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महाभारतः       mahābhārataḥ - book-5, chapter-151

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वैशंपायन उवाच ।
वासुदेवस्य तद्वाक्यमनुस्मृत्य युधिष्ठिरः ।
पुनः पप्रच्छ वार्ष्णेयं कथं मन्दोऽब्रवीदिदम् ॥१॥
1. vaiśaṁpāyana uvāca ,
vāsudevasya tadvākyamanusmṛtya yudhiṣṭhiraḥ ,
punaḥ papraccha vārṣṇeyaṁ kathaṁ mando'bravīdidam.
1. vaiśaṃpāyana uvāca vāsudevasya tat vākyam anusmṛtya yudhiṣṭhiraḥ
punaḥ papraccha vārṣṇeyam katham mandaḥ abravīt idam
1. vaiśaṃpāyana uvāca yudhiṣṭhiraḥ vāsudevasya tat vākyam
anusmṛtya punaḥ vārṣṇeyam papraccha mandaḥ katham idam abravīt
1. Vaiśampāyana said: Remembering that speech of Vāsudeva (Kṛṣṇa), Yudhiṣṭhira again asked Kṛṣṇa, "How did that foolish one (Duryodhana) say this?"
अस्मिन्नभ्यागते काले किं च नः क्षममच्युत ।
कथं च वर्तमाना वै स्वधर्मान्न च्यवेमहि ॥२॥
2. asminnabhyāgate kāle kiṁ ca naḥ kṣamamacyuta ,
kathaṁ ca vartamānā vai svadharmānna cyavemahi.
2. asmin abhyāgate kāle kim ca naḥ kṣamam acyuta
katham ca vartamānā vai svadharmāt na cyavemahi
2. acyuta asmin abhyāgate kāle naḥ ca kim kṣamam ca
katham vartamānāḥ vai svadharmāt na cyavemahi
2. O Acyuta (Kṛṣṇa), in this approaching time, what is suitable for us? And how, by acting, can we indeed avoid deviating from our own intrinsic nature (sva-dharma)?
दुर्योधनस्य कर्णस्य शकुनेः सौबलस्य च ।
वासुदेव मतज्ञोऽसि मम सभ्रातृकस्य च ॥३॥
3. duryodhanasya karṇasya śakuneḥ saubalasya ca ,
vāsudeva matajño'si mama sabhrātṛkasya ca.
3. duryodhanasya karṇasya śakuneḥ saubalasya ca
vāsudeva matajñaḥ asi mama sabhrātṛkasya ca
3. vāsudeva tvam duryodhanasya karṇasya śakuneḥ
saubalasya ca mama sabhrātṛkasya ca matajñaḥ asi
3. O Vāsudeva (Kṛṣṇa), you are a knower of the intentions of Duryodhana, Karṇa, and Śakuni (the son of Subala), as well as of me and my brothers.
विदुरस्यापि ते वाक्यं श्रुतं भीष्मस्य चोभयोः ।
कुन्त्याश्च विपुलप्रज्ञ प्रज्ञा कार्त्स्न्येन ते श्रुता ॥४॥
4. vidurasyāpi te vākyaṁ śrutaṁ bhīṣmasya cobhayoḥ ,
kuntyāśca vipulaprajña prajñā kārtsnyena te śrutā.
4. vidurasya api te vākyam śrutam bhīṣmasya ca ubhayoḥ
kountyāḥ ca vipulaprajña prajñā kārtsnyena te śrutā
4. vipulaprajña te vidurasya api bhīṣmasya ca ubhayoḥ
vākyam śrutam kountyāḥ ca prajñā te kārtsnyena śrutā
4. O deeply wise one (Kṛṣṇa), you have heard the counsel (vākyam) of both Vidura and Bhīṣma. And you have fully heard the wisdom (prajñā) of Kuntī.
सर्वमेतदतिक्रम्य विचार्य च पुनः पुनः ।
यन्नः क्षमं महाबाहो तद्ब्रवीह्यविचारयन् ॥५॥
5. sarvametadatikramya vicārya ca punaḥ punaḥ ,
yannaḥ kṣamaṁ mahābāho tadbravīhyavicārayan.
5. sarvam etat atikramya vicārya ca punaḥ punaḥ
yat naḥ kṣamam mahābāho tat bravīhi avicārayan
5. mahābāho sarvam etat atikramya punaḥ punaḥ ca
vicārya yat naḥ kṣamam tat avicārayan bravīhi
5. O mighty-armed one, having disregarded all these considerations and having deliberated again and again, tell us without hesitation what is beneficial for us.
श्रुत्वैतद्धर्मराजस्य धर्मार्थसहितं वचः ।
मेघदुन्दुभिनिर्घोषः कृष्णो वचनमब्रवीत् ॥६॥
6. śrutvaitaddharmarājasya dharmārthasahitaṁ vacaḥ ,
meghadundubhinirghoṣaḥ kṛṣṇo vacanamabravīt.
6. śrutvā etat dharmarājasya dharmārthasahitam vacaḥ
meghadundubhinirghoṣaḥ kṛṣṇaḥ vacanam abravīt
6. etat dharmarājasya dharmārthasahitam vacaḥ śrutvā
meghadundubhinirghoṣaḥ kṛṣṇaḥ vacanam abravīt
6. Having heard these words of the king of righteousness (dharma), words filled with constitutional principles (dharma) and purpose, Krishna, whose voice resembled the roar of a cloud-drum, spoke.
उक्तवानस्मि यद्वाक्यं धर्मार्थसहितं हितम् ।
न तु तन्निकृतिप्रज्ञे कौरव्ये प्रतितिष्ठति ॥७॥
7. uktavānasmi yadvākyaṁ dharmārthasahitaṁ hitam ,
na tu tannikṛtiprajñe kauravye pratitiṣṭhati.
7. uktavān asmi yat vākyam dharmārthasahitam hitam
na tu tat nikṛtiprajñe kauravye pratitiṣṭhati
7. yat dharmārthasahitam hitam vākyam asmi uktavān
tat tu nikṛtiprajñe kauravye na pratitiṣṭhati
7. The words that I have spoken, which are beneficial and imbued with principles of natural law (dharma) and purpose, do not, however, take root in that Kuru prince whose intellect is steeped in deceit.
न च भीष्मस्य दुर्मेधाः शृणोति विदुरस्य वा ।
मम वा भाषितं किंचित्सर्वमेवातिवर्तते ॥८॥
8. na ca bhīṣmasya durmedhāḥ śṛṇoti vidurasya vā ,
mama vā bhāṣitaṁ kiṁcitsarvamevātivartate.
8. na ca bhīṣmasya durmedhāḥ śṛṇoti vidurasya vā
mama vā bhāṣitam kiñcit sarvam eva ativartate
8. durmedhāḥ bhīṣmasya ca vidurasya vā mama vā
kiñcit bhāṣitam na śṛṇoti sarvam eva ativartate
8. Nor does that evil-minded one listen to Bhishma, or to Vidura, or to any of my words; he simply transgresses all of it.
न स कामयते धर्मं न स कामयते यशः ।
जितं स मन्यते सर्वं दुरात्मा कर्णमाश्रितः ॥९॥
9. na sa kāmayate dharmaṁ na sa kāmayate yaśaḥ ,
jitaṁ sa manyate sarvaṁ durātmā karṇamāśritaḥ.
9. na saḥ kāmayate dharmam na saḥ kāmayate yaśaḥ
jitam saḥ manyate sarvam durātmā karṇam āśritaḥ
9. durātmā karṇam āśritaḥ saḥ dharmam na kāmayate
saḥ yaśaḥ na kāmayate saḥ sarvam jitam manyate
9. The evil-minded one, who has taken refuge in Karna, neither desires righteousness (dharma) nor fame. He considers everything already conquered.
बन्धमाज्ञापयामास मम चापि सुयोधनः ।
न च तं लब्धवान्कामं दुरात्मा शासनातिगः ॥१०॥
10. bandhamājñāpayāmāsa mama cāpi suyodhanaḥ ,
na ca taṁ labdhavānkāmaṁ durātmā śāsanātigaḥ.
10. bandham ājñāpayāmāsa mama ca api suyodhanaḥ
na ca tam labdhavān kāmam durātmā śāsanātigaḥ
10. suyodhanaḥ ca api mama bandham ājñāpayāmāsa
ca durātmā śāsanātigaḥ tam kāmam na labdhavān
10. And Duryodhana commanded my imprisonment. But that evil-minded one, a transgressor of natural law (dharma), did not achieve that desire.
न च भीष्मो न च द्रोणो युक्तं तत्राहतुर्वचः ।
सर्वे तमनुवर्तन्ते ऋते विदुरमच्युत ॥११॥
11. na ca bhīṣmo na ca droṇo yuktaṁ tatrāhaturvacaḥ ,
sarve tamanuvartante ṛte viduramacyuta.
11. na ca bhīṣmaḥ na ca droṇaḥ yuktam tatra āhatuḥ
vacaḥ sarve tam anuvartante ṛte viduram acyuta
11. acyuta ca bhīṣmaḥ ca droṇaḥ na tatra yuktam
vacaḥ āhatuḥ ṛte viduram sarve tam anuvartante
11. O Acyuta (Krishna), neither Bhishma nor Drona spoke appropriate words in that matter. Everyone else follows him, except for Vidura.
शकुनिः सौबलश्चैव कर्णदुःशासनावपि ।
त्वय्ययुक्तान्यभाषन्त मूढा मूढममर्षणम् ॥१२॥
12. śakuniḥ saubalaścaiva karṇaduḥśāsanāvapi ,
tvayyayuktānyabhāṣanta mūḍhā mūḍhamamarṣaṇam.
12. śakuniḥ saubalaḥ ca eva karṇaduḥśāsanau api
tvayi ayuktāni abhāṣanta mūḍhāḥ mūḍham amarṣaṇam
12. ca eva śakuniḥ saubalaḥ api karṇaduḥśāsanau
mūḍhāḥ tvayi mūḍham amarṣaṇam ayuktāni abhāṣanta
12. And indeed, Shakuni, the son of Subala, along with Karna and Duhshasana, those fools, spoke improper words to you, who are foolish and intolerant.
किं च तेन मयोक्तेन यान्यभाषन्त कौरवाः ।
संक्षेपेण दुरात्मासौ न युक्तं त्वयि वर्तते ॥१३॥
13. kiṁ ca tena mayoktena yānyabhāṣanta kauravāḥ ,
saṁkṣepeṇa durātmāsau na yuktaṁ tvayi vartate.
13. kim ca tena mayā uktena yāni abhāṣanta kauravāḥ
saṃkṣepeṇa durātmā asau na yuktam tvayi vartate
13. mayā uktena tena kim ca kauravāḥ yāni abhāṣanta (tena
kim) saṃkṣepeṇa asau durātmā tvayi yuktam na vartate
13. What is the point of what I have said, or of the things the Kauravas have spoken? In summary, that wicked person does not behave appropriately towards you.
न पार्थिवेषु सर्वेषु य इमे तव सैनिकाः ।
यत्पापं यन्न कल्याणं सर्वं तस्मिन्प्रतिष्ठितम् ॥१४॥
14. na pārthiveṣu sarveṣu ya ime tava sainikāḥ ,
yatpāpaṁ yanna kalyāṇaṁ sarvaṁ tasminpratiṣṭhitam.
14. na pārthiveṣu sarveṣu ye ime tava sainikāḥ yat
pāpam yat na kalyāṇam sarvam tasmin pratiṣṭhitam
14. ime ye tava sainikāḥ sarve pārthiveṣu (doṣāḥ) na (santi).
yat pāpam yat na kalyāṇam (ca) sarvam tasmin pratiṣṭhitam.
14. These qualities are not found among all these kings who are your soldiers. Whatever is sinful and whatever is not conducive to well-being, all of that is indeed established in him (Duryodhana).
न चापि वयमत्यर्थं परित्यागेन कर्हिचित् ।
कौरवैः शममिच्छामस्तत्र युद्धमनन्तरम् ॥१५॥
15. na cāpi vayamatyarthaṁ parityāgena karhicit ,
kauravaiḥ śamamicchāmastatra yuddhamanantaram.
15. na ca api vayam atyartham parityāgena karhicit
kauravaiḥ śamam icchāmaḥ tatra yuddham anantaram
15. ca api vayam atyartham parityāgena karhicit kauravaiḥ śamam na icchāmaḥ.
tatra anantaram yuddham (eva asti).
15. Nor do we ever desire peace with the Kauravas through an excessive relinquishment (of our rights). Therefore, war is the inevitable next step.
तच्छ्रुत्वा पार्थिवाः सर्वे वासुदेवस्य भाषितम् ।
अब्रुवन्तो मुखं राज्ञः समुदैक्षन्त भारत ॥१६॥
16. tacchrutvā pārthivāḥ sarve vāsudevasya bhāṣitam ,
abruvanto mukhaṁ rājñaḥ samudaikṣanta bhārata.
16. tat śrutvā pārthivāḥ sarve vāsudevasya bhāṣitam
abruvantaḥ mukham rājñaḥ samudaikṣanta bhārata
16. (he) bhārata,
vāsudevasya tat bhāṣitam śrutvā,
sarve pārthivāḥ abruvantaḥ (santaḥ) rājñaḥ mukham samudaikṣanta.
16. Having heard Vāsudeva's speech, all the kings, without speaking, looked towards the king's (Yudhisthira's) face, O Bhārata.
युधिष्ठिरस्त्वभिप्रायमुपलभ्य महीक्षिताम् ।
योगमाज्ञापयामास भीमार्जुनयमैः सह ॥१७॥
17. yudhiṣṭhirastvabhiprāyamupalabhya mahīkṣitām ,
yogamājñāpayāmāsa bhīmārjunayamaiḥ saha.
17. yudhiṣṭhiraḥ tu abhiprāyam upalabhya mahīkṣitām
yogam ājñāpayāmāsa bhīmārjunayamaiḥ saha
17. yudhiṣṭhiraḥ mahīkṣitām abhiprāyam upalabhya
tu bhīmārjunayamaiḥ saha yogam ājñāpayāmāsa
17. Having understood the intention of the kings, Yudhishthira then commanded the battle formation (yoga) along with Bhima, Arjuna, and the twin brothers (Nakula and Sahadeva).
ततः किलकिलाभूतमनीकं पाण्डवस्य ह ।
आज्ञापिते तदा योगे समहृष्यन्त सैनिकाः ॥१८॥
18. tataḥ kilakilābhūtamanīkaṁ pāṇḍavasya ha ,
ājñāpite tadā yoge samahṛṣyanta sainikāḥ.
18. tataḥ kilakilābhūtam anīkam pāṇḍavasya ha
ājñāpite tadā yoge samahṛṣyanta sainikāḥ
18. tataḥ pāṇḍavasya anīkam ha kilakilābhūtam
tadā yoge ājñāpite sainikāḥ samahṛṣyanta
18. Thereupon, the Pandava's army indeed became tumultuous. When the battle formation (yoga) was commanded then, the soldiers greatly rejoiced.
अवध्यानां वधं पश्यन्धर्मराजो युधिष्ठिरः ।
निष्टनन्भीमसेनं च विजयं चेदमब्रवीत् ॥१९॥
19. avadhyānāṁ vadhaṁ paśyandharmarājo yudhiṣṭhiraḥ ,
niṣṭananbhīmasenaṁ ca vijayaṁ cedamabravīt.
19. avadhyānām vadham paśyan dharmarājaḥ yudhiṣṭhiraḥ
niṣṭanan bhīmasenam ca vijayam ca idam abravīt
19. dharmarājaḥ yudhiṣṭhiraḥ avadhyānām vadham paśyan
niṣṭanan ca bhīmasenam vijayam ca idam abravīt
19. Yudhishthira, the king of natural law (dharma), seeing the slaughter of those who ought not to be killed, and groaning, spoke this to Bhimasena and Vijaya (Arjuna).
यदर्थं वनवासश्च प्राप्तं दुःखं च यन्मया ।
सोऽयमस्मानुपैत्येव परोऽनर्थः प्रयत्नतः ॥२०॥
20. yadarthaṁ vanavāsaśca prāptaṁ duḥkhaṁ ca yanmayā ,
so'yamasmānupaityeva paro'narthaḥ prayatnataḥ.
20. yadartham vanavāsaḥ ca prāptam duḥkham ca yat mayā
saḥ ayam asmān upaiti eva paraḥ anarthaḥ prayatnataḥ
20. yat mayā duḥkham ca vanavāsaḥ ca yadartham prāptam
saḥ ayam paraḥ anarthaḥ prayatnataḥ eva asmān upaiti
20. That ultimate calamity (anartha) for which I underwent forest exile and all that suffering, now approaches us despite all our effort.
यस्मिन्यत्नः कृतोऽस्माभिः स नो हीनः प्रयत्नतः ।
अकृते तु प्रयत्नेऽस्मानुपावृत्तः कलिर्महान् ॥२१॥
21. yasminyatnaḥ kṛto'smābhiḥ sa no hīnaḥ prayatnataḥ ,
akṛte tu prayatne'smānupāvṛttaḥ kalirmahān.
21. yasmin yatnaḥ kṛtaḥ asmābhiḥ saḥ naḥ hīnaḥ prayatnataḥ
akṛte tu prayatne asmān upāvṛttaḥ kaliḥ mahān
21. yasmin asmābhiḥ yatnaḥ kṛtaḥ,
saḥ naḥ prayatnataḥ hīnaḥ (abhūt); tu akṛte prayatne,
mahān kaliḥ asmān upāvṛttaḥ
21. The matter for which we made an effort, even that proved deficient for us despite our exertion. But when no effort is made at all, the great Age of Strife (kali) has returned upon us.
कथं ह्यवध्यैः संग्रामः कार्यः सह भविष्यति ।
कथं हत्वा गुरून्वृद्धान्विजयो नो भविष्यति ॥२२॥
22. kathaṁ hyavadhyaiḥ saṁgrāmaḥ kāryaḥ saha bhaviṣyati ,
kathaṁ hatvā gurūnvṛddhānvijayo no bhaviṣyati.
22. katham hi avadhyaiḥ saṅgrāmaḥ kāryaḥ saha bhaviṣyati
katham hatvā gurūn vṛddhān vijayaḥ naḥ bhaviṣyati
22. hi katham avadhyaiḥ saha saṅgrāmaḥ kāryaḥ bhaviṣyati?
katham gurūn vṛddhān hatvā naḥ vijayaḥ bhaviṣyati?
22. How indeed can a battle be fought with those who are invincible? How can victory be ours after killing our teachers (guru) and elders?
तच्छ्रुत्वा धर्मराजस्य सव्यसाची परंतपः ।
यदुक्तं वासुदेवेन श्रावयामास तद्वचः ॥२३॥
23. tacchrutvā dharmarājasya savyasācī paraṁtapaḥ ,
yaduktaṁ vāsudevena śrāvayāmāsa tadvacaḥ.
23. tat śrutvā dharmarājasya savyasācī paraṃtapaḥ
yat uktam vāsudevena śrāvayāmāsa tat vacaḥ
23. savyasācī paraṃtapaḥ dharmarājasya tat (vacanam) śrutvā,
vāsudevena yat uktam,
tat vacaḥ śrāvayāmāsa
23. Having heard that, Savyasācī (Arjuna), the tormentor of foes, recounted the words that Vāsudeva (Kṛṣṇa) had spoken to the King of (dharma).
उक्तवान्देवकीपुत्रः कुन्त्याश्च विदुरस्य च ।
वचनं तत्त्वया राजन्निखिलेनावधारितम् ॥२४॥
24. uktavāndevakīputraḥ kuntyāśca vidurasya ca ,
vacanaṁ tattvayā rājannikhilenāvadhāritam.
24. uktavān devakīputraḥ kuntyāḥ ca vidurasya ca
vacanam tat tvayā rājan nikhilena avadhāritam
24. devakīputraḥ kuntyāḥ ca vidurasya ca (tat) uktavān; rājan,
tat vacanam tvayā nikhilena avadhāritam
24. The son of Devakī (Kṛṣṇa) spoke (that word) to Kuntī and to Vidura. O King, that very message was entirely understood by you.
न च तौ वक्ष्यतोऽधर्ममिति मे नैष्ठिकी मतिः ।
न चापि युक्तं कौन्तेय निवर्तितुमयुध्यतः ॥२५॥
25. na ca tau vakṣyato'dharmamiti me naiṣṭhikī matiḥ ,
na cāpi yuktaṁ kaunteya nivartitumayudhyataḥ.
25. na ca tau vakṣyataḥ adharmam iti me naiṣṭhikī matiḥ
na ca api yuktam kaunteya nivartitum ayudhyataḥ
25. me naiṣṭhikī matiḥ iti tau ca adharmam na vakṣyataḥ
ca api kaunteya ayudhyataḥ nivartitum yuktam na
25. And they both will not declare this unrighteous (adharma) - this is my firm conviction. Furthermore, O son of Kunti, it is not appropriate to withdraw without fighting.
तच्छ्रुत्वा वासुदेवोऽपि सव्यसाचिवचस्तदा ।
स्मयमानोऽब्रवीत्पार्थमेवमेतदिति ब्रुवन् ॥२६॥
26. tacchrutvā vāsudevo'pi savyasācivacastadā ,
smayamāno'bravītpārthamevametaditi bruvan.
26. tat śrutvā vāsudevaḥ api savyasāci-vacas tadā
smayamānaḥ abravīt pārtham evam etat iti bruvan
26. tadā savyasāci-vacas tat śrutvā vāsudevaḥ api
smayamānaḥ etat evam iti bruvan pārtham abravīt
26. Having then heard those words of Savyasācin (Arjuna), Vāsudeva (Kṛṣṇa), smiling, addressed Pārtha (Arjuna), saying, 'This is indeed so.'
ततस्ते धृतसंकल्पा युद्धाय सहसैनिकाः ।
पाण्डवेया महाराज तां रात्रिं सुखमावसन् ॥२७॥
27. tataste dhṛtasaṁkalpā yuddhāya sahasainikāḥ ,
pāṇḍaveyā mahārāja tāṁ rātriṁ sukhamāvasan.
27. tataḥ te dhṛta-saṅkalpāḥ yuddhāya saha-sainikāḥ
pāṇḍaveyāḥ mahārāja tām rātrim sukham āvasan
27. mahārāja tataḥ dhṛta-saṅkalpāḥ saha-sainikāḥ te
pāṇḍaveyāḥ yuddhāya tām rātrim sukham āvasan
27. Firm in their resolve (saṅkalpa) for battle, O great king, those sons of Pāṇḍu, along with their soldiers, then passed that night comfortably.