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महाभारतः       mahābhārataḥ - book-1, chapter-220

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जनमेजय उवाच ।
किमर्थं शार्ङ्गकानग्निर्न ददाह तथागते ।
तस्मिन्वने दह्यमाने ब्रह्मन्नेतद्वदाशु मे ॥१॥
1. janamejaya uvāca ,
kimarthaṁ śārṅgakānagnirna dadāha tathāgate ,
tasminvane dahyamāne brahmannetadvadāśu me.
1. janamejayaḥ uvāca kimartham śārṅgakān agniḥ na dadāha
tathāgate tasmin vane dahyamāne brahman etat vada āśu me
1. Janamejaya said: 'O Brahmin, why did the Fire god (Agni) not burn the Śārṅgaka serpents, when that forest was being consumed by fire in such a manner? Please tell me this quickly.'
अदाहे ह्यश्वसेनस्य दानवस्य मयस्य च ।
कारणं कीर्तितं ब्रह्मञ्शार्ङ्गकानां न कीर्तितम् ॥२॥
2. adāhe hyaśvasenasya dānavasya mayasya ca ,
kāraṇaṁ kīrtitaṁ brahmañśārṅgakānāṁ na kīrtitam.
2. adāhe hi aśvasenasya dānavasya mayasya ca
kāraṇam kīrtitam brahman śārṅgakānām na kīrtitam
2. O Brahmin, the reason for the survival of Ashvasena, and also of the demon Maya, has indeed been recounted. However, the reason for the Śārṅgakas' survival has not been explained.
तदेतदद्भुतं ब्रह्मञ्शार्ङ्गानामविनाशनम् ।
कीर्तयस्वाग्निसंमर्दे कथं ते न विनाशिताः ॥३॥
3. tadetadadbhutaṁ brahmañśārṅgānāmavināśanam ,
kīrtayasvāgnisaṁmarde kathaṁ te na vināśitāḥ.
3. tat etat adbhutam brahman śārṅgānām avināśanam
kīrtayasva agnisaṃmarde katham te na vināśitāḥ
3. O Brahmin, this amazing survival of the Śārṅgas (birds) from destruction is astonishing. Please explain how they were not destroyed in the fiery conflagration.
वैशंपायन उवाच ।
यदर्थं शार्ङ्गकानग्निर्न ददाह तथागते ।
तत्ते सर्वं यथावृत्तं कथयिष्यामि भारत ॥४॥
4. vaiśaṁpāyana uvāca ,
yadarthaṁ śārṅgakānagnirna dadāha tathāgate ,
tatte sarvaṁ yathāvṛttaṁ kathayiṣyāmi bhārata.
4. vaiśaṃpāyana uvāca yadartham śārṅgakān agniḥ na dadāha
tathāgate tat te sarvam yathāvṛttam kathayiṣyāmi bhārata
4. Vaiśampāyana said: "O Bhārata, I will explain to you in its entirety, exactly as it happened, the reason why the fire did not consume the Śārṅgakas (birds) during that conflagration."
धर्मज्ञानां मुख्यतमस्तपस्वी संशितव्रतः ।
आसीन्महर्षिः श्रुतवान्मन्दपाल इति श्रुतः ॥५॥
5. dharmajñānāṁ mukhyatamastapasvī saṁśitavrataḥ ,
āsīnmaharṣiḥ śrutavānmandapāla iti śrutaḥ.
5. dharmajñānām mukhyatamaḥ tapasvī saṃśitavrataḥ
āsīt maharṣiḥ śrutavān mandapāla iti śrutaḥ
5. There was a great sage named Mandapāla, who was renowned for his knowledge. He was foremost among those who understood natural law (dharma), an ascetic (tapasvī) whose vows were unwavering.
स मार्गमास्थितो राजन्नृषीणामूर्ध्वरेतसाम् ।
स्वाध्यायवान्धर्मरतस्तपस्वी विजितेन्द्रियः ॥६॥
6. sa mārgamāsthito rājannṛṣīṇāmūrdhvaretasām ,
svādhyāyavāndharmaratastapasvī vijitendriyaḥ.
6. saḥ mārgam āsthitaḥ rājan ṛṣīṇām ūrdhvaretasām
svādhyāyavān dharmarataḥ tapasvī vijitendriyaḥ
6. O King, he adopted the path of those celibate sages, devoted to self-study (svādhyāya), delighting in righteousness (dharma), an ascetic practicing austerity (tapas), and one who had conquered his senses.
स गत्वा तपसः पारं देहमुत्सृज्य भारत ।
जगाम पितृलोकाय न लेभे तत्र तत्फलम् ॥७॥
7. sa gatvā tapasaḥ pāraṁ dehamutsṛjya bhārata ,
jagāma pitṛlokāya na lebhe tatra tatphalam.
7. saḥ gatvā tapasaḥ pāram deham utsṛjya bhārata
jagāma pitṛlokāya na lebhe tatra tat phalam
7. O Bhārata, having reached the culmination of his austerity (tapas) and relinquished his body, he proceeded to the world of the ancestors (pitṛloka). However, he did not obtain the fruit of that (austerity) there.
स लोकानफलान्दृष्ट्वा तपसा निर्जितानपि ।
पप्रच्छ धर्मराजस्य समीपस्थान्दिवौकसः ॥८॥
8. sa lokānaphalāndṛṣṭvā tapasā nirjitānapi ,
papraccha dharmarājasya samīpasthāndivaukasaḥ.
8. saḥ lokān aphalān dṛṣṭvā tapasā nirjitān api
papraccha dharmarājasya samīpasthān divaukasaḥ
8. He, having seen those worlds, which he had indeed attained through his austerity (tapas) yet found to be without reward, questioned the celestials (divaukasaḥ) who were near Yama, the King of Dharma (dharma).
किमर्थमावृता लोका ममैते तपसार्जिताः ।
किं मया न कृतं तत्र यस्येदं कर्मणः फलम् ॥९॥
9. kimarthamāvṛtā lokā mamaite tapasārjitāḥ ,
kiṁ mayā na kṛtaṁ tatra yasyedaṁ karmaṇaḥ phalam.
9. kimartham āvṛtāḥ lokāḥ mama ete tapasā arjitāḥ
kim mayā na kṛtam tatra yasya idam karmaṇaḥ phalam
9. Why are these worlds of mine, which I attained through my austerity (tapas), deprived of their benefits? What act (karma) did I not perform, for which this is the consequence (phalam)?
तत्राहं तत्करिष्यामि यदर्थमिदमावृतम् ।
फलमेतस्य तपसः कथयध्वं दिवौकसः ॥१०॥
10. tatrāhaṁ tatkariṣyāmi yadarthamidamāvṛtam ,
phalametasya tapasaḥ kathayadhvaṁ divaukasaḥ.
10. tatra aham tat kariṣyāmi yadartham idam āvṛtam
phalam etasya tapasaḥ kathayadhvam divaukasaḥ
10. O dwellers of heaven, tell me the result of this austerity (tapas). For the purpose for which this [undertaking] has commenced, I shall perform that [task].
देवा ऊचुः ।
ऋणिनो मानवा ब्रह्मञ्जायन्ते येन तच्छृणु ।
क्रियाभिर्ब्रह्मचर्येण प्रजया च न संशयः ॥११॥
11. devā ūcuḥ ,
ṛṇino mānavā brahmañjāyante yena tacchṛṇu ,
kriyābhirbrahmacaryeṇa prajayā ca na saṁśayaḥ.
11. devāḥ ūcuḥ ṛṇinaḥ mānavāḥ brahman jāyante yena tat
śṛṇu kriyābhiḥ brahmacaryeṇa prajayā ca na saṃśayaḥ
11. The gods said: 'O Brahmin, listen to that by which humans are born indebted. It is, without a doubt, by rituals (kriyā), by a life of Vedic study (brahmacarya), and by progeny (prajā).'
तदपाक्रियते सर्वं यज्ञेन तपसा सुतैः ।
तपस्वी यज्ञकृच्चासि न तु ते विद्यते प्रजा ॥१२॥
12. tadapākriyate sarvaṁ yajñena tapasā sutaiḥ ,
tapasvī yajñakṛccāsi na tu te vidyate prajā.
12. tat apākriyate sarvaṃ yajñena tapasā sutaiḥ
tapasvī yajñakṛt ca asi na tu te vidyate prajā
12. tat sarvaṃ yajñena tapasā sutaiḥ apākriyate tvaṃ
tapasvī yajñakṛt ca asi tu te prajā na vidyate
12. All that [debt/sin] is removed by Vedic ritual (yajña), by austerity (tapas), and by sons. You are indeed an ascetic (tapasvī) and a performer of Vedic rituals (yajñakṛt), but you have no offspring (prajā).
त इमे प्रसवस्यार्थे तव लोकाः समावृताः ।
प्रजायस्व ततो लोकानुपभोक्तासि शाश्वतान् ॥१३॥
13. ta ime prasavasyārthe tava lokāḥ samāvṛtāḥ ,
prajāyasva tato lokānupabhoktāsi śāśvatān.
13. te ime prasavasya arthe tava lokāḥ samāvṛtāḥ
prajāyasva tataḥ lokān upabhoktā asi śāśvatān
13. These worlds of yours are [presently] inaccessible for the sake of progeny (prasava). Therefore, beget progeny (prajā), and then you will be the enjoyer of eternal worlds (loka).
पुन्नाम्नो नरकात्पुत्रस्त्रातीति पितरं मुने ।
तस्मादपत्यसंताने यतस्व द्विजसत्तम ॥१४॥
14. punnāmno narakātputrastrātīti pitaraṁ mune ,
tasmādapatyasaṁtāne yatasva dvijasattama.
14. punnāmnaḥ narakāt putraḥ trāti iti pitaraṃ
mune tasmāt apatyasaṃtāne yatasva dvijasattama
14. O sage, a son delivers his father from the hell (naraka) named Put. Therefore, O best among the twice-born (dvija), strive to beget offspring.
वैशंपायन उवाच ।
तच्छ्रुत्वा मन्दपालस्तु तेषां वाक्यं दिवौकसाम् ।
क्व नु शीघ्रमपत्यं स्याद्बहुलं चेत्यचिन्तयत् ॥१५॥
15. vaiśaṁpāyana uvāca ,
tacchrutvā mandapālastu teṣāṁ vākyaṁ divaukasām ,
kva nu śīghramapatyaṁ syādbahulaṁ cetyacintayat.
15. vaiśaṃpāyanaḥ uvāca tat śrutvā
mandapālaḥ tu teṣāṃ vākyaṃ
divaukasām kva nu śīghraṃ apatyaṃ
syāt bahulaṃ ca iti acintayat
15. Vaiśampāyana said: Hearing those words from the celestials, Mandapāla pondered, "Where indeed might abundant offspring be produced quickly?"
स चिन्तयन्नभ्यगच्छद्बहुलप्रसवान्खगान् ।
शार्ङ्गिकां शार्ङ्गको भूत्वा जरितां समुपेयिवान् ॥१६॥
16. sa cintayannabhyagacchadbahulaprasavānkhagān ,
śārṅgikāṁ śārṅgako bhūtvā jaritāṁ samupeyivān.
16. saḥ cintayan abhyagacchat bahulaprasavān khagān
śārṅgikāṃ śārṅgakaḥ bhūtvā jaritāṃ samupeyivān
16. While contemplating, he approached birds known for their abundant progeny. Becoming a male Śārṅgaka bird, he then approached Jaritā, a female Śārṅgaka.
तस्यां पुत्रानजनयच्चतुरो ब्रह्मवादिनः ।
तानपास्य स तत्रैव जगाम लपितां प्रति ।
बालान्सुतानण्डगतान्मात्रा सह मुनिर्वने ॥१७॥
17. tasyāṁ putrānajanayaccaturo brahmavādinaḥ ,
tānapāsya sa tatraiva jagāma lapitāṁ prati ,
bālānsutānaṇḍagatānmātrā saha munirvane.
17. tasyāṃ putrān ajanayāt caturaḥ
brahmavādinaḥ tān apāsya saḥ tatra
eva jagāma lapitāṃ prati bālān
sutān aṇḍagatān mātrā saha muniḥ vane
17. In her (Jaritā), he begot four sons, who were great expounders of the Vedas (brahmavādin). Abandoning those young sons, still within their eggs, along with their mother in the forest, the sage then went to Lapitā.
तस्मिन्गते महाभागे लपितां प्रति भारत ।
अपत्यस्नेहसंविग्ना जरिता बह्वचिन्तयत् ॥१८॥
18. tasmingate mahābhāge lapitāṁ prati bhārata ,
apatyasnehasaṁvignā jaritā bahvacintayat.
18. tasmin gate mahābhāge lapitām prati bhārata
apatyasnehasaṃvignā jaritā bahu acintayat
18. O Bhārata, after that illustrious one had departed for Lapitā, Jaritā, agitated by her affection (sneha) for her children, reflected a great deal.
तेन त्यक्तानसंत्याज्यानृषीनण्डगतान्वने ।
नाजहत्पुत्रकानार्ता जरिता खाण्डवे नृप ।
बभार चैतान्संजातान्स्ववृत्त्या स्नेहविक्लवा ॥१९॥
19. tena tyaktānasaṁtyājyānṛṣīnaṇḍagatānvane ,
nājahatputrakānārtā jaritā khāṇḍave nṛpa ,
babhāra caitānsaṁjātānsvavṛttyā snehaviklavā.
19. tena tyaktān asantyājyān ṛṣīn
aṇḍagatān vane na ajahat putrakān ārtā
jaritā khāṇḍave nṛpababhāra ca etān
saṃjātān svavṛttyā snehaviklavā
19. O King, Jaritā, distressed and overcome by affection (sneha), did not abandon her little sons in the Khāṇḍava forest - those sages (ṛṣīn) who were still in their eggs, abandoned by him yet not to be abandoned. She also supported them, once they were born, by her own means of sustenance.
ततोऽग्निं खाण्डवं दग्धुमायान्तं दृष्टवानृषिः ।
मन्दपालश्चरंस्तस्मिन्वने लपितया सह ॥२०॥
20. tato'gniṁ khāṇḍavaṁ dagdhumāyāntaṁ dṛṣṭavānṛṣiḥ ,
mandapālaścaraṁstasminvane lapitayā saha.
20. tataḥ agnim khāṇḍavam dagdhum āyāntam dṛṣṭavān
ṛṣiḥ mandapālaḥ caran tasmin vane lapitayā saha
20. Then the sage (ṛṣi) Mandapāla, while wandering in that forest with Lapitā, saw Agni (the fire god) approaching to burn the Khāṇḍava forest.
तं संकल्पं विदित्वास्य ज्ञात्वा पुत्रांश्च बालकान् ।
सोऽभितुष्टाव विप्रर्षिर्ब्राह्मणो जातवेदसम् ।
पुत्रान्परिददद्भीतो लोकपालं महौजसम् ॥२१॥
21. taṁ saṁkalpaṁ viditvāsya jñātvā putrāṁśca bālakān ,
so'bhituṣṭāva viprarṣirbrāhmaṇo jātavedasam ,
putrānparidadadbhīto lokapālaṁ mahaujasam.
21. tam saṃkalpam viditvā asya jñātvā
putrān ca bālakān saḥ abhitustāva
viprarṣiḥ brāhmaṇaḥ jātavedasam putrān
paridadat bhītaḥ lokapālam mahaujasam
21. Having understood his (Agni's) intention and realizing that his (Mandapāla's) sons were still young children, that Brahmin sage (viprarṣi), fearful and entrusting his children, propitiated Agni (jātavedasam), the greatly powerful protector of the worlds (lokapālam).
मन्दपाल उवाच ।
त्वमग्ने सर्वदेवानां मुखं त्वमसि हव्यवाट् ।
त्वमन्तः सर्वभूतानां गूढश्चरसि पावक ॥२२॥
22. mandapāla uvāca ,
tvamagne sarvadevānāṁ mukhaṁ tvamasi havyavāṭ ,
tvamantaḥ sarvabhūtānāṁ gūḍhaścarasi pāvaka.
22. Mandapālaḥ uvāca | tvam agne sarvadevānām mukham tvam asi
havyavāṭ | tvam antaḥ sarvabhūtānām gūḍhaḥ carasi pāvaka
22. Mandapāla said: O Agni, you are the mouth of all the gods, and you are the bearer of oblations. O Pāvaka (purifier), you move hidden within all beings.
त्वामेकमाहुः कवयस्त्वामाहुस्त्रिविधं पुनः ।
त्वामष्टधा कल्पयित्वा यज्ञवाहमकल्पयन् ॥२३॥
23. tvāmekamāhuḥ kavayastvāmāhustrividhaṁ punaḥ ,
tvāmaṣṭadhā kalpayitvā yajñavāhamakalpayan.
23. tvām ekam āhuḥ kavayaḥ tvām āhuḥ trividham punaḥ
| tvām aṣṭadhā kalpayitvā yajñavāham akalpayan
23. The poets (kavi) declare you to be one, and again they declare you to be threefold. Having conceived you in eight forms, they made you the bearer of Vedic ritual (yajña).
त्वया सृष्टमिदं विश्वं वदन्ति परमर्षयः ।
त्वदृते हि जगत्कृत्स्नं सद्यो न स्याद्धुताशन ॥२४॥
24. tvayā sṛṣṭamidaṁ viśvaṁ vadanti paramarṣayaḥ ,
tvadṛte hi jagatkṛtsnaṁ sadyo na syāddhutāśana.
24. tvayā sṛṣṭam idam viśvam vadanti paramarṣayaḥ |
tvat ṛte hi jagat kṛtsnam sadyaḥ na syāt hutāśana
24. The great sages (paramarṣi) declare that this entire universe was created by you. Indeed, O Huāśana (fire), without you, the whole world would not exist instantly.
तुभ्यं कृत्वा नमो विप्राः स्वकर्मविजितां गतिम् ।
गच्छन्ति सह पत्नीभिः सुतैरपि च शाश्वतीम् ॥२५॥
25. tubhyaṁ kṛtvā namo viprāḥ svakarmavijitāṁ gatim ,
gacchanti saha patnībhiḥ sutairapi ca śāśvatīm.
25. tubhyam kṛtvā namaḥ viprāḥ svakarmavijitām gatim
| gacchanti saha patnībhiḥ sutaiḥ api ca śāśvatīm
25. Having offered obeisance to you, O Brāhmaṇas (vipra) attain an eternal state (gati) won by their own actions (karma), and they go there along with their wives and sons.
त्वामग्ने जलदानाहुः खे विषक्तान्सविद्युतः ।
दहन्ति सर्वभूतानि त्वत्तो निष्क्रम्य हायनाः ॥२६॥
26. tvāmagne jaladānāhuḥ khe viṣaktānsavidyutaḥ ,
dahanti sarvabhūtāni tvatto niṣkramya hāyanāḥ.
26. tvām agne jaladān āhuḥ khe viṣaktān savidyutaḥ
dahanti sarvabhūtāni tvattaḥ niṣkramya hāyanāḥ
26. O Agni, they call you the clouds in the sky, which are laden with water and accompanied by lightning. The years, emerging from you, consume all beings.
जातवेदस्तवैवेयं विश्वसृष्टिर्महाद्युते ।
तवैव कर्म विहितं भूतं सर्वं चराचरम् ॥२७॥
27. jātavedastavaiveyaṁ viśvasṛṣṭirmahādyute ,
tavaiva karma vihitaṁ bhūtaṁ sarvaṁ carācaram.
27. jātavedaḥ tava eva iyam viśvasṛṣṭiḥ mahādyute
tava eva karma vihitam bhūtam sarvam carācaram
27. O Jātavedas, O greatly effulgent one, this entire creation of the universe is solely yours. All actions (karma) are ordained by you, and all that exists, both animate and inanimate, is yours.
त्वयापो विहिताः पूर्वं त्वयि सर्वमिदं जगत् ।
त्वयि हव्यं च कव्यं च यथावत्संप्रतिष्ठितम् ॥२८॥
28. tvayāpo vihitāḥ pūrvaṁ tvayi sarvamidaṁ jagat ,
tvayi havyaṁ ca kavyaṁ ca yathāvatsaṁpratiṣṭhitam.
28. tvayā āpaḥ vihitāḥ pūrvam tvayi sarvam idam jagat
tvayi havyam ca kavyam ca yathāvat sampratiṣṭhitam
28. By you, the waters were created first. This entire universe exists within you. Both offerings to the gods and oblations to the ancestors are duly established in you.
अग्ने त्वमेव ज्वलनस्त्वं धाता त्वं बृहस्पतिः ।
त्वमश्विनौ यमौ मित्रः सोमस्त्वमसि चानिलः ॥२९॥
29. agne tvameva jvalanastvaṁ dhātā tvaṁ bṛhaspatiḥ ,
tvamaśvinau yamau mitraḥ somastvamasi cānilaḥ.
29. agne tvam eva jvalanaḥ tvam dhātā tvam bṛhaspatiḥ
tvam aśvinau yamau mitraḥ somaḥ tvam asi ca anilaḥ
29. O Agni, you are indeed the blazing fire, you are the sustainer, and you are Bṛhaspati. You are the twin Aśvins, Yama, Mitra, Soma, and you are also the wind.
वैशंपायन उवाच ।
एवं स्तुतस्ततस्तेन मन्दपालेन पावकः ।
तुतोष तस्य नृपते मुनेरमिततेजसः ।
उवाच चैनं प्रीतात्मा किमिष्टं करवाणि ते ॥३०॥
30. vaiśaṁpāyana uvāca ,
evaṁ stutastatastena mandapālena pāvakaḥ ,
tutoṣa tasya nṛpate muneramitatejasaḥ ,
uvāca cainaṁ prītātmā kimiṣṭaṁ karavāṇi te.
30. vaiśaṃpāyana uvāca evaṃ stutaḥ tataḥ
tena mandapālena pāvakaḥ tutoṣa tasya
nṛpateḥ muneḥ amitatejasaḥ uvāca
ca enam prītātmā kim iṣṭam karavāṇi te
30. Vaiśaṃpāyana said: "Thus praised by that king Mandapāla, the fire god (Pāvaka), a sage of immeasurable splendor, was pleased. With a joyful mind, he said to him, 'What is your wish? What can I do for you?'"
तमब्रवीन्मन्दपालः प्राञ्जलिर्हव्यवाहनम् ।
प्रदहन्खाण्डवं दावं मम पुत्रान्विसर्जय ॥३१॥
31. tamabravīnmandapālaḥ prāñjalirhavyavāhanam ,
pradahankhāṇḍavaṁ dāvaṁ mama putrānvisarjaya.
31. tam abravīt mandapālaḥ prāñjaliḥ havyavāhanam
pradahant khāṇḍavam dāvam mama putrān visarjaya
31. Mandapāla, with folded hands (prāñjali), said to him, the fire god (Havyavāhana): "While you burn the Khāṇḍava forest, please release my sons."
तथेति तत्प्रतिश्रुत्य भगवान्हव्यवाहनः ।
खाण्डवे तेन कालेन प्रजज्वाल दिधक्षया ॥३२॥
32. tatheti tatpratiśrutya bhagavānhavyavāhanaḥ ,
khāṇḍave tena kālena prajajvāla didhakṣayā.
32. tathā iti tat pratiśrutya bhagavān havyavāhanaḥ
khāṇḍave tena kālena prajajvāla didhakṣayā
32. Having promised "So be it," the divine fire god (Havyavāhana) then blazed forth in the Khāṇḍava forest with a desire to burn.