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महाभारतः       mahābhārataḥ - book-1, chapter-101

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जनमेजय उवाच ।
किं कृतं कर्म धर्मेण येन शापमुपेयिवान् ।
कस्य शापाच्च ब्रह्मर्षे शूद्रयोनावजायत ॥१॥
1. janamejaya uvāca ,
kiṁ kṛtaṁ karma dharmeṇa yena śāpamupeyivān ,
kasya śāpācca brahmarṣe śūdrayonāvajāyata.
1. janamejayaḥ uvāca kim kṛtam karma dharmeṇa yena śāpam
upeyivān kasya śāpāt ca brahmarṣe śūdrayonau ajāyata
1. Janamejaya said: 'What action (karma) was performed by Dharma, due to which he incurred a curse? And from whose curse, O Brāhmaṇa sage, was he born in the womb of a śūdra (śūdra) woman?'
वैशंपायन उवाच ।
बभूव ब्राह्मणः कश्चिन्माण्डव्य इति विश्रुतः ।
धृतिमान्सर्वधर्मज्ञः सत्ये तपसि च स्थितः ॥२॥
2. vaiśaṁpāyana uvāca ,
babhūva brāhmaṇaḥ kaścinmāṇḍavya iti viśrutaḥ ,
dhṛtimānsarvadharmajñaḥ satye tapasi ca sthitaḥ.
2. vaiśampāyana uvāca babhūva brāhmaṇaḥ kaścit māṇḍavya iti
viśrutaḥ dhṛtimān sarvadharmajñaḥ satye tapasi ca sthitaḥ
2. Vaiśampāyana said: There was a certain brahmin, renowned as Māṇḍavya. He was steadfast, knowledgeable in all natural laws (dharma), and dedicated to truth and austerity (tapas).
स आश्रमपदद्वारि वृक्षमूले महातपाः ।
ऊर्ध्वबाहुर्महायोगी तस्थौ मौनव्रतान्वितः ॥३॥
3. sa āśramapadadvāri vṛkṣamūle mahātapāḥ ,
ūrdhvabāhurmahāyogī tasthau maunavratānvitaḥ.
3. sa āśramapadadvāri vṛkṣamūle mahātapāḥ
ūrdhvabāhuḥ mahāyogī tasthau maunavratānvitaḥ
3. That great ascetic (mahatapas) and great yogi (mahāyogī) stood at the gate of his hermitage (āśramapada) at the foot of a tree, with his arms raised, observing a vow of silence.
तस्य कालेन महता तस्मिंस्तपसि तिष्ठतः ।
तमाश्रमपदं प्राप्ता दस्यवो लोप्त्रहारिणः ।
अनुसार्यमाणा बहुभी रक्षिभिर्भरतर्षभ ॥४॥
4. tasya kālena mahatā tasmiṁstapasi tiṣṭhataḥ ,
tamāśramapadaṁ prāptā dasyavo loptrahāriṇaḥ ,
anusāryamāṇā bahubhī rakṣibhirbharatarṣabha.
4. tasya kālena mahatā tasmin tapasi
tiṣṭhataḥ tam āśramapadam prāptā
dasyavaḥ loptrahāriṇaḥ anusāryamāṇā
bahubhī rakṣibhiḥ bharatarṣabha
4. O best of Bharatas, while he was engaged in that great austerity (tapas) for a long time, robbers carrying plunder arrived at his hermitage (āśramapada), being pursued by many guards.
ते तस्यावसथे लोप्त्रं निदधुः कुरुसत्तम ।
निधाय च भयाल्लीनास्तत्रैवान्वागते बले ॥५॥
5. te tasyāvasathe loptraṁ nidadhuḥ kurusattama ,
nidhāya ca bhayāllīnāstatraivānvāgate bale.
5. te tasya avasathe loptraṃ nidadhuḥ kurusattama |
nidhāya ca bhayāt līnāḥ tatra eva anvāgate bale
5. O best among the Kurus, they placed the stolen goods in his dwelling. Having deposited them, they then hid themselves right there out of fear when the (pursuing) force arrived.
तेषु लीनेष्वथो शीघ्रं ततस्तद्रक्षिणां बलम् ।
आजगाम ततोऽपश्यंस्तमृषिं तस्करानुगाः ॥६॥
6. teṣu līneṣvatho śīghraṁ tatastadrakṣiṇāṁ balam ,
ājagāma tato'paśyaṁstamṛṣiṁ taskarānugāḥ.
6. teṣu līneṣu atho śīghraṃ tataḥ tadrakṣiṇām balam
| ājagāma tataḥ apaśyan tam ṛṣim taskarānugāḥ
6. Then, while they (the thieves) were hidden, the force of those guarding it (the stolen goods) quickly arrived from there. Thereupon, those pursuing the thieves saw that sage.
तमपृच्छंस्ततो राजंस्तथावृत्तं तपोधनम् ।
कतरेण पथा याता दस्यवो द्विजसत्तम ।
तेन गच्छामहे ब्रह्मन्पथा शीघ्रतरं वयम् ॥७॥
7. tamapṛcchaṁstato rājaṁstathāvṛttaṁ tapodhanam ,
katareṇa pathā yātā dasyavo dvijasattama ,
tena gacchāmahe brahmanpathā śīghrataraṁ vayam.
7. tam apṛcchan tataḥ rājan tathāvṛttam
tapodhanam | katareṇa pathā yātāḥ
dasyavaḥ dvijasattama | tena gacchāmahe
brahman pathā śīghrataraṃ vayam
7. Then, O King, they asked that ascetic (tapasvin) who had endured such an event: 'O best of the twice-born (dvija), by which path have the robbers gone? O brāhmaṇa, we will go by that path more quickly!'
तथा तु रक्षिणां तेषां ब्रुवतां स तपोधनः ।
न किंचिद्वचनं राजन्नवदत्साध्वसाधु वा ॥८॥
8. tathā tu rakṣiṇāṁ teṣāṁ bruvatāṁ sa tapodhanaḥ ,
na kiṁcidvacanaṁ rājannavadatsādhvasādhu vā.
8. tathā tu rakṣiṇām teṣām bruvatām saḥ tapodhanaḥ
na kiñcit vacanam rājan avadat sādhu asādhu vā
8. O king, to those guards who were speaking, that ascetic (tapas) did not utter a single word, whether good or bad.
ततस्ते राजपुरुषा विचिन्वानास्तदाश्रमम् ।
ददृशुस्तत्र संलीनांस्तांश्चोरान्द्रव्यमेव च ॥९॥
9. tataste rājapuruṣā vicinvānāstadāśramam ,
dadṛśustatra saṁlīnāṁstāṁścorāndravyameva ca.
9. tataḥ te rājapuruṣāḥ vicinvānāḥ tat āśramam
dadṛśuḥ tatra saṃlīnān tān corān dravyam eva ca
9. Then, searching for his hermitage (āśrama), those royal guards saw those thieves hidden there, along with the stolen goods.
ततः शङ्का समभवद्रक्षिणां तं मुनिं प्रति ।
संयम्यैनं ततो राज्ञे दस्यूंश्चैव न्यवेदयन् ॥१०॥
10. tataḥ śaṅkā samabhavadrakṣiṇāṁ taṁ muniṁ prati ,
saṁyamyainaṁ tato rājñe dasyūṁścaiva nyavedayan.
10. tataḥ śaṅkā sam abhavat rakṣiṇām tam munim prati
saṃyamya enam tataḥ rājñe dasyūn ca eva nyavedayan
10. Then, suspicion arose among the guards regarding that sage (muni). So, restraining him, they reported both him and the robbers to the king.
तं राजा सह तैश्चोरैरन्वशाद्वध्यतामिति ।
स वध्यघातैरज्ञातः शूले प्रोतो महातपाः ॥११॥
11. taṁ rājā saha taiścorairanvaśādvadhyatāmiti ,
sa vadhyaghātairajñātaḥ śūle proto mahātapāḥ.
11. tam rājā saha taiḥ coraiḥ anvaśāt vadhyatām iti
saḥ vadhyaghātaiḥ ajñātaḥ śūle protaḥ mahātapāḥ
11. The king ordered him to be executed along with those thieves. He, the great ascetic (tapas), unrecognized by the executioners, was impaled on a stake.
ततस्ते शूलमारोप्य तं मुनिं रक्षिणस्तदा ।
प्रतिजग्मुर्महीपालं धनान्यादाय तान्यथ ॥१२॥
12. tataste śūlamāropya taṁ muniṁ rakṣiṇastadā ,
pratijagmurmahīpālaṁ dhanānyādāya tānyatha.
12. tataḥ te śūlam āropya tam munim rakṣiṇaḥ tadā
pratijagmuḥ mahīpālam dhanāni ādāya tāni atha
12. Then, those guards, having impaled that sage on the stake at that time and having taken those riches, returned to the king.
शूलस्थः स तु धर्मात्मा कालेन महता ततः ।
निराहारोऽपि विप्रर्षिर्मरणं नाभ्युपागमत् ।
धारयामास च प्राणानृषींश्च समुपानयत् ॥१३॥
13. śūlasthaḥ sa tu dharmātmā kālena mahatā tataḥ ,
nirāhāro'pi viprarṣirmaraṇaṁ nābhyupāgamat ,
dhārayāmāsa ca prāṇānṛṣīṁśca samupānayat.
13. śūlasthaḥ saḥ tu dharmātmā kālena
mahatā tataḥ nirāhāraḥ api viprarṣiḥ
maraṇam na abhyupāgamat dhārayāmāsa
ca prāṇān ṛṣīn ca samupānayat
13. But that righteous soul (dharma), the brahmin sage (ṛṣi), remaining on the stake, did not attain death even after a long time without food. He sustained his life/breath (prāṇa) and also drew other sages (ṛṣi) near.
शूलाग्रे तप्यमानेन तपस्तेन महात्मना ।
संतापं परमं जग्मुर्मुनयोऽथ परंतप ॥१४॥
14. śūlāgre tapyamānena tapastena mahātmanā ,
saṁtāpaṁ paramaṁ jagmurmunayo'tha paraṁtapa.
14. śūlāgre tapyamānena tapaḥ tena mahātmanā
saṃtāpam paramam jagmuḥ munayaḥ atha paraṃtapa
14. O scorcher of foes, by that great soul (mahātman) performing severe austerities (tapas) on the tip of a stake, the sages (munayaḥ) then experienced extreme distress.
ते रात्रौ शकुना भूत्वा संन्यवर्तन्त सर्वतः ।
दर्शयन्तो यथाशक्ति तमपृच्छन्द्विजोत्तमम् ।
श्रोतुमिच्छामहे ब्रह्मन्किं पापं कृतवानसि ॥१५॥
15. te rātrau śakunā bhūtvā saṁnyavartanta sarvataḥ ,
darśayanto yathāśakti tamapṛcchandvijottamam ,
śrotumicchāmahe brahmankiṁ pāpaṁ kṛtavānasi.
15. te rātrau śakunā bhūtvā saṃnyavartanta
sarvataḥ darśayantaḥ yathāśakti
tam apṛcchan dvijottamam śrotum
icchāmahe brahman kim pāpam kṛtavān asi
15. Having transformed into birds during the night, they gathered from all directions. Manifesting themselves as best they could, they asked that best of Brahmins (dvijottamam), 'O Brahmin (brahman), what sin (pāpam) have you committed? We wish to hear.'
ततः स मुनिशार्दूलस्तानुवाच तपोधनान् ।
दोषतः कं गमिष्यामि न हि मेऽन्योऽपराध्यति ॥१६॥
16. tataḥ sa muniśārdūlastānuvāca tapodhanān ,
doṣataḥ kaṁ gamiṣyāmi na hi me'nyo'parādhyati.
16. tataḥ saḥ muniśārdūlaḥ tān uvāca tapodhanān
doṣataḥ kam gamiṣyāmi na hi me anyaḥ aparādhyati
16. Then, that eminent sage (muniśārdūlaḥ) addressed those ascetics whose wealth was austerity (tapas): 'Regarding what fault should I approach anyone? Indeed, no one else has wronged me.'
राजा च तमृषिं श्रुत्वा निष्क्रम्य सह मन्त्रिभिः ।
प्रसादयामास तदा शूलस्थमृषिसत्तमम् ॥१७॥
17. rājā ca tamṛṣiṁ śrutvā niṣkramya saha mantribhiḥ ,
prasādayāmāsa tadā śūlasthamṛṣisattamam.
17. rājā ca tam ṛṣim śrutvā niṣkramya saha mantribhiḥ
prasādayāmāsa tadā śūlastham ṛṣisattamam
17. And the king, having heard about that sage, then came out with his ministers and appeased that greatest sage who was impaled on a stake.
यन्मयापकृतं मोहादज्ञानादृषिसत्तम ।
प्रसादये त्वां तत्राहं न मे त्वं क्रोद्धुमर्हसि ॥१८॥
18. yanmayāpakṛtaṁ mohādajñānādṛṣisattama ,
prasādaye tvāṁ tatrāhaṁ na me tvaṁ kroddhumarhasi.
18. yat mayā apakṛtam mohāt ajñānāt ṛṣisattama
prasādaye tvām tatra aham na me tvam kroddhum arhasi
18. O greatest sage, I appease you for whatever wrong was done by me out of delusion and ignorance. You ought not to be angry with me.
एवमुक्तस्ततो राज्ञा प्रसादमकरोन्मुनिः ।
कृतप्रसादो राजा तं ततः समवतारयत् ॥१९॥
19. evamuktastato rājñā prasādamakaronmuniḥ ,
kṛtaprasādo rājā taṁ tataḥ samavatārayat.
19. evam uktaḥ tataḥ rājñā prasādam akarot muniḥ
kṛtaprasādaḥ rājā tam tataḥ samavatārayat
19. Thus addressed by the king, the sage then granted his favor. Having received the sage's favor, the king then brought him down (from the stake).
अवतार्य च शूलाग्रात्तच्छूलं निश्चकर्ष ह ।
अशक्नुवंश्च निष्क्रष्टुं शूलं मूले स चिच्छिदे ॥२०॥
20. avatārya ca śūlāgrāttacchūlaṁ niścakarṣa ha ,
aśaknuvaṁśca niṣkraṣṭuṁ śūlaṁ mūle sa cicchide.
20. avatārya ca śūlāgrāt tat śūlaṃ niścakṣarṣa ha
aśaknuvan ca niṣkraṣṭuṃ śūlaṃ mūle sa cicchide
20. And after descending from the tip of the stake, he indeed tried to pull that stake out. Unable to extract the stake, he cut it at its base.
स तथान्तर्गतेनैव शूलेन व्यचरन्मुनिः ।
स तेन तपसा लोकान्विजिग्ये दुर्लभान्परैः ।
अणीमाण्डव्य इति च ततो लोकेषु कथ्यते ॥२१॥
21. sa tathāntargatenaiva śūlena vyacaranmuniḥ ,
sa tena tapasā lokānvijigye durlabhānparaiḥ ,
aṇīmāṇḍavya iti ca tato lokeṣu kathyate.
21. sa tathā antargateṇa eva śūlena
vyacarat muniḥ sa tena tapasā lokān
vijigye durlabhān paraiḥ aṇīmāṇḍavya
iti ca tataḥ lokeṣu kathyate
21. That sage (muni), with the stake still inside him, continued to move about. Through that austerity (tapas), he conquered worlds that were difficult for others to reach. Because of this, he is known among people as Aṇīmāṇḍavya.
स गत्वा सदनं विप्रो धर्मस्य परमार्थवित् ।
आसनस्थं ततो धर्मं दृष्ट्वोपालभत प्रभुः ॥२२॥
22. sa gatvā sadanaṁ vipro dharmasya paramārthavit ,
āsanasthaṁ tato dharmaṁ dṛṣṭvopālabhata prabhuḥ.
22. sa gatvā sadanaṃ vipraḥ dharmasya paramārthavit
āsanasthaṃ tataḥ dharmaṃ dṛṣṭvā upālabhata prabhuḥ
22. That brahmin (vipra), who was deeply knowledgeable in the ultimate truth (paramārtha) of natural law (dharma), went to the abode of Yama (dharma). There, seeing Yama (dharma) seated, the powerful sage (Māṇḍavya) reproached him.
किं नु तद्दुष्कृतं कर्म मया कृतमजानता ।
यस्येयं फलनिर्वृत्तिरीदृश्यासादिता मया ।
शीघ्रमाचक्ष्व मे तत्त्वं पश्य मे तपसो बलम् ॥२३॥
23. kiṁ nu tadduṣkṛtaṁ karma mayā kṛtamajānatā ,
yasyeyaṁ phalanirvṛttirīdṛśyāsāditā mayā ,
śīghramācakṣva me tattvaṁ paśya me tapaso balam.
23. kim nu tat duṣkṛtam karma mayā kṛtam
ajānatā yasya iyam phalanirvṛttiḥ
īdṛśī āsāditā mayā śīghram ācakṣva
me tattvam paśya me tapasah balam
23. What evil deed (karma) did I commit unknowingly, the result of which I have received in such a severe form? Quickly tell me the truth; behold the power of my asceticism (tapas).
धर्म उवाच ।
पतंगकानां पुच्छेषु त्वयेषीका प्रवेशिता ।
कर्मणस्तस्य ते प्राप्तं फलमेतत्तपोधन ॥२४॥
24. dharma uvāca ,
pataṁgakānāṁ puccheṣu tvayeṣīkā praveśitā ,
karmaṇastasya te prāptaṁ phalametattapodhana.
24. dharmaḥ uvāca pataṅgakānām pucceṣu tvayā īṣīkā praveśitā
karmaṇaḥ tasya te prāptam phalam etat tapodhana
24. Dharma (dharma) said: "You inserted blades of grass into the tails of moths. As a consequence of that action (karma), O ascetic (tapas), you have received this result."
अणीमाण्डव्य उवाच ।
अल्पेऽपराधे विपुलो मम दण्डस्त्वया कृतः ।
शूद्रयोनावतो धर्म मानुषः संभविष्यसि ॥२५॥
25. aṇīmāṇḍavya uvāca ,
alpe'parādhe vipulo mama daṇḍastvayā kṛtaḥ ,
śūdrayonāvato dharma mānuṣaḥ saṁbhaviṣyasi.
25. aṇīmāṇḍavyaḥ uvāca alpe aparādhe vipulaḥ mama daṇḍaḥ
tvayā kṛtaḥ atas śūdrayonau dharma mānuṣaḥ saṃbhaviṣyasi
25. Aṇīmāṇḍavya said: "For a minor offense, a severe punishment has been inflicted upon me by you. Therefore, O Dharma (dharma), you shall be born as a human in the womb of a śūdra (caste)."
मर्यादां स्थापयाम्यद्य लोके धर्मफलोदयाम् ।
आ चतुर्दशमाद्वर्षान्न भविष्यति पातकम् ।
परेण कुर्वतामेवं दोष एव भविष्यति ॥२६॥
26. maryādāṁ sthāpayāmyadya loke dharmaphalodayām ,
ā caturdaśamādvarṣānna bhaviṣyati pātakam ,
pareṇa kurvatāmevaṁ doṣa eva bhaviṣyati.
26. maryādām sthāpayāmi adya loke
dharma-phalodayām ā caturdaśamāt varṣāt
na bhaviṣyati pātakam pareṇa
kurvatām evam doṣa eva bhaviṣyati
26. Today, I establish a regulation in the world, which will lead to the flourishing of natural law (dharma). For fourteen years from this day, no sin will exist. After that period, those who act in this manner will certainly incur fault.
वैशंपायन उवाच ।
एतेन त्वपराधेन शापात्तस्य महात्मनः ।
धर्मो विदुररूपेण शूद्रयोनावजायत ॥२७॥
27. vaiśaṁpāyana uvāca ,
etena tvaparādhena śāpāttasya mahātmanaḥ ,
dharmo vidurarūpeṇa śūdrayonāvajāyata.
27. vaiśaṁpāyana uvāca etena tu aparādhena śāpāt tasya
mahātmanaḥ dharmaḥ vidura-rūpeṇa śūdra-yonau ajāyata
27. Vaiśampāyana said: Indeed, it was due to this transgression and by the curse of that great soul (mahātman) that natural law (dharma) himself was born in the womb of a śūdra, in the form of Vidura.
धर्मे चार्थे च कुशलो लोभक्रोधविवर्जितः ।
दीर्घदर्शी शमपरः कुरूणां च हिते रतः ॥२८॥
28. dharme cārthe ca kuśalo lobhakrodhavivarjitaḥ ,
dīrghadarśī śamaparaḥ kurūṇāṁ ca hite rataḥ.
28. dharme ca arthe ca kuśalaḥ lobha-krodha-vivarjitaḥ
dīrgha-darśī śama-paraḥ kurūṇām ca hite rataḥ
28. He was proficient in both natural law (dharma) and material prosperity (artha), free from greed and anger. He was far-sighted, supremely devoted to tranquility, and engaged in the welfare of the Kurus.