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-3, chapter-119

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:
जनमेजय उवाच ।
प्रभासतीर्थं संप्राप्य वृष्णयः पाण्डवास्तथा ।
किमकुर्वन्कथाश्चैषां कास्तत्रासंस्तपोधन ॥१॥
1. janamejaya uvāca ,
prabhāsatīrthaṁ saṁprāpya vṛṣṇayaḥ pāṇḍavāstathā ,
kimakurvankathāścaiṣāṁ kāstatrāsaṁstapodhana.
1. janamejayaḥ uvāca prabhāsatīrtham saṃprāpya vṛṣṇayaḥ pāṇḍavāḥ
tathā kim akurvan kathāḥ ca eṣām kāḥ tatra āsan tapodhana
1. Janamejaya said: "O ascetic (tapasya-dhana), after reaching the sacred ford (tirtha) of Prabhāsa, what did the Vṛṣṇis and the Pāṇḍavas do? And what accounts concerning them were discussed there?"
ते हि सर्वे महात्मानः सर्वशास्त्रविशारदाः ।
वृष्णयः पाण्डवाश्चैव सुहृदश्च परस्परम् ॥२॥
2. te hi sarve mahātmānaḥ sarvaśāstraviśāradāḥ ,
vṛṣṇayaḥ pāṇḍavāścaiva suhṛdaśca parasparam.
2. te hi sarve mahātmānaḥ sarvaśāstraviśāradāḥ
vṛṣṇayaḥ pāṇḍavāḥ ca eva suhṛdaḥ ca parasparam
2. Indeed, all of them, the Vṛṣṇis and the Pāṇḍavas alike, were great-souled (mahātman), experts in all scriptures, and friends with one another.
वैशंपायन उवाच ।
प्रभासतीर्थं संप्राप्य पुण्यं तीर्थं महोदधेः ।
वृष्णयः पाण्डवान्वीरान्परिवार्योपतस्थिरे ॥३॥
3. vaiśaṁpāyana uvāca ,
prabhāsatīrthaṁ saṁprāpya puṇyaṁ tīrthaṁ mahodadheḥ ,
vṛṣṇayaḥ pāṇḍavānvīrānparivāryopatasthire.
3. vaiśaṃpāyana uvāca prabhāsatīrtham saṃprāpya puṇyam tīrtham
mahodadheḥ vṛṣṇayaḥ pāṇḍavān vīrān parivārya upatasthire
3. Vaiśaṃpāyana said: Upon reaching Prabhāsa, the sacred pilgrimage site (tīrtha) by the great ocean, the Vṛṣṇis surrounded and attended the heroic Pāṇḍavas.
ततो गोक्षीरकुन्देन्दुमृणालरजतप्रभः ।
वनमाली हली रामो बभाषे पुष्करेक्षणम् ॥४॥
4. tato gokṣīrakundendumṛṇālarajataprabhaḥ ,
vanamālī halī rāmo babhāṣe puṣkarekṣaṇam.
4. tataḥ gokṣīrakundendumṛṇālarajataprabhaḥ
vanamālī halī rāmaḥ babhāṣe puṣkarekṣaṇam
4. Then Rāma (Balarama), whose radiance was like cow's milk, jasmine, the moon, lotus stalks, and silver, wearing a garland of forest flowers and wielding a plough, spoke to the lotus-eyed (puṣkarekṣaṇam) one (Krishna).
न कृष्ण धर्मश्चरितो भवाय जन्तोरधर्मश्च पराभवाय ।
युधिष्ठिरो यत्र जटी महात्मा वनाश्रयः क्लिश्यति चीरवासाः ॥५॥
5. na kṛṣṇa dharmaścarito bhavāya; jantoradharmaśca parābhavāya ,
yudhiṣṭhiro yatra jaṭī mahātmā; vanāśrayaḥ kliśyati cīravāsāḥ.
5. na kṛṣṇa dharmaḥ caritaḥ bhavāya
jantoḥ adharmaḥ ca parābhavāya
yudhiṣṭhiraḥ yatra jaṭī mahātmā
vanāśrayaḥ kliśyati cīravāsāḥ
5. O Krishna, is it not established that the observance of natural law (dharma) leads to the prosperity of living beings, and unrighteousness (adharma) leads to their ruin? Yet, here Yudhishthira, the noble-minded (mahātman) one, with matted hair and clad in bark garments, residing in the forest, suffers!
दुर्योधनश्चापि महीं प्रशास्ति न चास्य भूमिर्विवरं ददाति ।
धर्मादधर्मश्चरितो गरीयानितीव मन्येत नरोऽल्पबुद्धिः ॥६॥
6. duryodhanaścāpi mahīṁ praśāsti; na cāsya bhūmirvivaraṁ dadāti ,
dharmādadharmaścarito garīyā;nitīva manyeta naro'lpabuddhiḥ.
6. duryodhanaḥ ca api mahīm praśāsti
na ca asya bhūmiḥ vivaram dadāti
dharmāt adharmaḥ caritaḥ garīyān
iti iva manyeta naraḥ alpabuddhiḥ
6. Duryodhana also rules the earth, and yet the earth does not swallow him up. A person of small intellect might think that unrighteous conduct (adharma), when practiced, is superior to righteous conduct (dharma).
दुर्योधने चापि विवर्धमाने युधिष्ठिरे चासुख आत्तराज्ये ।
किं न्वद्य कर्तव्यमिति प्रजाभिः शङ्का मिथः संजनिता नराणाम् ॥७॥
7. duryodhane cāpi vivardhamāne; yudhiṣṭhire cāsukha āttarājye ,
kiṁ nvadya kartavyamiti prajābhiḥ; śaṅkā mithaḥ saṁjanitā narāṇām.
7. duryodhane ca api vivardhamāne
yudhiṣṭhire ca asukhe āttarājye
kim nu adya kartavyam iti prajābhiḥ
śaṅkā mithaḥ sañjanitā narāṇām
7. While Duryodhana was increasingly prospering, and Yudhishthira remained unhappy with his kingdom seized, the people (prajā) themselves raised questions among themselves, wondering, 'What indeed should be done now?' A doubt was thus generated among them.
अयं हि धर्मप्रभवो नरेन्द्रो धर्मे रतः सत्यधृतिः प्रदाता ।
चलेद्धि राज्याच्च सुखाच्च पार्थो धर्मादपेतश्च कथं विवर्धेत् ॥८॥
8. ayaṁ hi dharmaprabhavo narendro; dharme rataḥ satyadhṛtiḥ pradātā ,
caleddhi rājyācca sukhācca pārtho; dharmādapetaśca kathaṁ vivardhet.
8. ayam hi dharmaprabhavaḥ narendraḥ
dharme rataḥ satyadhṛtiḥ pradātā
calet hi rājyāt ca sukhāt ca pārthaḥ
dharmāt apetaḥ ca katham vivardhet
8. This king (Yudhishthira) is indeed born from righteousness (dharma); he is devoted to (dharma), firm in truth, and a generous giver. Yet, Pārtha (Yudhishthira) has fallen from his kingdom and from happiness (sukha). How then could someone who has departed from righteousness (dharma) possibly prosper?
कथं नु भीष्मश्च कृपश्च विप्रो द्रोणश्च राजा च कुलस्य वृद्धः ।
प्रव्राज्य पार्थान्सुखमाप्नुवन्ति धिक्पापबुद्धीन्भरतप्रधानान् ॥९॥
9. kathaṁ nu bhīṣmaśca kṛpaśca vipro; droṇaśca rājā ca kulasya vṛddhaḥ ,
pravrājya pārthānsukhamāpnuvanti; dhikpāpabuddhīnbharatapradhānān.
9. katham nu bhīṣmaḥ ca kṛpaḥ ca vipraḥ
droṇaḥ ca rājā ca kulasya vṛddhaḥ
pravrājya pārthān sukham āpnuvanti
dhik pāpabuddhīn bharatapradhānān
9. How indeed can Bhishma, and Kripa, and the Brahmin Drona, and King (Dhṛtarāṣṭra), who is the elder of the family, obtain happiness (sukha) after exiling the Pārthas? Shame upon these chief Bharatas with their sinful intentions!
किं नाम वक्ष्यत्यवनिप्रधानः पितॄन्समागम्य परत्र पापः ।
पुत्रेषु सम्यक्चरितं मयेति पुत्रानपापानवरोप्य राज्यात् ॥१०॥
10. kiṁ nāma vakṣyatyavanipradhānaḥ; pitṝnsamāgamya paratra pāpaḥ ,
putreṣu samyakcaritaṁ mayeti; putrānapāpānavaropya rājyāt.
10. kim nāma vakṣyati avanipradhānaḥ
pitṝn samāgamya paratṛa pāpaḥ
putreṣu samyak caritam mayā iti
putrān apāpān avaropya rājyāt
10. What indeed will that sinful chief of kings say in the afterlife (paratṛa) when he meets his ancestors (pitṛs)? How can he claim, 'My conduct towards my sons was perfectly righteous,' after having deposed his innocent sons from the kingdom?
नासौ धिया संप्रतिपश्यति स्म किं नाम कृत्वाहमचक्षुरेवम् ।
जातः पृथिव्यामिति पार्थिवेषु प्रव्राज्य कौन्तेयमथापि राज्यात् ॥११॥
11. nāsau dhiyā saṁpratipaśyati sma; kiṁ nāma kṛtvāhamacakṣurevam ,
jātaḥ pṛthivyāmiti pārthiveṣu; pravrājya kaunteyamathāpi rājyāt.
11. na asau dhiyā saṃpratipaśyati sma
kim nāma kṛtvā aham acakṣuḥ evam
jātaḥ pṛthivyām iti pārthiveṣu
pravrāśya kaunteyam atha api rājyāt
11. That man (Dhṛtarāṣṭra) did not comprehend with his intellect, 'What indeed have I, being blind, done in such a way on earth?', even after exiling Kaunteya (Yudhiṣṭhira) from the kingdom, amidst other kings.
नूनं समृद्धान्पितृलोकभूमौ चामीकराभान्क्षितिजान्प्रफुल्लान् ।
विचित्रवीर्यस्य सुतः सपुत्रः कृत्वा नृशंसं बत पश्यति स्म ॥१२॥
12. nūnaṁ samṛddhānpitṛlokabhūmau; cāmīkarābhānkṣitijānpraphullān ,
vicitravīryasya sutaḥ saputraḥ; kṛtvā nṛśaṁsaṁ bata paśyati sma.
12. nūnam samṛddhān pitṛlokabhūmau
cāmīkarābhān kṣitijān praphullān
vicitravīryasya sutaḥ saputraḥ
kṛtvā nṛśaṃsam bata paśyati sma
12. Alas! Surely, the son of Vicitravīrya (Dhṛtarāṣṭra), accompanied by his son (Duryodhana), having committed such a cruel deed, must now behold the flourishing, golden-hued, radiant kings in the land of the ancestors (pitṛloka).
व्यूढोत्तरांसान्पृथुलोहिताक्षान्नेमान्स्म पृच्छन्स शृणोति नूनम् ।
प्रस्थापयद्यत्स वनं ह्यशङ्को युधिष्ठिरं सानुजमात्तशस्त्रम् ॥१३॥
13. vyūḍhottarāṁsānpṛthulohitākṣā;nnemānsma pṛcchansa śṛṇoti nūnam ,
prasthāpayadyatsa vanaṁ hyaśaṅko; yudhiṣṭhiraṁ sānujamāttaśastram.
13. vyūḍhottarāṃsān pṛthulohitākṣān na
imān sma pṛcchan saḥ śṛṇoti nūnam
prasthāpayat yat saḥ vanam hi
aśaṅkaḥ yudhiṣṭhiram sānujam āttaśastram
13. Surely, he (Dhṛtarāṣṭra), when questioning these (righteous kings) who possess broad shoulders and wide, reddish eyes, does not hear (a favorable response), because he fearlessly exiled Yudhiṣṭhira, accompanied by his armed younger brothers, to the forest.
योऽयं परेषां पृतनां समृद्धां निरायुधो दीर्घभुजो निहन्यात् ।
श्रुत्वैव शब्दं हि वृकोदरस्य मुञ्चन्ति सैन्यानि शकृत्समूत्रम् ॥१४॥
14. yo'yaṁ pareṣāṁ pṛtanāṁ samṛddhāṁ; nirāyudho dīrghabhujo nihanyāt ,
śrutvaiva śabdaṁ hi vṛkodarasya; muñcanti sainyāni śakṛtsamūtram.
14. yaḥ ayam pareṣām pṛtanām samṛddhām
nirāyudhaḥ dīrghabhujaḥ nihanyāt
śrutvā eva śabdam hi vṛkodarasya
muñcanti sainyāni śakṛtsamūtram
14. This very long-armed man (Bhīma), who, even unarmed, would indeed strike down a mighty enemy army, just upon hearing Vṛkodara's (Bhīma) roar, soldiers release excrement and urine.
स क्षुत्पिपासाध्वकृशस्तरस्वी समेत्य नानायुधबाणपाणिः ।
वने स्मरन्वासमिमं सुघोरं शेषं न कुर्यादिति निश्चितं मे ॥१५॥
15. sa kṣutpipāsādhvakṛśastarasvī; sametya nānāyudhabāṇapāṇiḥ ,
vane smaranvāsamimaṁ sughoraṁ; śeṣaṁ na kuryāditi niścitaṁ me.
15. saḥ kṣutpipāsādhvakṛśaḥ tarasvī
sametya nānāyudhabāṇapāṇiḥ
vane smaran vāsam imam sughoram
śeṣam na kuryāt iti niścitam me
15. He (Bhīma), powerful even though emaciated by hunger, thirst, and the hardships of the journey, when he comes holding various weapons and arrows, remembering this exceedingly dreadful forest dwelling, would certainly not leave any (enemies) remaining. This is my firm conviction.
न ह्यस्य वीर्येण बलेन कश्चित्समः पृथिव्यां भविता नरेषु ।
शीतोष्णवातातपकर्शिताङ्गो न शेषमाजावसुहृत्सु कुर्यात् ॥१६॥
16. na hyasya vīryeṇa balena kaści;tsamaḥ pṛthivyāṁ bhavitā nareṣu ,
śītoṣṇavātātapakarśitāṅgo; na śeṣamājāvasuhṛtsu kuryāt.
16. na hi asya vīryeṇa balena kaścit samaḥ pṛthivyām bhavitā nareṣu
śītoṣṇavātātapakarśitāṅgaḥ na śeṣam ājau asuhṛtsu kuryāt
16. Indeed, no one among men on earth will be equal to him in valor and strength. Even though his body is emaciated by cold, heat, wind, and sun, he would not leave any enemies remaining in battle.
प्राच्यां नृपानेकरथेन जित्वा वृकोदरः सानुचरान्रणेषु ।
स्वस्त्यागमद्योऽतिरथस्तरस्वी सोऽयं वने क्लिश्यति चीरवासाः ॥१७॥
17. prācyāṁ nṛpānekarathena jitvā; vṛkodaraḥ sānucarānraṇeṣu ,
svastyāgamadyo'tirathastarasvī; so'yaṁ vane kliśyati cīravāsāḥ.
17. prācyām nṛpān ekarathena jitvā
vṛkodaraḥ sānucarān raṇeṣu svasti
āgamat yaḥ atirathaḥ tarasvī
saḥ ayam vane kliśyati cīravāsāḥ
17. This powerful and great warrior (atiratha), Vṛkodara (Bhīma), who, having conquered kings along with their followers in battles throughout the East with just a single chariot, then returned safely – this very man now suffers in the forest, clad in bark garments.
यो दन्तकूरे व्यजयन्नृदेवान्समागतान्दाक्षिणात्यान्महीपान् ।
तं पश्यतेमं सहदेवमद्य तपस्विनं तापसवेषरूपम् ॥१८॥
18. yo dantakūre vyajayannṛdevā;nsamāgatāndākṣiṇātyānmahīpān ,
taṁ paśyatemaṁ sahadevamadya; tapasvinaṁ tāpasaveṣarūpam.
18. yaḥ dantakūre vyajayat nṛdevān samāgatān dākṣiṇātyān mahīpān
tam paśyata imam sahadevam adya tapasvinam tāpasaveṣarūpam
18. Behold Sahadeva today, who is performing austerities (tapasvin) and has the appearance of an ascetic's garb, the very one who conquered the assembled kings (nṛdevān) from the southern regions in Dantakūra.
यः पार्थिवानेकरथेन वीरो दिशं प्रतीचीं प्रति युद्धशौण्डः ।
सोऽयं वने मूलफलेन जीवञ्जटी चरत्यद्य मलाचिताङ्गः ॥१९॥
19. yaḥ pārthivānekarathena vīro; diśaṁ pratīcīṁ prati yuddhaśauṇḍaḥ ,
so'yaṁ vane mūlaphalena jīva;ñjaṭī caratyadya malācitāṅgaḥ.
19. yaḥ pārthivān ekarathena vīraḥ
diśam pratīcīm prati yuddhaśauṇḍaḥ
saḥ ayam vane mūlaphalena
jīvan jaṭī carati adya malācitāṅgaḥ
19. He, this hero who, with a single chariot, was skilled in war and conquered kings towards the western direction, now today lives in the forest on roots and fruits, wandering with matted hair and a body covered in dirt.
सत्रे समृद्धेऽति रथस्य राज्ञो वेदीतलादुत्पतिता सुता या ।
सेयं वने वासमिमं सुदुःखं कथं सहत्यद्य सती सुखार्हा ॥२०॥
20. satre samṛddhe'ti rathasya rājño; vedītalādutpatitā sutā yā ,
seyaṁ vane vāsamimaṁ suduḥkhaṁ; kathaṁ sahatyadya satī sukhārhā.
20. satre samṛddhe ati rathasya rājñaḥ
vedītalāt utpatitā sutā yā sā
iyam vane vāsam imam suduḥkham
katham sahati adya satī sukhārhā
20. She, who emerged as a daughter from the surface of the altar in the exceedingly prosperous sacrifice of the king, how can this virtuous woman, worthy of happiness, endure such an extremely painful existence in the forest today?
त्रिवर्गमुख्यस्य समीरणस्य देवेश्वरस्याप्यथ वाश्विनोश्च ।
एषां सुराणां तनयाः कथं नु वने चरन्त्यल्पसुखाः सुखार्हाः ॥२१॥
21. trivargamukhyasya samīraṇasya; deveśvarasyāpyatha vāśvinośca ,
eṣāṁ surāṇāṁ tanayāḥ kathaṁ nu; vane carantyalpasukhāḥ sukhārhāḥ.
21. trivargamukhyasya samīraṇasya
deveśvarasya api atha vā aśvinoḥ ca
eṣām surāṇām tanayāḥ katham nu
vane caranti alpasukhāḥ sukhārhāḥ
21. How indeed do these sons of the gods – of Vayu (Samīraṇa), the foremost among the three groups; of Indra, the lord of gods (deveśvara); and also of the two Aśvins – wander in the forest, experiencing little happiness, despite being worthy of all comfort?
जिते हि धर्मस्य सुते सभार्ये सभ्रातृके सानुचरे निरस्ते ।
दुर्योधने चापि विवर्धमाने कथं न सीदत्यवनिः सशैला ॥२२॥
22. jite hi dharmasya sute sabhārye; sabhrātṛke sānucare niraste ,
duryodhane cāpi vivardhamāne; kathaṁ na sīdatyavaniḥ saśailā.
22. jite hi dharmasya sute sabhārye
sabhrātṛke sānucare niraste
duryodhane ca api vivardhamāne
kathaṃ na sīdati avaniḥ saśailā
22. Indeed, when the son of Dharma (Yudhiṣṭhira), along with his wife, brothers, and followers, was defeated and banished, and Duryodhana continued to prosper, how is it that the earth, with its mountains, does not languish?