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Shloka 50

Svargārohaṇa-parva Adhyāya 5 — Karmaphala-Nirdeśa and Phalāśruti (कर्मफलनिर्देशः फलश्रुतिश्च)

धर्मे चार्थे च कामे च मोक्षे च भरतर्षभ । यदिहास्ति तदन्यत्र यन्नेहास्ति न कुत्रचित्‌

dharme cārthe ca kāme ca mokṣe ca bharatarṣabha | yad ihāsti tad anyatra yan nehāsti na kutracit ||

Vaiśampāyana dit : «Ô taureau parmi les Bharata, tout ce qui est enseigné ici, dans le Mahābhārata, au sujet du dharma, de l’artha (prospérité), du kāma (désir) et du mokṣa (délivrance), se trouve aussi ailleurs ; mais ce qui ne se trouve pas ici ne se trouve nulle part».

धर्मेin/with regard to dharma
धर्मे:
Adhikarana
TypeNoun
Rootधर्म
FormMasculine, Locative, Singular
and
:
TypeIndeclinable
Root
अर्थेin/with regard to artha
अर्थे:
Adhikarana
TypeNoun
Rootअर्थ
FormMasculine, Locative, Singular
and
:
TypeIndeclinable
Root
कामेin/with regard to kāma
कामे:
Adhikarana
TypeNoun
Rootकाम
FormMasculine, Locative, Singular
and
:
TypeIndeclinable
Root
मोक्षेin/with regard to mokṣa
मोक्षे:
Adhikarana
TypeNoun
Rootमोक्ष
FormMasculine, Locative, Singular
and
:
TypeIndeclinable
Root
भरतर्षभO bull among the Bharatas
भरतर्षभ:
TypeNoun
Rootभरत-ऋषभ
FormMasculine, Vocative, Singular
यत्whatever (that which)
यत्:
Karta
TypePronoun
Rootयद्
FormNeuter, Nominative/Accusative, Singular
इहhere (in this text/world)
इह:
Adhikarana
TypeIndeclinable
Rootइह
अस्तिis/exists
अस्ति:
TypeVerb
Rootअस्
FormPresent, Third, Singular
तत्that
तत्:
Karta
TypePronoun
Rootतद्
FormNeuter, Nominative/Accusative, Singular
अन्यत्रelsewhere
अन्यत्र:
Adhikarana
TypeIndeclinable
Rootअन्यत्र
यत्whatever (that which)
यत्:
Karta
TypePronoun
Rootयद्
FormNeuter, Nominative/Accusative, Singular
not
:
TypeIndeclinable
Root
इहhere
इह:
Adhikarana
TypeIndeclinable
Rootइह
अस्तिis/exists
अस्ति:
TypeVerb
Rootअस्
FormPresent, Third, Singular
not
:
TypeIndeclinable
Root
कुत्रचित्anywhere (at all)
कुत्रचित्:
Adhikarana
TypeIndeclinable
Rootकुत्रचित्

वैशम्पायन उवाच

V
Vaiśampāyana
B
Bharata (dynastic reference)

Educational Q&A

The verse asserts the Mahābhārata’s comprehensive scope: it encompasses the full range of human aims—dharma, artha, kāma, and mokṣa—and presents itself as a complete ethical and philosophical compendium; what is absent from it is considered unattainable elsewhere.

In the closing movement of the epic (Svargārohaṇa), Vaiśampāyana offers a concluding, evaluative statement about the Mahābhārata itself, summarizing its authority and breadth as a guide for conduct, worldly life, and liberation.