अध्याय 170
भगवतः श्रीकृष्णस्य पराक्रमाणां सङ्क्षेपतः वर्णनं भूय एव द्विजश्रेष्ठ यदुसिंहस्य धीमतः ।कर्माण्यपरिमेयाणि श्रोतुमिच्छामि तत्त्वतः
bhagavataḥ śrīkṛṣṇasya parākramāṇāṃ saṅkṣepataḥ varṇanaṃ bhūya eva dvijaśreṣṭha yadusiṃhasya dhīmataḥ | karmāṇyaparimeyāṇi śrotumicchāmi tattvataḥ
हिन्दी अर्थ
ततमो5ध्याय: स्स््स््स्सााण क्रमोंका संक्षेपसे वर्णन जनमेजयने कहा—द्विजश्रेष्ठ ! मैं परम बुद्धिमान् यदुसिंह श्रीकृष्णके अपरिमेय कर्मोका तात्विक वर्णन पुन: सुनना चाहता हूँ
अध्याय 170
श्रूयन्ते विविधानि स्म अद्भुतानि महाद्युतेः ।असङ्ख्येयानि दिव्यानि प्रकृतान्यपि सर्वशः
śrūyante vividhāni sma adbhutāni mahādyuteḥ | asaṅkhyeyāni divyāni prakṛtānyapi sarvaśaḥ
हिन्दी अर्थ
महातेजस्वी भगवान् श्रीकृष्णके अनेक प्रकारके अद्भुत, असंख्य एवं दिव्य चरित्र सुने जाते हैं, जो सर्वथा उनके द्वारा उत्कृष्टरूपसे किये गये हैं
अध्याय 170
यान्यहं विविधान्यस्य श्रुत्वा प्रीये महामुने ।प्रभूयाः सर्वशस्तात तानि मे शृण्वतोऽनघ
yānyahaṃ vividhānyasya śrutvā prīye mahāmune | prabhūyāḥ sarvaśastāta tāni me śṛṇvato'nagha
हिन्दी अर्थ
निष्पाप महामुने ! तात! भगवान्के जिन-जिन विविध चरित्रोंको सुनकर प्रसन्न होता हूँ, उनका सम्पूर्णरूपसे वर्णन कीजिये। मैं उन्हें ध्यानसे सुनूँगा
अध्याय 170
बहून्याश्चर्यभूतलि केशवस्य महात्मनः ।कथितानि महाबाहो नान्तं शक्यं हि कर्मणाम्
bahūnyāścaryabhūtali keśavasya mahātmanaḥ | kathitāni mahābāho nāntaṃ śakyaṃ hi karmaṇām
श्लोक 4–5 का हिन्दी अर्थ
वैशम्पायनजी कहते हैं—भरतश्रेष्ठ ! महाबाहो ! महात्मा केशवके बहुत-से आश्चर्यजनक चरित्र बताये गये। सब ओरसे विस्तारके साथ वर्णन करनेपर उनके कर्मोका पार पाना असम्भव है। अत: भारत ! मैं संश्षेपसे ही उनके उन कर्मोिका अवश्य वर्णन करूँगा
अध्याय 170
गन्तुं हि भरतश्रेष्ठ विस्तरेण समन्ततः ।अवश्यं हि मया वाच्यं लेशमात्रेण भारत
gantuṃ hi bharataśreṣṭha vistareṇa samantataḥ | avaśyaṃ hi mayā vācyaṃ leśamātreṇa bhārata
अर्थ श्लोक 4 के साथ
अध्याय 170
विष्णोरमितवीर्यस्य प्रथितोदारकर्मणः ।आनुपूर्व्यां प्रवक्ष्यामि शृणुष्वैकमना नृप
viṣṇoramitavīryasya prathitodārakarmaṇaḥ | ānupūrvyāṃ pravakṣyāmi śṛṇuṣvaikamanā nṛpa
हिन्दी अर्थ
नरेश्वर! अपरिमित पराक्रमी तथा सुविख्यात उदार कर्मवाले भगवान् विष्णुके चरित्रोंका मैं क्रमश: वर्णन करूँगा, एकाग्रचित्त होकर सुनो
English
Vaishampāyana said:—Having taken his birth as the Brāhmana saint Apava Vashistha and covered his own vessel body the Lord began to practise penances (1). Afterwards the great Vasishtha, the soul of the universe and of unlimited powers, thought of creating the five great elements and other creatures. When the universe was divested of the sky, became subtle and submerged in water Vasisthā, having his intellectual faculties increased by the practice of penances, spent a long time. Living in water and agitating the great ocean he rose up as the subtle ether with the second wave. He then appeared in the ether as sound produced by the air and the great Vasistha began to grow up as the air. When the ocean was agitated by the increasing and powerful wind the waves struck one another. When the water of the ocean was agitated the powerful Lord appeared as the fire of dark ways. The fire dried up the water of the great ocean; from it arose the sky like a hole. From his own energy was produced nectar-like pure water, from it the ether, from it air and from the crushing of waves was produced earth. Seeing it the Lord, the origin of the great elements, was highly pleased. Beholding the elements the Lord of many forms, cognizant of the necessity and order of the creation of the universe, began to think of objects for Brahmā. Thus at the end of a Yuga and many Yugas Brahmā took his birth. He, who is endued with knowledge, the foremost of the Yogins, who sees the Soul of the universe, who is a Brāhmana of controlled senses amongst the twice-born of the world, is Brahmā.
अध्याय 170
द्वारवत्यां निवसता यदुसिंहेन धीमता ।राष्ट्राणि नृपमुख्यानां क्षोभितानि महात्मनाम्
dvāravatyāṃ nivasatā yadusiṃhena dhīmatā | rāṣṭrāṇi nṛpamukhyānāṃ kṣobhitāni mahātmanām
हिन्दी अर्थ
द्वारकामें निवास करते हुए यदुकुलसिंह बुद्धिमान् श्रीकृष्णने मुख्य- मुख्य महामनस्वी नरेशोंके राष्ट्रोंगें हलचल मचा दिया था
English
Vaishampāyana said:—Having taken his birth as the Brāhmana saint Apava Vashistha and covered his own vessel body the Lord began to practise penances (1). Afterwards the great Vasishtha, the soul of the universe and of unlimited powers, thought of creating the five great elements and other creatures. When the universe was divested of the sky, became subtle and submerged in water Vasisthā, having his intellectual faculties increased by the practice of penances, spent a long time. Living in water and agitating the great ocean he rose up as the subtle ether with the second wave. He then appeared in the ether as sound produced by the air and the great Vasistha began to grow up as the air. When the ocean was agitated by the increasing and powerful wind the waves struck one another. When the water of the ocean was agitated the powerful Lord appeared as the fire of dark ways. The fire dried up the water of the great ocean; from it arose the sky like a hole. From his own energy was produced nectar-like pure water, from it the ether, from it air and from the crushing of waves was produced earth. Seeing it the Lord, the origin of the great elements, was highly pleased. Beholding the elements the Lord of many forms, cognizant of the necessity and order of the creation of the universe, began to think of objects for Brahmā. Thus at the end of a Yuga and many Yugas Brahmā took his birth. He, who is endued with knowledge, the foremost of the Yogins, who sees the Soul of the universe, who is a Brāhmana of controlled senses amongst the twice-born of the world, is Brahmā.
अध्याय 170
यदूनामन्तरप्रेप्सुर्विचक्रो दानवो हतः ।पुरं प्राग्ज्योतिषं गत्वा पुनस्तेन महात्मना
yadūnāmantaraprepsurvicakro dānavo hataḥ | puraṃ prāgjyotiṣaṃ gatvā punastena mahātmanā
श्लोक 8–12 का हिन्दी अर्थ
उन दिनों एक विचक्र नामक दानव था, जो यादवोंके छिद्र ही ढूँढ़ा करता था। श्रीकृष्णने उसका वध कर डाला। फिर उस महात्माने प्राग्ज्योतिषपुरमें जाकर समुद्रके भीतर रहनेवाले दुष्टात्मा नरक नामक दानवका संहार किया। एक बार श्रीकृष्णने इन्द्रको भी युद्धमें हराकर बलपूर्वक पारिजात वृक्षका अपहरण कर लिया था। इसी प्रकार लोहितह्ृदमें भगवान् वरुणको पराजित किया था। करूषदेशका राजा दन्तवक््त्र दक्षिणापथमें उनके द्वारा मारा गया। एक सौ अपराध पूर्ण होनेपर शिशुपालको भी उन्होंने कालके गालमें भेज दिया। महाराज! बलिका महापराक्रमी पुत्र बाण एक सहस्र भुजाएँ धारण करता था और भगवान् शड्डरके द्वारा वह सर्वथा सुरक्षित था; किंतु भगवान् श्रीकृष्णने शोणितपुरमें जाकर महासमरमें उसे पराजित किया और जीवित छोड़ दिया
अध्याय 170
समुद्रमध्ये दुष्टात्मा नरको दानवो हतः ।वासवं च रणे जित्वा पारिजातो हृतो बलात्
samudramadhye duṣṭātmā narako dānavo hataḥ | vāsavaṃ ca raṇe jitvā pārijāto hṛto balāt
अर्थ श्लोक 8 के साथ
अध्याय 170
वरुणश्चैव भगवान् निर्जितो लोहिते ह्रदे ।दन्तवक्त्रश्च कारूषो निहतो दक्षिणापथे
varuṇaścaiva bhagavān nirjito lohite hrade | dantavaktraśca kārūṣo nihato dakṣiṇāpathe
अर्थ श्लोक 8 के साथ
अध्याय 170
शिशुपालश्च सम्पूर्णे किल्बिषैकशते हतः ।गत्वा च शोणितपुरं शङ्करेणाभिरक्षितः
śiśupālaśca sampūrṇe kilbiṣaikaśate hataḥ | gatvā ca śoṇitapuraṃ śaṅkareṇābhirakṣitaḥ
अर्थ श्लोक 8 के साथ
अध्याय 170
बलेः सुतो महावीर्यो बाणो बाहुसहस्रभृत् ।महामृधे महाराज जित्वा जीवन् विसर्जितः
baleḥ suto mahāvīryo bāṇo bāhusahasrabhṛt | mahāmṛdhe mahārāja jitvā jīvan visarjitaḥ
अर्थ श्लोक 8 के साथ
अध्याय 170
निर्जितः पावकश्चैव गिरिमध्ये महात्मना ।शाल्वश्च विजितः सङ्ख्ये सौभश्च विनिपातितः
nirjitaḥ pāvakaścaiva girimadhye mahātmanā | śālvaśca vijitaḥ saṅkhye saubhaśca vinipātitaḥ
हिन्दी अर्थ
उन महात्माने मेरु गिरिमें अग्निदेवपर विजय पायी तथा युद्धमें सौभ विमानके अधिपति राजा शाल्वको जीता और मार गिराया
अध्याय 170
विक्षोभ्य सागरं चैव पाञ्चजन्यो वशीकृतः ।हयग्रीवश्च निहतो नृपाश्चान्ये महाबलाः
vikṣobhya sāgaraṃ caiva pāñcajanyo vaśīkṛtaḥ | hayagrīvaśca nihato nṛpāścānye mahābalāḥ
हिन्दी अर्थ
फिर सागरमें क्षोभ पैदा करके पश्नजनको मारकर पाझ्जजन्य शड्डपर अधिकार कर लिया। हयग्रीवका वध किया और अन्य महाबली नरेशोंको भी कालके गालमें डाल दिया
English
Vaishampāyana said:—Having taken his birth as the Brāhmana saint Apava Vashistha and covered his own vessel body the Lord began to practise penances (1). Afterwards the great Vasishtha, the soul of the universe and of unlimited powers, thought of creating the five great elements and other creatures. When the universe was divested of the sky, became subtle and submerged in water Vasisthā, having his intellectual faculties increased by the practice of penances, spent a long time. Living in water and agitating the great ocean he rose up as the subtle ether with the second wave. He then appeared in the ether as sound produced by the air and the great Vasistha began to grow up as the air. When the ocean was agitated by the increasing and powerful wind the waves struck one another. When the water of the ocean was agitated the powerful Lord appeared as the fire of dark ways. The fire dried up the water of the great ocean; from it arose the sky like a hole. From his own energy was produced nectar-like pure water, from it the ether, from it air and from the crushing of waves was produced earth. Seeing it the Lord, the origin of the great elements, was highly pleased. Beholding the elements the Lord of many forms, cognizant of the necessity and order of the creation of the universe, began to think of objects for Brahmā. Thus at the end of a Yuga and many Yugas Brahmā took his birth. He, who is endued with knowledge, the foremost of the Yogins, who sees the Soul of the universe, who is a Brāhmana of controlled senses amongst the twice-born of the world, is Brahmā.
अध्याय 170
जरासन्धस्य निधने मोक्षिताः सर्वपार्थिवाः ।रथेन जित्वा नृपतीन् गान्धारतनया हृता
jarāsandhasya nidhane mokṣitāḥ sarvapārthivāḥ | rathena jitvā nṛpatīn gāndhāratanayā hṛtā
हिन्दी अर्थ
जरासंधकी मृत्यु करवाकर सब राजाओंको उसके बन्धनसे मुक्त किया। एकमात्र रथके द्वारा राजाओंको जीतकर गान्धार-राजकुमारीका अपहरण किया
English
Vaishampāyana said:—Having taken his birth as the Brāhmana saint Apava Vashistha and covered his own vessel body the Lord began to practise penances (1). Afterwards the great Vasishtha, the soul of the universe and of unlimited powers, thought of creating the five great elements and other creatures. When the universe was divested of the sky, became subtle and submerged in water Vasisthā, having his intellectual faculties increased by the practice of penances, spent a long time. Living in water and agitating the great ocean he rose up as the subtle ether with the second wave. He then appeared in the ether as sound produced by the air and the great Vasistha began to grow up as the air. When the ocean was agitated by the increasing and powerful wind the waves struck one another. When the water of the ocean was agitated the powerful Lord appeared as the fire of dark ways. The fire dried up the water of the great ocean; from it arose the sky like a hole. From his own energy was produced nectar-like pure water, from it the ether, from it air and from the crushing of waves was produced earth. Seeing it the Lord, the origin of the great elements, was highly pleased. Beholding the elements the Lord of many forms, cognizant of the necessity and order of the creation of the universe, began to think of objects for Brahmā. Thus at the end of a Yuga and many Yugas Brahmā took his birth. He, who is endued with knowledge, the foremost of the Yogins, who sees the Soul of the universe, who is a Brāhmana of controlled senses amongst the twice-born of the world, is Brahmā.
अध्याय 170
भ्रष्टराज्याश्च शोकार्ताः पाण्डवाः परिरक्षिताः ।दाहितं च वनं घोरं पुरुहूतस्य खाण्डवम्
bhraṣṭarājyāśca śokārtāḥ pāṇḍavāḥ parirakṣitāḥ | dāhitaṃ ca vanaṃ ghoraṃ puruhūtasya khāṇḍavam
हिन्दी अर्थ
पाण्डव अपने राज्यसे भ्रष्ट हो चुके थे और शोकसे आतुर थे, उस अवस्थामें भगवान् श्रीकृष्णने उन सबकी रक्षा की। इन्द्रके घोर खाण्डववनको अर्जुनद्वारा दग्ध करा दिया
English
Vaishampāyana said:—Having taken his birth as the Brāhmana saint Apava Vashistha and covered his own vessel body the Lord began to practise penances (1). Afterwards the great Vasishtha, the soul of the universe and of unlimited powers, thought of creating the five great elements and other creatures. When the universe was divested of the sky, became subtle and submerged in water Vasisthā, having his intellectual faculties increased by the practice of penances, spent a long time. Living in water and agitating the great ocean he rose up as the subtle ether with the second wave. He then appeared in the ether as sound produced by the air and the great Vasistha began to grow up as the air. When the ocean was agitated by the increasing and powerful wind the waves struck one another. When the water of the ocean was agitated the powerful Lord appeared as the fire of dark ways. The fire dried up the water of the great ocean; from it arose the sky like a hole. From his own energy was produced nectar-like pure water, from it the ether, from it air and from the crushing of waves was produced earth. Seeing it the Lord, the origin of the great elements, was highly pleased. Beholding the elements the Lord of many forms, cognizant of the necessity and order of the creation of the universe, began to think of objects for Brahmā. Thus at the end of a Yuga and many Yugas Brahmā took his birth. He, who is endued with knowledge, the foremost of the Yogins, who sees the Soul of the universe, who is a Brāhmana of controlled senses amongst the twice-born of the world, is Brahmā.
अध्याय 170
गाण्डीवं चाग्निना दत्तमर्जुनायोपपादितम् ।दौत्यं च तत्कृतं घोरे विग्रहे जनमेजय
gāṇḍīvaṃ cāgninā dattamarjunāyopapāditam | dautyaṃ ca tatkṛtaṃ ghore vigrahe janamejaya
हिन्दी अर्थ
जनमेजय ! फिर अर्निका दिया हुआ गाण्डीव धनुष अर्जुनको अर्पित किया तथा कौरव-पाण्डवके घोर विग्रहके समय पाण्डवोंका दूतत्व किया
अध्याय 170
अनेन यदुमुख्येन यदुवंशो विवर्धितः ।कुन्त्याश्च प्रमुखे प्रोक्ता प्रतिज्ञा पाण्डवान् प्रति
anena yadumukhyena yaduvaṃśo vivardhitaḥ | kuntyāśca pramukhe proktā pratijñā pāṇḍavān prati
श्लोक 18–23 का हिन्दी अर्थ
गततमो 5ध्याय: + ८३१ इन्हीं यादवशिरोमणिने यदुवंशकी वृद्धि की और कुन्तीके सामने पाण्डवोंके विषयमें यह प्रतिज्ञा की कि वापस दे दूँगा' । इन्होंने महातेजस्वी राजा नृगको अत्यन्त भयंकर शापसे मुक्त किया। कालयवनको युद्धमें मारा (मुचुकुन्दद्वारा उसका नाश करा दिया) । दो महापराक्रमी दुर्घष वानर मैन्द और द्विविदको तथा ऋश्षराज जाम्बवानको भी युद्धमें पराजित किया। सान्दीपनिका पुत्र तथा तुम्हारे पिता परीक्षित—ये दोनों यमराजके वशमें हो गये थे; परंतु उन श्रीकृष्णके तेजसे जीवित हो गये। जनमेजय ! बड़े-बड़े राजाओंका विनाश करनेवाले बहुत-से घोर संग्राम प्राप्त हुए, परंतु उन युद्धोंमें अद्भुत विजय पाकर भगवान्. श्रीकृष्णने जिस प्रकार समस्त नरेशोंको मार गिराया, उसका वर्णन मैं कर चुका हूँ
अध्याय 170
निवृत्ते भारते युद्धे प्रतिदास्यामि तत्सुतान् ।मोक्षितश्च महातेजा नृगः शापात्सुदारुणात्
nivṛtte bhārate yuddhe pratidāsyāmi tatsutān | mokṣitaśca mahātejā nṛgaḥ śāpātsudāruṇāt
अर्थ श्लोक 18 के साथ
अध्याय 170
यवनश्च हतः सङ्ख्ये काल इत्यभिविश्रुतः ।वानरौ च महावीर्यौ मैन्दो द्विविद एव च
yavanaśca hataḥ saṅkhye kāla ityabhiviśrutaḥ | vānarau ca mahāvīryau maindo dvivida eva ca
अर्थ श्लोक 18 के साथ
अध्याय 170
विजितौ युधि दुर्धर्षौ जाम्बवांश्च पराजितः ।सान्दीपनेस्तथा पुत्रस्तव चैव पिता तथा
vijitau yudhi durdharṣau jāmbavāṃśca parājitaḥ | sāndīpanestathā putrastava caiva pitā tathā
अर्थ श्लोक 18 के साथ
अध्याय 170
गतौ वैवस्वतवशं जीवितौ तस्य तेजसा ।सङ्ग्रामा बहवः प्राप्ता घोरा नरवरक्षयाः
gatau vaivasvatavaśaṃ jīvitau tasya tejasā | saṅgrāmā bahavaḥ prāptā ghorā naravarakṣayāḥ
अर्थ श्लोक 18 के साथ
अध्याय 170
निहताश्च नृपाः सर्वे कृत्वा तज्जयमद्भुतम् ।जनमेजयास्य युद्धेषु यथा ते वर्णिता मया
nihatāśca nṛpāḥ sarve kṛtvā tajjayamadbhutam | janamejayāsya yuddheṣu yathā te varṇitā mayā
अर्थ श्लोक 18 के साथ
पाठ सेटिंग्स · Reading settings
भाषा एवं सामग्री · Language and layers
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धर्म ग्रंथ पर मूल शास्त्र, पारंपरिक भाष्य और आधुनिक व्याख्या को पूर्णतः पृथक रखा जाता है ताकि पाठक को किसी भी व्याख्या के शास्त्र होने का भ्रम न हो।
अपौरुषेय / प्रामाणिक शास्त्र (Primary Canonical Scripture)
मूल संस्कृत, प्राकृत अथवा अवधी श्लोक/मंत्र। यह सर्वोच्च प्रमाण (प्रस्थान) है। इस पाठ में किसी भी आधुनिक व्याख्याकार का हस्तक्षेप नहीं है।
पदार्थ व अन्वय (Direct Grammatical & Word-for-Word Meaning)
व्याकरणसम्मत प्रत्यक्ष शब्दार्थ (अन्वय)। बिना किसी दार्शनिक संप्रदाय के पूर्वाग्रह के, संस्कृत शब्दों का सटीक भाषांतर।
आचार्य परंपरा व टीका (Classical Lineage Commentary)
प्राचीन आचार्य परंपरा (यथा शंकराचार्य, रामानुजाचार्य, मध्वाचार्य, श्रीधर स्वामी) द्वारा विरचित शास्त्रीय भाष्य व टीकाएं।
भावार्थ व सुबोध प्रबोधन (Accessible Pedagogical Exposition)
आधुनिक जिज्ञासुओं के लिए सरल भाषा में भावार्थ। यह मूल मंत्र नहीं, बल्कि पाठ को सुगम बनाने हेतु संपादकीय व्याख्या है।
समसामयिक विमर्श व अनुप्रयोग (Contemporary Application & Analysis)
दार्शनिक, मनोवैज्ञानिक व वैज्ञानिक समरूपताओं पर आधुनिक चिंतन। यह मूल शास्त्र का अंग नहीं है और इसे शास्त्रोक्त सिद्धांत के रूप में नहीं देखा जाना चाहिए।
पांडुलिपि एवं ऐतिहासिक शोध (Critical Apparatus & Manuscript Research)
पांडुलिपि विविधताएं, पाठ-भेद (variant readings), छंद रचना, और ऐतिहासिक व तुलनात्मक भाषावैज्ञानिक शोध। यह शास्त्र का मूल संदेश बदलने हेतु नहीं, बल्कि पाठ की प्रामाणिकता परखने के लिए है।
Collated with BORI Critical Edition of Mahabharata Khilaparvan.