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महाभारतः       mahābhārataḥ - book-3, chapter-5

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वैशंपायन उवाच ।
वनं प्रविष्टेष्वथ पाण्डवेषु प्रज्ञाचक्षुस्तप्यमानोऽम्बिकेयः ।
धर्मात्मानं विदुरमगाधबुद्धिं सुखासीनो वाक्यमुवाच राजा ॥१॥
1. vaiśaṁpāyana uvāca ,
vanaṁ praviṣṭeṣvatha pāṇḍaveṣu; prajñācakṣustapyamāno'mbikeyaḥ ,
dharmātmānaṁ viduramagādhabuddhiṁ; sukhāsīno vākyamuvāca rājā.
1. vaiśaṃpāyana uvāca vanam praviṣṭeṣu
atha pāṇḍaveṣu prajñācakṣuḥ tapyamānaḥ
ambikeyaḥ dharmātmānaṃ viduram
agādhabuddhiṃ sukhāsīnaḥ vākyam uvāca rājā
1. Vaiśampāyana said: Then, when the Pāṇḍavas had entered the forest, King Dṛtarāṣṭra, the son of Ambikā (ambikeya), who was suffering and whose inner vision was wisdom (prajñācakṣu), being comfortably seated, addressed Vidura, whose intrinsic nature (dharma) was righteousness and whose intellect was unfathomable.
प्रज्ञा च ते भार्गवस्येव शुद्धा धर्मं च त्वं परमं वेत्थ सूक्ष्मम् ।
समश्च त्वं संमतः कौरवाणां पथ्यं चैषां मम चैव ब्रवीहि ॥२॥
2. prajñā ca te bhārgavasyeva śuddhā; dharmaṁ ca tvaṁ paramaṁ vettha sūkṣmam ,
samaśca tvaṁ saṁmataḥ kauravāṇāṁ; pathyaṁ caiṣāṁ mama caiva bravīhi.
2. prajñā ca te bhārgavasya iva śuddhā
dharmaṃ ca tvaṃ paramaṃ vettha sūkṣmam
samaḥ ca tvaṃ saṃmataḥ kauravāṇāṃ
pathyaṃ ca eṣāṃ mama ca eva bravīhi
2. Your insight (prajñā) is pure like that of Bhārgava (Śukrācārya), and you understand the supreme and subtle natural law (dharma). You are also impartial and respected by the Kurus. Therefore, speak what is beneficial for them and for me.
एवं गते विदुर यदद्य कार्यं पौराश्चेमे कथमस्मान्भजेरन् ।
ते चाप्यस्मान्नोद्धरेयुः समूलान्न कामये तांश्च विनश्यमानान् ॥३॥
3. evaṁ gate vidura yadadya kāryaṁ; paurāśceme kathamasmānbhajeran ,
te cāpyasmānnoddhareyuḥ samūlā;nna kāmaye tāṁśca vinaśyamānān.
3. evam gate vidura yat adya kāryam
paurāḥ ca ime katham asmān bhajeran
te ca api asmān na uddhareyuḥ
samūlān na kāmaye tān ca vinaśyamānān
3. O Vidura, with things having come to this, what needs to be done today? And how will these citizens remain loyal to us? I do not wish that they (the Pāṇḍavas) should uproot us completely, nor do I desire their destruction.
विदुर उवाच ।
त्रिवर्गोऽयं धर्ममूलो नरेन्द्र राज्यं चेदं धर्ममूलं वदन्ति ।
धर्मे राजन्वर्तमानः स्वशक्त्या पुत्रान्सर्वान्पाहि कुन्तीसुतांश्च ॥४॥
4. vidura uvāca ,
trivargo'yaṁ dharmamūlo narendra; rājyaṁ cedaṁ dharmamūlaṁ vadanti ,
dharme rājanvartamānaḥ svaśaktyā; putrānsarvānpāhi kuntīsutāṁśca.
4. viduraḥ uvāca | trivargaḥ ayam dharmamūlaḥ
narendra rājyam ca idam dharmamūlam
vadanti | dharme rājan vartamānaḥ
svaśaktyā putrān sarvān pāhi kuntīsutān ca
4. Vidura said: "O King, this group of three pursuits (dharma, artha, kama) has its root in dharma (natural law), and they say that this kingdom also has its root in dharma (natural law). O king, abiding by dharma (natural law) with your own strength, protect all your sons and the sons of Kunti as well."
स वै धर्मो विप्रलुप्तः सभायां पापात्मभिः सौबलेयप्रधानैः ।
आहूय कुन्तीसुतमक्षवत्यां पराजैषीत्सत्यसंधं सुतस्ते ॥५॥
5. sa vai dharmo vipraluptaḥ sabhāyāṁ; pāpātmabhiḥ saubaleyapradhānaiḥ ,
āhūya kuntīsutamakṣavatyāṁ; parājaiṣītsatyasaṁdhaṁ sutaste.
5. saḥ vai dharmaḥ vipraluptaḥ sabhāyām
pāpātmabhiḥ saubaleyapradhānaiḥ
| āhūya kuntīsutam akṣavatyām
parājaiṣīt satyasaṃdham sutaḥ te
5. "Indeed, that dharma (natural law) has been completely violated in the assembly by the evil-minded ones, primarily by the son of Subala (Śakuni). Your son, after inviting the son of Kunti (Yudhiṣṭhira) to the dice game, defeated that man of truth."
एतस्य ते दुष्प्रणीतस्य राजञ्शेषस्याहं परिपश्याम्युपायम् ।
यथा पुत्रस्तव कौरव्य पापान्मुक्तो लोके प्रतितिष्ठेत साधु ॥६॥
6. etasya te duṣpraṇītasya rāja;ñśeṣasyāhaṁ paripaśyāmyupāyam ,
yathā putrastava kauravya pāpā;nmukto loke pratitiṣṭheta sādhu.
6. etasya te duṣpraṇītasya rājan
śeṣasya aham paripaśyāmi upāyam |
yathā putraḥ tava kauravya pāpāt
muktaḥ loke pratitiṣṭheta sādhu
6. "O king, for this misdeed of yours, I see a remaining remedy (upāya), so that your son, O descendant of Kuru (Kauravya), being freed from sins, may be well-established in the world."
तद्वै सर्वं पाण्डुपुत्रा लभन्तां यत्तद्राजन्नतिसृष्टं त्वयासीत् ।
एष धर्मः परमो यत्स्वकेन राजा तुष्येन्न परस्वेषु गृध्येत् ॥७॥
7. tadvai sarvaṁ pāṇḍuputrā labhantāṁ; yattadrājannatisṛṣṭaṁ tvayāsīt ,
eṣa dharmaḥ paramo yatsvakena; rājā tuṣyenna parasveṣu gṛdhyet.
7. tat vai sarvam pāṇḍuputrāḥ labhantām
yat tat rājan atisṛṣṭam tvayā
āsīt | eṣaḥ dharmaḥ paramaḥ yat
svakena rājā tuṣyet na parasveṣu gṛdhyet
7. "Indeed, may the sons of Pāṇḍu obtain all that which was relinquished by you, O King. This is the supreme dharma (natural law): that a king should be content with his own property and not covet the property of others."
एतत्कार्यं तव सर्वप्रधानं तेषां तुष्टिः शकुनेश्चावमानः ।
एवं शेषं यदि पुत्रेषु ते स्यादेतद्राजंस्त्वरमाणः कुरुष्व ॥८॥
8. etatkāryaṁ tava sarvapradhānaṁ; teṣāṁ tuṣṭiḥ śakuneścāvamānaḥ ,
evaṁ śeṣaṁ yadi putreṣu te syā;detadrājaṁstvaramāṇaḥ kuruṣva.
8. etat kāryam tava sarva-pradhānam
teṣām tuṣṭiḥ śakuneḥ ca avamānaḥ
| evam śeṣam yadi putreṣu te
syāt etat rājan tvaramāṇaḥ kuruṣva
8. This is your foremost duty: to ensure their (Pāṇḍavas') satisfaction and Śakuni's humiliation. O King, if you desire any survival or well-being for your sons, then perform this quickly.
अथैतदेवं न करोषि राजन्ध्रुवं कुरूणां भविता विनाशः ।
न हि क्रुद्धो भीमसेनोऽर्जुनो वा शेषं कुर्याच्छात्रवाणामनीके ॥९॥
9. athaitadevaṁ na karoṣi rāja;ndhruvaṁ kurūṇāṁ bhavitā vināśaḥ ,
na hi kruddho bhīmaseno'rjuno vā; śeṣaṁ kuryācchātravāṇāmanīke.
9. atha etat evam na karoṣi rājan
dhruvam kurūṇām bhavitā vināśaḥ |
na hi kruddhaḥ bhīmasenaḥ arjunaḥ
vā śeṣam kuryāt śātravāṇām anīke
9. However, if you, O King, do not do this, then the destruction of the Kurus is certain. For neither an enraged Bhīmasena nor Arjuna would leave any survivors in the enemy's army.
येषां योद्धा सव्यसाची कृतास्त्रो धनुर्येषां गाण्डिवं लोकसारम् ।
येषां भीमो बाहुशाली च योद्धा तेषां लोके किं नु न प्राप्यमस्ति ॥१०॥
10. yeṣāṁ yoddhā savyasācī kṛtāstro; dhanuryeṣāṁ gāṇḍivaṁ lokasāram ,
yeṣāṁ bhīmo bāhuśālī ca yoddhā; teṣāṁ loke kiṁ nu na prāpyamasti.
10. yeṣām yoddhā savyasācī kṛta-astraḥ
dhanuḥ yeṣām gāṇḍīvam loka-sāram
| yeṣām bhīmaḥ bāhuśālī ca yoddhā
teṣām loke kim nu na prāpyam asti
10. For whom Savyasācī (Arjuna) is the warrior, skilled in arms; whose bow is Gāṇḍīva, the very essence of the world; and for whom Bhīma, mighty-armed, is also a warrior - what, indeed, is unattainable for them in this world?
उक्तं पूर्वं जातमात्रे सुते ते मया यत्ते हितमासीत्तदानीम् ।
पुत्रं त्यजेममहितं कुलस्येत्येतद्राजन्न च तत्त्वं चकर्थ ।
इदानीं ते हितमुक्तं न चेत्त्वं कर्तासि राजन्परितप्तासि पश्चात् ॥११॥
11. uktaṁ pūrvaṁ jātamātre sute te; mayā yatte hitamāsīttadānīm ,
putraṁ tyajemamahitaṁ kulasye;tyetadrājanna ca tattvaṁ cakartha ,
idānīṁ te hitamuktaṁ na cettvaṁ; kartāsi rājanparitaptāsi paścāt.
11. uktam pūrvam jāta-mātre sute te mayā yat te hitam āsīt
tadānīm | putram tyaja imam ahitam kulasya iti etat
rājan na ca tat tvam cakartha | idānīm te hitam
uktam na cet tvam kartā asi rājan paritaptā asi paścāt
11. Long ago, when that son of yours was just born, I told you what would be beneficial for you then: 'Abandon this son who is harmful to the family.' But you, O King, did not do that. Now, what is beneficial for you has been told (again). If you, O King, do not act upon it, you will later suffer great torment.
यद्येतदेवमनुमन्ता सुतस्ते संप्रीयमाणः पाण्डवैरेकराज्यम् ।
तापो न ते वै भविता प्रीतियोगात्त्वं चेन्न गृह्णासि सुतं सहायैः ।
अथापरो भवति हि तं निगृह्य पाण्डोः पुत्रं प्रकुरुष्वाधिपत्ये ॥१२॥
12. yadyetadevamanumantā sutaste; saṁprīyamāṇaḥ pāṇḍavairekarājyam ,
tāpo na te vai bhavitā prītiyogā;ttvaṁ cenna gṛhṇāsi sutaṁ sahāyaiḥ ,
athāparo bhavati hi taṁ nigṛhya; pāṇḍoḥ putraṁ prakuruṣvādhipatye.
12. yat etat evam anumantā sutaḥ te saṃprīyamāṇaḥ pāṇḍavaiḥ
ekarājyam tāpaḥ na te vai bhavitā prītiyogāt
tvam cet na gṛhṇāsi sutam sahāyaiḥ atha aparaḥ bhavati
hi tam nigṛhya pāṇḍoḥ putram prakuruṣva ādhipatye
12. If your son agrees to this proposal – to rule a single kingdom, being pleased with the Pāṇḍavas – then certainly no sorrow will befall you due to such a loving alliance (prītiyoga). However, if you do not accept your son's union with these allies, then indeed another course of action becomes necessary: you must restrain him (Duryodhana) and install Pāṇḍu's son (Yudhiṣṭhira) as the ruler.
अजातशत्रुर्हि विमुक्तरागो धर्मेणेमां पृथिवीं शास्तु राजन् ।
ततो राजन्पार्थिवाः सर्व एव वैश्या इवास्मानुपतिष्ठन्तु सद्यः ॥१३॥
13. ajātaśatrurhi vimuktarāgo; dharmeṇemāṁ pṛthivīṁ śāstu rājan ,
tato rājanpārthivāḥ sarva eva; vaiśyā ivāsmānupatiṣṭhantu sadyaḥ.
13. ajātaśatruḥ hi vimuktarāgaḥ dharmeṇa
imām pṛthivīm śāstu rājan
tataḥ rājan pārthivāḥ sarve eva
vaiśyā iva asmān upatiṣṭhantu sadyaḥ
13. Indeed, let Ajātaśatru (Yudhiṣṭhira), who is free from attachment, rule this earth according to natural law (dharma), O King. Then, O King, let all other kings immediately serve us like Vaiśyas (members of the merchant and agricultural class).
दुर्योधनः शकुनिः सूतपुत्रः प्रीत्या राजन्पाण्डुपुत्रान्भजन्ताम् ।
दुःशासनो याचतु भीमसेनं सभामध्ये द्रुपदस्यात्मजां च ॥१४॥
14. duryodhanaḥ śakuniḥ sūtaputraḥ; prītyā rājanpāṇḍuputrānbhajantām ,
duḥśāsano yācatu bhīmasenaṁ; sabhāmadhye drupadasyātmajāṁ ca.
14. duryodhanaḥ śakuniḥ sūtaputraḥ
prītyā rājan pāṇḍuputrān bhajantām
duḥśāsanaḥ yācatu bhīmasenam
sabhāmadhye drupadasya ātmajām ca
14. O King, let Duryodhana, Śakuni, and the son of Sūta (Karṇa) attend upon the Pāṇḍavas with affection. Let Duḥśāsana implore Bhīmasena and also the daughter of Drupada (Draupadī) in the midst of the assembly.
युधिष्ठिरं त्वं परिसान्त्वयस्व राज्ये चैनं स्थापयस्वाभिपूज्य ।
त्वया पृष्टः किमहमन्यद्वदेयमेतत्कृत्वा कृतकृत्योऽसि राजन् ॥१५॥
15. yudhiṣṭhiraṁ tvaṁ parisāntvayasva; rājye cainaṁ sthāpayasvābhipūjya ,
tvayā pṛṣṭaḥ kimahamanyadvadeya;metatkṛtvā kṛtakṛtyo'si rājan.
15. yudhiṣṭhiram tvam parisāntvayasva
rājye ca enam sthāpayasva abhipūjya
tvayā pṛṣṭaḥ kim aham anyat vadeyam
etat kṛtvā kṛtakṛtyaḥ asi rājan
15. You should console Yudhiṣṭhira, and having honored him, install him in the kingdom. Being asked by you, what else should I say? O King, by doing this, you will have completely fulfilled your duty.
धृतराष्ट्र उवाच ।
एतद्वाक्यं विदुर यत्ते सभायामिह प्रोक्तं पाण्डवान्प्राप्य मां च ।
हितं तेषामहितं मामकानामेतत्सर्वं मम नोपैति चेतः ॥१६॥
16. dhṛtarāṣṭra uvāca ,
etadvākyaṁ vidura yatte sabhāyā;miha proktaṁ pāṇḍavānprāpya māṁ ca ,
hitaṁ teṣāmahitaṁ māmakānā;metatsarvaṁ mama nopaiti cetaḥ.
16. dhṛtarāṣṭra uvāca etat vākyaṃ vidura
yat te sabhāyām iha proktaṃ pāṇḍavān
prāpya mām ca hitam teṣām ahitam
māmakānām etat sarvam mama na upaiti cetaḥ
16. Dhṛtarāṣṭra said: 'O Vidura, this counsel that you gave here in the assembly, regarding both the Pāṇḍavas and myself - which is beneficial to them but detrimental to my own sons - all of this does not enter my mind.'
इदं त्विदानीं कुत एव निश्चितं तेषामर्थे पाण्डवानां यदात्थ ।
तेनाद्य मन्ये नासि हितो ममेति कथं हि पुत्रं पाण्डवार्थे त्यजेयम् ॥१७॥
17. idaṁ tvidānīṁ kuta eva niścitaṁ; teṣāmarthe pāṇḍavānāṁ yadāttha ,
tenādya manye nāsi hito mameti; kathaṁ hi putraṁ pāṇḍavārthe tyajeyam.
17. idam tu idānīm kutaḥ eva niścitam
teṣām arthe pāṇḍavānām yat āttha tena
adya manye na asi hitaḥ mama iti
katham hi putram pāṇḍavārthe tyajeyam
17. But how, indeed, is this now so certain - what you assert for the sake of the Pāṇḍavas? Because of this, I now believe you are not my well-wisher. For how could I abandon my own son for the sake of the Pāṇḍavas?
असंशयं तेऽपि ममैव पुत्रा दुर्योधनस्तु मम देहात्प्रसूतः ।
स्वं वै देहं परहेतोस्त्यजेति को नु ब्रूयात्समतामन्ववेक्षन् ॥१८॥
18. asaṁśayaṁ te'pi mamaiva putrā; duryodhanastu mama dehātprasūtaḥ ,
svaṁ vai dehaṁ parahetostyajeti; ko nu brūyātsamatāmanvavekṣan.
18. asaṃśayam te api mama eva putrāḥ
duryodhanaḥ tu mama dehāt prasūtaḥ
svam vai deham parahetoḥ tyaja
iti kaḥ nu brūyāt samatām anvavekṣan
18. Undoubtedly, they (the Pāṇḍavas) are indeed my sons too, but Duryodhana was born directly from my body. Who, truly contemplating fairness, would advise someone to abandon their own body for the sake of another?
स मा जिह्मं विदुर सर्वं ब्रवीषि मानं च तेऽहमधिकं धारयामि ।
यथेच्छकं गच्छ वा तिष्ठ वा त्वं सुसान्त्व्यमानाप्यसती स्त्री जहाति ॥१९॥
19. sa mā jihmaṁ vidura sarvaṁ bravīṣi; mānaṁ ca te'hamadhikaṁ dhārayāmi ,
yathecchakaṁ gaccha vā tiṣṭha vā tvaṁ; susāntvyamānāpyasatī strī jahāti.
19. saḥ mā jihmam vidura sarvam bravīṣi
mānam ca te aham adhikam dhārayāmi
yathecchakam gaccha vā tiṣṭha vā tvam
susāntvyamānā api asatī strī jahāti
19. O Vidura, you speak everything deceitfully to me, though I hold you in great esteem. Go or stay as you wish; for even a disloyal woman, though well-consoled, eventually leaves.
वैशंपायन उवाच ।
एतावदुक्त्वा धृतराष्ट्रोऽन्वपद्यदन्तर्वेश्म सहसोत्थाय राजन् ।
नेदमस्तीत्यथ विदुरो भाषमाणः संप्राद्रवद्यत्र पार्था बभूवुः ॥२०॥
20. vaiśaṁpāyana uvāca ,
etāvaduktvā dhṛtarāṣṭro'nvapadya;dantarveśma sahasotthāya rājan ,
nedamastītyatha viduro bhāṣamāṇaḥ; saṁprādravadyatra pārthā babhūvuḥ.
20. Vaiśaṃpāyana uvāca etāvat uktvā dhṛtarāṣṭraḥ
anvapadyat antarveśma sahasā utthāya
rājan na idam asti iti atha viduraḥ bhāṣamāṇaḥ
samprādravat yatra pārthāḥ babhūvuḥ
20. Vaiśampayana said, 'O King, having spoken thus, Dhritarashtra suddenly rose and entered the inner chambers. Then Vidura, exclaiming, "This is not real!", rushed to where the Pārthas were.'