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महाभारतः       mahābhārataḥ - book-3, chapter-29

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द्रौपद्युवाच ।
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
प्रह्लादस्य च संवादं बलेर्वैरोचनस्य च ॥१॥
1. draupadyuvāca ,
atrāpyudāharantīmamitihāsaṁ purātanam ,
prahlādasya ca saṁvādaṁ balervairocanasya ca.
1. draupadī uvāca atra api udāharanti imam itihāsam
purātanam prahlādasya ca saṃvādam baleḥ vairocanasya ca
1. Draupadī said: In this regard, they also narrate this ancient narrative (itihāsa) – the dialogue between Prahlāda and Bali, the son of Virocana.
असुरेन्द्रं महाप्राज्ञं धर्माणामागतागमम् ।
बलिः पप्रच्छ दैत्येन्द्रं प्रह्लादं पितरं पितुः ॥२॥
2. asurendraṁ mahāprājñaṁ dharmāṇāmāgatāgamam ,
baliḥ papraccha daityendraṁ prahlādaṁ pitaraṁ pituḥ.
2. asurendram mahāprājñam dharmāṇām āgatāgamam baliḥ
papraccha daityendram prahlādam pitaram pituḥ
2. Bali asked Prahlāda, the lord of the daityas, his own paternal grandfather, who was exceedingly wise and had mastered all the sacred traditions concerning natural law (dharma).
क्षमा स्विच्छ्रेयसी तात उताहो तेज इत्युत ।
एतन्मे संशयं तात यथावद्ब्रूहि पृच्छते ॥३॥
3. kṣamā svicchreyasī tāta utāho teja ityuta ,
etanme saṁśayaṁ tāta yathāvadbrūhi pṛcchate.
3. kṣamā svid śreyasī tāta uta āho tejaḥ iti uta
etat me saṃśayam tāta yathāvat brūhi pṛcchate
3. Dear one, is forgiveness superior, or is power superior? Please explain this doubt of mine precisely to me, who am asking.
श्रेयो यदत्र धर्मज्ञ ब्रूहि मे तदसंशयम् ।
करिष्यामि हि तत्सर्वं यथावदनुशासनम् ॥४॥
4. śreyo yadatra dharmajña brūhi me tadasaṁśayam ,
kariṣyāmi hi tatsarvaṁ yathāvadanuśāsanam.
4. śreyaḥ yat atra dharmajña brūhi me tat asaṃśayam
kariṣyāmi hi tat sarvam yathāvat anuśāsanam
4. O knower of natural law (dharma), tell me without any doubt what is truly superior here. For I will indeed follow all those instructions exactly as given.
तस्मै प्रोवाच तत्सर्वमेवं पृष्टः पितामहः ।
सर्वनिश्चयवित्प्राज्ञः संशयं परिपृच्छते ॥५॥
5. tasmai provāca tatsarvamevaṁ pṛṣṭaḥ pitāmahaḥ ,
sarvaniścayavitprājñaḥ saṁśayaṁ paripṛcchate.
5. tasmai provāca tat sarvam evam pṛṣṭaḥ pitāmahaḥ
sarvaniścayavit prājñaḥ saṃśayam paripṛcchate
5. Having been questioned thus, the wise grandfather (Prahlāda), who knew all conclusions, then fully explained everything to the one who had thoroughly inquired.
प्रह्लाद उवाच ।
न श्रेयः सततं तेजो न नित्यं श्रेयसी क्षमा ।
इति तात विजानीहि द्वयमेतदसंशयम् ॥६॥
6. prahlāda uvāca ,
na śreyaḥ satataṁ tejo na nityaṁ śreyasī kṣamā ,
iti tāta vijānīhi dvayametadasaṁśayam.
6. prahlāda uvāca | na śreyaḥ satatam tejaḥ na nityaṃ
śreyasī kṣamā | iti tāta vijānīhi dvayam etat asaṃśayam
6. Prahlāda said: Constant dominance (tejas) is not always beneficial, nor is perpetual forbearance (kṣamā) always superior. Therefore, O dear one, understand these two (principles) without any doubt.
यो नित्यं क्षमते तात बहून्दोषान्स विन्दति ।
भृत्याः परिभवन्त्येनमुदासीनास्तथैव च ॥७॥
7. yo nityaṁ kṣamate tāta bahūndoṣānsa vindati ,
bhṛtyāḥ paribhavantyenamudāsīnāstathaiva ca.
7. yaḥ nityaṃ kṣamate tāta bahūn doṣān sa vindati |
bhṛtyāḥ paribhavanti enam udāsīnāḥ tathā eva ca
7. O dear one, he who constantly forbears (kṣamā) encounters many difficulties. His servants disrespect him, and so do indifferent people.
सर्वभूतानि चाप्यस्य न नमन्ते कदाचन ।
तस्मान्नित्यं क्षमा तात पण्डितैरपवादिता ॥८॥
8. sarvabhūtāni cāpyasya na namante kadācana ,
tasmānnityaṁ kṣamā tāta paṇḍitairapavāditā.
8. sarvabhūtāni ca api asya na namante kadācana
| tasmāt nityaṃ kṣamā tāta paṇḍitaiḥ apavāditā
8. Moreover, all beings (bhūta) also never submit to such a person. Therefore, O dear one, perpetual forbearance (kṣamā) is censured by the wise (paṇḍita).
अवज्ञाय हि तं भृत्या भजन्ते बहुदोषताम् ।
आदातुं चास्य वित्तानि प्रार्थयन्तेऽल्पचेतसः ॥९॥
9. avajñāya hi taṁ bhṛtyā bhajante bahudoṣatām ,
ādātuṁ cāsya vittāni prārthayante'lpacetasaḥ.
9. avajñāya hi tam bhṛtyāḥ bhajante bahudoṣatām |
ādātum ca asya vittāni prārthayante alpacetasaḥ
9. Indeed, after disrespecting him, his servants begin to indulge in many faults. Furthermore, the petty-minded (alpaceta) even desire to seize his wealth.
यानं वस्त्राण्यलंकाराञ्शयनान्यासनानि च ।
भोजनान्यथ पानानि सर्वोपकरणानि च ॥१०॥
10. yānaṁ vastrāṇyalaṁkārāñśayanānyāsanāni ca ,
bhojanānyatha pānāni sarvopakaraṇāni ca.
10. yānam vastrāṇi alaṃkārān śayanāni āsanāni
ca bhojanāni atha pānāni sarvopakaraṇāni ca
10. Vehicles, clothes, ornaments, beds, and seats; also, food, drinks, and all kinds of equipment.
आददीरन्नधिकृता यथाकाममचेतसः ।
प्रदिष्टानि च देयानि न दद्युर्भर्तृशासनात् ॥११॥
11. ādadīrannadhikṛtā yathākāmamacetasaḥ ,
pradiṣṭāni ca deyāni na dadyurbhartṛśāsanāt.
11. ādadhīran adhikṛtāḥ yathākāmam acetasaḥ
pradiṣṭāni ca deyāni na dadyuḥ bhartṛśāsanāt
11. The authorized but irresponsible individuals should take things as they desire. And they should not give what is prescribed and ought to be given, citing the master's command.
न चैनं भर्तृपूजाभिः पूजयन्ति कदाचन ।
अवज्ञानं हि लोकेऽस्मिन्मरणादपि गर्हितम् ॥१२॥
12. na cainaṁ bhartṛpūjābhiḥ pūjayanti kadācana ,
avajñānaṁ hi loke'sminmaraṇādapi garhitam.
12. na ca enam bhartṛpūjābhiḥ pūjayanti kadācana
avajñānam hi loke asmin maraṇāt api garhitam
12. And they never honor him with reverence for their master. For indeed, in this world, disrespect is condemned even more than death.
क्षमिणं तादृशं तात ब्रुवन्ति कटुकान्यपि ।
प्रेष्याः पुत्राश्च भृत्याश्च तथोदासीनवृत्तयः ॥१३॥
13. kṣamiṇaṁ tādṛśaṁ tāta bruvanti kaṭukānyapi ,
preṣyāḥ putrāśca bhṛtyāśca tathodāsīnavṛttayaḥ.
13. kṣamiṇam tādṛśam tāta bruvanti kaṭukāni api
preṣyāḥ putrāḥ ca bhṛtyāḥ ca tathā udāsīnavṛttayaḥ
13. O father, even servants, sons, dependents, and those of indifferent conduct speak harsh words to such a patient person.
अप्यस्य दारानिच्छन्ति परिभूय क्षमावतः ।
दाराश्चास्य प्रवर्तन्ते यथाकाममचेतसः ॥१४॥
14. apyasya dārānicchanti paribhūya kṣamāvataḥ ,
dārāścāsya pravartante yathākāmamacetasaḥ.
14. api asya dārāḥ icchanti paribhūya kṣamāvataḥ |
dārāḥ ca asya pravartante yathākāmam acetasaḥ
14. Even his wives wish to overpower and disregard the patient (kṣamāvataḥ) man. And these unwise wives behave however they please.
तथा च नित्यमुदिता यदि स्वल्पमपीश्वरात् ।
दण्डमर्हन्ति दुष्यन्ति दुष्टाश्चाप्यपकुर्वते ॥१५॥
15. tathā ca nityamuditā yadi svalpamapīśvarāt ,
daṇḍamarhanti duṣyanti duṣṭāścāpyapakurvate.
15. tathā ca nityamuditāḥ yadi svalpam api īśvarāt |
daṇḍam arhanti duṣyanti duṣṭāḥ ca api apakurvate
15. And similarly, those who are always arrogant, even if they receive a little leniency from their superior, deserve punishment. They become corrupt, and being corrupt, they also inflict harm.
एते चान्ये च बहवो नित्यं दोषाः क्षमावताम् ।
अथ वैरोचने दोषानिमान्विद्ध्यक्षमावताम् ॥१६॥
16. ete cānye ca bahavo nityaṁ doṣāḥ kṣamāvatām ,
atha vairocane doṣānimānviddhyakṣamāvatām.
16. ete ca anye ca bahavaḥ nityam doṣāḥ kṣamāvatām
| atha vairocane doṣān imān viddhi akṣamāvatām
16. These and many other faults constantly plague those who are patient (kṣamāvatām). Now, O Vairochana, understand these faults of those who are impatient.
अस्थाने यदि वा स्थाने सततं रजसावृतः ।
क्रुद्धो दण्डान्प्रणयति विविधान्स्वेन तेजसा ॥१७॥
17. asthāne yadi vā sthāne satataṁ rajasāvṛtaḥ ,
kruddho daṇḍānpraṇayati vividhānsvena tejasā.
17. asthāne yadi vā sthāne satatam rajasā āvṛtaḥ |
kruddhaḥ daṇḍān praṇayati vividhān svena tejasā
17. Whether in an improper or proper situation, an angry person, who is constantly enveloped by passion (rajas), inflicts various punishments with his own power.
मित्रैः सह विरोधं च प्राप्नुते तेजसावृतः ।
प्राप्नोति द्वेष्यतां चैव लोकात्स्वजनतस्तथा ॥१८॥
18. mitraiḥ saha virodhaṁ ca prāpnute tejasāvṛtaḥ ,
prāpnoti dveṣyatāṁ caiva lokātsvajanatastathā.
18. mitraiḥ saha virodham ca prāpnute tejasā āvṛtaḥ
prāpnoti dveṣyatām ca eva lokāt svajanataḥ tathā
18. A person overcome by excessive intensity or anger attains conflict with friends. Moreover, he earns enmity from the general populace as well as from his own relatives.
सोऽवमानादर्थहानिमुपालम्भमनादरम् ।
संतापद्वेषलोभांश्च शत्रूंश्च लभते नरः ॥१९॥
19. so'vamānādarthahānimupālambhamanādaram ,
saṁtāpadveṣalobhāṁśca śatrūṁśca labhate naraḥ.
19. saḥ avamānāt arthahānim upālambham anādaram
saṃtāpadveṣalobhān ca śatrūn ca labhate naraḥ
19. A man, due to dishonor, suffers loss of wealth, reproach, and disregard; he also experiences anguish, hatred, and greed, and acquires enemies.
क्रोधाद्दण्डान्मनुष्येषु विविधान्पुरुषो नयन् ।
भ्रश्यते शीघ्रमैश्वर्यात्प्राणेभ्यः स्वजनादपि ॥२०॥
20. krodhāddaṇḍānmanuṣyeṣu vividhānpuruṣo nayan ,
bhraśyate śīghramaiśvaryātprāṇebhyaḥ svajanādapi.
20. krodhāt daṇḍān manuṣyeṣu vividhān puruṣaḥ nayan
bhraśyate śīghram aiśvaryāt prāṇebhyaḥ svajanāt api
20. A man who, out of anger, inflicts various punishments upon others quickly loses his sovereignty, his very life, and even his own relatives.
योऽपकर्तॄंश्च कर्तॄंश्च तेजसैवोपगच्छति ।
तस्मादुद्विजते लोकः सर्पाद्वेश्मगतादिव ॥२१॥
21. yo'pakartṝṁśca kartṝṁśca tejasaivopagacchati ,
tasmādudvijate lokaḥ sarpādveśmagatādiva.
21. yaḥ apakartṝn ca kartṝn ca tejasā eva upagacchati
tasmāt udvijate lokaḥ sarpāt veśmagatāt iva
21. Whoever treats both those who harm him and those who benefit him with excessive intensity or anger, people recoil from him, just as they would from a snake that has entered their home.
यस्मादुद्विजते लोकः कथं तस्य भवो भवेत् ।
अन्तरं ह्यस्य दृष्ट्वैव लोको विकुरुते ध्रुवम् ।
तस्मान्नात्युत्सृजेत्तेजो न च नित्यं मृदुर्भवेत् ॥२२॥
22. yasmādudvijate lokaḥ kathaṁ tasya bhavo bhavet ,
antaraṁ hyasya dṛṣṭvaiva loko vikurute dhruvam ,
tasmānnātyutsṛjettejo na ca nityaṁ mṛdurbhavet.
22. yasmāt udvijate lokaḥ katham tasya bhavaḥ
bhavet antaram hi asya dṛṣṭvā eva
lokaḥ vīkurute dhruvam tasmāt na ati
utsṛjet tejaḥ na ca nityam mṛduḥ bhavet
22. How can there be prosperity for someone from whom people recoil in agitation? Indeed, upon seeing his vulnerability, people certainly change their conduct. Therefore, one should neither completely relinquish one's valor nor always be overly gentle.
काले मृदुर्यो भवति काले भवति दारुणः ।
स वै सुखमवाप्नोति लोकेऽमुष्मिन्निहैव च ॥२३॥
23. kāle mṛduryo bhavati kāle bhavati dāruṇaḥ ,
sa vai sukhamavāpnoti loke'muṣminnihaiva ca.
23. kāle mṛduḥ yaḥ bhavati kāle bhavati dāruṇaḥ sa
vai sukham avāpnoti loke amuṣmin iha eva ca
23. The person who is gentle at the appropriate time and severe at the appropriate time, he indeed attains happiness both in this world and in the next.
क्षमाकालांस्तु वक्ष्यामि शृणु मे विस्तरेण तान् ।
ये ते नित्यमसंत्याज्या यथा प्राहुर्मनीषिणः ॥२४॥
24. kṣamākālāṁstu vakṣyāmi śṛṇu me vistareṇa tān ,
ye te nityamasaṁtyājyā yathā prāhurmanīṣiṇaḥ.
24. kṣamākālān tu vakṣyāmi śṛṇu me vistareṇa tān
ye te nityam asantyājyā yathā prāhuḥ manīṣiṇaḥ
24. I will now describe in detail the appropriate occasions for exercising forgiveness; listen to me. These are indeed never to be abandoned, just as the wise sages declare.
पूर्वोपकारी यस्तु स्यादपराधेऽगरीयसि ।
उपकारेण तत्तस्य क्षन्तव्यमपराधिनः ॥२५॥
25. pūrvopakārī yastu syādaparādhe'garīyasi ,
upakāreṇa tattasya kṣantavyamaparādhinaḥ.
25. pūrvopakārī yaḥ tu syāt aparādhe agarīyasi
upakāreṇa tat tasya kṣantavyam aparādhinaḥ
25. If someone was a former benefactor and his transgression is not serious, then that offense of the transgressor should be forgiven him on account of his past good deeds.
अबुद्धिमाश्रितानां च क्षन्तव्यमपराधिनाम् ।
न हि सर्वत्र पाण्डित्यं सुलभं पुरुषेण वै ॥२६॥
26. abuddhimāśritānāṁ ca kṣantavyamaparādhinām ,
na hi sarvatra pāṇḍityaṁ sulabhaṁ puruṣeṇa vai.
26. abuddhim āśritānām ca kṣantavyam aparādhinām
na hi sarvatra pāṇḍityam sulabham puruṣeṇa vai
26. Offenders who have acted out of folly should be forgiven. Indeed, wisdom is not readily available to everyone (puruṣa).
अथ चेद्बुद्धिजं कृत्वा ब्रूयुस्ते तदबुद्धिजम् ।
पापान्स्वल्पेऽपि तान्हन्यादपराधे तथानृजून् ॥२७॥
27. atha cedbuddhijaṁ kṛtvā brūyuste tadabuddhijam ,
pāpānsvalpe'pi tānhanyādaparādhe tathānṛjūn.
27. atha cet buddhijam kṛtvā brūyuḥ te tat abuddhijam
pāpān svalpe api tān hanyāt aparādhe tathā anṛjūn
27. But if they intentionally commit an act, claiming it to be unintentional, then one should punish those wicked and dishonest individuals, even for a minor offense.
सर्वस्यैकोऽपराधस्ते क्षन्तव्यः प्राणिनो भवेत् ।
द्वितीये सति वध्यस्तु स्वल्पेऽप्यपकृते भवेत् ॥२८॥
28. sarvasyaiko'parādhaste kṣantavyaḥ prāṇino bhavet ,
dvitīye sati vadhyastu svalpe'pyapakṛte bhavet.
28. sarvasya ekaḥ aparādhaḥ te kṣantavyaḥ prāṇinaḥ bhavet
dvitīye sati vadhyaḥ tu svalpe api apakṛte bhavet
28. The first offense of any being should be forgiven. However, if a second offense occurs, even a small wrong, that person should be subject to punishment.
अजानता भवेत्कश्चिदपराधः कृतो यदि ।
क्षन्तव्यमेव तस्याहुः सुपरीक्ष्य परीक्षया ॥२९॥
29. ajānatā bhavetkaścidaparādhaḥ kṛto yadi ,
kṣantavyameva tasyāhuḥ suparīkṣya parīkṣayā.
29. ajānatā bhavet kaścit aparādhaḥ kṛtaḥ yadi
kṣantavyam eva tasya āhuḥ suparīkṣya parīkṣayā
29. If someone commits an offense unknowingly, then after thoroughly examining and investigating the matter, it is declared that such a person should indeed be forgiven.
मृदुना मार्दवं हन्ति मृदुना हन्ति दारुणम् ।
नासाध्यं मृदुना किंचित्तस्मात्तीक्ष्णतरो मृदुः ॥३०॥
30. mṛdunā mārdavaṁ hanti mṛdunā hanti dāruṇam ,
nāsādhyaṁ mṛdunā kiṁcittasmāttīkṣṇataro mṛduḥ.
30. mṛdunā mārdavam hanti mṛdunā hanti dāruṇam na
asādhyaṃ mṛdunā kiñcit tasmāt tīkṣṇataraḥ mṛduḥ
30. Gentleness overcomes gentleness, and gentleness also conquers harshness. There is nothing that cannot be achieved by gentleness. Therefore, gentleness is sharper than severity.
देशकालौ तु संप्रेक्ष्य बलाबलमथात्मनः ।
नादेशकाले किंचित्स्याद्देशः कालः प्रतीक्ष्यते ।
तथा लोकभयाच्चैव क्षन्तव्यमपराधिनः ॥३१॥
31. deśakālau tu saṁprekṣya balābalamathātmanaḥ ,
nādeśakāle kiṁcitsyāddeśaḥ kālaḥ pratīkṣyate ,
tathā lokabhayāccaiva kṣantavyamaparādhinaḥ.
31. deśakālau tu samprekṣya balābalam
atha ātmanaḥ na adeśakāle kiñcit syāt
deśaḥ kālaḥ pratīkṣyate tathā
lokabhayāt ca eva kṣantavyam aparādhinaḥ
31. One should indeed consider the appropriate place and time, as well as one's own strengths and weaknesses. Nothing should be done at an inappropriate place or time; rather, the right place and time must be awaited. Likewise, out of concern for public opinion, an offender should be forgiven.
एत एवंविधाः कालाः क्षमायाः परिकीर्तिताः ।
अतोऽन्यथानुवर्तत्सु तेजसः काल उच्यते ॥३२॥
32. eta evaṁvidhāḥ kālāḥ kṣamāyāḥ parikīrtitāḥ ,
ato'nyathānuvartatsu tejasaḥ kāla ucyate.
32. ete evaṃvidhāḥ kālāḥ kṣamāyāḥ parikīrtitāḥ
ataḥ anyathā anuvarattsu tejasaḥ kālaḥ ucyate
32. These are the kinds of times and situations declared appropriate for exercising forgiveness. However, for those who behave differently (i.e., not deserving forgiveness), that is considered the time for power (tejas).
द्रौपद्युवाच ।
तदहं तेजसः कालं तव मन्ये नराधिप ।
धार्तराष्ट्रेषु लुब्धेषु सततं चापकारिषु ॥३३॥
33. draupadyuvāca ,
tadahaṁ tejasaḥ kālaṁ tava manye narādhipa ,
dhārtarāṣṭreṣu lubdheṣu satataṁ cāpakāriṣu.
33. draupadī uvāca tat aham tejasaḥ kālam tava manye
narādhipa dhārtarāṣṭreṣu lubdheṣu satatam ca apakāriṣu
33. Draupadi said: 'Therefore, O ruler of men (narādhipa), I consider this to be the time for your power (tejas) in regard to the avaricious sons of Dhritarashtra, who are constantly committing wrongs.'
न हि कश्चित्क्षमाकालो विद्यतेऽद्य कुरून्प्रति ।
तेजसश्चागते काले तेज उत्स्रष्टुमर्हसि ॥३४॥
34. na hi kaścitkṣamākālo vidyate'dya kurūnprati ,
tejasaścāgate kāle teja utsraṣṭumarhasi.
34. na hi kaścit kṣamākālaḥ vidyate adya kurūn prati
tejasaḥ ca āgate kāle tejaḥ utsraṣṭum arhasi
34. Indeed, there is no time for forgiveness towards the Kurus today. When the time for valor has arrived, you should unleash your valor.
मृदुर्भवत्यवज्ञातस्तीक्ष्णादुद्विजते जनः ।
काले प्राप्ते द्वयं ह्येतद्यो वेद स महीपतिः ॥३५॥
35. mṛdurbhavatyavajñātastīkṣṇādudvijate janaḥ ,
kāle prāpte dvayaṁ hyetadyo veda sa mahīpatiḥ.
35. mṛduḥ bhavati avajñātaḥ tīkṣṇāt udvijate janaḥ
kāle prāpte dvayam hi etat yaḥ veda saḥ mahīpatiḥ
35. One who is gentle (mṛdu) is despised, and people are repelled by one who is harsh. Indeed, a king (mahīpati) is one who knows how to apply both of these at the appropriate time.