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महाभारतः       mahābhārataḥ - book-5, chapter-44

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धृतराष्ट्र उवाच ।
सनत्सुजात यदिमां परार्थां ब्राह्मीं वाचं प्रवदसि विश्वरूपाम् ।
परां हि कामेषु सुदुर्लभां कथां तद्ब्रूहि मे वाक्यमेतत्कुमार ॥१॥
1. dhṛtarāṣṭra uvāca ,
sanatsujāta yadimāṁ parārthāṁ; brāhmīṁ vācaṁ pravadasi viśvarūpām ,
parāṁ hi kāmeṣu sudurlabhāṁ kathāṁ; tadbrūhi me vākyametatkumāra.
1. dhṛtarāṣṭra uvāca sanatsujāta yadi imām
parārthām brāhmīm vācam pravadasi
viśvarūpām parām hi kāmeṣu sudurlabhām
kathām tat brūhi me vākyam etat kumāra
1. Dhṛtarāṣṭra said: 'O Sanatsujāta, if you are speaking this supreme, all-encompassing divine (brāhmī) speech (vāc) that pertains to the ultimate reality, a discourse truly difficult to obtain among human desires (kāma), then please explain this statement to me, O Youth.'
सनत्सुजात उवाच ।
नैतद्ब्रह्म त्वरमाणेन लभ्यं यन्मां पृच्छस्यभिहृष्यस्यतीव ।
अव्यक्तविद्यामभिधास्ये पुराणीं बुद्ध्या च तेषां ब्रह्मचर्येण सिद्धाम् ॥२॥
2. sanatsujāta uvāca ,
naitadbrahma tvaramāṇena labhyaṁ; yanmāṁ pṛcchasyabhihṛṣyasyatīva ,
avyaktavidyāmabhidhāsye purāṇīṁ; buddhyā ca teṣāṁ brahmacaryeṇa siddhām.
2. sanatsujāta uvāca na etat brahma tvaramāṇena
labhyam yat mām pṛcchasi abhihṛṣyasi
atīva avyaktavidyām abhidhāṣye purāṇīm
buddhyā ca teṣām brahmacaryeṇa siddhām
2. Sanatsujāta said: 'This (state of) Brahman (brahman) cannot be attained by one who is hurrying. Regarding what you are asking me, about which you are excessively joyful, I shall explain the ancient knowledge of the unmanifest, which has been perfected by the intelligence (buddhi) and spiritual discipline (brahmacarya) of those (sages).'
धृतराष्ट्र उवाच ।
अव्यक्तविद्यामिति यत्सनातनीं ब्रवीषि त्वं ब्रह्मचर्येण सिद्धाम् ।
अनारभ्या वसतीहार्य काले कथं ब्राह्मण्यममृतत्वं लभेत ॥३॥
3. dhṛtarāṣṭra uvāca ,
avyaktavidyāmiti yatsanātanīṁ; bravīṣi tvaṁ brahmacaryeṇa siddhām ,
anārabhyā vasatīhārya kāle; kathaṁ brāhmaṇyamamṛtatvaṁ labheta.
3. dhṛtarāṣṭra uvāca avyaktavidyām iti yat
sanātanīm bravīṣi tvam brahmacaryeṇa
siddhām anārabhya vasati iha ahārya
kāle katham brāhmaṇyam amṛtatvam labheta
3. Dhṛtarāṣṭra said: 'You state that this "knowledge of the unmanifest" is eternal and perfected through spiritual discipline (brahmacarya). If it dwells here without beginning (anārabhya) and is not to be acquired by effort (ahārya), how then can the state of a brāhmaṇa (brāhmaṇya) and immortality (amṛtatva) be attained?'
सनत्सुजात उवाच ।
येऽस्मिँल्लोके विजयन्तीह कामान्ब्राह्मीं स्थितिमनुतितिक्षमाणाः ।
त आत्मानं निर्हरन्तीह देहान्मुञ्जादिषीकामिव सत्त्वसंस्थाः ॥४॥
4. sanatsujāta uvāca ,
ye'smiँlloke vijayantīha kāmā;nbrāhmīṁ sthitimanutitikṣamāṇāḥ ,
ta ātmānaṁ nirharantīha dehā;nmuñjādiṣīkāmiva sattvasaṁsthāḥ.
4. sanatsujāta uvāca ye asmin loke vijayanti
iha kāmān brāhmīm sthitim
anutitikṣamāṇāḥ te ātmānam nirharanti iha
dehāt muñjāt iṣīkām iva sattvasaṃsthāḥ
4. Sanatsujāta said: 'Those who, in this world, conquer desires (kāma) and strive for the divine (brāhmī) state - they, being established in purity (sattva), draw forth the self (ātman) from the body, just as a fiber (īṣīkā) is extracted from munja grass.'
शरीरमेतौ कुरुतः पिता माता च भारत ।
आचार्यशास्ता या जातिः सा सत्या साजरामरा ॥५॥
5. śarīrametau kurutaḥ pitā mātā ca bhārata ,
ācāryaśāstā yā jātiḥ sā satyā sājarāmarā.
5. śarīram etau kurutaḥ pitā mātā ca bhārata
ācāryaśāstā yā jātiḥ sā satyā sā ajaramarā
5. O Bhārata, the father and mother create this body. But the true nature (jāti) that is guided by a preceptor (ācārya) is real; that is ageless and immortal.
आचार्ययोनिमिह ये प्रविश्य भूत्वा गर्भं ब्रह्मचर्यं चरन्ति ।
इहैव ते शास्त्रकारा भवन्ति प्रहाय देहं परमं यान्ति योगम् ॥६॥
6. ācāryayonimiha ye praviśya; bhūtvā garbhaṁ brahmacaryaṁ caranti ,
ihaiva te śāstrakārā bhavanti; prahāya dehaṁ paramaṁ yānti yogam.
6. ācāryayonim iha ye praviśya bhūtvā
garbham brahmacaryam caranti
iha eva te śāstrakārāḥ bhavanti
prahāya deham paramam yānti yogam
6. Those who here, having entered the spiritual lineage of a preceptor (ācārya) and become like an embryo [to him], practice spiritual studenthood (brahmacarya), they become authors of sacred texts (śāstra) in this very world. After abandoning the body, they attain the supreme spiritual discipline (yoga).
य आवृणोत्यवितथेन कर्णावृतं कुर्वन्नमृतं संप्रयच्छन् ।
तं मन्येत पितरं मातरं च तस्मै न द्रुह्येत्कृतमस्य जानन् ॥७॥
7. ya āvṛṇotyavitathena karṇā;vṛtaṁ kurvannamṛtaṁ saṁprayacchan ,
taṁ manyeta pitaraṁ mātaraṁ ca; tasmai na druhyetkṛtamasya jānan.
7. yaḥ āvṛṇoti avitathena karṇau ṛtam
kurvan amṛtam saṃprayacchan
tam manyeta pitaram mātaram ca
tasmai na druhyet kṛtam asya jānan
7. One should consider as a father and mother him who fills [one's] two ears with truth (avitatha), performing righteousness (ṛta), and bestowing immortality (amṛta). One should not bear malice towards him, recognizing his deeds.
गुरुं शिष्यो नित्यमभिमन्यमानः स्वाध्यायमिच्छेच्छुचिरप्रमत्तः ।
मानं न कुर्यान्न दधीत रोषमेष प्रथमो ब्रह्मचर्यस्य पादः ॥८॥
8. guruṁ śiṣyo nityamabhimanyamānaḥ; svādhyāyamicchecchucirapramattaḥ ,
mānaṁ na kuryānna dadhīta roṣa;meṣa prathamo brahmacaryasya pādaḥ.
8. gurum śiṣyaḥ nityam abhimanyamānaḥ
svādhyāyam icchet śuciḥ apramattaḥ
mānam na kuryāt na dadhīta roṣam
eṣaḥ prathamaḥ brahmacaryasya pādaḥ
8. A student (śiṣya), always respecting the teacher (guru), and being pure and vigilant, should desire self-study (svādhyāya). He should not entertain pride or harbor anger. This is the first part (pāda) of student life (brahmacarya).
आचार्यस्य प्रियं कुर्यात्प्राणैरपि धनैरपि ।
कर्मणा मनसा वाचा द्वितीयः पाद उच्यते ॥९॥
9. ācāryasya priyaṁ kuryātprāṇairapi dhanairapi ,
karmaṇā manasā vācā dvitīyaḥ pāda ucyate.
9. ācāryasya priyam kuryāt prāṇaiḥ api dhanaiḥ
api karmaṇā manasā vācā dvitīyaḥ pādaḥ ucyate
9. One should do what is beneficial to the teacher, even at the cost of one's life and wealth, through action (karma), mind, and speech. This is declared to be the second quarter (of the Brahmacarya vow).
समा गुरौ यथा वृत्तिर्गुरुपत्न्यां तथा भवेत् ।
यथोक्तकारी प्रियकृत्तृतीयः पाद उच्यते ॥१०॥
10. samā gurau yathā vṛttirgurupatnyāṁ tathā bhavet ,
yathoktakārī priyakṛttṛtīyaḥ pāda ucyate.
10. samā gurau yathā vṛttiḥ gurupatnyām tathā bhavet
yathoktakārī priyakṛt tṛtīyaḥ pādaḥ ucyate
10. Just as one's respectful conduct (vṛtti) should be towards the teacher (guru), so too it should be towards the teacher's wife. One who acts according to instructions and does what is pleasing is declared to be the third quarter (of the Brahmacarya vow).
नाचार्यायेहोपकृत्वा प्रवादं प्राज्ञः कुर्वीत नैतदहं करोमि ।
इतीव मन्येत न भाषयेत स वै चतुर्थो ब्रह्मचर्यस्य पादः ॥११॥
11. nācāryāyehopakṛtvā pravādaṁ; prājñaḥ kurvīta naitadahaṁ karomi ,
itīva manyeta na bhāṣayeta; sa vai caturtho brahmacaryasya pādaḥ.
11. na ācāryāya iha upakṛtvā pravādam
prājñaḥ kurvīta na etat aham karomi
iti iva manyeta na bhāṣayeta sa
vai caturthaḥ brahmacaryasya pādaḥ
11. A wise person, having rendered service to the teacher (guru) here, should not engage in criticism or slander. He should also not think, "I am not doing this (service)" nor should he utter such words. That, indeed, is the fourth quarter of the Brahmacarya (vow).
एवं वसन्तं यदुपप्लवेद्धनमाचार्याय तदनुप्रयच्छेत् ।
सतां वृत्तिं बहुगुणामेवमेति गुरोः पुत्रे भवति च वृत्तिरेषा ॥१२॥
12. evaṁ vasantaṁ yadupaplaveddhana;mācāryāya tadanuprayacchet ,
satāṁ vṛttiṁ bahuguṇāmevameti; guroḥ putre bhavati ca vṛttireṣā.
12. evam vasantam yat upaplavet dhanam
ācāryāya tat anuprayacchet
satām vṛttim bahuguṇām evam eti
guroḥ putre bhavati ca vṛttiḥ eṣā
12. While dwelling thus (as a student), whatever wealth may unexpectedly come to him, he should offer that to the teacher (guru). In this way, he attains the highly meritorious conduct (vṛtti) of the virtuous. And this same conduct (vṛtti) should also be extended to the teacher's son.
एवं वसन्सर्वतो वर्धतीह बहून्पुत्राँल्लभते च प्रतिष्ठाम् ।
वर्षन्ति चास्मै प्रदिशो दिशश्च वसन्त्यस्मिन्ब्रह्मचर्ये जनाश्च ॥१३॥
13. evaṁ vasansarvato vardhatīha; bahūnputrāँllabhate ca pratiṣṭhām ,
varṣanti cāsmai pradiśo diśaśca; vasantyasminbrahmacarye janāśca.
13. evaṃ vasan sarvataḥ vardhati iha
bahūn putrān labhate ca pratiṣṭhām |
varṣanti ca asmai pradiśaḥ diśaḥ ca
vasanti asmin brahmacarye janāḥ ca
13. Living thus, he prospers in all ways in this world, obtains many sons and renown. The main and intermediate directions bestow their blessings upon him, and people dwell in his disciplined way of life (brahmacarya).
एतेन ब्रह्मचर्येण देवा देवत्वमाप्नुवन् ।
ऋषयश्च महाभागा ब्रह्मलोकं मनीषिणः ॥१४॥
14. etena brahmacaryeṇa devā devatvamāpnuvan ,
ṛṣayaśca mahābhāgā brahmalokaṁ manīṣiṇaḥ.
14. etena brahmacaryeṇa devā devatvam āpnuvan |
ṛṣayaḥ ca mahābhāgāḥ brahmalokam manīṣiṇaḥ
14. By means of this disciplined way of life (brahmacarya), the gods attained their divine nature. And the illustrious sages, being wise, attained the world of Brahman (brahmaloka).
गन्धर्वाणामनेनैव रूपमप्सरसामभूत् ।
एतेन ब्रह्मचर्येण सूर्यो अह्नाय जायते ॥१५॥
15. gandharvāṇāmanenaiva rūpamapsarasāmabhūt ,
etena brahmacaryeṇa sūryo ahnāya jāyate.
15. gandharvāṇām anena eva rūpam apsarasām abhūt
| etena brahmacaryeṇa sūryaḥ ahnāya jāyate
15. By this very disciplined way of life (brahmacarya), the Gandharvas and Apsaras obtained their form and beauty. Through this disciplined way of life (brahmacarya), the sun rises (to create) the day.
य आशयेत्पाटयेच्चापि राजन्सर्वं शरीरं तपसा तप्यमानः ।
एतेनासौ बाल्यमत्येति विद्वान्मृत्युं तथा रोधयत्यन्तकाले ॥१६॥
16. ya āśayetpāṭayeccāpi rāja;nsarvaṁ śarīraṁ tapasā tapyamānaḥ ,
etenāsau bālyamatyeti vidvā;nmṛtyuṁ tathā rodhayatyantakāle.
16. yaḥ āśayet pāṭayet ca api rājan
sarvam śarīram tapasā tapyamānaḥ
| etena asau bālyam atyeti vidvān
mṛtyum tathā rodhayati antakāle
16. O King, he who subjects his entire body to intense austerity (tapas), whether by causing it to lie down (in penance) or even by tearing it apart, that wise person, by this means, transcends the stage of youth and thus restrains death at the final hour.
अन्तवन्तः क्षत्रिय ते जयन्ति लोकाञ्जनाः कर्मणा निर्मितेन ।
ब्रह्मैव विद्वांस्तेन अभ्येति सर्वं नान्यः पन्था अयनाय विद्यते ॥१७॥
17. antavantaḥ kṣatriya te jayanti; lokāñjanāḥ karmaṇā nirmitena ,
brahmaiva vidvāṁstena abhyeti sarvaṁ; nānyaḥ panthā ayanāya vidyate.
17. antavantaḥ kṣatriya te jayanti
lokān janāḥ karmaṇā nirmitena brahma
eva vidvān tena abhyeti sarvam
na anyaḥ panthāḥ ayanāya vidyate
17. O warrior (kṣatriya), people, by the actions (karma) they perform, create and conquer worlds that are perishable. However, one who knows Brahman (brahman) alone attains everything, and there is no other path to ultimate realization (ayana).
धृतराष्ट्र उवाच ।
आभाति शुक्लमिव लोहितमिव अथो कृष्णमथाञ्जनं काद्रवं वा ।
तद्ब्राह्मणः पश्यति योऽत्र विद्वान्कथंरूपं तदमृतमक्षरं पदम् ॥१८॥
18. dhṛtarāṣṭra uvāca ,
ābhāti śuklamiva lohitamiva; atho kṛṣṇamathāñjanaṁ kādravaṁ vā ,
tadbrāhmaṇaḥ paśyati yo'tra vidvā;nkathaṁrūpaṁ tadamṛtamakṣaraṁ padam.
18. dhṛtarāṣṭra uvāca ābhāti śuklam iva
lohitam iva atho kṛṣṇam atha añjanam kādravam
vā tat brāhmaṇaḥ paśyati yaḥ atra
vidvān kathaṁrūpam tat amṛtam akṣaram padam
18. Dhṛtarāṣṭra asked: Does it appear white, or red, or black, or like collyrium (añjana), or even like the dark color of a poisonous snake? What is the form of that immortal, imperishable state (padam) that the wise Brahmin (brāhmaṇa) perceives here?
सनत्सुजात उवाच ।
नाभाति शुक्लमिव लोहितमिव अथो कृष्णमायसमर्कवर्णम् ।
न पृथिव्यां तिष्ठति नान्तरिक्षे नैतत्समुद्रे सलिलं बिभर्ति ॥१९॥
19. sanatsujāta uvāca ,
nābhāti śuklamiva lohitamiva; atho kṛṣṇamāyasamarkavarṇam ,
na pṛthivyāṁ tiṣṭhati nāntarikṣe; naitatsamudre salilaṁ bibharti.
19. sanatsujāta uvāca na ābhāti śuklam
iva lohitam iva atho kṛṣṇamāyasamarkavarṇam
na pṛthivyām tiṣṭhati na
antarikṣe na etat samudre salilam bibharti
19. Sanatsujāta said: It does not appear white, nor red, nor black, nor like iron, nor fiery like the sun. It does not reside on earth, nor in the atmosphere, nor does it contain water in the ocean.
न तारकासु न च विद्युदाश्रितं न चाभ्रेषु दृश्यते रूपमस्य ।
न चापि वायौ न च देवतासु न तच्चन्द्रे दृश्यते नोत सूर्ये ॥२०॥
20. na tārakāsu na ca vidyudāśritaṁ; na cābhreṣu dṛśyate rūpamasya ,
na cāpi vāyau na ca devatāsu; na taccandre dṛśyate nota sūrye.
20. na tārakāsu na ca vidyudāśritam
na ca abhreṣu dṛśyate rūpam asya
na ca api vāyau na ca devatāsu
na tat candre dṛśyate na uta sūrye
20. Its form (rūpam) is not seen among the stars, nor located in lightning, nor in the clouds. Nor is it found in the wind, nor among the gods, nor is that (Brahman) seen in the moon, nor indeed in the sun.
नैवर्क्षु तन्न यजुःषु नाप्यथर्वसु न चैव दृश्यत्यमलेषु सामसु ।
रथंतरे बार्हते चापि राजन्महाव्रते नैव दृश्येद्ध्रुवं तत् ॥२१॥
21. naivarkṣu tanna yajuḥṣu nāpyatharvasu; na caiva dṛśyatyamaleṣu sāmasu ,
rathaṁtare bārhate cāpi rāja;nmahāvrate naiva dṛśyeddhruvaṁ tat.
21. na eva ṛkṣu tat na yajuḥṣu na api
atharvasu na ca eva dṛśyati amaleṣu
sāmasu rathantare bār̥hate ca api rājan
mahāvrate na eva dṛśyet dhruvam tat
21. O King, that (supreme truth) is not found in the Ṛg Veda, nor in the Yajur Veda, nor even in the Atharva Veda. It is certainly not visible in the pure Sāma Vedas, nor in the Rathantara or Bṛhat Sāman, nor in the Mahāvrata ritual.
अपारणीयं तमसः परस्तात्तदन्तकोऽप्येति विनाशकाले ।
अणीयरूपं क्षुरधारया तन्महच्च रूपं त्वपि पर्वतेभ्यः ॥२२॥
22. apāraṇīyaṁ tamasaḥ parastā;ttadantako'pyeti vināśakāle ,
aṇīyarūpaṁ kṣuradhārayā ta;nmahacca rūpaṁ tvapi parvatebhyaḥ.
22. apāraṇīyam tamasaḥ parastāt tat
antakaḥ api eti vināśakāle
aṇīyarūpam kṣuradhārayā tat mahat
ca rūpam tu api parvatebhyaḥ
22. That (supreme truth) is impassable, beyond darkness. Even Death (antaka) approaches it at the time of dissolution. Its form is subtler than a razor's edge, yet it is also greater in form than mountains.
सा प्रतिष्ठा तदमृतं लोकास्तद्ब्रह्म तद्यशः ।
भूतानि जज्ञिरे तस्मात्प्रलयं यान्ति तत्र च ॥२३॥
23. sā pratiṣṭhā tadamṛtaṁ lokāstadbrahma tadyaśaḥ ,
bhūtāni jajñire tasmātpralayaṁ yānti tatra ca.
23. sā pratiṣṭhā tat amṛtam lokāḥ tat brahma tat yaśaḥ
bhūtāni jajñire tasmāt pralayam yānti tatra ca
23. That (supreme truth) is the foundation, it is immortality, it is the worlds, it is the (brahman), and it is glory. All beings are born from it, and they return to dissolution within it.
अनामयं तन्महदुद्यतं यशो वाचो विकारान्कवयो वदन्ति ।
तस्मिञ्जगत्सर्वमिदं प्रतिष्ठितं ये तद्विदुरमृतास्ते भवन्ति ॥२४॥
24. anāmayaṁ tanmahadudyataṁ yaśo; vāco vikārānkavayo vadanti ,
tasmiñjagatsarvamidaṁ pratiṣṭhitaṁ; ye tadviduramṛtāste bhavanti.
24. anāmayam tat mahat udyatam yaśaḥ
vācaḥ vikārān kavayaḥ vadanti tasmin
jagat sarvam idam pratiṣṭhitam
ye tat viduḥ amṛtāḥ te bhavanti
24. That (supreme truth) is free from illness, it is the great, exalted glory; the sages (kavayaḥ) speak of the transformations of speech (as pertaining to it). This entire universe is established in it; those who truly know that (brahman) become immortal.