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महाभारतः       mahābhārataḥ - book-1, chapter-113

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वैशंपायन उवाच ।
एवमुक्तस्तया राजा तां देवीं पुनरब्रवीत् ।
धर्मविद्धर्मसंयुक्तमिदं वचनमुत्तमम् ॥१॥
1. vaiśaṁpāyana uvāca ,
evamuktastayā rājā tāṁ devīṁ punarabravīt ,
dharmaviddharmasaṁyuktamidaṁ vacanamuttamam.
1. vaiśampāyanaḥ uvāca evam uktaḥ tayā rājā tām devīm punar
abravīt dharmavit dharmasaṃyuktam idam vacanam uttamam
1. Vaiśampāyana said: Thus addressed by her, the king again spoke these excellent words to that goddess, words that were consistent with righteousness (dharma) and spoken by one who knows righteousness (dharma).
एवमेतत्पुरा कुन्ति व्युषिताश्वश्चकार ह ।
यथा त्वयोक्तं कल्याणि स ह्यासीदमरोपमः ॥२॥
2. evametatpurā kunti vyuṣitāśvaścakāra ha ,
yathā tvayoktaṁ kalyāṇi sa hyāsīdamaropamaḥ.
2. evam etat purā Kunti vyuṣitāśvaḥ cakāra ha yathā
tvayā uktam kalyāṇi saḥ hi āsīt amara upamaḥ
2. O Kunti, this indeed was done formerly by Vyushitashva, just as you have stated, O auspicious one. He was, in fact, comparable to a god.
अथ त्विमं प्रवक्ष्यामि धर्मं त्वेतं निबोध मे ।
पुराणमृषिभिर्दृष्टं धर्मविद्भिर्महात्मभिः ॥३॥
3. atha tvimaṁ pravakṣyāmi dharmaṁ tvetaṁ nibodha me ,
purāṇamṛṣibhirdṛṣṭaṁ dharmavidbhirmahātmabhiḥ.
3. atha tu imam pravakṣyāmi dharmam tu etam nibodha me
purāṇam ṛṣibhiḥ dṛṣṭam dharmavidbhiḥ mahātmabhiḥ
3. Now, I will declare this (dharma) to you; indeed, understand this ancient (dharma) from me, which has been observed by sages, by those who know (dharma), and by great souls.
अनावृताः किल पुरा स्त्रिय आसन्वरानने ।
कामचारविहारिण्यः स्वतन्त्राश्चारुलोचने ॥४॥
4. anāvṛtāḥ kila purā striya āsanvarānane ,
kāmacāravihāriṇyaḥ svatantrāścārulocane.
4. anāvṛtāḥ kila purā striyaḥ āsan varānanane
kāmacāravihāriṇyaḥ svatantrāḥ ca cārulocane
4. O beautiful-faced one, it is said that in ancient times women were unrestricted and moved about freely as they pleased. O beautiful-eyed one, they were independent.
तासां व्युच्चरमाणानां कौमारात्सुभगे पतीन् ।
नाधर्मोऽभूद्वरारोहे स हि धर्मः पुराभवत् ॥५॥
5. tāsāṁ vyuccaramāṇānāṁ kaumārātsubhage patīn ,
nādharmo'bhūdvarārohe sa hi dharmaḥ purābhavat.
5. tāsām vyuccaramāṇānām kaumārāt subhage patīn na
adharmaḥ abhūt varārohe saḥ hi dharmaḥ purā abhavat
5. O fortunate one, for those women who, from their maidenhood, deviated from their husbands, there was no unrighteousness (adharma), O slender-hipped one. For that indeed was the (dharma) in ancient times.
तं चैव धर्मं पौराणं तिर्यग्योनिगताः प्रजाः ।
अद्याप्यनुविधीयन्ते कामद्वेषविवर्जिताः ।
पुराणदृष्टो धर्मोऽयं पूज्यते च महर्षिभिः ॥६॥
6. taṁ caiva dharmaṁ paurāṇaṁ tiryagyonigatāḥ prajāḥ ,
adyāpyanuvidhīyante kāmadveṣavivarjitāḥ ,
purāṇadṛṣṭo dharmo'yaṁ pūjyate ca maharṣibhiḥ.
6. tam ca eva dharmam paurāṇam
tiryagyōnigatāḥ prajāḥ adyāpi anuvidhīyante
kāmadveṣavivarjitāḥ purāṇadṛṣṭaḥ
dharmaḥ ayam pūjyate ca maharṣibhiḥ
6. And that ancient (dharma) is still followed even today by creatures born in animal wombs, who are free from desire and hatred. This (dharma), seen in ancient times, is also honored by great sages.
उत्तरेषु च रम्भोरु कुरुष्वद्यापि वर्तते ।
स्त्रीणामनुग्रहकरः स हि धर्मः सनातनः ॥७॥
7. uttareṣu ca rambhoru kuruṣvadyāpi vartate ,
strīṇāmanugrahakaraḥ sa hi dharmaḥ sanātanaḥ.
7. uttareṣu ca rambhoru kuruṣu adya api vartate
strīṇām anugrahakaraḥ saḥ hi dharmaḥ sanātanaḥ
7. O beautiful-thighed one, even today, that eternal natural law (dharma) which bestows favor upon women prevails in the northern regions and among the Kurus.
अस्मिंस्तु लोके नचिरान्मर्यादेयं शुचिस्मिते ।
स्थापिता येन यस्माच्च तन्मे विस्तरतः शृणु ॥८॥
8. asmiṁstu loke nacirānmaryādeyaṁ śucismite ,
sthāpitā yena yasmācca tanme vistarataḥ śṛṇu.
8. asmin tu loke na cirāt maryādā iyam śucismite
sthāpitā yena yasmāt ca tat me विस्तरतः śṛṇu
8. O pure-smiling one, listen to me in detail about by whom and for what reason this rule (maryādā) was established in this world not long ago.
बभूवोद्दालको नाम महर्षिरिति नः श्रुतम् ।
श्वेतकेतुरिति ख्यातः पुत्रस्तस्याभवन्मुनिः ॥९॥
9. babhūvoddālako nāma maharṣiriti naḥ śrutam ,
śvetaketuriti khyātaḥ putrastasyābhavanmuniḥ.
9. babhūva uddālakaḥ nāma maharṣiḥ iti naḥ śrutam
śvetaketuḥ iti khyātaḥ putraḥ tasya abhavat muniḥ
9. We have heard that there was a great sage (maharṣi) named Uddālaka. His famous son became a sage (muni) named Śvetaketu.
मर्यादेयं कृता तेन मानुषेष्विति नः श्रुतम् ।
कोपात्कमलपत्राक्षि यदर्थं तन्निबोध मे ॥१०॥
10. maryādeyaṁ kṛtā tena mānuṣeṣviti naḥ śrutam ,
kopātkamalapatrākṣi yadarthaṁ tannibodha me.
10. maryādā iyam kṛtā tena mānuṣeṣu iti naḥ śrutam
kopāt kamalapatrākṣi yat artham tat nibodha me
10. O lotus-petal-eyed one, we have heard that this rule (maryādā) was established by him among humans. Understand from me the reason for that, which originated from anger.
श्वेतकेतोः किल पुरा समक्षं मातरं पितुः ।
जग्राह ब्राह्मणः पाणौ गच्छाव इति चाब्रवीत् ॥११॥
11. śvetaketoḥ kila purā samakṣaṁ mātaraṁ pituḥ ,
jagrāha brāhmaṇaḥ pāṇau gacchāva iti cābravīt.
11. śvetaketoḥ kila purā samakṣam mātaram pituḥ
jagrāha brāhmaṇaḥ pāṇau gacchāva iti ca abravīt
11. It is said that, formerly, in Śvetaketu's presence, a Brahmin took his mother (his father's wife) by the hand and said, 'Let us go.'
ऋषिपुत्रस्ततः कोपं चकारामर्षितस्तदा ।
मातरं तां तथा दृष्ट्वा नीयमानां बलादिव ॥१२॥
12. ṛṣiputrastataḥ kopaṁ cakārāmarṣitastadā ,
mātaraṁ tāṁ tathā dṛṣṭvā nīyamānāṁ balādiva.
12. ṛṣiputraḥ tataḥ kopam cakāra amarṣitaḥ tadā
mātaram tām tathā dṛṣṭvā nīyamānām balāt iva
12. Then, seeing his mother thus being led away as if by force, the sage's son, enraged, became angry at that time.
क्रुद्धं तं तु पिता दृष्ट्वा श्वेतकेतुमुवाच ह ।
मा तात कोपं कार्षीस्त्वमेष धर्मः सनातनः ॥१३॥
13. kruddhaṁ taṁ tu pitā dṛṣṭvā śvetaketumuvāca ha ,
mā tāta kopaṁ kārṣīstvameṣa dharmaḥ sanātanaḥ.
13. kruddham tam tu pitā dṛṣṭvā śvetaketum uvāca ha
mā tāta kopam kārṣīḥ tvam eṣaḥ dharmaḥ sanātanaḥ
13. Seeing him angry, his father then said to Śvetaketu: "My dear child (tāta), do not get angry; this is the eternal natural law (dharma)."
अनावृता हि सर्वेषां वर्णानामङ्गना भुवि ।
यथा गावः स्थितास्तात स्वे स्वे वर्णे तथा प्रजाः ॥१४॥
14. anāvṛtā hi sarveṣāṁ varṇānāmaṅganā bhuvi ,
yathā gāvaḥ sthitāstāta sve sve varṇe tathā prajāḥ.
14. anāvṛtā hi sarveṣām varṇānām aṅganā bhuvi yathā
gāvaḥ sthitāḥ tāta sve sve varṇe tathā prajāḥ
14. Indeed, on earth, women (aṅganā) are not exclusive to any of the social classes (varṇas). Just as cows (gāvaḥ), dear child (tāta), remain freely within their own herds, so too are people (prajās) according to their own social class (varṇa).
ऋषिपुत्रोऽथ तं धर्मं श्वेतकेतुर्न चक्षमे ।
चकार चैव मर्यादामिमां स्त्रीपुंसयोर्भुवि ॥१५॥
15. ṛṣiputro'tha taṁ dharmaṁ śvetaketurna cakṣame ,
cakāra caiva maryādāmimāṁ strīpuṁsayorbhuvi.
15. ṛṣiputraḥ atha tam dharmam śvetaketuḥ na cakṣame
cakāra ca eva maryādām imām strīpuṃsayoḥ bhuvi
15. The sage's son, Śvetaketu, however, did not tolerate that natural law (dharma). And he indeed established this boundary (maryādā) for men and women on earth.
मानुषेषु महाभागे न त्वेवान्येषु जन्तुषु ।
तदा प्रभृति मर्यादा स्थितेयमिति नः श्रुतम् ॥१६॥
16. mānuṣeṣu mahābhāge na tvevānyeṣu jantuṣu ,
tadā prabhṛti maryādā sthiteyamiti naḥ śrutam.
16. mānuṣeṣu mahābhāge na tu eva anyeṣu jantuṣu tadā
prabhṛti maryādā sthitā iyam iti naḥ śrutam
16. Among humans (mānuṣeṣu), O greatly fortunate one, but not among other living beings (jantus). From that time onwards, this boundary (maryādā) has been established - this is what we have heard.
व्युच्चरन्त्याः पतिं नार्या अद्य प्रभृति पातकम् ।
भ्रूणहत्याकृतं पापं भविष्यत्यसुखावहम् ॥१७॥
17. vyuccarantyāḥ patiṁ nāryā adya prabhṛti pātakam ,
bhrūṇahatyākṛtaṁ pāpaṁ bhaviṣyatyasukhāvaham.
17. vyuccarantyāḥ patim nāryāḥ adya prabhṛti pātakam
bhrūṇahatyākṛtam pāpam bhaviṣyati asukhāvaham
17. From today onwards, a woman who abandons her husband will incur a sin (pātaka) equivalent to the sin (pāpa) of fetal abortion (bhrūṇahatyā), and this will surely lead to unhappiness.
भार्यां तथा व्युच्चरतः कौमारीं ब्रह्मचारिणीम् ।
पतिव्रतामेतदेव भविता पातकं भुवि ॥१८॥
18. bhāryāṁ tathā vyuccarataḥ kaumārīṁ brahmacāriṇīm ,
pativratāmetadeva bhavitā pātakaṁ bhuvi.
18. bhāryām tathā vyuccarataḥ kaumārīm brahmacāriṇīm
pativratām etat eva bhavitā pātakam bhuvi
18. Similarly, for a man who abandons his wife - one who has remained a virgin (kaumārī), observed sacred vows (brahmacāriṇī), and is devoted to her husband (pativratā) - this same sin (pātaka) shall befall him on earth.
पत्या नियुक्ता या चैव पत्न्यपत्यार्थमेव च ।
न करिष्यति तस्याश्च भविष्यत्येतदेव हि ॥१९॥
19. patyā niyuktā yā caiva patnyapatyārthameva ca ,
na kariṣyati tasyāśca bhaviṣyatyetadeva hi.
19. patyā niyuktā yā ca eva patnī apatyārtham eva ca
na kariṣyati tasyāḥ ca bhaviṣyati etat eva hi
19. And if a wife, instructed by her husband specifically for the purpose of bearing children, does not fulfill that duty, then for her, too, this very same (sin) will certainly come to pass.
इति तेन पुरा भीरु मर्यादा स्थापिता बलात् ।
उद्दालकस्य पुत्रेण धर्म्या वै श्वेतकेतुना ॥२०॥
20. iti tena purā bhīru maryādā sthāpitā balāt ,
uddālakasya putreṇa dharmyā vai śvetaketunā.
20. iti tena purā bhīru maryādā sthāpitā balāt
uddālakasya putreṇa dharmyā vai śvetaketunā
20. Thus, O dear one, this righteous (dharmya) boundary (maryādā) was forcefully established in ancient times by Śvetaketu, the son of Uddālaka.
सौदासेन च रम्भोरु नियुक्तापत्यजन्मनि ।
मदयन्ती जगामर्षिं वसिष्ठमिति नः श्रुतम् ॥२१॥
21. saudāsena ca rambhoru niyuktāpatyajanmani ,
madayantī jagāmarṣiṁ vasiṣṭhamiti naḥ śrutam.
21. saudāsena ca rambhoru niyuktā apatyajanmani
madayantī jagāma ṛṣim vasiṣṭham iti naḥ śrutam
21. And, O lady with beautiful thighs, it is heard by us that Madayantī, having been appointed by Saudāsa for the birth of an heir, went to the sage Vasiṣṭha.
तस्माल्लेभे च सा पुत्रमश्मकं नाम भामिनी ।
भार्या कल्माषपादस्य भर्तुः प्रियचिकीर्षया ॥२२॥
22. tasmāllebhe ca sā putramaśmakaṁ nāma bhāminī ,
bhāryā kalmāṣapādasya bhartuḥ priyacikīrṣayā.
22. tasmāt lebhe ca sā putram aśmakam nāma bhāminī
bhāryā kalmāṣapādasya bhartuḥ priyacikīrṣayā
22. Therefore, that beautiful woman, the wife of Kalmāṣapāda, obtained a son named Aśmaka, desiring to please her husband.
अस्माकमपि ते जन्म विदितं कमलेक्षणे ।
कृष्णद्वैपायनाद्भीरु कुरूणां वंशवृद्धये ॥२३॥
23. asmākamapi te janma viditaṁ kamalekṣaṇe ,
kṛṣṇadvaipāyanādbhīru kurūṇāṁ vaṁśavṛddhaye.
23. asmākam api te janma viditam kamalekṣaṇe
kṛṣṇadvaipāyanāt bhīru kurūṇām vaṃśavṛddhaye
23. O lotus-eyed one, O timid one, your birth from Kṛṣṇadvaipāyana, for the prosperity of the Kuru lineage, is also known to us.
अत एतानि सर्वाणि कारणानि समीक्ष्य वै ।
ममैतद्वचनं धर्म्यं कर्तुमर्हस्यनिन्दिते ॥२४॥
24. ata etāni sarvāṇi kāraṇāni samīkṣya vai ,
mamaitadvacanaṁ dharmyaṁ kartumarhasyanindite.
24. ataḥ etāni sarvāṇi kāraṇāni samīkṣya vai mama
etat vacanam dharmyam kartum arhasi anindite
24. Therefore, O blameless one, having indeed considered all these reasons, you should act upon this just (dharma) instruction of mine.
ऋतावृतौ राजपुत्रि स्त्रिया भर्ता यतव्रते ।
नातिवर्तव्य इत्येवं धर्मं धर्मविदो विदुः ॥२५॥
25. ṛtāvṛtau rājaputri striyā bhartā yatavrate ,
nātivartavya ityevaṁ dharmaṁ dharmavido viduḥ.
25. ṛtau ṛtau rājaputri striyā bhartā yatavrate na
ativartavyaḥ iti evam dharmam dharmavidaḥ viduḥ
25. O princess, O one firm in her vows, those who understand (dharma) know this: that a husband should not be disregarded by his wife during the proper season.
शेषेष्वन्येषु कालेषु स्वातन्त्र्यं स्त्री किलार्हति ।
धर्ममेतं जनाः सन्तः पुराणं परिचक्षते ॥२६॥
26. śeṣeṣvanyeṣu kāleṣu svātantryaṁ strī kilārhati ,
dharmametaṁ janāḥ santaḥ purāṇaṁ paricakṣate.
26. śeṣeṣu anyeṣu kāleṣu svātantryam strī kila arhati
dharmam etam janāḥ santaḥ purāṇam paricakṣate
26. Indeed, in all other times, a woman is entitled to her independence. Virtuous people declare this to be the ancient principle (dharma).
भर्ता भार्यां राजपुत्रि धर्म्यं वाधर्म्यमेव वा ।
यद्ब्रूयात्तत्तथा कार्यमिति धर्मविदो विदुः ॥२७॥
27. bhartā bhāryāṁ rājaputri dharmyaṁ vādharmyameva vā ,
yadbrūyāttattathā kāryamiti dharmavido viduḥ.
27. bhartā bhāryām rājaputri dharmyam vā adharmyam eva
vā yat brūyāt tat tathā kāryam iti dharmavidaḥ viduḥ
27. O princess, whatever a husband instructs his wife, whether it is in accordance with natural law (dharma) or not, must be carried out. This is what those who understand natural law (dharma) know.
विशेषतः पुत्रगृद्धी हीनः प्रजननात्स्वयम् ।
यथाहमनवद्याङ्गि पुत्रदर्शनलालसः ॥२८॥
28. viśeṣataḥ putragṛddhī hīnaḥ prajananātsvayam ,
yathāhamanavadyāṅgi putradarśanalālasaḥ.
28. viśeṣataḥ putragṛddhī hīnaḥ prajananāt svayam
yathā aham anavadyāṅgi putradarśanalālasaḥ
28. Especially me, being so eager for a son, I am myself incapable of procreation. Just as I, O lady of flawless limbs, intensely desire the sight of a son.
तथा रक्ताङ्गुलितलः पद्मपत्रनिभः शुभे ।
प्रसादार्थं मया तेऽयं शिरस्यभ्युद्यतोऽञ्जलिः ॥२९॥
29. tathā raktāṅgulitalaḥ padmapatranibhaḥ śubhe ,
prasādārthaṁ mayā te'yaṁ śirasyabhyudyato'ñjaliḥ.
29. tathā raktāṅgulitalaḥ padmapatranibhaḥ śubhe
prasādārtham mayā te ayam śirasi abhyudyataḥ añjaliḥ
29. Therefore, O beautiful one, with reddish palms and fingers, resembling lotus leaves, this gesture of folded hands (añjali) has been raised by me upon your head to seek your favor.
मन्नियोगात्सुकेशान्ते द्विजातेस्तपसाधिकात् ।
पुत्रान्गुणसमायुक्तानुत्पादयितुमर्हसि ।
त्वत्कृतेऽहं पृथुश्रोणि गच्छेयं पुत्रिणां गतिम् ॥३०॥
30. manniyogātsukeśānte dvijātestapasādhikāt ,
putrānguṇasamāyuktānutpādayitumarhasi ,
tvatkṛte'haṁ pṛthuśroṇi gaccheyaṁ putriṇāṁ gatim.
30. mat niyogāt sukeśānte dvijāteḥ
tapasādhikāt putrān guṇasamāyuktān
utpādayitum arhasi tvat kṛte aham
pṛthuśroṇi gaccheyam putriṇām gatim
30. By my command, O beautiful-haired one, you should bring forth sons endowed with excellent qualities from a Brahmin who is superior in asceticism (tapas). For your sake, O broad-hipped one, I wish to attain the realm of those who have sons.
एवमुक्ता ततः कुन्ती पाण्डुं परपुरंजयम् ।
प्रत्युवाच वरारोहा भर्तुः प्रियहिते रता ॥३१॥
31. evamuktā tataḥ kuntī pāṇḍuṁ parapuraṁjayam ,
pratyuvāca varārohā bhartuḥ priyahite ratā.
31. evam uktā tataḥ kuntī pāṇḍum parapurañjayam
pratyuvāca varārohā bhartuḥ priyahite ratā
31. Having been addressed in this manner, Kunti, the lady with beautiful hips, who was dedicated to her husband's well-being and happiness, then replied to Pandu, the conqueror of enemy cities.
पितृवेश्मन्यहं बाला नियुक्तातिथिपूजने ।
उग्रं पर्यचरं तत्र ब्राह्मणं संशितव्रतम् ॥३२॥
32. pitṛveśmanyahaṁ bālā niyuktātithipūjane ,
ugraṁ paryacaraṁ tatra brāhmaṇaṁ saṁśitavratam.
32. pitṛveśmani aham bālā niyuktā atithipūjane
ugram paryacaram tatra brāhmaṇam saṃśitavratam
32. As a young girl in my father's house, I was engaged in the service of guests. There, I carefully attended to a Brahmin who was stern and of strict vows.
निगूढनिश्चयं धर्मे यं तं दुर्वाससं विदुः ।
तमहं संशितात्मानं सर्वयत्नैरतोषयम् ॥३३॥
33. nigūḍhaniścayaṁ dharme yaṁ taṁ durvāsasaṁ viduḥ ,
tamahaṁ saṁśitātmānaṁ sarvayatnairatoṣayam.
33. nigūḍhaniścayam dharme yam tam durvāsasam viduḥ
tam aham saṃśitātmānam sarvayātnaiḥ atoṣayam
33. With all my efforts, I pleased that Brahmin - whom people know as Durvasas - who possessed a profound resolve in matters of righteousness (dharma) and a highly disciplined self (ātman).
स मेऽभिचारसंयुक्तमाचष्ट भगवान्वरम् ।
मन्त्रग्रामं च मे प्रादादब्रवीच्चैव मामिदम् ॥३४॥
34. sa me'bhicārasaṁyuktamācaṣṭa bhagavānvaram ,
mantragrāmaṁ ca me prādādabravīccaiva māmidam.
34. saḥ me abhicārasaṃyuktam ācaṣṭa bhagavān varam
mantragrāmam ca me prādāt abravīt ca eva mām idam
34. That revered sage revealed to me a boon connected with magical rites, and he also gave me a group of sacred verses (mantra). Then he spoke this to me.
यं यं देवं त्वमेतेन मन्त्रेणावाहयिष्यसि ।
अकामो वा सकामो वा स ते वशमुपैष्यति ॥३५॥
35. yaṁ yaṁ devaṁ tvametena mantreṇāvāhayiṣyasi ,
akāmo vā sakāmo vā sa te vaśamupaiṣyati.
35. yam yam devam tvam etena mantreṇa āvāhayiṣyasi
akāmaḥ vā sakāmaḥ vā saḥ te vaśam upaiṣyati
35. Whichever deity you invoke with this sacred verse (mantra), whether intentionally or unintentionally, that deity will come under your control.
इत्युक्ताहं तदा तेन पितृवेश्मनि भारत ।
ब्राह्मणेन वचस्तथ्यं तस्य कालोऽयमागतः ॥३६॥
36. ityuktāhaṁ tadā tena pitṛveśmani bhārata ,
brāhmaṇena vacastathyaṁ tasya kālo'yamāgataḥ.
36. iti uktā aham tadā tena pitṛveśmani bhārata
brāhmaṇena vacaḥ tathyam tasya kālaḥ ayam āgataḥ
36. O Bhārata, I was thus addressed by that Brahmin in my father's house. His words were true, and now the time for them has arrived.
अनुज्ञाता त्वया देवमाह्वयेयमहं नृप ।
तेन मन्त्रेण राजर्षे यथा स्यान्नौ प्रजा विभो ॥३७॥
37. anujñātā tvayā devamāhvayeyamahaṁ nṛpa ,
tena mantreṇa rājarṣe yathā syānnau prajā vibho.
37. anujñātā tvayā devam āhvayeyam aham nṛpa tena
mantreṇa rājarṣe yathā syāt nau prajā vibho
37. O King, O royal sage, O mighty lord, with your permission, I would invoke a deity using that mantra, so that we may have offspring.
आवाहयामि कं देवं ब्रूहि तत्त्वविदां वर ।
त्वत्तोऽनुज्ञाप्रतीक्षां मां विद्ध्यस्मिन्कर्मणि स्थिताम् ॥३८॥
38. āvāhayāmi kaṁ devaṁ brūhi tattvavidāṁ vara ,
tvatto'nujñāpratīkṣāṁ māṁ viddhyasminkarmaṇi sthitām.
38. āvāhayāmi kam devam brūhi tattvavidām vara tvattaḥ
anujñāpratīkṣām mām viddhi asmin karmaṇi sthitām
38. O best among the knowers of truth, tell me which deity I should invoke. Understand that I am ready for this action (karma), awaiting your permission.
पाण्डुरुवाच ।
अद्यैव त्वं वरारोहे प्रयतस्व यथाविधि ।
धर्ममावाहय शुभे स हि देवेषु पुण्यभाक् ॥३९॥
39. pāṇḍuruvāca ,
adyaiva tvaṁ varārohe prayatasva yathāvidhi ,
dharmamāvāhaya śubhe sa hi deveṣu puṇyabhāk.
39. pāṇḍuḥ uvāca adya eva tvam varārohe prayatasva
yathāvidhi dharmam āvāhaya śubhe saḥ hi deveṣu puṇyabhāk
39. Pāṇḍu said, "O woman of excellent form, O auspicious one, strive diligently today according to the sacred rites. Invoke the deity (Dharma), for he is indeed a partaker of merit among the gods."
अधर्मेण न नो धर्मः संयुज्येत कथंचन ।
लोकश्चायं वरारोहे धर्मोऽयमिति मंस्यते ॥४०॥
40. adharmeṇa na no dharmaḥ saṁyujyeta kathaṁcana ,
lokaścāyaṁ varārohe dharmo'yamiti maṁsyate.
40. adharmeṇa na nau dharmaḥ saṃyujyeta kathaṃcana
lokaḥ ca ayam varārohe dharmaḥ ayam iti maṃsyate
40. Our (offspring, born of) (Dharma) should in no way be connected with unrighteousness (adharma). And, O woman of excellent form, the world will consider this (child) to be (the deity) Dharma.
धार्मिकश्च कुरूणां स भविष्यति न संशयः ।
दत्तस्यापि च धर्मेण नाधर्मे रंस्यते मनः ॥४१॥
41. dhārmikaśca kurūṇāṁ sa bhaviṣyati na saṁśayaḥ ,
dattasyāpi ca dharmeṇa nādharme raṁsyate manaḥ.
41. dhārmikaḥ ca kurūṇām saḥ bhaviṣyati na saṃśayaḥ
dattasya api ca dharmeṇa na adharme raṃsyate manaḥ
41. And he will undoubtedly be righteous among the Kurus. Even for one thus given by (the deity) Dharma, the mind will not delight in unrighteousness (adharma).
तस्माद्धर्मं पुरस्कृत्य नियता त्वं शुचिस्मिते ।
उपचाराभिचाराभ्यां धर्ममाराधयस्व वै ॥४२॥
42. tasmāddharmaṁ puraskṛtya niyatā tvaṁ śucismite ,
upacārābhicārābhyāṁ dharmamārādhayasva vai.
42. tasmāt dharmam puraskṛtya niyatā tvam śucismite
upacārābhicārābhyām dharmam ārādhayasva vai
42. Therefore, O pure-smiled one, you, being self-controlled, should certainly honor righteousness (dharma) by giving it precedence, through proper conduct and ritual observances.
वैशंपायन उवाच ।
सा तथोक्ता तथेत्युक्त्वा तेन भर्त्रा वराङ्गना ।
अभिवाद्याभ्यनुज्ञाता प्रदक्षिणमवर्तत ॥४३॥
43. vaiśaṁpāyana uvāca ,
sā tathoktā tathetyuktvā tena bhartrā varāṅganā ,
abhivādyābhyanujñātā pradakṣiṇamavartata.
43. vaiśampāyanaḥ uvāca sā tathā uktā tathā iti uktvā tena
bhartrā varāṅganā abhivādya abhyanujñātā pradakṣiṇam avartata
43. Vaiśampāyana said: That excellent woman, thus addressed by her husband, replied 'So be it.' After saluting him and receiving his permission, she circumambulated him clockwise.