇe pratiṣṭhitam.
25. ādityaḥ candramāḥ ca eva nakṣatrāṇi grahāḥ ca ye
diśaḥ ca upadiśaḥ ca eva sarvam kṛṣṇe pratiṣṭhitam
25. The sun, the moon, the constellations, and all the planets, as well as the cardinal directions and sub-directions - all these are established in Kṛṣṇa.
अयं तु पुरुषो बालः शिशुपालो न बुध्यते ।
सर्वत्र सर्वदा कृष्णं तस्मादेवं प्रभाषते ॥२६॥
26. ayaṁ tu puruṣo bālaḥ śiśupālo na budhyate ,
sarvatra sarvadā kṛṣṇaṁ tasmādevaṁ prabhāṣate.
26. ayam tu puruṣaḥ bālaḥ śiśupālaḥ na budhyate
sarvatra sarvadā kṛṣṇam tasmāt evam prabhāṣate
26. But this foolish person (puruṣa), Śiśupāla, does not understand Kṛṣṇa, who is everywhere and always present. Therefore, he speaks in this manner.
यो हि धर्मं विचिनुयादुत्कृष्टं मतिमान्नरः ।
स वै पश्येद्यथाधर्मं न तथा चेदिराडयम् ॥२७॥
27. yo hi dharmaṁ vicinuyādutkṛṣṭaṁ matimānnaraḥ ,
sa vai paśyedyathādharmaṁ na tathā cedirāḍayam.
27. yaḥ hi dharmam vicinuyāt utkṛṣṭam matimān naraḥ
saḥ vai paśyet yathādharma na tathā cedirāṭ ayam
27. Any intelligent person (nara) who diligently discerns the superior aspect of natural law (dharma) would indeed perceive the true nature of natural law (dharma). But this king of Cedi does not see it that way.
सवृद्धबालेष्वथ वा पार्थिवेषु महात्मसु ।
को नार्हं मन्यते कृष्णं को वाप्येनं न पूजयेत् ॥२८॥
28. savṛddhabāleṣvatha vā pārthiveṣu mahātmasu ,
ko nārhaṁ manyate kṛṣṇaṁ ko vāpyenaṁ na pūjayet.
28. savṛddhabāleṣu atha vā pārthiveṣu mahātmasu kaḥ na
arham manyate kṛṣṇam kaḥ vā api enam na pūjayet
28. Among those comprising old and young, or among kings and great souls (mahātman), who would not consider Kṛṣṇa worthy? And who else would not honor him?
अथेमां दुष्कृतां पूजां शिशुपालो व्यवस्यति ।
दुष्कृतायां यथान्यायं तथायं कर्तुमर्हति ॥२९॥
29. athemāṁ duṣkṛtāṁ pūjāṁ śiśupālo vyavasyati ,
duṣkṛtāyāṁ yathānyāyaṁ tathāyaṁ kartumarhati.
29. atha imām duṣkṛtām pūjām śiśupālaḥ vyavasyati
duṣkṛtāyām yathānyāyam tathā ayam kartum arhati
29. Now, Shishupala intends to perform this improper worship. Indeed, for such an improper act, he is fit to behave exactly as is appropriate for it.