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महाभारतः       mahābhārataḥ - book-5, chapter-75

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भगवानुवाच ।
भावं जिज्ञासमानोऽहं प्रणयादिदमब्रुवम् ।
न चाक्षेपान्न पाण्डित्यान्न क्रोधान्न विवक्षया ॥१॥
1. bhagavānuvāca ,
bhāvaṁ jijñāsamāno'haṁ praṇayādidamabruvam ,
na cākṣepānna pāṇḍityānna krodhānna vivakṣayā.
1. bhagavān uvāca bhāvam jijñāsamānaḥ aham praṇayāt idam
abruvam na ca ākṣepāt na pāṇḍityāt na krodhāt na vivakṣayā
1. The Lord said: "Desiring to understand your inner disposition, I spoke this out of affection. It was not prompted by accusation, nor by a display of scholarship, nor by anger, nor by any desire to merely instruct."
वेदाहं तव माहात्म्यमुत ते वेद यद्बलम् ।
उत ते वेद कर्माणि न त्वां परिभवाम्यहम् ॥२॥
2. vedāhaṁ tava māhātmyamuta te veda yadbalam ,
uta te veda karmāṇi na tvāṁ paribhavāmyaham.
2. veda aham tava māhātmyam uta te veda yat balam
uta te veda karmāṇi na tvām paribhavāmi aham
2. I know your greatness, and I know your strength, and I am aware of your actions (karma). I am certainly not insulting you.
यथा चात्मनि कल्याणं संभावयसि पाण्डव ।
सहस्रगुणमप्येतत्त्वयि संभावयाम्यहम् ॥३॥
3. yathā cātmani kalyāṇaṁ saṁbhāvayasi pāṇḍava ,
sahasraguṇamapyetattvayi saṁbhāvayāmyaham.
3. yathā ca ātmani kalyāṇam saṃbhāvayasi pāṇḍava
sahasraguṇam api etat tvayi saṃbhāvayāmi aham
3. And just as you, O Pāṇḍava, perceive goodness within your own self (ātman), I, too, perceive a thousand times that amount of goodness in you.
यादृशे च कुले जन्म सर्वराजाभिपूजिते ।
बन्धुभिश्च सुहृद्भिश्च भीम त्वमसि तादृशः ॥४॥
4. yādṛśe ca kule janma sarvarājābhipūjite ,
bandhubhiśca suhṛdbhiśca bhīma tvamasi tādṛśaḥ.
4. yādṛśe ca kule janma sarvarājābhipūjite
bandhubhiḥ ca suhṛdbhiḥ ca bhīma tvam asi tādṛśaḥ
4. O Bhīma, you are indeed such a person, having been born into a family revered by all kings, and respected by both relatives and friends.
जिज्ञासन्तो हि धर्मस्य संदिग्धस्य वृकोदर ।
पर्यायं न व्यवस्यन्ति दैवमानुषयोर्जनाः ॥५॥
5. jijñāsanto hi dharmasya saṁdigdhasya vṛkodara ,
paryāyaṁ na vyavasyanti daivamānuṣayorjanāḥ.
5. jijñāsantaḥ hi dharmasya saṃdigdhasya vṛkodara
paryāyam na vyavasyanti daivamānuṣayoḥ janāḥ
5. O Vṛkodara, people who are inquiring into the ambiguous aspects of natural law (dharma) are indeed unable to determine the precise distinction between divine and human influences.
स एव हेतुर्भूत्वा हि पुरुषस्यार्थसिद्धिषु ।
विनाशेऽपि स एवास्य संदिग्धं कर्म पौरुषम् ॥६॥
6. sa eva heturbhūtvā hi puruṣasyārthasiddhiṣu ,
vināśe'pi sa evāsya saṁdigdhaṁ karma pauruṣam.
6. saḥ eva hetuḥ bhūtvā hi puruṣasya arthasiddhīṣu
vināśe api saḥ eva asya saṃdigdham karma pauruṣam
6. Indeed, the very factor (divine or human) that serves as the cause for a person's (puruṣa) attainment of goals, likewise becomes, even in their destruction, the ambiguous human action (karma) of that person.
अन्यथा परिदृष्टानि कविभिर्दोषदर्शिभिः ।
अन्यथा परिवर्तन्ते वेगा इव नभस्वतः ॥७॥
7. anyathā paridṛṣṭāni kavibhirdoṣadarśibhiḥ ,
anyathā parivartante vegā iva nabhasvataḥ.
7. anyathā paridṛṣṭāni kavibhiḥ doṣadarśibhiḥ
anyathā parivartante vegāḥ iva nabhasvataḥ
7. Even though matters are perceived in one way by insightful sages who recognize faults, they nonetheless unfold differently, much like the changing currents of the wind.
सुमन्त्रितं सुनीतं च न्यायतश्चोपपादितम् ।
कृतं मानुष्यकं कर्म दैवेनापि विरुध्यते ॥८॥
8. sumantritaṁ sunītaṁ ca nyāyataścopapāditam ,
kṛtaṁ mānuṣyakaṁ karma daivenāpi virudhyate.
8. sumantritam sunītam ca nyāyataḥ ca upapāditam
kṛtam mānuṣyakam karma daivena api virudhyate
8. Even human action (karma) that is well-counselled, well-conducted, and rightly performed can be thwarted by divine (fate).
दैवमप्यकृतं कर्म पौरुषेण विहन्यते ।
शीतमुष्णं तथा वर्षं क्षुत्पिपासे च भारत ॥९॥
9. daivamapyakṛtaṁ karma pauruṣeṇa vihanyate ,
śītamuṣṇaṁ tathā varṣaṁ kṣutpipāse ca bhārata.
9. daivam api akṛtam karma pauruṣeṇa vihanyate
śītamuṣṇam tathā varṣam kṣutpipāse ca bhārata
9. O Bhārata, even a fated outcome (karma) that has not yet manifested is overcome by human effort. Similarly, cold and heat, rain, and hunger and thirst (can also be overcome).
यदन्यद्दिष्टभावस्य पुरुषस्य स्वयंकृतम् ।
तस्मादनवरोधश्च विद्यते तत्र लक्षणम् ॥१०॥
10. yadanyaddiṣṭabhāvasya puruṣasya svayaṁkṛtam ,
tasmādanavarodhaśca vidyate tatra lakṣaṇam.
10. yat anyat diṣṭabhāvasya puruṣasya svayaṅkṛtam
tasmāt anavarodhaḥ ca vidyate tatra lakṣaṇam
10. Whatever a person (puruṣa) achieves through their own effort, which is distinct from their fated circumstances, leads to unimpeded progress. This absence of obstruction is indeed its distinguishing characteristic.
लोकस्य नान्यतो वृत्तिः पाण्डवान्यत्र कर्मणः ।
एवंबुद्धिः प्रवर्तेत फलं स्यादुभयान्वयात् ॥११॥
11. lokasya nānyato vṛttiḥ pāṇḍavānyatra karmaṇaḥ ,
evaṁbuddhiḥ pravarteta phalaṁ syādubhayānvayāt.
11. lokasya na anyataḥ vṛttiḥ pāṇḍava anyatra karmaṇaḥ
evaṃbuddhiḥ pravartera phalam syāt ubhayānvayāt
11. O Pāṇḍava, the existence of the world (loka) does not arise from any other source except action (karma). A person with such an understanding should engage (in action). The result would come from the combination of both (human effort and destiny).
य एवं कृतबुद्धिः सन्कर्मस्वेव प्रवर्तते ।
नासिद्धौ व्यथते तस्य न सिद्धौ हर्षमश्नुते ॥१२॥
12. ya evaṁ kṛtabuddhiḥ sankarmasveva pravartate ,
nāsiddhau vyathate tasya na siddhau harṣamaśnute.
12. yaḥ evam kṛtabuddhiḥ san karmasu eva pravartate na
asiddhau vyathate tasya na siddhau harṣam aśnute
12. He who, having thus made up his mind, engages only in (karma) actions, is neither troubled by failure nor does he experience joy in success.
तत्रेयमर्थमात्रा मे भीमसेन विवक्षिता ।
नैकान्तसिद्धिर्मन्तव्या कुरुभिः सह संयुगे ॥१३॥
13. tatreyamarthamātrā me bhīmasena vivakṣitā ,
naikāntasiddhirmantavyā kurubhiḥ saha saṁyuge.
13. tatra iyam artha-mātrā me bhīmasena vivakṣitā na
ekānta-siddhiḥ mantavyā kurubhiḥ saha saṃyuge
13. O Bhimasena, regarding that matter, this is the point I wish to make: a decisive victory (ekānta-siddhi) should not be considered certain when fighting with the Kurus in battle.
नातिप्रणीतरश्मिः स्यात्तथा भवति पर्यये ।
विषादमर्छेद्ग्लानिं वा एतदर्थं ब्रवीमि ते ॥१४॥
14. nātipraṇītaraśmiḥ syāttathā bhavati paryaye ,
viṣādamarchedglāniṁ vā etadarthaṁ bravīmi te.
14. na ati-praṇīta-raśmiḥ syāt tathā bhavati paryaye
viṣādam ṛcchet glānim vā etat artham bravīmi te
14. One should not be too aggressive (like a horse with reins pulled too tight), for otherwise, in the event of an adverse outcome, one would fall into despondency or exhaustion. I am telling you this for that purpose.
श्वोभूते धृतराष्ट्रस्य समीपं प्राप्य पाण्डव ।
यतिष्ये प्रशमं कर्तुं युष्मदर्थमहापयन् ॥१५॥
15. śvobhūte dhṛtarāṣṭrasya samīpaṁ prāpya pāṇḍava ,
yatiṣye praśamaṁ kartuṁ yuṣmadarthamahāpayan.
15. śvaḥ bhūte dhṛtarāṣṭrasya samīpam prāpya pāṇḍava
yatiṣye praśamam kartum yuṣmad-artha-mahāpayan
15. O Pāṇḍava, tomorrow, having approached Dhritarashtra, I will endeavor to bring about peace, while promoting your interests.
शमं चेत्ते करिष्यन्ति ततोऽनन्तं यशो मम ।
भवतां च कृतः कामस्तेषां च श्रेय उत्तमम् ॥१६॥
16. śamaṁ cette kariṣyanti tato'nantaṁ yaśo mama ,
bhavatāṁ ca kṛtaḥ kāmasteṣāṁ ca śreya uttamam.
16. śamam cet te kariṣyanti tataḥ anantam yaśaḥ mama
bhavatām ca kṛtaḥ kāmaḥ teṣām ca śreyaḥ uttamam
16. If they (the Kurus) agree to peace, my glory will be boundless. Your desires will also be fulfilled, and it will be the greatest good for them too.
ते चेदभिनिवेक्ष्यन्ति नाभ्युपैष्यन्ति मे वचः ।
कुरवो युद्धमेवात्र रौद्रं कर्म भविष्यति ॥१७॥
17. te cedabhinivekṣyanti nābhyupaiṣyanti me vacaḥ ,
kuravo yuddhamevātra raudraṁ karma bhaviṣyati.
17. te cet abhinivekṣyanti na abhyupaiṣyanti me vacaḥ
kuravaḥ yuddham eva atra raudram karma bhaviṣyati
17. If they persist and do not accept my advice, then a terrible action (karma) of war will certainly occur here for the Kurus.
अस्मिन्युद्धे भीमसेन त्वयि भारः समाहितः ।
धूरर्जुनेन धार्या स्याद्वोढव्य इतरो जनः ॥१८॥
18. asminyuddhe bhīmasena tvayi bhāraḥ samāhitaḥ ,
dhūrarjunena dhāryā syādvoḍhavya itaro janaḥ.
18. asmin yuddhe bhīmasena tvayi bhāraḥ samāhitaḥ
dhūḥ arjunena dhāryā syāt voḍhavyaḥ itaraḥ janaḥ
18. O Bhimasena, in this war, the main burden is placed upon you. The yoke should be borne by Arjuna, and the other people are to be carried.
अहं हि यन्ता बीभत्सोर्भविता संयुगे सति ।
धनंजयस्यैष कामो न हि युद्धं न कामये ॥१९॥
19. ahaṁ hi yantā bībhatsorbhavitā saṁyuge sati ,
dhanaṁjayasyaiṣa kāmo na hi yuddhaṁ na kāmaye.
19. aham hi yantā bībhatsoḥ bhavitā saṃyuge sati
dhanaṃjayasya eṣaḥ kāmaḥ na hi yuddham na kāmaye
19. Indeed, I will be the charioteer of Bibhatsu (Arjuna) when there is battle. This is Dhanaṃjaya's (Arjuna's) desire, for I myself do not desire war.
तस्मादाशङ्कमानोऽहं वृकोदर मतिं तव ।
तुदन्नक्लीबया वाचा तेजस्ते समदीपयम् ॥२०॥
20. tasmādāśaṅkamāno'haṁ vṛkodara matiṁ tava ,
tudannaklībayā vācā tejaste samadīpayam.
20. tasmāt āśaṅkamānaḥ aham vṛkodara matim tava
tudan aklībayā vācā tejaḥ te samadīpayam
20. Therefore, O Vrikodara, I, suspecting your intention, inflamed your valor with bold words.