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-245

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:
वैशंपायन उवाच ।
वने निवसतां तेषां पाण्डवानां महात्मनाम् ।
वर्षाण्येकादशातीयुः कृच्छ्रेण भरतर्षभ ॥१॥
1. vaiśaṁpāyana uvāca ,
vane nivasatāṁ teṣāṁ pāṇḍavānāṁ mahātmanām ,
varṣāṇyekādaśātīyuḥ kṛcchreṇa bharatarṣabha.
1. vaiśaṃpāyanaḥ uvāca vane nivasatām teṣām pāṇḍavānām
mahātmanām varṣāṇi ekādaśa atīyuḥ kṛcchreṇa bharataṛṣabha
1. Vaiśampāyana said: O bull among Bhāratas, eleven years passed with great difficulty for those great-souled Pāṇḍavas while they resided in the forest.
फलमूलाशनास्ते हि सुखार्हा दुःखमुत्तमम् ।
प्राप्तकालमनुध्यान्तः सेहुरुत्तमपूरुषाः ॥२॥
2. phalamūlāśanāste hi sukhārhā duḥkhamuttamam ,
prāptakālamanudhyāntaḥ sehuruttamapūruṣāḥ.
2. phalamūlāśanāḥ te hi sukhārhāḥ duḥkham uttamam
prāptakālam anudhyāntaḥ sehuḥ uttamapūruṣāḥ
2. Indeed, those excellent men (puruṣa) who subsisted on fruits and roots, endured great suffering (duḥkha), even though they were deserving of happiness, accepting it as appropriate for the time.
युधिष्ठिरस्तु राजर्षिरात्मकर्मापराधजम् ।
चिन्तयन्स महाबाहुर्भ्रातॄणां दुःखमुत्तमम् ॥३॥
3. yudhiṣṭhirastu rājarṣirātmakarmāparādhajam ,
cintayansa mahābāhurbhrātṝṇāṁ duḥkhamuttamam.
3. yudhiṣṭhiraḥ tu rājarṣiḥ ātmakarmāparādhajam
cintayan sa mahābāhuḥ bhrātṝṇām duḥkham uttamam
3. However, the royal sage (rājarṣi) Yudhiṣṭhira, the mighty-armed one, contemplating the great suffering (duḥkha) of his brothers, which was born from the offense of his own actions (karma),
न सुष्वाप सुखं राजा हृदि शल्यैरिवार्पितैः ।
दौरात्म्यमनुपश्यंस्तत्काले द्यूतोद्भवस्य हि ॥४॥
4. na suṣvāpa sukhaṁ rājā hṛdi śalyairivārpitaiḥ ,
daurātmyamanupaśyaṁstatkāle dyūtodbhavasya hi.
4. na suṣvāpa sukham rājā hṛdi śalyaiḥ iva arpitaiḥ
daurātmyam anupaśyan tatkāle dyūtodhbavasya hi
4. The king did not sleep peacefully, as if with darts (śalya) fixed in his heart, reflecting on the wickedness (daurātmya) that indeed arose from the dice game at that time.
संस्मरन्परुषा वाचः सूतपुत्रस्य पाण्डवः ।
निःश्वासपरमो दीनो बिभ्रत्कोपविषं महत् ॥५॥
5. saṁsmaranparuṣā vācaḥ sūtaputrasya pāṇḍavaḥ ,
niḥśvāsaparamo dīno bibhratkopaviṣaṁ mahat.
5. saṃsmaran paruṣā vācaḥ sūtaputrasya pāṇḍavaḥ
niḥśvāsaparamaḥ dīnaḥ bibhrat kopaviṣam mahat
5. The Pāṇḍava (Yudhiṣṭhira), remembering the harsh words of the son of Sūta (Karṇa), was filled with deep sighs, distressed, and bore a great poison of anger.
अर्जुनो यमजौ चोभौ द्रौपदी च यशस्विनी ।
स च भीमो महातेजाः सर्वेषामुत्तमो बली ।
युधिष्ठिरमुदीक्षन्तः सेहुर्दुःखमनुत्तमम् ॥६॥
6. arjuno yamajau cobhau draupadī ca yaśasvinī ,
sa ca bhīmo mahātejāḥ sarveṣāmuttamo balī ,
yudhiṣṭhiramudīkṣantaḥ sehurduḥkhamanuttamam.
6. arjunaḥ yamajau ca ubhau draupadī
ca yaśasvinī sa ca bhīmaḥ mahātejāḥ
sarveṣām uttamaḥ balī yudhiṣṭhiram
udīkṣantaḥ sehuḥ duḥkham anuttamam
6. Arjuna, both the twins, and the glorious Draupadi, as well as he, Bhima, the greatly resplendent and strongest among all, endured unparalleled suffering while looking towards Yudhishthira.
अवशिष्टमल्पकालं मन्वानाः पुरुषर्षभाः ।
वपुरन्यदिवाकार्षुरुत्साहामर्षचेष्टितैः ॥७॥
7. avaśiṣṭamalpakālaṁ manvānāḥ puruṣarṣabhāḥ ,
vapuranyadivākārṣurutsāhāmarṣaceṣṭitaiḥ.
7. avaśiṣṭam alpakālam manvānāḥ puruṣarṣabhāḥ
vapuḥ anyat iva akārṣuḥ utsāhāmaraṣaceṣṭitaiḥ
7. Considering the remaining time to be short, those best among men (puruṣarṣabhāḥ) acted as if they had transformed into different beings through their displays of zeal and indignation.
कस्यचित्त्वथ कालस्य व्यासः सत्यवतीसुतः ।
आजगाम महायोगी पाण्डवानवलोककः ॥८॥
8. kasyacittvatha kālasya vyāsaḥ satyavatīsutaḥ ,
ājagāma mahāyogī pāṇḍavānavalokakaḥ.
8. kasyacit tu atha kālasya vyāsaḥ satyavatīsutaḥ
ājagāma mahāyogī pāṇḍavān avalokakaḥ
8. Then, after some time, Vyasa, the son of Satyavati, a great yogi (mahāyogī), arrived and observed the Pandavas.
तमागतमभिप्रेक्ष्य कुन्तीपुत्रो युधिष्ठिरः ।
प्रत्युद्गम्य महात्मानं प्रत्यगृह्णाद्यथाविधि ॥९॥
9. tamāgatamabhiprekṣya kuntīputro yudhiṣṭhiraḥ ,
pratyudgamya mahātmānaṁ pratyagṛhṇādyathāvidhi.
9. tam āgatam abhiprekṣya kuntīputraḥ yudhiṣṭhiraḥ
pratyudgamya mahātmānam pratygṛhṇāt yathāvidhi
9. The son of Kunti, Yudhishthira, seeing that he had arrived, went forward to meet the great-souled one (mahātman) and received him according to the proper rites.
तमासीनमुपासीनः शुश्रूषुर्नियतेन्द्रियः ।
तोषयन्प्रणिपातेन व्यासं पाण्डवनन्दनः ॥१०॥
10. tamāsīnamupāsīnaḥ śuśrūṣurniyatendriyaḥ ,
toṣayanpraṇipātena vyāsaṁ pāṇḍavanandanaḥ.
10. tam āsīnam upāsīnaḥ śuśrūṣuḥ niyatendriyaḥ
toṣayan praṇipātena vyāsam pāṇḍavanandanaḥ
10. The son of Pandu (Yudhishthira), with his senses controlled, approached Vyasa who was seated there. Desirous of hearing, he pleased him with prostration.
तानवेक्ष्य कृशान्पौत्रान्वने वन्येन जीवतः ।
महर्षिरनुकम्पार्थमब्रवीद्बाष्पगद्गदम् ॥११॥
11. tānavekṣya kṛśānpautrānvane vanyena jīvataḥ ,
maharṣiranukampārthamabravīdbāṣpagadgadam.
11. tān avekṣya kṛśān pautrān vane vanyena jīvataḥ
maharṣiḥ anukampārtham abravīt bāṣpagadgadam
11. Observing his emaciated grandsons living in the forest, subsisting on wild food, the great sage (Vyasa), out of compassion, spoke with a voice choked with tears.
युधिष्ठिर महाबाहो शृणु धर्मभृतां वर ।
नातप्ततपसः पुत्र प्राप्नुवन्ति महत्सुखम् ॥१२॥
12. yudhiṣṭhira mahābāho śṛṇu dharmabhṛtāṁ vara ,
nātaptatapasaḥ putra prāpnuvanti mahatsukham.
12. yudhiṣṭhira mahābāho śṛṇu dharmabhṛtām vara na
ataptatapasaḥ putra prāpnuvanti mahat sukham
12. O Yudhishthira, O mighty-armed one, O best among those who uphold natural law (dharma), listen, O son! Those who have not performed severe austerity (tapas) do not attain great happiness.
सुखदुःखे हि पुरुषः पर्यायेणोपसेवते ।
नात्यन्तमसुखं कश्चित्प्राप्नोति पुरुषर्षभ ॥१३॥
13. sukhaduḥkhe hi puruṣaḥ paryāyeṇopasevate ,
nātyantamasukhaṁ kaścitprāpnoti puruṣarṣabha.
13. sukhaduḥkhe hi puruṣaḥ paryāyeṇa upasevate na
atyantam asukham kaścit prāpnoti puruṣarṣabha
13. Indeed, a person (puruṣa) experiences happiness and sorrow by turns. O best among men (puruṣa), no one ever attains unending unhappiness.
प्रज्ञावांस्त्वेव पुरुषः संयुक्तः परया धिया ।
उदयास्तमयज्ञो हि न शोचति न हृष्यति ॥१४॥
14. prajñāvāṁstveva puruṣaḥ saṁyuktaḥ parayā dhiyā ,
udayāstamayajño hi na śocati na hṛṣyati.
14. prajñāvān tu eva puruṣaḥ saṃyuktaḥ parayā
dhiyā udayāstamayajñaḥ hi na śocati na hṛṣyati
14. A truly wise (prajñāvān) person, certainly endowed with supreme understanding, one who comprehends the cycles of origin and dissolution, indeed neither grieves nor rejoices.
सुखमापतितं सेवेद्दुःखमापतितं सहेत् ।
कालप्राप्तमुपासीत सस्यानामिव कर्षकः ॥१५॥
15. sukhamāpatitaṁ sevedduḥkhamāpatitaṁ sahet ,
kālaprāptamupāsīta sasyānāmiva karṣakaḥ.
15. sukham āpatitam sevet duḥkham āpatitam sahet
kālaprāptam upāsīta sasyānām iva karṣakaḥ
15. One should accept happiness when it arrives and endure suffering when it comes. One should deal with what arises in its proper time, just like a farmer (karṣakaḥ) deals with his crops.
तपसो हि परं नास्ति तपसा विन्दते महत् ।
नासाध्यं तपसः किंचिदिति बुध्यस्व भारत ॥१६॥
16. tapaso hi paraṁ nāsti tapasā vindate mahat ,
nāsādhyaṁ tapasaḥ kiṁciditi budhyasva bhārata.
16. tapasah hi param na asti tapasā vindate mahat na
asādhyam tapasah kiṃcit iti budhyasva bhārata
16. Indeed, there is nothing higher than austere spiritual practice (tapas). Through (tapas), one obtains the great (supreme truth). Nothing is unattainable by (tapas). Understand this, O Bhārata.
सत्यमार्जवमक्रोधः संविभागो दमः शमः ।
अनसूयाविहिंसा च शौचमिन्द्रियसंयमः ।
साधनानि महाराज नराणां पुण्यकर्मणाम् ॥१७॥
17. satyamārjavamakrodhaḥ saṁvibhāgo damaḥ śamaḥ ,
anasūyāvihiṁsā ca śaucamindriyasaṁyamaḥ ,
sādhanāni mahārāja narāṇāṁ puṇyakarmaṇām.
17. satyam ārjavam akrodhaḥ saṃvibhāgaḥ
damaḥ śamaḥ anasūyā ahiṃsā ca
śaucam indriyasaṃyamaḥ sādhanāni
mahārāja narāṇām puṇyakarmaṇām
17. Truthfulness, straightforwardness, absence of anger, proper sharing, external self-control (dama), internal tranquility (śama), absence of envy, non-violence, purity, and control of the senses – these, O great king, are the means (to virtuous conduct) for people who perform righteous actions.
अधर्मरुचयो मूढास्तिर्यग्गतिपरायणाः ।
कृच्छ्रां योनिमनुप्राप्य न सुखं विन्दते जनाः ॥१८॥
18. adharmarucayo mūḍhāstiryaggatiparāyaṇāḥ ,
kṛcchrāṁ yonimanuprāpya na sukhaṁ vindate janāḥ.
18. adharmarucayaḥ mūḍhāḥ tiryaggatiparayāṇāḥ
kṛcchrām yonim anuprāpya na sukham vindate janāḥ
18. Deluded individuals who are fond of unrighteousness (adharma) and are prone to animalistic states of existence do not find happiness after attaining a difficult birth.
इह यत्क्रियते कर्म तत्परत्रोपभुज्यते ।
तस्माच्छरीरं युञ्जीत तपसा नियमेन च ॥१९॥
19. iha yatkriyate karma tatparatropabhujyate ,
tasmāccharīraṁ yuñjīta tapasā niyamena ca.
19. iha yat kriyate karma tat paratra upabhujyate
tasmāt śarīram yuñjīta tapasā niyamena ca
19. Whatever action (karma) is performed here in this world is experienced hereafter in the other world. Therefore, one should engage the body with asceticism (tapas) and self-restraint.
यथाशक्ति प्रयच्छेच्च संपूज्याभिप्रणम्य च ।
काले पात्रे च हृष्टात्मा राजन्विगतमत्सरः ॥२०॥
20. yathāśakti prayacchecca saṁpūjyābhipraṇamya ca ,
kāle pātre ca hṛṣṭātmā rājanvigatamatsaraḥ.
20. yathāśakti prayacchet ca sampūjya abhipraṇamya
ca kāle pātre ca hṛṣṭātmā rājan vigatamatsaraḥ
20. O King, one should give according to one's capacity, having honored and bowed down (to the recipient), at the right time and to a worthy person, with a cheerful mind (ātman) and free from envy.
सत्यवादी लभेतायुरनायासमथार्जवी ।
अक्रोधनोऽनसूयश्च निर्वृतिं लभते पराम् ॥२१॥
21. satyavādī labhetāyuranāyāsamathārjavī ,
akrodhano'nasūyaśca nirvṛtiṁ labhate parām.
21. satyavādī labheta āyuḥ anāyāsam atha ārjavī
akrodhanaḥ anasūyaḥ ca nirvṛtim labhate parām
21. A truth-speaker obtains an effortless long life and honesty, while a non-angry and non-envious person obtains supreme bliss (nirvāṇa).
दान्तः शमपरः शश्वत्परिक्लेशं न विन्दति ।
न च तप्यति दान्तात्मा दृष्ट्वा परगतां श्रियम् ॥२२॥
22. dāntaḥ śamaparaḥ śaśvatparikleśaṁ na vindati ,
na ca tapyati dāntātmā dṛṣṭvā paragatāṁ śriyam.
22. dāntaḥ śamaparaḥ śaśvat parikleśam na vindati |
na ca tapyati dāntātmā dṛṣṭvā paragatām śriyam
22. A self-controlled person, dedicated to tranquility, never experiences distress. Nor does one whose mind is disciplined (dāntātmā) grieve upon seeing the prosperity belonging to another.
संविभक्ता च दाता च भोगवान्सुखवान्नरः ।
भवत्यहिंसकश्चैव परमारोग्यमश्नुते ॥२३॥
23. saṁvibhaktā ca dātā ca bhogavānsukhavānnaraḥ ,
bhavatyahiṁsakaścaiva paramārogyamaśnute.
23. saṃvibhaktaḥ ca dātā ca bhogavān sukhavān naraḥ
| bhavati ahiṃsakaḥ ca eva paramārogyam aśnute
23. A person (naraḥ) who shares and is a giver, who enjoys pleasures and is happy, and who is also non-violent, attains supreme health.
मान्यान्मानयिता जन्म कुले महति विन्दति ।
व्यसनैर्न तु संयोगं प्राप्नोति विजितेन्द्रियः ॥२४॥
24. mānyānmānayitā janma kule mahati vindati ,
vyasanairna tu saṁyogaṁ prāpnoti vijitendriyaḥ.
24. mānyān mānyitā janma kule mahati vindati |
vyasanaiḥ na tu saṃyogam prāpnoti vijitendriyaḥ
24. One who honors the respected ones attains birth in a noble family. But a person who has conquered his senses (vijitendriyaḥ) does not encounter misfortunes.
शुभानुशयबुद्धिर्हि संयुक्तः कालधर्मणा ।
प्रादुर्भवति तद्योगात्कल्याणमतिरेव सः ॥२५॥
25. śubhānuśayabuddhirhi saṁyuktaḥ kāladharmaṇā ,
prādurbhavati tadyogātkalyāṇamatireva saḥ.
25. śubhānuśayabuddhiḥ hi saṃyuktaḥ kāladharmaṇā
| prādurbhavati tat yogāt kalyāṇamatiḥ eva saḥ
25. Indeed, a person whose intellect is inclined towards auspicious things, being united with the natural law (dharma) of time, manifests through that connection as one whose mind is solely benevolent.
युधिष्ठिर उवाच ।
भगवन्दानधर्माणां तपसो वा महामुने ।
किं स्विद्बहुगुणं प्रेत्य किं वा दुष्करमुच्यते ॥२६॥
26. yudhiṣṭhira uvāca ,
bhagavandānadharmāṇāṁ tapaso vā mahāmune ,
kiṁ svidbahuguṇaṁ pretya kiṁ vā duṣkaramucyate.
26. yudhiṣṭhira uvāca bhagavan dānadharmāṇām tapasaḥ vā
mahāmune kim svid bahuguṇam pretya kim vā duṣkaram ucyate
26. Yudhishthira said: "O revered one, O great sage, which is considered more beneficial (having many virtues) in the next world: the intrinsic nature of giving (dāna-dharma) or austerity (tapas)? And what is said to be the most difficult to perform?"
व्यास उवाच ।
दानान्न दुष्करतरं पृथिव्यामस्ति किंचन ।
अर्थे हि महती तृष्णा स च दुःखेन लभ्यते ॥२७॥
27. vyāsa uvāca ,
dānānna duṣkarataraṁ pṛthivyāmasti kiṁcana ,
arthe hi mahatī tṛṣṇā sa ca duḥkhena labhyate.
27. vyāsa uvāca dānāt na duṣkarataram pṛthivyām asti
kiṃcana arthe hi mahatī tṛṣṇā saḥ ca duḥkhena labhyate
27. Vyasa said: "There is nothing more difficult to perform than giving (dāna) on earth. Indeed, there is great craving for wealth, and it is obtained only with difficulty."
परित्यज्य प्रियान्प्राणान्धनार्थं हि महाहवम् ।
प्रविशन्ति नरा वीराः समुद्रमटवीं तथा ॥२८॥
28. parityajya priyānprāṇāndhanārthaṁ hi mahāhavam ,
praviśanti narā vīrāḥ samudramaṭavīṁ tathā.
28. parityajya priyān prāṇān dhanārtham hi mahāhavam
praviśanti narā vīrāḥ samudram aṭavīm tathā
28. Indeed, brave men give up their dear lives for wealth and enter great battles, just as they enter the ocean or the wilderness.
कृषिगोरक्ष्यमित्येके प्रतिपद्यन्ति मानवाः ।
पुरुषाः प्रेष्यतामेके निर्गच्छन्ति धनार्थिनः ॥२९॥
29. kṛṣigorakṣyamityeke pratipadyanti mānavāḥ ,
puruṣāḥ preṣyatāmeke nirgacchanti dhanārthinaḥ.
29. kṛṣigorakṣyam iti eke pratipadyanti mānavāḥ
puruṣāḥ preṣyatām eke nirgacchanti dhanārthinaḥ
29. Some people undertake agriculture and cattle protection, while other men, seeking wealth, resort to servitude.
तस्य दुःखार्जितस्यैवं परित्यागः सुदुष्करः ।
न दुष्करतरं दानात्तस्माद्दानं मतं मम ॥३०॥
30. tasya duḥkhārjitasyaivaṁ parityāgaḥ suduṣkaraḥ ,
na duṣkarataraṁ dānāttasmāddānaṁ mataṁ mama.
30. tasya duḥkhārjitasya evam parityāgaḥ suduṣkaraḥ
na duṣkarataram dānāt tasmāt dānam matam mama
30. Indeed, renouncing that which has been acquired through hardship is extremely difficult. However, nothing is more difficult than giving (dāna); therefore, giving (dāna) is my considered opinion.
विशेषस्त्वत्र विज्ञेयो न्यायेनोपार्जितं धनम् ।
पात्रे देशे च काले च साधुभ्यः प्रतिपादयेत् ॥३१॥
31. viśeṣastvatra vijñeyo nyāyenopārjitaṁ dhanam ,
pātre deśe ca kāle ca sādhubhyaḥ pratipādayet.
31. viśeṣaḥ tu atra vijñeyaḥ nyāyena upārjitam dhanam
pātre deśe ca kāle ca sādhubhyaḥ pratipādayet
31. However, a specific point must be understood here: wealth acquired through just means should be bestowed upon virtuous individuals (sādhu), in an appropriate place, and at the right time.
अन्यायसमुपात्तेन दानधर्मो धनेन यः ।
क्रियते न स कर्तारं त्रायते महतो भयात् ॥३२॥
32. anyāyasamupāttena dānadharmo dhanena yaḥ ,
kriyate na sa kartāraṁ trāyate mahato bhayāt.
32. anyāyasamupāttena dānadharmaḥ dhanena yaḥ
kriyate na sa kartāram trāyate mahataḥ bhayāt
32. The practice of giving (dharma) that is performed with wealth acquired through unjust means does not protect the giver from significant fear.
पात्रे दानं स्वल्पमपि काले दत्तं युधिष्ठिर ।
मनसा सुविशुद्धेन प्रेत्यानन्तफलं स्मृतम् ॥३३॥
33. pātre dānaṁ svalpamapi kāle dattaṁ yudhiṣṭhira ,
manasā suviśuddhena pretyānantaphalaṁ smṛtam.
33. pātre dānam svalpam api kāle dattam yudhiṣṭhira
manasā suviśuddhena pretya anantaphalam smṛtam
33. O Yudhiṣṭhira, even a small offering (dāna) given to a deserving recipient at the proper time, with a very pure mind, is understood to yield endless reward after death.
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
व्रीहिद्रोणपरित्यागाद्यत्फलं प्राप मुद्गलः ॥३४॥
34. atrāpyudāharantīmamitihāsaṁ purātanam ,
vrīhidroṇaparityāgādyatphalaṁ prāpa mudgalaḥ.
34. atra api udāharanti imam itihāsam purātanam
vrihi-droṇa-parityāgāt yat phalam prāpa mudgalaḥ
34. Here, they also cite this ancient story, concerning the fruit (phalam) that Mudgala obtained by renouncing a drona (measure) of rice (vrīhi).