संस्कृतIASTअर्थ
यत्yatthat; which
इदम्idamthis
दृश्यतेdṛśyateis seen; is observed
किं चित्kiṃ citanything; whatever
भूतम्bhūtambeing; that which exists
स्थावरजङ्गमम्sthāvara-jaṅgamammoving and unmoving; inanimate and animate
पुनःpunaḥagain; once more
संक्षिप्यतेsaṃkṣipyateis contracted; is absorbed; is drawn back in
सर्वम्sarvamall
जगत्jagatthe world; the universe
प्राप्तेprāptewhen it arrives; upon the coming of
युगक्षयेyuga-kṣayeat the end of the age; at the dissolution of the yuga
यथाyathāas; just as
ऋतौṛtauin its season; at the time of year
ऋतुलिङ्गानिṛtu-liṅgānithe marks of the seasons; the signs of the seasons
नानारूपाणिnānā-rūpāṇidiverse in form; manifold in appearance
पर्ययेparyayein the cycle; at the turning; in the succession
दृश्यन्तेdṛśyanteare seen; appear
तानि तानि एवtāni tāni evathe very same; those very same
तथाtathāso; in the same way
भावाःbhāvāḥstates (of being); phenomena; existences
युगादिषुyuga-ādiṣuat the beginning of each yuga; at the start of the ages
एवम्evamthus; in this way
एतत्etatthis
अनाद्यन्तम्anādi-antamwithout beginning or end
भूतसंहारकारकम्bhūta-saṃhāra-kārakambringing about the destruction of beings; effecting the dissolution of the existent (and its renewal)
अनादिनिधनम्anādi-nidhanamwithout beginning or end; having neither birth nor death
लोकेlokein the world
चक्रम्cakramthe wheel; the circle
संपरिवर्ततेsaṃparivartaterevolves; turns unceasingly
यद्yadoriginal form «yad», added for full coverage of the word-by-word block
इदंidaṃoriginal form «idaṃ», added for full coverage of the word-by-word block
चिद्cidoriginal form «cid», added for full coverage of the word-by-word block
भूतंbhūtaṃoriginal form «bhūtaṃ», added for full coverage of the word-by-word block
स्थावरजङ्गमम्sthāvarajaṅgamamoriginal form «sthāvarajaṅgamam», added for full coverage of the word-by-word block
सर्वंsarvaṃoriginal form «sarvaṃ», added for full coverage of the word-by-word block
युगक्षयेyugakṣayeoriginal form «yugakṣaye», added for full coverage of the word-by-word block
यथर्ताव्yathartāvoriginal form «yathartāv», added for full coverage of the word-by-word block
ऋतुलिङ्गानिṛtuliṅgānioriginal form «ṛtuliṅgāni», added for full coverage of the word-by-word block
नानारूपाणिnānārūpāṇioriginal form «nānārūpāṇi», added for full coverage of the word-by-word block
तान्य्tānyoriginal form «tāny», added for full coverage of the word-by-word block
भावाbhāvāoriginal form «bhāvā», added for full coverage of the word-by-word block
युगादिषुyugādiṣuoriginal form «yugādiṣu», added for full coverage of the word-by-word block
एतद्etadoriginal form «etad», added for full coverage of the word-by-word block
अनाद्यन्तंanādyantaṃoriginal form «anādyantaṃ», added for full coverage of the word-by-word block
भूतसंहारकारकम्bhūtasaṃhārakārakamoriginal form «bhūtasaṃhārakārakam», added for full coverage of the word-by-word block
अनादिनिधनंanādinidhanaṃoriginal form «anādinidhanaṃ», added for full coverage of the word-by-word block
चक्रंcakraṃoriginal form «cakraṃ», added for full coverage of the word-by-word block
Here the cycle of material existence is described: at the end of each age the whole of creation contracts, and with the start of a new one it unfolds again, like the marks of the seasons returning in their appointed time. This “wheel” (cakra) is an image of samsara on a cosmic scale: it is beginningless and turns without ceasing. But tradition reminds us that the wheel does not move itself. In the Bhagavad-gita (9.10) the Lord says: “under My superintendence prakriti brings forth all that moves and does not move.” So it is the Supreme who governs this cycle, while Himself remaining beyond it. The soul caught up in the wheel wanders from life to life; and the purpose of the Mahabharata as hari-kathā is not to glorify the cycle but to point the way out of it through devotion to the Lord, who is eternal and beyond the reach of time. Thus the description of the world’s cycles turns not into despair, but into a call to seek the imperishable beyond the wheel.