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महाभारतः       mahābhārataḥ - book-3, chapter-212

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मार्कण्डेय उवाच ।
आपस्य मुदिता भार्या सहस्य परमा प्रिया ।
भूपतिर्भुवभर्ता च जनयत्पावकं परम् ॥१॥
1. mārkaṇḍeya uvāca ,
āpasya muditā bhāryā sahasya paramā priyā ,
bhūpatirbhuvabhartā ca janayatpāvakaṁ param.
1. mārkaṇḍeyaḥ uvāca | āpasya muditā bhāryā sahasya paramā
priyā | bhūpatiḥ bhuvabhartā ca janayat pāvakam param
1. Mārkaṇḍeya said: Muditā was the wife of Āpa, and Paramā was the chief beloved of Saha. The Lord of the Earth, the Earth's sustainer, begot the supreme purifier (pāvaka).
भूतानां चापि सर्वेषां यं प्राहुः पावकं पतिम् ।
आत्मा भुवनभर्तेति सान्वयेषु द्विजातिषु ॥२॥
2. bhūtānāṁ cāpi sarveṣāṁ yaṁ prāhuḥ pāvakaṁ patim ,
ātmā bhuvanabharteti sānvayeṣu dvijātiṣu.
2. bhūtānām ca api sarveṣām yam prāhuḥ pāvakam patim
| ātmā bhuvanabhartā iti sānvayeṣu dvijātiṣu
2. Among the twice-born (dvijāti) of good lineage, they proclaim him, the purifier (pāvaka), as the lord of all beings, saying, "He is the self (ātman), the sustainer of the world."
महतां चैव भूतानां सर्वेषामिह यः पतिः ।
भगवान्स महातेजा नित्यं चरति पावकः ॥३॥
3. mahatāṁ caiva bhūtānāṁ sarveṣāmiha yaḥ patiḥ ,
bhagavānsa mahātejā nityaṁ carati pāvakaḥ.
3. mahatām ca eva bhūtānām sarveṣām iha yaḥ patiḥ
| bhagavān sa mahātejāḥ nityam carati pāvakaḥ
3. And indeed, he who is the lord of all great beings (bhūta) here - that illustrious (bhagavān) and greatly effulgent (mahātejā) purifier (pāvaka) - constantly moves about.
अग्निर्गृहपतिर्नाम नित्यं यज्ञेषु पूज्यते ।
हुतं वहति यो हव्यमस्य लोकस्य पावकः ॥४॥
4. agnirgṛhapatirnāma nityaṁ yajñeṣu pūjyate ,
hutaṁ vahati yo havyamasya lokasya pāvakaḥ.
4. agniḥ gṛhapatiḥ nāma nityam yajñeṣu pūjyate |
hutam vahati yaḥ havyam asya lokasya pāvakaḥ
4. Agni, known as the master of the house (gṛhapati), is constantly worshipped in Vedic rituals (yajña). He, the purifier (pāvaka) of this world, carries the offered oblations.
अपां गर्भो महाभागः सहपुत्रो महाद्भुतः ।
भूपतिर्भुवभर्ता च महतः पतिरुच्यते ॥५॥
5. apāṁ garbho mahābhāgaḥ sahaputro mahādbhutaḥ ,
bhūpatirbhuvabhartā ca mahataḥ patirucyate.
5. apām garbhaḥ mahābhāgaḥ sahaputraḥ mahādbhutaḥ
| bhūpatiḥ bhuvanabhartā ca mahataḥ patiḥ ucyate
5. He is called the embryo of the waters, the highly fortunate, accompanied by his son(s), greatly wondrous, the lord of the earth, the sustainer of the world, and the lord of the great (universe).
दहन्मृतानि भूतानि तस्याग्निर्भरतोऽभवत् ।
अग्निष्टोमे च नियतः क्रतुश्रेष्ठो भरस्य तु ॥६॥
6. dahanmṛtāni bhūtāni tasyāgnirbharato'bhavat ,
agniṣṭome ca niyataḥ kratuśreṣṭho bharasya tu.
6. dahan mṛtāni bhūtāni tasya agniḥ bharataḥ abhavat
agniṣṭome ca niyataḥ kratuśreṣṭhaḥ bharasya tu
6. dahan mṛtāni bhūtāni tasya agniḥ bharataḥ abhavat
ca niyataḥ agniṣṭome tu bharasya kratuśreṣṭhaḥ
6. The Agni that consumes deceased beings became known as Bharata. And this Bharata was dedicated to the Agniṣṭoma, which is indeed the best of Vedic rituals.
आयान्तं नियतं दृष्ट्वा प्रविवेशार्णवं भयात् ।
देवास्तं नाधिगच्छन्ति मार्गमाणा यथादिशम् ॥७॥
7. āyāntaṁ niyataṁ dṛṣṭvā praviveśārṇavaṁ bhayāt ,
devāstaṁ nādhigacchanti mārgamāṇā yathādiśam.
7. āyāntaṃ niyataṃ dṛṣṭvā praviveśa arṇavaṃ bhayāt
devāḥ taṃ na adhigacchanti mārgamāṇāḥ yathādiśam
7. Having seen the destined approaching, he (Agni) entered the ocean out of fear. The gods do not find him, even though they search in every direction (yathādiśam).
दृष्ट्वा त्वग्निरथर्वाणं ततो वचनमब्रवीत् ।
देवानां वह हव्यं त्वमहं वीर सुदुर्बलः ।
अथर्वन्गच्छ मध्वक्षं प्रियमेतत्कुरुष्व मे ॥८॥
8. dṛṣṭvā tvagniratharvāṇaṁ tato vacanamabravīt ,
devānāṁ vaha havyaṁ tvamahaṁ vīra sudurbalaḥ ,
atharvangaccha madhvakṣaṁ priyametatkuruṣva me.
8. dṛṣṭvā tu agniḥ atharvāṇaṃ tataḥ
vacanaṃ abravīt devānāṃ vaha havyaṃ tvaṃ
ahaṃ vīra sudurbalaḥ atharvan gaccha
madhvakṣaṃ priyaṃ etat kuruṣva me
8. Agni, having seen Atharvan, then spoke these words: "You, O hero, carry the oblation for the gods, for I am very weak. O Atharvan, go to the one with honey-eyes and do this favor for me."
प्रेष्य चाग्निरथर्वाणमन्यं देशं ततोऽगमत् ।
मत्स्यास्तस्य समाचख्युः क्रुद्धस्तानग्निरब्रवीत् ॥९॥
9. preṣya cāgniratharvāṇamanyaṁ deśaṁ tato'gamat ,
matsyāstasya samācakhyuḥ kruddhastānagnirabravīt.
9. preṣya ca agniḥ atharvāṇaṃ anyaṃ deśaṃ tataḥ agamat
matsyāḥ tasya samācakhyuḥ kruddhaḥ tān agniḥ abravīt
9. And having sent Atharvan, Agni then went to another place. The fish revealed his whereabouts, and Agni, enraged, spoke to them.
भक्ष्या वै विविधैर्भावैर्भविष्यथ शरीरिणाम् ।
अथर्वाणं तथा चापि हव्यवाहोऽब्रवीद्वचः ॥१०॥
10. bhakṣyā vai vividhairbhāvairbhaviṣyatha śarīriṇām ,
atharvāṇaṁ tathā cāpi havyavāho'bravīdvacaḥ.
10. bhakṣyā vai vividhaiḥ bhāvaiḥ bhaviṣyatha śarīriṇām
atharvāṇam tathā ca api havyavāhaḥ abravīt vacaḥ
10. Indeed, you will become food for embodied beings in various ways. And thus, the fire-god (Havyavāha) spoke these words to Atharvan.
अनुनीयमानोऽपि भृशं देववाक्याद्धि तेन सः ।
नैच्छद्वोढुं हविः सर्वं शरीरं च समत्यजत् ॥११॥
11. anunīyamāno'pi bhṛśaṁ devavākyāddhi tena saḥ ,
naicchadvoḍhuṁ haviḥ sarvaṁ śarīraṁ ca samatyajat.
11. anunīyamānaḥ api bhṛśam devavākyāt hi tena saḥ na
aicchat voḍhum haviḥ sarvam śarīram ca samatyajat
11. Even though he was being greatly appeased by Atharvan with the words of the gods, he did not wish to carry all the oblation, and he completely abandoned his body.
स तच्छरीरं संत्यज्य प्रविवेश धरां तदा ।
भूमिं स्पृष्ट्वासृजद्धातून्पृथक्पृथगतीव हि ॥१२॥
12. sa taccharīraṁ saṁtyajya praviveśa dharāṁ tadā ,
bhūmiṁ spṛṣṭvāsṛjaddhātūnpṛthakpṛthagatīva hi.
12. saḥ tat śarīram saṃtyajya praviveśa dharām tadā
bhūmim spṛṣṭvā asṛjat dhātūn pṛthak pṛthak atīva hi
12. Abandoning that body, he then entered the earth. Indeed, having touched the ground, he created the elements (dhātus), each one distinctly.
आस्यात्सुगन्धि तेजश्च अस्थिभ्यो देवदारु च ।
श्लेष्मणः स्फटिकं तस्य पित्तान्मरकतं तथा ॥१३॥
13. āsyātsugandhi tejaśca asthibhyo devadāru ca ,
śleṣmaṇaḥ sphaṭikaṁ tasya pittānmarakataṁ tathā.
13. āsyāt sugandhi tejaḥ ca asthibhyaḥ devadāru ca
śleṣmaṇaḥ sphaṭikam tasya pittāt marakatam tathā
13. From his mouth (came forth) fragrant radiance, and from his bones, deodar wood (devadāru). From his phlegm (came forth) crystal, and from his bile, emerald, likewise.
यकृत्कृष्णायसं तस्य त्रिभिरेव बभुः प्रजाः ।
नखास्तस्याभ्रपटलं शिराजालानि विद्रुमम् ।
शरीराद्विविधाश्चान्ये धातवोऽस्याभवन्नृप ॥१४॥
14. yakṛtkṛṣṇāyasaṁ tasya tribhireva babhuḥ prajāḥ ,
nakhāstasyābhrapaṭalaṁ śirājālāni vidrumam ,
śarīrādvividhāścānye dhātavo'syābhavannṛpa.
14. yakṛt kṛṣṇāyasam tasya tribhiḥ eva
babhuḥ prajāḥ | nakhāḥ tasya abhra-paṭalam
śirājālāni vidrumam | śarīrāt
vividhāḥ ca anye dhātavaḥ asya abhavan nṛpa
14. His liver became black iron, and from it, three types of beings manifested. His nails transformed into masses of clouds, and his networks of veins became coral. Furthermore, O king, various other constituent elements (dhātu) originated from his body.
एवं त्यक्त्वा शरीरं तु परमे तपसि स्थितः ।
भृग्वङ्गिरादिभिर्भूयस्तपसोत्थापितस्तदा ॥१५॥
15. evaṁ tyaktvā śarīraṁ tu parame tapasi sthitaḥ ,
bhṛgvaṅgirādibhirbhūyastapasotthāpitastadā.
15. evam tyaktvā śarīram tu parame tapasi sthitaḥ |
bhṛgu-aṅgirā-ādibhiḥ bhūyaḥ tapasā utthāpitaḥ tadā
15. Having thus abandoned his body, he remained absorbed in supreme asceticism (tapas). Then, he was again roused from that state by Bhrigu, Angiras, and other sages, through their own ascetic practices (tapas).
भृशं जज्वाल तेजस्वी तपसाप्यायितः शिखी ।
दृष्ट्वा ऋषीन्भयाच्चापि प्रविवेश महार्णवम् ॥१६॥
16. bhṛśaṁ jajvāla tejasvī tapasāpyāyitaḥ śikhī ,
dṛṣṭvā ṛṣīnbhayāccāpi praviveśa mahārṇavam.
16. bhṛśam jajvāla tejasvī tapasā āpyāyitaḥ śikhī |
dṛṣṭvā ṛṣīn bhayāt ca api praviveśa mahārṇavam
16. The glorious fire-god (Śikhī), invigorated by asceticism (tapas), blazed fiercely. But upon seeing the sages, he entered the great ocean, driven also by fear.
तस्मिन्नष्टे जगद्भीतमथर्वाणमथाश्रितम् ।
अर्चयामासुरेवैनमथर्वाणं सुरर्षयः ॥१७॥
17. tasminnaṣṭe jagadbhītamatharvāṇamathāśritam ,
arcayāmāsurevainamatharvāṇaṁ surarṣayaḥ.
17. tasmin naṣṭe jagat bhītam atharvāṇam atha āśritam
| arcayām āsuḥ eva enam atharvāṇam surarṣayaḥ
17. When he (the fire-god) had disappeared, the world became terrified and consequently sought refuge in Atharvan. Indeed, the divine sages (surarṣi) then worshipped Atharvan himself.
अथर्वा त्वसृजल्लोकानात्मनालोक्य पावकम् ।
मिषतां सर्वभूतानामुन्ममाथ महार्णवम् ॥१८॥
18. atharvā tvasṛjallokānātmanālokya pāvakam ,
miṣatāṁ sarvabhūtānāmunmamātha mahārṇavam.
18. atharvā tu asṛjat lokān ātmanā ālokya pāvakam
miṣatām sarvabhūtānām unmamātha mahārṇavam
18. Atharvan, by the self (ātman), having perceived the fire, created the worlds. He then churned the great ocean while all beings were watching.
एवमग्निर्भगवता नष्टः पूर्वमथर्वणा ।
आहूतः सर्वभूतानां हव्यं वहति सर्वदा ॥१९॥
19. evamagnirbhagavatā naṣṭaḥ pūrvamatharvaṇā ,
āhūtaḥ sarvabhūtānāṁ havyaṁ vahati sarvadā.
19. evam agniḥ bhagavatā naṣṭaḥ pūrvam atharvaṇā
āhūtaḥ sarvabhūtānām havyam vahati sarvadā
19. In this way, Agni, who was previously destroyed by the venerable Atharvan, being invoked, always carries the oblation (havya) of all beings.
एवं त्वजनयद्धिष्ण्यान्वेदोक्तान्विबुधान्बहून् ।
विचरन्विविधान्देशान्भ्रममाणस्तु तत्र वै ॥२०॥
20. evaṁ tvajanayaddhiṣṇyānvedoktānvibudhānbahūn ,
vicaranvividhāndeśānbhramamāṇastu tatra vai.
20. evam tu ajanayat dhiṣṇyān vedoktān vibudhān bahūn
vicaran vividhān deśān bhramamāṇaḥ tu tatra vai
20. In this manner, indeed, he created many wise deities (vibudha) mentioned in the Vedas, while he himself wandered through various regions, roaming about there.
सिन्धुवर्जं पञ्च नद्यो देविकाथ सरस्वती ।
गङ्गा च शतकुम्भा च शरयूर्गण्डसाह्वया ॥२१॥
21. sindhuvarjaṁ pañca nadyo devikātha sarasvatī ,
gaṅgā ca śatakumbhā ca śarayūrgaṇḍasāhvayā.
21. sindhuvarjam pañca nadyaḥ devikā atha sarasvatī
gaṅgā ca śatakumbhā ca śarayūḥ gaṇḍasāhvayā
21. Excluding the Sindhu, the five rivers are Devikā, Sarasvatī, Gaṅgā, Śatakumbhā, and Sarayū (also known as Gaṇḍasāhvayā).
चर्मण्वती मही चैव मेध्या मेधातिथिस्तथा ।
ताम्रावती वेत्रवती नद्यस्तिस्रोऽथ कौशिकी ॥२२॥
22. carmaṇvatī mahī caiva medhyā medhātithistathā ,
tāmrāvatī vetravatī nadyastisro'tha kauśikī.
22. carmaṇvatī mahī ca eva medhyā medhātithiḥ tathā
tāmrāvatī vetravatī nadyaḥ tisraḥ atha kauśikī
22. carmaṇvatī mahī ca eva medhyā medhātithiḥ tathā
atha tāmrāvatī vetravatī kauśikī tisraḥ nadyaḥ
22. There are the rivers Carmaṇvatī, Mahī, and indeed Medhyā, as well as Medhātithi. Then, Tāmrāvatī, Vetravatī, and Kauśikī are the three (other) rivers.
तमसा नर्मदा चैव नदी गोदावरी तथा ।
वेण्णा प्रवेणी भीमा च मेद्रथा चैव भारत ॥२३॥
23. tamasā narmadā caiva nadī godāvarī tathā ,
veṇṇā praveṇī bhīmā ca medrathā caiva bhārata.
23. tamasā narmadā ca eva nadī godāvarī tathā
veṇṇā praveṇī bhīmā ca medrathā ca eva bhārata
23. O Bhārata, the Tamasā, Narmadā, and Godāvarī rivers, as well as the Veṇṇā, Praveṇī, Bhīmā, and Medrathā are also mentioned.
भारती सुप्रयोगा च कावेरी मुर्मुरा तथा ।
कृष्णा च कृष्णवेण्णा च कपिला शोण एव च ।
एता नद्यस्तु धिष्ण्यानां मातरो याः प्रकीर्तिताः ॥२४॥
24. bhāratī suprayogā ca kāverī murmurā tathā ,
kṛṣṇā ca kṛṣṇaveṇṇā ca kapilā śoṇa eva ca ,
etā nadyastu dhiṣṇyānāṁ mātaro yāḥ prakīrtitāḥ.
24. bhāratī suprayogā ca kāverī murmurā
tathā kṛṣṇā ca kṛṣṇaveṇṇā ca
kapilā śoṇaḥ eva ca etāḥ nadyaḥ tu
dhiṣṇyānām mātaraḥ yāḥ prakīrtitāḥ
24. The Bhāratī, Suprayogā, Kāverī, Murmurā, Kṛṣṇā, Kṛṣṇaveṇṇā, Kapilā, and Śoṇa are also (rivers). These rivers are declared to be the mothers of the celestial dwellings.
अद्भुतस्य प्रिया भार्या तस्याः पुत्रो विडूरथः ।
यावन्तः पावकाः प्रोक्ताः सोमास्तावन्त एव च ॥२५॥
25. adbhutasya priyā bhāryā tasyāḥ putro viḍūrathaḥ ,
yāvantaḥ pāvakāḥ proktāḥ somāstāvanta eva ca.
25. adbhutasya priyā bhāryā tasyāḥ putraḥ viḍūrathaḥ
yāvantaḥ pāvakāḥ proktāḥ somāḥ tāvantaḥ eva ca
25. Adbhuta's beloved wife had a son named Viḍūratha. As many Agnis (pāvakāḥ) as are enumerated, so many Somas are there as well.
अत्रेश्चाप्यन्वये जाता ब्रह्मणो मानसाः प्रजाः ।
अत्रिः पुत्रान्स्रष्टुकामस्तानेवात्मन्यधारयत् ।
तस्य तद्ब्रह्मणः कायान्निर्हरन्ति हुताशनाः ॥२६॥
26. atreścāpyanvaye jātā brahmaṇo mānasāḥ prajāḥ ,
atriḥ putrānsraṣṭukāmastānevātmanyadhārayat ,
tasya tadbrahmaṇaḥ kāyānnirharanti hutāśanāḥ.
26. atreḥ ca api anvaye jātāḥ brahmaṇaḥ
mānasāḥ prajāḥ atriḥ putrān sraṣṭukāmaḥ
tān eva ātmani adhārayat tasya
tat brahmaṇaḥ kāyāt nirharanti hutāśanāḥ
26. And in the lineage of Atri, the mental progeny of Brahmā were born. Atri, desirous of creating sons, held them within himself (ātman). From his body (kāya), which was of the divine (brahman), the fires (hutāśana) emerged.
एवमेते महात्मानः कीर्तितास्तेऽग्नयो मया ।
अप्रमेया यथोत्पन्नाः श्रीमन्तस्तिमिरापहाः ॥२७॥
27. evamete mahātmānaḥ kīrtitāste'gnayo mayā ,
aprameyā yathotpannāḥ śrīmantastimirāpahāḥ.
27. evam ete mahātmānaḥ kīrtitāḥ te agnayaḥ mayā
aprameyāḥ yathā utpannāḥ śrīmantaḥ timirāpahāḥ
27. Thus, these great beings (mahātman), the fires (agni), have been recounted by me. They are immeasurable in how they originated, glorious, and dispelling of darkness.
अद्भुतस्य तु माहात्म्यं यथा वेदेषु कीर्तितम् ।
तादृशं विद्धि सर्वेषामेको ह्येष हुताशनः ॥२८॥
28. adbhutasya tu māhātmyaṁ yathā vedeṣu kīrtitam ,
tādṛśaṁ viddhi sarveṣāmeko hyeṣa hutāśanaḥ.
28. adbhutasya tu māhātmyaṃ yathā vedeṣu kīrtitam
tādṛśaṃ viddhi sarveṣām ekaḥ hi eṣaḥ hutāśanaḥ
28. Know that the glory (māhātmya) of the wondrous one, as it is celebrated in the Vedas, is indeed the same for all of them; for this fire (hutāśana) is truly one.
एक एवैष भगवान्विज्ञेयः प्रथमोऽङ्गिराः ।
बहुधा निःसृतः कायाज्ज्योतिष्टोमः क्रतुर्यथा ॥२९॥
29. eka evaiṣa bhagavānvijñeyaḥ prathamo'ṅgirāḥ ,
bahudhā niḥsṛtaḥ kāyājjyotiṣṭomaḥ kraturyathā.
29. ekaḥ eva eṣaḥ bhagavān vijñeyaḥ prathamaḥ aṅgirāḥ
bahudhā niḥsṛtaḥ kāyāt jyotiṣṭomaḥ kratuḥ yathā
29. This one (fire) alone is to be known as the primal Lord (bhagavān) Aṅgirā. He emerged from the body (kāya) in many forms, just as the Jyotiṣṭoma ritual (kratu) manifests.
इत्येष वंशः सुमहानग्नीनां कीर्तितो मया ।
पावितो विविधैर्मन्त्रैर्हव्यं वहति देहिनाम् ॥३०॥
30. ityeṣa vaṁśaḥ sumahānagnīnāṁ kīrtito mayā ,
pāvito vividhairmantrairhavyaṁ vahati dehinām.
30. iti eṣa vaṃśaḥ sumahān agnīnām kīrtitaḥ mayā
pāvitaḥ vividhaiḥ mantraiḥ havyaṃ vahati dehinām
30. Thus, this great lineage of fires has been recounted by me. Purified by various mantras, it carries the oblations of embodied beings.