Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

महाभारतः       mahābhārataḥ - book-1, chapter-69

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
शकुन्तलोवाच ।
राजन्सर्षपमात्राणि परच्छिद्राणि पश्यसि ।
आत्मनो बिल्वमात्राणि पश्यन्नपि न पश्यसि ॥१॥
1. śakuntalovāca ,
rājansarṣapamātrāṇi paracchidrāṇi paśyasi ,
ātmano bilvamātrāṇi paśyannapi na paśyasi.
1. śakuntalā uvāca rājan sarṣapamātrāṇi paracchidrāṇi
paśyasi ātmanaḥ bilvamātrāṇi paśyan api na paśyasi
1. Shakuntala said: 'O King, you see others' faults, even those as small as mustard seeds. Yet, even seeing your own faults, which are as large as Bilva fruits, you do not perceive them.'
मेनका त्रिदशेष्वेव त्रिदशाश्चानु मेनकाम् ।
ममैवोद्रिच्यते जन्म दुःषन्त तव जन्मतः ॥२॥
2. menakā tridaśeṣveva tridaśāścānu menakām ,
mamaivodricyate janma duḥṣanta tava janmataḥ.
2. menakā tridaśeṣu eva tridaśāḥ ca anu menakām
mama eva udricyate janma duḥṣanta tava janmataḥ
2. Menaka herself is among the gods, and the gods attend to Menaka. O Dushyanta, my birth is indeed superior to your birth.
क्षितावटसि राजंस्त्वमन्तरिक्षे चराम्यहम् ।
आवयोरन्तरं पश्य मेरुसर्षपयोरिव ॥३॥
3. kṣitāvaṭasi rājaṁstvamantarikṣe carāmyaham ,
āvayorantaraṁ paśya merusarṣapayoriva.
3. kṣitau aṭasi rājan tvam antarikṣe carāmi
aham āvayoḥ antaram paśya merusarṣapayoḥ iva
3. You, O King, wander on the earth, while I roam in the sky. Behold the difference between us two, like that between Mount Meru and a mustard seed.
महेन्द्रस्य कुबेरस्य यमस्य वरुणस्य च ।
भवनान्यनुसंयामि प्रभावं पश्य मे नृप ॥४॥
4. mahendrasya kuberasya yamasya varuṇasya ca ,
bhavanānyanusaṁyāmi prabhāvaṁ paśya me nṛpa.
4. mahendrasya kuberasya yamasya varuṇasya ca
bhavanāni anusaṃyāmi prabhāvaṃ paśya me nṛpa
4. O King, I frequent the abodes of Mahendra, Kubera, Yama, and Varuna. See my immense power.
सत्यश्चापि प्रवादोऽयं यं प्रवक्ष्यामि तेऽनघ ।
निदर्शनार्थं न द्वेषात्तच्छ्रुत्वा क्षन्तुमर्हसि ॥५॥
5. satyaścāpi pravādo'yaṁ yaṁ pravakṣyāmi te'nagha ,
nidarśanārthaṁ na dveṣāttacchrutvā kṣantumarhasi.
5. satyaḥ ca api pravādaḥ ayaṃ yaṃ pravakṣyāmi te anagha
nidarśanārthaṃ na dveṣāt tat śrutvā kṣantum arhasi
5. O sinless one, this statement that I will declare to you is also true. It is for the sake of illustration, not out of hatred. Having heard it, you ought to forgive.
विरूपो यावदादर्शे नात्मनः पश्यते मुखम् ।
मन्यते तावदात्मानमन्येभ्यो रूपवत्तरम् ॥६॥
6. virūpo yāvadādarśe nātmanaḥ paśyate mukham ,
manyate tāvadātmānamanyebhyo rūpavattaram.
6. virūpaḥ yāvat ādarśe na ātmanaḥ paśyate mukham
manyate tāvat ātmānaṃ anyebhyaḥ rūpavattaram
6. As long as an unattractive person does not see his own face in a mirror, he considers himself more handsome than others.
यदा तु मुखमादर्शे विकृतं सोऽभिवीक्षते ।
तदेतरं विजानाति आत्मानं नेतरं जनम् ॥७॥
7. yadā tu mukhamādarśe vikṛtaṁ so'bhivīkṣate ,
tadetaraṁ vijānāti ātmānaṁ netaraṁ janam.
7. yadā tu mukham ādarśe vikṛtaṃ saḥ abhivīkṣate
tadā itaraṃ vijānāti ātmānaṃ na itaraṃ janam
7. But when he sees his distorted face in a mirror, then he recognizes himself as different (from his previous self-perception), and not another person.
अतीव रूपसंपन्नो न किंचिदवमन्यते ।
अतीव जल्पन्दुर्वाचो भवतीह विहेठकः ॥८॥
8. atīva rūpasaṁpanno na kiṁcidavamanyate ,
atīva jalpandurvāco bhavatīha viheṭhakaḥ.
8. atīva rūpasaṃpannaḥ na kiñcit avamanyate
atīva jalpan durvācaḥ bhavati iha viheṭhakaḥ
8. One who is truly handsome does not despise anything. However, one who speaks excessively with harsh words becomes a tormentor in this world.
मूर्खो हि जल्पतां पुंसां श्रुत्वा वाचः शुभाशुभाः ।
अशुभं वाक्यमादत्ते पुरीषमिव सूकरः ॥९॥
9. mūrkho hi jalpatāṁ puṁsāṁ śrutvā vācaḥ śubhāśubhāḥ ,
aśubhaṁ vākyamādatte purīṣamiva sūkaraḥ.
9. mūrkhaḥ hi jalpatām puṃsām śrutvā vācaḥ śubhāśubhāḥ
aśubham vākyam ādatte purīṣam iva sūkaraḥ
9. A fool, indeed, upon hearing the good and bad words of people speaking, takes only the bad statement, just as a pig takes excrement.
प्राज्ञस्तु जल्पतां पुंसां श्रुत्वा वाचः शुभाशुभाः ।
गुणवद्वाक्यमादत्ते हंसः क्षीरमिवाम्भसः ॥१०॥
10. prājñastu jalpatāṁ puṁsāṁ śrutvā vācaḥ śubhāśubhāḥ ,
guṇavadvākyamādatte haṁsaḥ kṣīramivāmbhasaḥ.
10. prājñaḥ tu jalpatām puṃsām śrutvā vācaḥ śubhāśubhāḥ
guṇavat vākyam ādatte haṃsaḥ kṣīram iva ambhasaḥ
10. But a wise person, upon hearing the good and bad words of people speaking, takes only the virtuous statement, just as a swan separates and takes milk from water.
अन्यान्परिवदन्साधुर्यथा हि परितप्यते ।
तथा परिवदन्नन्यांस्तुष्टो भवति दुर्जनः ॥११॥
11. anyānparivadansādhuryathā hi paritapyate ,
tathā parivadannanyāṁstuṣṭo bhavati durjanaḥ.
11. anyān parivadan sādhuḥ yathā hi paritapyate
tathā parivadan anyān tuṣṭaḥ bhavati durjanaḥ
11. Just as a virtuous person, speaking ill of others, is indeed greatly tormented, so too a wicked person, slandering others, becomes content.
अभिवाद्य यथा वृद्धान्सन्तो गच्छन्ति निर्वृतिम् ।
एवं सज्जनमाक्रुश्य मूर्खो भवति निर्वृतः ॥१२॥
12. abhivādya yathā vṛddhānsanto gacchanti nirvṛtim ,
evaṁ sajjanamākruśya mūrkho bhavati nirvṛtaḥ.
12. abhivādya yathā vṛddhān santaḥ gacchanti nirvṛtim
evam sajjanam ākruśya mūrkhaḥ bhavati nirvṛtaḥ
12. Just as good people attain peace by respectfully saluting elders, so too a fool becomes content by insulting a virtuous person.
सुखं जीवन्त्यदोषज्ञा मूर्खा दोषानुदर्शिनः ।
यत्र वाच्याः परैः सन्तः परानाहुस्तथाविधान् ॥१३॥
13. sukhaṁ jīvantyadoṣajñā mūrkhā doṣānudarśinaḥ ,
yatra vācyāḥ paraiḥ santaḥ parānāhustathāvidhān.
13. sukham jīvanti adoṣajñāḥ mūrkāḥ doṣānudarśinaḥ
yatra vācyāḥ paraiḥ santaḥ parān āhuḥ tathāvidhān
13. Those who are unaware of others' faults live happily, while fools are always fault-finders. If the virtuous are criticized by others (the fools), they (the virtuous) in turn declare those others to be deserving of such criticism.
अतो हास्यतरं लोके किंचिदन्यन्न विद्यते ।
यत्र दुर्जन इत्याह दुर्जनः सज्जनं स्वयम् ॥१४॥
14. ato hāsyataraṁ loke kiṁcidanyanna vidyate ,
yatra durjana ityāha durjanaḥ sajjanaṁ svayam.
14. ataḥ hāsyataram loke kiñcit anyat na vidyate
yatra durjanaḥ iti āha durjanaḥ sajjanam svayam
14. Therefore, there is nothing more ridiculous in the world than a wicked person himself calling a good person wicked.
सत्यधर्मच्युतात्पुंसः क्रुद्धादाशीविषादिव ।
अनास्तिकोऽप्युद्विजते जनः किं पुनरास्तिकः ॥१५॥
15. satyadharmacyutātpuṁsaḥ kruddhādāśīviṣādiva ,
anāstiko'pyudvijate janaḥ kiṁ punarāstikaḥ.
15. satyadharmacyutāt puṃsaḥ kruddhāt āśīviṣāt iva
anāstikaḥ api udvijate janaḥ kim punaḥ āstikaḥ
15. From an angry man who has abandoned truth and dharma, one recoils as if from a venomous snake; even a non-believer is disturbed by such a person, what then of a believer?
स्वयमुत्पाद्य वै पुत्रं सदृशं योऽवमन्यते ।
तस्य देवाः श्रियं घ्नन्ति न च लोकानुपाश्नुते ॥१६॥
16. svayamutpādya vai putraṁ sadṛśaṁ yo'vamanyate ,
tasya devāḥ śriyaṁ ghnanti na ca lokānupāśnute.
16. svayam utpādya vai putram sadṛśam yaḥ avamanyate
tasya devāḥ śriyam ghnanti na ca lokān upāśnute
16. Indeed, whoever himself begets a worthy son and then despises him, the gods destroy that person's prosperity, and he does not attain the higher realms.
कुलवंशप्रतिष्ठां हि पितरः पुत्रमब्रुवन् ।
उत्तमं सर्वधर्माणां तस्मात्पुत्रं न संत्यजेत् ॥१७॥
17. kulavaṁśapratiṣṭhāṁ hi pitaraḥ putramabruvan ,
uttamaṁ sarvadharmāṇāṁ tasmātputraṁ na saṁtyajet.
17. kulavaṃśapratiṣṭhām hi pitaraḥ putram abruvan
uttamam sarvadharmāṇām tasmāt putram na saṃtyajet
17. Indeed, fathers declared a son to be the very foundation of the family lineage, considering him the foremost of all duties. Therefore, one should never abandon a son.
स्वपत्नीप्रभवान्पञ्च लब्धान्क्रीतान्विवर्धितान् ।
कृतानन्यासु चोत्पन्नान्पुत्रान्वै मनुरब्रवीत् ॥१८॥
18. svapatnīprabhavānpañca labdhānkrītānvivardhitān ,
kṛtānanyāsu cotpannānputrānvai manurabravīt.
18. svapatnīprabhavān pañca labdhān krītān vivardhitān
kṛtān anyāsu ca utpannān putrān vai manuḥ abravīt
18. Manu indeed declared sons to be of these types: those born of one's own wife, and five other kinds - namely, those adopted, those bought, those raised, those ritually made, and those born from other women.
धर्मकीर्त्यावहा नॄणां मनसः प्रीतिवर्धनाः ।
त्रायन्ते नरकाज्जाताः पुत्रा धर्मप्लवाः पितॄन् ॥१९॥
19. dharmakīrtyāvahā nṝṇāṁ manasaḥ prītivardhanāḥ ,
trāyante narakājjātāḥ putrā dharmaplavāḥ pitṝn.
19. dharmakīrtyāvahāḥ nṛṇām manasaḥ prītivardhanāḥ
trāyante narakāt jātāḥ putrāḥ dharmaplavāḥ pitṝn
19. Sons, when born, bring dharma and fame to people, increase the joy of their minds, and, acting as boats of dharma, protect their fathers from hell.
स त्वं नृपतिशार्दूल न पुत्रं त्यक्तुमर्हसि ।
आत्मानं सत्यधर्मौ च पालयानो महीपते ।
नरेन्द्रसिंह कपटं न वोढुं त्वमिहार्हसि ॥२०॥
20. sa tvaṁ nṛpatiśārdūla na putraṁ tyaktumarhasi ,
ātmānaṁ satyadharmau ca pālayāno mahīpate ,
narendrasiṁha kapaṭaṁ na voḍhuṁ tvamihārhasi.
20. saḥ tvam nṛpatiśārdūla na putram
tyaktum arhasi ātmānam satyadharmau
ca pālayānaḥ mahīpate narendrasiṃha
kapaṭam na voḍhum tvam iha arhasi
20. O tiger among kings, you should not abandon your son. O lord of the earth, you must protect your self, truth, and dharma. O lion among kings, you ought not to resort to deceit here.
वरं कूपशताद्वापी वरं वापीशतात्क्रतुः ।
वरं क्रतुशतात्पुत्रः सत्यं पुत्रशताद्वरम् ॥२१॥
21. varaṁ kūpaśatādvāpī varaṁ vāpīśatātkratuḥ ,
varaṁ kratuśatātputraḥ satyaṁ putraśatādvaram.
21. varam kūpaśatāt vāpī varam vāpīśatāt kratuḥ
varam kratuśatāt putraḥ satyam putraśatāt varam
21. A large step-well is better than a hundred wells. A yagya is better than a hundred large step-wells. A son is better than a hundred yagyas. Truth is better than a hundred sons.
अश्वमेधसहस्रं च सत्यं च तुलया धृतम् ।
अश्वमेधसहस्राद्धि सत्यमेव विशिष्यते ॥२२॥
22. aśvamedhasahasraṁ ca satyaṁ ca tulayā dhṛtam ,
aśvamedhasahasrāddhi satyameva viśiṣyate.
22. aśvamedhasahasram ca satyam ca tulayā dhṛtam
aśvamedhasahasrāt hi satyam eva viśiṣyate
22. A thousand aśvamedha yagyas and truth were weighed on a balance. Indeed, truth alone is superior to a thousand aśvamedha yagyas.
सर्ववेदाधिगमनं सर्वतीर्थावगाहनम् ।
सत्यं च वदतो राजन्समं वा स्यान्न वा समम् ॥२३॥
23. sarvavedādhigamanaṁ sarvatīrthāvagāhanam ,
satyaṁ ca vadato rājansamaṁ vā syānna vā samam.
23. sarvavedādhigamanam sarvatīrthāvagāhanam satyam
ca vadataḥ rājan samam vā syāt na vā samam
23. O king, for one who speaks the truth, the merit of comprehending all Vedas and bathing in all holy places might be equal, or it might not even be equal, to the merit of speaking truth.
नास्ति सत्यात्परो धर्मो न सत्याद्विद्यते परम् ।
न हि तीव्रतरं किंचिदनृतादिह विद्यते ॥२४॥
24. nāsti satyātparo dharmo na satyādvidyate param ,
na hi tīvrataraṁ kiṁcidanṛtādiha vidyate.
24. na asti satyāt paraḥ dharmaḥ na satyāt vidyate
param na hi tīvrataram kiñcit anṛtāt iha vidyate
24. There is no dharma greater than truth. Nothing superior to truth exists. Indeed, nothing more severe than untruth is found here in this world.
राजन्सत्यं परं ब्रह्म सत्यं च समयः परः ।
मा त्याक्षीः समयं राजन्सत्यं संगतमस्तु ते ॥२५॥
25. rājansatyaṁ paraṁ brahma satyaṁ ca samayaḥ paraḥ ,
mā tyākṣīḥ samayaṁ rājansatyaṁ saṁgatamastu te.
25. rājan satyam param brahma satyam ca samayaḥ paraḥ
mā tyākṣīḥ samayam rājan satyam saṃgatam astu te
25. O King, truth is the supreme Brahman, and truth is the supreme vow. Do not abandon your vow, O King. May truth be with you.
अनृते चेत्प्रसङ्गस्ते श्रद्दधासि न चेत्स्वयम् ।
आत्मनो हन्त गच्छामि त्वादृशे नास्ति संगतम् ॥२६॥
26. anṛte cetprasaṅgaste śraddadhāsi na cetsvayam ,
ātmano hanta gacchāmi tvādṛśe nāsti saṁgatam.
26. anṛte cet prasaṅgaḥ te śraddadhāsi na cet svayam
ātmanaḥ hanta gacchāmi tvādṛśe na asti saṃgatam
26. If you have an inclination towards untruth, and if you do not believe yourself, alas, I depart from you. There is no association possible with one like you.
ऋतेऽपि त्वयि दुःषन्त शैलराजावतंसकाम् ।
चतुरन्तामिमामुर्वीं पुत्रो मे पालयिष्यति ॥२७॥
27. ṛte'pi tvayi duḥṣanta śailarājāvataṁsakām ,
caturantāmimāmurvīṁ putro me pālayiṣyati.
27. ṛte api tvayi duḥṣanta śailarājāvataṃsakām
caturantām imām urvīm putraḥ me pālayiṣyati
27. O Dushyanta, even without you, my son will rule this entire earth, which has the king of mountains as its crown and extends to its four boundaries.
वैशंपायन उवाच ।
एतावदुक्त्वा वचनं प्रातिष्ठत शकुन्तला ।
अथान्तरिक्षे दुःषन्तं वागुवाचाशरीरिणी ।
ऋत्विक्पुरोहिताचार्यैर्मन्त्रिभिश्चावृतं तदा ॥२८॥
28. vaiśaṁpāyana uvāca ,
etāvaduktvā vacanaṁ prātiṣṭhata śakuntalā ,
athāntarikṣe duḥṣantaṁ vāguvācāśarīriṇī ,
ṛtvikpurohitācāryairmantribhiścāvṛtaṁ tadā.
28. vaiśaṃpāyana uvāca etāvat uktvā vacanam
prātiṣṭhata śakuntalā atha antarikṣe
duḥṣantam vāk uvāca aśarīriṇī
ṛtvikpurohitācāryaiḥ mantribhiḥ ca āvṛtam tadā
28. Vaiśampāyana said: Having spoken these words, Shakuntala departed. Then, from the sky, a bodiless voice spoke to Dushyanta. At that time, he was surrounded by ṛtviks, purohitas, ācāryas, and ministers.
भस्त्रा माता पितुः पुत्रो येन जातः स एव सः ।
भरस्व पुत्रं दुःषन्त मावमंस्थाः शकुन्तलाम् ॥२९॥
29. bhastrā mātā pituḥ putro yena jātaḥ sa eva saḥ ,
bharasva putraṁ duḥṣanta māvamaṁsthāḥ śakuntalām.
29. bhastrā mātā pituḥ putraḥ yena jātaḥ saḥ eva saḥ |
bharasva putram duḥṣanta mā avamamsthāḥ śakuntalām
29. The mother is merely a vessel; the son truly belongs to the father who begot him. Therefore, O Duṣyanta, cherish this son and do not disrespect Śakuntalā.
रेतोधाः पुत्र उन्नयति नरदेव यमक्षयात् ।
त्वं चास्य धाता गर्भस्य सत्यमाह शकुन्तला ॥३०॥
30. retodhāḥ putra unnayati naradeva yamakṣayāt ,
tvaṁ cāsya dhātā garbhasya satyamāha śakuntalā.
30. retodhāḥ putraḥ unnayati naradeva yamakṣayāt |
tvam ca asya dhātā garbhasya satyam āha śakuntalā
30. O King, the father who begets a son elevates him from Yama's abode (perdition). And you are indeed the one who placed this embryo. Śakuntalā speaks the truth.
जाया जनयते पुत्रमात्मनोऽङ्गं द्विधा कृतम् ।
तस्माद्भरस्व दुःषन्त पुत्रं शाकुन्तलं नृप ॥३१॥
31. jāyā janayate putramātmano'ṅgaṁ dvidhā kṛtam ,
tasmādbharasva duḥṣanta putraṁ śākuntalaṁ nṛpa.
31. jāyā janayate putram ātmanaḥ aṅgam dvidhā kṛtam
| tasmāt bharasva duḥṣanta putram śākuntalam nṛpa
31. The wife gives birth to a son, who is one's own self divided into two parts. Therefore, O King Duṣyanta, cherish this son of Śakuntalā.
अभूतिरेषा कस्त्यज्याज्जीवञ्जीवन्तमात्मजम् ।
शाकुन्तलं महात्मानं दौःषन्तिं भर पौरव ॥३२॥
32. abhūtireṣā kastyajyājjīvañjīvantamātmajam ,
śākuntalaṁ mahātmānaṁ dauḥṣantiṁ bhara paurava.
32. abhūtiḥ eṣā kaḥ tyajyāt jīvan jīvantam ātmajam
| śākuntalam mahātmānam dauḥṣantim bhara paurava
32. This is an impropriety! Who, while still living, would abandon his own living son, born of himself? O descendant of Puru, cherish the magnanimous son of Śakuntalā, the son of Duṣyanta.
भर्तव्योऽयं त्वया यस्मादस्माकं वचनादपि ।
तस्माद्भवत्वयं नाम्ना भरतो नाम ते सुतः ॥३३॥
33. bhartavyo'yaṁ tvayā yasmādasmākaṁ vacanādapi ,
tasmādbhavatvayaṁ nāmnā bharato nāma te sutaḥ.
33. bhartavyaḥ ayam tvayā yasmāt asmākam vacanāt api
| tasmāt bhavatu ayam nāmnā bharataḥ nāma te sutaḥ
33. Since he must be cherished by you, even by our command, therefore let this son of yours be named Bharata.
तच्छ्रुत्वा पौरवो राजा व्याहृतं वै दिवौकसाम् ।
पुरोहितममात्यांश्च संप्रहृष्टोऽब्रवीदिदम् ॥३४॥
34. tacchrutvā pauravo rājā vyāhṛtaṁ vai divaukasām ,
purohitamamātyāṁśca saṁprahṛṣṭo'bravīdidam.
34. tat śrutvā pauravaḥ rājā vyāhṛtam vai divaukasām
purohitam amātyān ca samprahṛṣṭaḥ abravīt idam
34. Having heard what the celestials had spoken, the Paurava king, greatly delighted, said this to his priest and ministers.
शृण्वन्त्वेतद्भवन्तोऽस्य देवदूतस्य भाषितम् ।
अहमप्येवमेवैनं जानामि स्वयमात्मजम् ॥३५॥
35. śṛṇvantvetadbhavanto'sya devadūtasya bhāṣitam ,
ahamapyevamevainaṁ jānāmi svayamātmajam.
35. śṛṇvantu etat bhavantaḥ asya devadūtasya bhāṣitam
aham api evam eva enam jānāmi svayam ātmajam
35. Listen, all of you, to this statement of the divine messenger. I too personally know him to be my own son.
यद्यहं वचनादेव गृह्णीयामिममात्मजम् ।
भवेद्धि शङ्का लोकस्य नैवं शुद्धो भवेदयम् ॥३६॥
36. yadyahaṁ vacanādeva gṛhṇīyāmimamātmajam ,
bhaveddhi śaṅkā lokasya naivaṁ śuddho bhavedayam.
36. yadi aham vacanāt eva gṛhṇīyām imam ātmajam bhavet
hi śaṅkā lokasya na evam śuddhaḥ bhavet ayam
36. If I were to accept this son simply based on words, then surely the people would have doubts, and he would not be considered pure (or legitimate) in that manner.
तं विशोध्य तदा राजा देवदूतेन भारत ।
हृष्टः प्रमुदितश्चापि प्रतिजग्राह तं सुतम् ॥३७॥
37. taṁ viśodhya tadā rājā devadūtena bhārata ,
hṛṣṭaḥ pramuditaścāpi pratijagrāha taṁ sutam.
37. tam viśodhya tadā rājā devadūtena bhārata
hṛṣṭaḥ pramuditaḥ ca api pratijagrāha tam sutam
37. O Bhārata, once he was purified (or verified) by the divine messenger, the king, delighted and greatly pleased, then accepted that son.
मूर्ध्नि चैनमुपाघ्राय सस्नेहं परिषस्वजे ।
सभाज्यमानो विप्रैश्च स्तूयमानश्च बन्दिभिः ।
स मुदं परमां लेभे पुत्रसंस्पर्शजां नृपः ॥३८॥
38. mūrdhni cainamupāghrāya sasnehaṁ pariṣasvaje ,
sabhājyamāno vipraiśca stūyamānaśca bandibhiḥ ,
sa mudaṁ paramāṁ lebhe putrasaṁsparśajāṁ nṛpaḥ.
38. mūrdhni ca enam upāghrāya sasneham
pariṣasvaje sabhājyamānaḥ vipraiḥ ca
stūyamānaḥ ca bandibhiḥ saḥ mudam
paramām lebhe putrasaṃsparśajām nṛpaḥ
38. And having kissed him on the head with affection, he embraced him. Honored by the Brahmins and praised by the bards, the king experienced supreme joy born from the touch of his son.
तां चैव भार्यां धर्मज्ञः पूजयामास धर्मतः ।
अब्रवीच्चैव तां राजा सान्त्वपूर्वमिदं वचः ॥३९॥
39. tāṁ caiva bhāryāṁ dharmajñaḥ pūjayāmāsa dharmataḥ ,
abravīccaiva tāṁ rājā sāntvapūrvamidaṁ vacaḥ.
39. tām ca eva bhāryām dharmajñaḥ pūjayāmāsa dharmataḥ
abravīt ca eva tām rājā sāntvapurvam idam vacaḥ
39. The king, who understood dharma, honored that wife righteously and then spoke these conciliatory words to her.
कृतो लोकपरोक्षोऽयं संबन्धो वै त्वया सह ।
तस्मादेतन्मया देवि त्वच्छुद्ध्यर्थं विचारितम् ॥४०॥
40. kṛto lokaparokṣo'yaṁ saṁbandho vai tvayā saha ,
tasmādetanmayā devi tvacchuddhyarthaṁ vicāritam.
40. kṛtaḥ lokaparokṣaḥ ayam sambandhaḥ vai tvayā saha
tasmāt etat mayā devi tvatśuddhyartham vicāritam
40. O queen, this relationship with you was formed without public knowledge. Therefore, I have deliberated upon this for your purification.
मन्यते चैव लोकस्ते स्त्रीभावान्मयि संगतम् ।
पुत्रश्चायं वृतो राज्ये मया तस्माद्विचारितम् ॥४१॥
41. manyate caiva lokaste strībhāvānmayi saṁgatam ,
putraścāyaṁ vṛto rājye mayā tasmādvicāritam.
41. manyate ca eva lokaḥ te strībhāvāt mayi saṅgatam
putraḥ ca ayam vṛtaḥ rājye mayā tasmāt vicāritam
41. And people indeed consider your connection with me to be merely out of feminine inclination. Furthermore, this son has been chosen by me for the kingdom; therefore, I have deliberated on this.
यच्च कोपितयात्यर्थं त्वयोक्तोऽस्म्यप्रियं प्रिये ।
प्रणयिन्या विशालाक्षि तत्क्षान्तं ते मया शुभे ॥४२॥
42. yacca kopitayātyarthaṁ tvayokto'smyapriyaṁ priye ,
praṇayinyā viśālākṣi tatkṣāntaṁ te mayā śubhe.
42. yat ca kopitayā atyartham tvayā uktaḥ asmi apriyam
priye praṇayinyā viśālākṣi tat kṣāntam te mayā śubhe
42. And whatever unpleasant things were spoken to me by you, my dear, when you were exceedingly angry – O wide-eyed, loving one – all that has been forgiven by me to you, O auspicious one.
तामेवमुक्त्वा राजर्षिर्दुःषन्तो महिषीं प्रियाम् ।
वासोभिरन्नपानैश्च पूजयामास भारत ॥४३॥
43. tāmevamuktvā rājarṣirduḥṣanto mahiṣīṁ priyām ,
vāsobhirannapānaiśca pūjayāmāsa bhārata.
43. tām evam uktvā rājarṣiḥ duḥṣantaḥ mahiṣīm priyām
vāsobhiḥ annapānaiḥ ca pūjayāmāsa bhārata
43. Having spoken thus to his beloved queen, the royal sage Duṣyanta honored her with garments, food, and drink, O Bhārata.
दुःषन्तश्च ततो राजा पुत्रं शाकुन्तलं तदा ।
भरतं नामतः कृत्वा यौवराज्येऽभ्यषेचयत् ॥४४॥
44. duḥṣantaśca tato rājā putraṁ śākuntalaṁ tadā ,
bharataṁ nāmataḥ kṛtvā yauvarājye'bhyaṣecayat.
44. Duṣyantaḥ ca tataḥ rājā putram śākuntalam tadā
bharatam nāmataḥ kṛtvā yauvarājye abhyaṣecayat
44. Then King Duṣyanta consecrated his son Śākuntala as the crown prince, naming him Bharata.
तस्य तत्प्रथितं चक्रं प्रावर्तत महात्मनः ।
भास्वरं दिव्यमजितं लोकसंनादनं महत् ॥४५॥
45. tasya tatprathitaṁ cakraṁ prāvartata mahātmanaḥ ,
bhāsvaraṁ divyamajitaṁ lokasaṁnādanaṁ mahat.
45. tasya tatprathitam cakram prāvartata mahātmanaḥ
bhāsvaram divyam ajitam lokasaṃnādanam mahat
45. That famed, resplendent, divine, unconquered, and great wheel of that great-souled [Bharata], which resounded throughout the world, began to roll.
स विजित्य महीपालांश्चकार वशवर्तिनः ।
चचार च सतां धर्मं प्राप चानुत्तमं यशः ॥४६॥
46. sa vijitya mahīpālāṁścakāra vaśavartinaḥ ,
cacāra ca satāṁ dharmaṁ prāpa cānuttamaṁ yaśaḥ.
46. sa vijitya mahīpālān cakāra vaśavartinaḥ cacāra
ca satām dharmam prāpa ca anuttamam yaśaḥ
46. Having conquered the kings, he made them subservient. He also practiced the dharma of the righteous and attained unsurpassed fame.
स राजा चक्रवर्त्यासीत्सार्वभौमः प्रतापवान् ।
ईजे च बहुभिर्यज्ञैर्यथा शक्रो मरुत्पतिः ॥४७॥
47. sa rājā cakravartyāsītsārvabhaumaḥ pratāpavān ,
īje ca bahubhiryajñairyathā śakro marutpatiḥ.
47. sa rājā cakravartī āsīt sārvabhaumaḥ pratāpavān
īje ca bahubhiḥ yajñaiḥ yathā śakraḥ marutpatiḥ
47. He was a powerful, sovereign, universal monarch. And like Indra, the lord of the Maruts, he performed many yagyas.
याजयामास तं कण्वो दक्षवद्भूरिदक्षिणम् ।
श्रीमान्गोविततं नाम वाजिमेधमवाप सः ।
यस्मिन्सहस्रं पद्मानां कण्वाय भरतो ददौ ॥४८॥
48. yājayāmāsa taṁ kaṇvo dakṣavadbhūridakṣiṇam ,
śrīmāngovitataṁ nāma vājimedhamavāpa saḥ ,
yasminsahasraṁ padmānāṁ kaṇvāya bharato dadau.
48. yājayāmāsa tam kaṇvaḥ dakṣavat
bhūridakṣiṇam śrīmān govitatam nāma
vājimedham avāpa saḥ yasmin sahasram
padmānām kaṇvāya bharataḥ dadau
48. Kaṇva, like a skilled priest, caused him (Bharata) to perform many sacrifices with abundant dakṣiṇā (sacrificial fees). That glorious Bharata performed an Aśvamedha yagya named Govitata, in which he gave a thousand lotuses to Kaṇva.
भरताद्भारती कीर्तिर्येनेदं भारतं कुलम् ।
अपरे ये च पूर्वे च भारता इति विश्रुताः ॥४९॥
49. bharatādbhāratī kīrtiryenedaṁ bhārataṁ kulam ,
apare ye ca pūrve ca bhāratā iti viśrutāḥ.
49. bharatāt bhāratī kīrtiḥ yena idam bhāratam
kulam apare ye ca pūrve ca bhāratāḥ iti viśrutāḥ
49. From Bharata comes the fame of Bhāratī, and it is by him that this lineage is called Bhārata. Both those who came before and those who came after are renowned as Bhāratas.
भरतस्यान्ववाये हि देवकल्पा महौजसः ।
बभूवुर्ब्रह्मकल्पाश्च बहवो राजसत्तमाः ॥५०॥
50. bharatasyānvavāye hi devakalpā mahaujasaḥ ,
babhūvurbrahmakalpāśca bahavo rājasattamāḥ.
50. bharatasya anvavāye hi devakalpāḥ mahaujasaḥ
babhūvuḥ brahmakalpāḥ ca bahavaḥ rājasattamāḥ
50. Truly, in Bharata's lineage, there appeared many excellent kings who were greatly powerful, god-like, and Brahma-like.
येषामपरिमेयानि नामधेयानि सर्वशः ।
तेषां तु ते यथामुख्यं कीर्तयिष्यामि भारत ।
महाभागान्देवकल्पान्सत्यार्जवपरायणान् ॥५१॥
51. yeṣāmaparimeyāni nāmadheyāni sarvaśaḥ ,
teṣāṁ tu te yathāmukhyaṁ kīrtayiṣyāmi bhārata ,
mahābhāgāndevakalpānsatyārjavaparāyaṇān.
51. yeṣām aparimeyāni nāmadheyāni
sarvaśaḥ teṣām tu te yathāmukhyam
kīrtayiṣyāmi bhārata mahābhāgān
devakalpān satyārjavaparāyaṇān
51. Whose names are utterly immeasurable. But of those, O Bhārata, I will recount the principal ones – those greatly fortunate, god-like individuals who are devoted to truth and straightforwardness.