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महाभारतः       mahābhārataḥ - book-5, chapter-68

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धृतराष्ट्र उवाच ।
भूयो मे पुण्डरीकाक्षं संजयाचक्ष्व पृच्छते ।
नामकर्मार्थवित्तात प्राप्नुयां पुरुषोत्तमम् ॥१॥
1. dhṛtarāṣṭra uvāca ,
bhūyo me puṇḍarīkākṣaṁ saṁjayācakṣva pṛcchate ,
nāmakarmārthavittāta prāpnuyāṁ puruṣottamam.
1. dhṛtarāṣṭraḥ uvāca bhūyaḥ me puṇḍarīkākṣam saṃjaya ācakṣva
pṛcchate nāma karma artha vit tāta prāpnuyām puruṣottamam
1. Dhṛtarāṣṭra said: "O Saṃjaya, tell me again about the lotus-eyed one (Puṇḍarīkākṣa), for I ask, so that I, who understand the meaning of names and actions, may attain the Supreme Person (puruṣottama), my dear."
संजय उवाच ।
श्रुतं मे तस्य देवस्य नामनिर्वचनं शुभम् ।
यावत्तत्राभिजानेऽहमप्रमेयो हि केशवः ॥२॥
2. saṁjaya uvāca ,
śrutaṁ me tasya devasya nāmanirvacanaṁ śubham ,
yāvattatrābhijāne'hamaprameyo hi keśavaḥ.
2. saṃjayaḥ uvāca śrutam me tasya devasya nāmanirvacanam
śubham yāvat tatra abhijāne aham aprameyaḥ hi keśavaḥ
2. Saṃjaya said: "I have heard the auspicious explanation of the name of that deity (deva). As far as I know regarding that, Keśava is indeed immeasurable (aprameya)."
वसनात्सर्वभूतानां वसुत्वाद्देवयोनितः ।
वासुदेवस्ततो वेद्यो वृषत्वाद्वृष्णिरुच्यते ॥३॥
3. vasanātsarvabhūtānāṁ vasutvāddevayonitaḥ ,
vāsudevastato vedyo vṛṣatvādvṛṣṇirucyate.
3. vasanāt sarvabhūtānām vasutvāt devayonitaḥ
vāsudevaḥ tataḥ vedyaḥ vṛṣatvāt vṛṣṇiḥ ucyate
3. Because he dwells in all beings (sarvabhūtānām), and because he is the source of the gods (deva) as the primary substance (vasutva), he is therefore known as Vāsudeva. Because of his quality of being dharma (vṛṣatva), he is called Vṛṣṇi.
मौनाद्ध्यानाच्च योगाच्च विद्धि भारत माधवम् ।
सर्वतत्त्वलयाच्चैव मधुहा मधुसूदनः ॥४॥
4. maunāddhyānācca yogācca viddhi bhārata mādhavam ,
sarvatattvalayāccaiva madhuhā madhusūdanaḥ.
4. maunāt dhyānāt ca yogāt ca viddhi bhārata mādhavam
sarvatattvalayāt ca eva madhuhā madhusūdanaḥ
4. O Bhārata, understand Mādhava through silence, through meditation (dhyāna), and through spiritual discipline (yoga). He is also Madhuhā and Madhusūdana, known through the dissolution of all fundamental principles (tattva).
कृषिर्भूवाचकः शब्दो णश्च निर्वृतिवाचकः ।
कृष्णस्तद्भावयोगाच्च कृष्णो भवति शाश्वतः ॥५॥
5. kṛṣirbhūvācakaḥ śabdo ṇaśca nirvṛtivācakaḥ ,
kṛṣṇastadbhāvayogācca kṛṣṇo bhavati śāśvataḥ.
5. kṛṣiḥ bhūvācakaḥ śabdaḥ ṇaḥ ca nirvṛtivācakaḥ
kṛṣṇaḥ tadbhāvayogāt ca kṛṣṇaḥ bhavati śāśvataḥ
5. The syllable "kṛṣ" denotes existence or earth, and the syllable "ṇa" signifies bliss or the cessation of suffering. Thus, Kṛṣṇa, through the combination of these two meanings (tadbhāvayoga), becomes the eternal (śāśvata) Kṛṣṇa.
पुण्डरीकं परं धाम नित्यमक्षयमक्षरम् ।
तद्भावात्पुण्डरीकाक्षो दस्युत्रासाज्जनार्दनः ॥६॥
6. puṇḍarīkaṁ paraṁ dhāma nityamakṣayamakṣaram ,
tadbhāvātpuṇḍarīkākṣo dasyutrāsājjanārdanaḥ.
6. puṇḍarīkam param dhāma nityam akṣayam akṣaram
tadbhāvāt puṇḍarīkākṣaḥ dasyutrāsāt janārdanaḥ
6. The lotus (puṇḍarīka) is the supreme, eternal, undecaying, and imperishable abode. Due to this nature (tadbhāva), he is known as Puṇḍarīkākṣa (the lotus-eyed one), and he is Janārdana because he instills fear in evildoers (dasyu).
यतः सत्त्वं न च्यवते यच्च सत्त्वान्न हीयते ।
सत्त्वतः सात्वतस्तस्मादार्षभाद्वृषभेक्षणः ॥७॥
7. yataḥ sattvaṁ na cyavate yacca sattvānna hīyate ,
sattvataḥ sātvatastasmādārṣabhādvṛṣabhekṣaṇaḥ.
7. yataḥ sattvam na cyavate yat ca sattvāt na hīyate
sattvataḥ sātvataḥ tasmāt ārṣabhāt vṛṣabhekṣaṇaḥ
7. From whom the quality of goodness (sattva) does not deviate, and who is never diminished from goodness, therefore, due to this inherent goodness, he is known as Sātvata. Furthermore, because he possesses bull-like strength (ārṣabha) and his gaze (īkṣaṇa) bestows righteousness (vṛṣabha), he is called Vṛṣabhekṣaṇa.
न जायते जनित्र्यां यदजस्तस्मादनीकजित् ।
देवानां स्वप्रकाशत्वाद्दमाद्दामोदरं विदुः ॥८॥
8. na jāyate janitryāṁ yadajastasmādanīkajit ,
devānāṁ svaprakāśatvāddamāddāmodaraṁ viduḥ.
8. na jāyate janitryām yat ajaḥ tasmāt anīkajit
devānām svaprakāśatvāt damāt dāmodaram viduḥ
8. Because He is unborn (aja) and is not born from any mother, He is the conqueror of armies (anīkajit). They know Him as Dāmodara because of the self-illumination (svaprakāśatva) of the gods and because of His own self-restraint (dama).
हर्षात्सौख्यात्सुखैश्वर्याद्धृषीकेशत्वमश्नुते ।
बाहुभ्यां रोदसी बिभ्रन्महाबाहुरिति स्मृतः ॥९॥
9. harṣātsaukhyātsukhaiśvaryāddhṛṣīkeśatvamaśnute ,
bāhubhyāṁ rodasī bibhranmahābāhuriti smṛtaḥ.
9. harṣāt saukhyāt sukhaiśvaryāt hṛṣīkeśatvam aśnute
bāhubhyām rodasī bibhran mahābāhuḥ iti smṛtaḥ
9. Due to being the source of joy (harṣa), happiness (saukha), and the sovereignty of bliss (sukhaiśvarya), one attains the state of Hṛṣīkeśa. He is remembered as Mahābāhu (the great-armed one) because he holds heaven and earth with his two arms.
अधो न क्षीयते जातु यस्मात्तस्मादधोक्षजः ।
नराणामयनाच्चापि तेन नारायणः स्मृतः ।
पूरणात्सदनाच्चैव ततोऽसौ पुरुषोत्तमः ॥१०॥
10. adho na kṣīyate jātu yasmāttasmādadhokṣajaḥ ,
narāṇāmayanāccāpi tena nārāyaṇaḥ smṛtaḥ ,
pūraṇātsadanāccaiva tato'sau puruṣottamaḥ.
10. adhaḥ na kṣīyate jātu yasmāt tasmāt
adhokṣajaḥ narāṇām ayanāt ca api
tena nārāyaṇaḥ smṛtaḥ pūraṇāt
sadanāt ca eva tataḥ asau puruṣottamaḥ
10. Because He never diminishes (kṣīyate) downwards (adhaḥ) at any time, He is therefore called Adhokṣaja. And also, because He is the ultimate abode (ayana) of all men (nara), He is remembered as Nārāyaṇa. Furthermore, because He fills (pūraṇa) and dwells (sadana) [in all], He is the supreme cosmic person (puruṣottama).
असतश्च सतश्चैव सर्वस्य प्रभवाप्ययात् ।
सर्वस्य च सदा ज्ञानात्सर्वमेनं प्रचक्षते ॥११॥
11. asataśca sataścaiva sarvasya prabhavāpyayāt ,
sarvasya ca sadā jñānātsarvamenaṁ pracakṣate.
11. asataḥ ca sataḥ ca eva sarvasya prabhavaapyayāt
sarvasya ca sadā jñānāt sarvam enam pracakṣate
11. Because He is the origin (prabhava) and dissolution (apyaya) of all that is existent and non-existent, and because of His eternal knowledge (jñāna) of everything, they declare Him to be the All (sarva).
सत्ये प्रतिष्ठितः कृष्णः सत्यमत्र प्रतिष्ठितम् ।
सत्यात्सत्यं च गोविन्दस्तस्मात्सत्योऽपि नामतः ॥१२॥
12. satye pratiṣṭhitaḥ kṛṣṇaḥ satyamatra pratiṣṭhitam ,
satyātsatyaṁ ca govindastasmātsatyo'pi nāmataḥ.
12. satye pratiṣṭhitaḥ kṛṣṇaḥ satyam atra pratiṣṭhitam
satyāt satyam ca govindaḥ tasmāt satyaḥ api nāmataḥ
12. Krishna is established in truth (satya), and truth (satya) is established in him. Govinda is truth (satya) that arises from truth (satya), and for this reason, he is also called "the Truthful One" by name.
विष्णुर्विक्रमणादेव जयनाज्जिष्णुरुच्यते ।
शाश्वतत्वादनन्तश्च गोविन्दो वेदनाद्गवाम् ॥१३॥
13. viṣṇurvikramaṇādeva jayanājjiṣṇurucyate ,
śāśvatatvādanantaśca govindo vedanādgavām.
13. viṣṇuḥ vikramaṇāt eva jayanāt jiṣṇuḥ ucyate
śāśvatatvāt anantaḥ ca govindaḥ vedanāt gavām
13. Vishnu is called 'Jiṣṇu' (victorious) due to his mighty strides and conquest. And because of his eternal nature, he is known as 'Ananta' (the endless one). Govinda is so named because of his knowledge of (or finding of) cows or rays of light/knowledge.
अतत्त्वं कुरुते तत्त्वं तेन मोहयते प्रजाः ।
एवंविधो धर्मनित्यो भगवान्मुनिभिः सह ।
आगन्ता हि महाबाहुरानृशंस्यार्थमच्युतः ॥१४॥
14. atattvaṁ kurute tattvaṁ tena mohayate prajāḥ ,
evaṁvidho dharmanityo bhagavānmunibhiḥ saha ,
āgantā hi mahābāhurānṛśaṁsyārthamacyutaḥ.
14. atattvam kurute tattvam tena mohayate
prajāḥ evaṃvidhaḥ dharmanityaḥ
bhagavān munibhiḥ saha āgantā
hi mahābāhuḥ ānṛśaṃsyārtham acyutaḥ
14. He (the Lord) makes non-reality into reality (tattva), and by that, he bewilders living beings (prajāḥ). Such a divine Lord (bhagavān), ever devoted to his intrinsic nature (dharma), the mighty-armed Acyuta, will surely come forth together with sages for the sake of benevolence.