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महाभारतः       mahābhārataḥ - book-1, chapter-206

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वैशंपायन उवाच ।
तं प्रयान्तं महाबाहुं कौरवाणां यशस्करम् ।
अनुजग्मुर्महात्मानो ब्राह्मणा वेदपारगाः ॥१॥
1. vaiśaṁpāyana uvāca ,
taṁ prayāntaṁ mahābāhuṁ kauravāṇāṁ yaśaskaram ,
anujagmurmahātmāno brāhmaṇā vedapāragāḥ.
1. vaiśampāyana uvāca tam prayāntam mahābāhum kauravāṇām
yaśaskaram anujagmuḥ mahātmānaḥ brāhmaṇāḥ vedapāragāḥ
1. Vaiśampāyana said: As that mighty-armed one, who was a source of glory for the Kauravas, proceeded, he was followed by great-souled Brahmins who were masters of the Vedas.
वेदवेदाङ्गविद्वांसस्तथैवाध्यात्मचिन्तकाः ।
चौक्षाश्च भगवद्भक्ताः सूताः पौराणिकाश्च ये ॥२॥
2. vedavedāṅgavidvāṁsastathaivādhyātmacintakāḥ ,
caukṣāśca bhagavadbhaktāḥ sūtāḥ paurāṇikāśca ye.
2. vedavedāṅgavidvāṃsaḥ tathā eva adhyātmacintakāḥ
caukṣāḥ ca bhagavadbhaktāḥ sūtāḥ paurāṇikāḥ ca ye
2. Similarly, scholars of the Vedas and Vedangas, as well as those who contemplate the supreme self, pure individuals, devotees (bhakti) of Bhagavān, bards, and reciters of the Puranas - these also followed.
कथकाश्चापरे राजञ्श्रमणाश्च वनौकसः ।
दिव्याख्यानानि ये चापि पठन्ति मधुरं द्विजाः ॥३॥
3. kathakāścāpare rājañśramaṇāśca vanaukasaḥ ,
divyākhyānāni ye cāpi paṭhanti madhuraṁ dvijāḥ.
3. kathakāḥ ca apare rājan śramaṇāḥ ca vanaukasaḥ
divyākhyānāni ye ca api paṭhanti madhuram dvijāḥ
3. O King, others who followed included storytellers, ascetics, and forest-dwellers, as well as those twice-born (dvija) who melodiously recite divine narratives.
एतैश्चान्यैश्च बहुभिः सहायैः पाण्डुनन्दनः ।
वृतः श्लक्ष्णकथैः प्रायान्मरुद्भिरिव वासवः ॥४॥
4. etaiścānyaiśca bahubhiḥ sahāyaiḥ pāṇḍunandanaḥ ,
vṛtaḥ ślakṣṇakathaiḥ prāyānmarudbhiriva vāsavaḥ.
4. etaiḥ ca anyaiḥ ca bahubhiḥ sahāyaiḥ pāṇḍunandanaḥ
vṛtaḥ ślakṣṇakathaiḥ prāyāt marudbhiḥ iva vāsavaḥ
4. The son of Pāṇḍu (Yudhiṣṭhira), surrounded by these and many other companions who engaged in pleasant conversations, proceeded just as Indra (Vāsava) is accompanied by the Maruts.
रमणीयानि चित्राणि वनानि च सरांसि च ।
सरितः सागरांश्चैव देशानपि च भारत ॥५॥
5. ramaṇīyāni citrāṇi vanāni ca sarāṁsi ca ,
saritaḥ sāgarāṁścaiva deśānapi ca bhārata.
5. ramaṇīyāni citrāṇi vanāni ca sarāṃsi ca
saritaḥ sāgarān ca eva deśān api ca bhārata
5. O Bhārata, he beheld delightful and varied forests, lakes, rivers, oceans, and also various regions.
पुण्यानि चैव तीर्थानि ददर्श भरतर्षभ ।
स गङ्गाद्वारमासाद्य निवेशमकरोत्प्रभुः ॥६॥
6. puṇyāni caiva tīrthāni dadarśa bharatarṣabha ,
sa gaṅgādvāramāsādya niveśamakarotprabhuḥ.
6. puṇyāni ca eva tīrthāni dadarśa bharatarṣabha
saḥ gaṅgādvāram āsādya niveśam akarot prabhuḥ
6. O best of Bhāratas, he also beheld sacred places of pilgrimage. Having reached Gaṅgādvāra, that lord established a camp.
तत्र तस्याद्भुतं कर्म शृणु मे जनमेजय ।
कृतवान्यद्विशुद्धात्मा पाण्डूनां प्रवरो रथी ॥७॥
7. tatra tasyādbhutaṁ karma śṛṇu me janamejaya ,
kṛtavānyadviśuddhātmā pāṇḍūnāṁ pravaro rathī.
7. tatra tasya adbhutam karma śṛṇu me janamejaya
kṛtavān yat viśuddhātmā pāṇḍūnām pravaraḥ rathī
7. O Janamejaya, hear from me of his amazing deed (karma) that the pure-souled, foremost charioteer among the Pāṇḍavas accomplished there.
निविष्टे तत्र कौन्तेये ब्राह्मणेषु च भारत ।
अग्निहोत्राणि विप्रास्ते प्रादुश्चक्रुरनेकशः ॥८॥
8. niviṣṭe tatra kaunteye brāhmaṇeṣu ca bhārata ,
agnihotrāṇi viprāste prāduścakruranekaśaḥ.
8. niviṣṭe tatra kaunteye brāhmaṇeṣu ca bhārata
agnihotrāṇi viprāḥ te prāduḥ cakruḥ anekaśaḥ
8. O Bhārata, when Kuntī's son (Yudhiṣṭhira) had settled there among the Brahmins, those learned ones repeatedly performed their Agnihotra (fire sacrifices).
तेषु प्रबोध्यमानेषु ज्वलितेषु हुतेषु च ।
कृतपुष्पोपहारेषु तीरान्तरगतेषु च ॥९॥
9. teṣu prabodhyamāneṣu jvaliteṣu huteṣu ca ,
kṛtapuṣpopahāreṣu tīrāntaragateṣu ca.
9. teṣu prabodhayamāneṣu jvaliteṣu huteṣu
ca kṛtapuṣpopahāreṣu tīrāntaragateṣu ca
9. While people were awakening, and sacrificial fires were kindled, oblations offered, and flower offerings presented; and while others had gone to the river's other banks,
कृताभिषेकैर्विद्वद्भिर्नियतैः सत्पथि स्थितैः ।
शुशुभेऽतीव तद्राजन्गङ्गाद्वारं महात्मभिः ॥१०॥
10. kṛtābhiṣekairvidvadbhirniyataiḥ satpathi sthitaiḥ ,
śuśubhe'tīva tadrājangaṅgādvāraṁ mahātmabhiḥ.
10. kṛtābhiṣekaiḥ vidvadbhiḥ niyataiḥ satpathi sthitaiḥ
śuśubhe atīva tat rājan gaṅgādvāram mahātmabhiḥ
10. O King, that Ganges gate (Haridwar) shone exceedingly bright because of the great souls (mahātman), the learned ones, and the self-controlled who had performed their ablutions and were established on the right path (dharma).
तथा पर्याकुले तस्मिन्निवेशे पाण्डुनन्दनः ।
अभिषेकाय कौन्तेयो गङ्गामवततार ह ॥११॥
11. tathā paryākule tasminniveśe pāṇḍunandanaḥ ,
abhiṣekāya kaunteyo gaṅgāmavatatāra ha.
11. tathā paryākule tasmin niveśe pāṇḍunandanaḥ
abhiṣekāya kaunteyaḥ gaṅgām avatatāra ha
11. Thus, in that bustling settlement, the son of Pāṇḍu (Arjuna), the son of Kuntī, indeed descended into the Ganges for an ablution.
तत्राभिषेकं कृत्वा स तर्पयित्वा पितामहान् ।
उत्तितीर्षुर्जलाद्राजन्नग्निकार्यचिकीर्षया ॥१२॥
12. tatrābhiṣekaṁ kṛtvā sa tarpayitvā pitāmahān ,
uttitīrṣurjalādrājannagnikāryacikīrṣayā.
12. tatra abhiṣekam kṛtvā sa tarpayitvā pitāmahān
uttitīrṣuḥ jalāt rājan agnikāryacikīrṣayā
12. O King, after he had performed his ablutions there and propitiated his ancestors, he, desiring to emerge from the water with the intention of performing the fire rituals...
अपकृष्टो महाबाहुर्नागराजस्य कन्यया ।
अन्तर्जले महाराज उलूप्या कामयानया ॥१३॥
13. apakṛṣṭo mahābāhurnāgarājasya kanyayā ,
antarjale mahārāja ulūpyā kāmayānayā.
13. apakṛṣṭaḥ mahābāhuḥ nāgarājasya kanyayā
antarjale mahārāja ulūpyā kāmayānayā
13. O great king, the mighty-armed Arjuna was pulled away into the water by Ulupi, the daughter of the serpent-king, who was desirous of him.
ददर्श पाण्डवस्तत्र पावकं सुसमाहितम् ।
कौरव्यस्याथ नागस्य भवने परमार्चिते ॥१४॥
14. dadarśa pāṇḍavastatra pāvakaṁ susamāhitam ,
kauravyasyātha nāgasya bhavane paramārcite.
14. dadarśa pāṇḍavaḥ tatra pāvakaṃ susamāhitam
kauravyasya atha nāgasya bhavane paramārcite
14. The Pandava (Arjuna) then saw there, in the splendidly adorned dwelling of the Nāga Kauravya, a fire that was well-established (for sacred rites).
तत्राग्निकार्यं कृतवान्कुन्तीपुत्रो धनंजयः ।
अशङ्कमानेन हुतस्तेनातुष्यद्धुताशनः ॥१५॥
15. tatrāgnikāryaṁ kṛtavānkuntīputro dhanaṁjayaḥ ,
aśaṅkamānena hutastenātuṣyaddhutāśanaḥ.
15. tatra agnikāryaṃ kṛtavān kuntīputraḥ dhanañjayaḥ
aśaṅkamānena hutaḥ tena atuṣyat hutāśanaḥ
15. There, the son of Kunti, Dhanañjaya (Arjuna), performed the fire ritual. Since the offering was made by him without hesitation, Agni, the fire god, was pleased.
अग्निकार्यं स कृत्वा तु नागराजसुतां तदा ।
प्रहसन्निव कौन्तेय इदं वचनमब्रवीत् ॥१६॥
16. agnikāryaṁ sa kṛtvā tu nāgarājasutāṁ tadā ,
prahasanniva kaunteya idaṁ vacanamabravīt.
16. agnikāryaṃ sa kṛtvā tu nāgarājasutām tadā
prahasan iva kaunteyaḥ idaṃ vacanam abravīt
16. Having completed the fire ritual, he (Arjuna) then, as if smiling, spoke these words to the daughter of the serpent-king.
किमिदं साहसं भीरु कृतवत्यसि भामिनि ।
कश्चायं सुभगो देशः का च त्वं कस्य चात्मजा ॥१७॥
17. kimidaṁ sāhasaṁ bhīru kṛtavatyasi bhāmini ,
kaścāyaṁ subhago deśaḥ kā ca tvaṁ kasya cātmajā.
17. kim idam sāhasam bhīru kṛtavatī asi bhāmini kaḥ
ca ayam subhagaḥ deśaḥ kā ca tvam kasya ca ātmajā
17. O timid lady, what is this audacious act that you have committed, o passionate one? And what is this auspicious land? And who are you, and whose daughter are you?
उलूप्युवाच ।
ऐरावतकुले जातः कौरव्यो नाम पन्नगः ।
तस्यास्मि दुहिता पार्थ उलूपी नाम पन्नगी ॥१८॥
18. ulūpyuvāca ,
airāvatakule jātaḥ kauravyo nāma pannagaḥ ,
tasyāsmi duhitā pārtha ulūpī nāma pannagī.
18. ulūpī uvāca airāvata-kule jātaḥ kauravyaḥ nāma
pannagaḥ tasya asmi duhitā pārtha ulūpī nāma pannagī
18. Ulūpī said: 'Born in the lineage of Airāvata, there is a nāga named Kauravya. I am his daughter, O Pārtha, a nāginī named Ulūpī.'
साहं त्वामभिषेकार्थमवतीर्णं समुद्रगाम् ।
दृष्टवत्येव कौन्तेय कन्दर्पेणास्मि मूर्च्छिता ॥१९॥
19. sāhaṁ tvāmabhiṣekārthamavatīrṇaṁ samudragām ,
dṛṣṭavatyeva kaunteya kandarpeṇāsmi mūrcchitā.
19. sā aham tvām abhiṣeka-artham avatīrṇam samudra-gām
dṛṣṭavatī eva kaunteya kandarpeṇa asmi mūrcchitā
19. O son of Kuntī (Kaunteya), I saw you, who had descended into the ocean-going river for a ritual bath, and I was immediately overcome by Kāmadeva (Kandarpa).
तां मामनङ्गमथितां त्वत्कृते कुरुनन्दन ।
अनन्यां नन्दयस्वाद्य प्रदानेनात्मनो रहः ॥२०॥
20. tāṁ māmanaṅgamathitāṁ tvatkṛte kurunandana ,
ananyāṁ nandayasvādya pradānenātmano rahaḥ.
20. tām mām ananga-mathitām tvat-kṛte kuru-nandana
ananyām nandayasva adya pradānena ātmanaḥ rahaḥ
20. O delight of the Kurus (Kurunandana), today, in seclusion, please make me, who am tormented by the bodiless one (Ananga), happy through the gift of yourself, as I have no other.
अर्जुन उवाच ।
ब्रह्मचर्यमिदं भद्रे मम द्वादशवार्षिकम् ।
धर्मराजेन चादिष्टं नाहमस्मि स्वयंवशः ॥२१॥
21. arjuna uvāca ,
brahmacaryamidaṁ bhadre mama dvādaśavārṣikam ,
dharmarājena cādiṣṭaṁ nāhamasmi svayaṁvaśaḥ.
21. arjuna uvāca | brahmacaryam idam bhadre mama dvādaśavārṣikam
| dharmarājena ca ādiṣṭam na aham asmi svayaṃvaśaḥ
21. Arjuna said, "O fair one, this vow of celibacy (brahmacarya) for twelve years was enjoined upon me by the King of Dharma (dharma). I am not my own master."
तव चापि प्रियं कर्तुमिच्छामि जलचारिणि ।
अनृतं नोक्तपूर्वं च मया किंचन कर्हिचित् ॥२२॥
22. tava cāpi priyaṁ kartumicchāmi jalacāriṇi ,
anṛtaṁ noktapūrvaṁ ca mayā kiṁcana karhicit.
22. tava ca api priyam kartum icchāmi jalacāriṇi |
anṛtam na uktapūrvam ca mayā kiṃcana karhicit
22. O water-dweller, I also wish to do what is dear to you. Furthermore, no falsehood has ever been spoken by me.
कथं च नानृतं तत्स्यात्तव चापि प्रियं भवेत् ।
न च पीड्येत मे धर्मस्तथा कुर्यां भुजंगमे ॥२३॥
23. kathaṁ ca nānṛtaṁ tatsyāttava cāpi priyaṁ bhavet ,
na ca pīḍyeta me dharmastathā kuryāṁ bhujaṁgame.
23. katham ca na anṛtam tat syāt tava ca api priyam bhavet
| na ca pīḍyeta me dharmaḥ tathā kuryām bhujaṅgame
23. O serpent maiden, how could I act such that it would not be untrue, would be pleasing to you, and my sacred duty (dharma) would not be violated?
उलूप्युवाच ।
जानाम्यहं पाण्डवेय यथा चरसि मेदिनीम् ।
यथा च ते ब्रह्मचर्यमिदमादिष्टवान्गुरुः ॥२४॥
24. ulūpyuvāca ,
jānāmyahaṁ pāṇḍaveya yathā carasi medinīm ,
yathā ca te brahmacaryamidamādiṣṭavānguruḥ.
24. ulūpī uvāca | jānāmi aham pāṇḍaveya yathā carasi
medinīm | yathā ca te brahmacaryam idam ādiṣṭavān guruḥ
24. Ulūpī said, "O son of Pāṇḍu, I know how you wander the earth, and how your spiritual teacher (guru) instructed you regarding this vow of celibacy (brahmacarya)."
परस्परं वर्तमानान्द्रुपदस्यात्मजां प्रति ।
यो नोऽनुप्रविशेन्मोहात्स नो द्वादशवार्षिकम् ।
वने चरेद्ब्रह्मचर्यमिति वः समयः कृतः ॥२५॥
25. parasparaṁ vartamānāndrupadasyātmajāṁ prati ,
yo no'nupraviśenmohātsa no dvādaśavārṣikam ,
vane caredbrahmacaryamiti vaḥ samayaḥ kṛtaḥ.
25. parasparam vartamānān drupadasya
ātmajām prati yaḥ naḥ anupraviśet mohāt
saḥ naḥ dvādaśavārṣikam vane caret
brahmacaryam iti vaḥ samayaḥ kṛtaḥ
25. Among yourselves, when you are each with Drupada's daughter (Draupadī) in turn, if anyone among us, out of infatuation, were to enter (their private space), that person among us would have to live in the forest observing celibacy (brahmacarya) for twelve years. This was the agreement (samaya) made by you all.
तदिदं द्रौपदीहेतोरन्योन्यस्य प्रवासनम् ।
कृतं वस्तत्र धर्मार्थमत्र धर्मो न दुष्यति ॥२६॥
26. tadidaṁ draupadīhetoranyonyasya pravāsanam ,
kṛtaṁ vastatra dharmārthamatra dharmo na duṣyati.
26. tat idam draupadīhetoḥ anyonyasya pravāsanam kṛtam
vaḥ tatra dharmārtham atra dharmaḥ na duṣyati
26. Therefore, this exile (pravāsanam) mutually agreed upon among you was undertaken for Draupadī's sake. That (exile) was performed by you for the sake of natural law (dharma), and in this instance, natural law (dharma) is not corrupted.
परित्राणं च कर्तव्यमार्तानां पृथुलोचन ।
कृत्वा मम परित्राणं तव धर्मो न लुप्यते ॥२७॥
27. paritrāṇaṁ ca kartavyamārtānāṁ pṛthulocana ,
kṛtvā mama paritrāṇaṁ tava dharmo na lupyate.
27. paritrāṇam ca kartavyam ārtānām pṛthulocana
kṛtvā mama paritrāṇam tava dharmaḥ na lupyate
27. And protection (paritrāṇa) must be afforded to the distressed, O broad-eyed one. By undertaking this act of protection, your natural law (dharma) will not be violated.
यदि वाप्यस्य धर्मस्य सूक्ष्मोऽपि स्याद्व्यतिक्रमः ।
स च ते धर्म एव स्याद्दत्त्वा प्राणान्ममार्जुन ॥२८॥
28. yadi vāpyasya dharmasya sūkṣmo'pi syādvyatikramaḥ ,
sa ca te dharma eva syāddattvā prāṇānmamārjuna.
28. yadi vā api asya dharmasya sūkṣmaḥ api syāt vyatikramaḥ
saḥ ca te dharmaḥ eva syāt dattvā prāṇān mama arjuna
28. Even if there were a subtle transgression of this natural law (dharma), that (act of transgression) would indeed be your natural law (dharma), O Arjuna, by dedicating your life (prāṇa) for my (Yudhiṣṭhira's) sake.
भक्तां भजस्व मां पार्थ सतामेतन्मतं प्रभो ।
न करिष्यसि चेदेवं मृतां मामुपधारय ॥२९॥
29. bhaktāṁ bhajasva māṁ pārtha satāmetanmataṁ prabho ,
na kariṣyasi cedevaṁ mṛtāṁ māmupadhāraya.
29. bhaktām bhajasva mām pārtha satām etat matam
prabho na kariṣyasi cet evam mṛtām mām upadhāraya
29. O Pārtha, O Lord, devote yourself to me, your devoted wife; this is the view of righteous people. If you do not do this, consider me as dead.
प्राणदानान्महाबाहो चर धर्ममनुत्तमम् ।
शरणं च प्रपन्नास्मि त्वामद्य पुरुषोत्तम ॥३०॥
30. prāṇadānānmahābāho cara dharmamanuttamam ,
śaraṇaṁ ca prapannāsmi tvāmadya puruṣottama.
30. prāṇadānāt mahābāho cara dharmam anuttamam
śaraṇam ca prapannā asmi tvām adya puruṣottama
30. O mighty-armed one, you are the giver of life, therefore perform your supreme duty (dharma). Today, O best among men (puruṣottama), I have taken refuge in you.
दीनाननाथान्कौन्तेय परिरक्षसि नित्यशः ।
साहं शरणमभ्येमि रोरवीमि च दुःखिता ॥३१॥
31. dīnānanāthānkaunteya parirakṣasi nityaśaḥ ,
sāhaṁ śaraṇamabhyemi roravīmi ca duḥkhitā.
31. dīnān anāthān kaunteya parirakṣasi nityaśaḥ
sā aham śaraṇam abhyemi roravīmi ca duḥkhitā
31. O son of Kuntī, you constantly protect the distressed and the helpless. Thus, I, distressed, seek refuge in you and lament loudly.
याचे त्वामभिकामाहं तस्मात्कुरु मम प्रियम् ।
स त्वमात्मप्रदानेन सकामां कर्तुमर्हसि ॥३२॥
32. yāce tvāmabhikāmāhaṁ tasmātkuru mama priyam ,
sa tvamātmapradānena sakāmāṁ kartumarhasi.
32. yāce tvām abhikāmā aham tasmāt kuru mama priyam
sa tvam ātmapradānena sakāmām kartum arhasi
32. I, being full of desire, implore you; therefore, do what is pleasing to me. You, by offering yourself (ātman), ought to fulfill my desire.
वैशंपायन उवाच ।
एवमुक्तस्तु कौन्तेयः पन्नगेश्वरकन्यया ।
कृतवांस्तत्तथा सर्वं धर्ममुद्दिश्य कारणम् ॥३३॥
33. vaiśaṁpāyana uvāca ,
evamuktastu kaunteyaḥ pannageśvarakanyayā ,
kṛtavāṁstattathā sarvaṁ dharmamuddiśya kāraṇam.
33. vaiśaṃpāyanaḥ uvāca | evam uktaḥ tu kaunteyaḥ pannageśvarakanyayā
| kṛtavān tat tathā sarvam dharmam uddiśya kāraṇam
33. Vaiśampayana said: Thus addressed by the daughter of the lord of serpents, Kaunteya (Arjuna) performed everything exactly in that manner, with duty (dharma) as the underlying reason.
स नागभवने रात्रिं तामुषित्वा प्रतापवान् ।
उदितेऽभ्युत्थितः सूर्ये कौरव्यस्य निवेशनात् ॥३४॥
34. sa nāgabhavane rātriṁ tāmuṣitvā pratāpavān ,
udite'bhyutthitaḥ sūrye kauravyasya niveśanāt.
34. sa nāgabhavane rātrim tām uṣitvā pratāpavān |
udite abhyutthitaḥ sūrye kauravyasya niveśanāt
34. Having spent that night in the serpent's abode (nāgabhavana), that glorious one rose at sunrise from that dwelling, which served as the residence of the Kaurava (Arjuna).