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महाभारतः       mahābhārataḥ - book-12, chapter-270

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युधिष्ठिर उवाच ।
धन्या धन्या इति जनाः सर्वेऽस्मान्प्रवदन्त्युत ।
न दुःखिततरः कश्चित्पुमानस्माभिरस्ति ह ॥१॥
1. yudhiṣṭhira uvāca ,
dhanyā dhanyā iti janāḥ sarve'smānpravadantyuta ,
na duḥkhitataraḥ kaścitpumānasmābhirasti ha.
1. yudhiṣṭhiraḥ uvāca dhanyāḥ dhanyāḥ iti janāḥ sarve asmān
pravadanti uta na duḥkhitatarah kaścit pumān asmābhiḥ asti ha
1. yudhiṣṭhiraḥ uvāca sarve janāḥ asmān "dhanyāḥ dhanyāḥ" iti uta pravadanti.
Na kaścit pumān asmābhiḥ duḥkhitatarah asti ha.
1. Yudhiṣṭhira said: "All people indeed say, 'Blessed, blessed!' referring to us. Yet, truly, no man is more miserable than we are."
लोकसंभावितैर्दुःखं यत्प्राप्तं कुरुसत्तम ।
प्राप्य जातिं मनुष्येषु देवैरपि पितामह ॥२॥
2. lokasaṁbhāvitairduḥkhaṁ yatprāptaṁ kurusattama ,
prāpya jātiṁ manuṣyeṣu devairapi pitāmaha.
2. loka-saṃbhāvitaiḥ duḥkham yat prāptam kuru-sattama
prāpya jātim manuṣyeṣu devaiḥ api pitāmaha
2. kuru-sattama pitāmaha yat duḥkham loka-saṃbhāvitaiḥ prāptam,
(tat) jātim manuṣyeṣu prāpya devaiḥ api (prāptam bhavati).
2. O best of Kurus, O grandfather, the suffering that is received by those esteemed in the world (like us), is experienced even by the gods when they take birth among humans.
कदा वयं करिष्यामः संन्यासं दुःखसंज्ञकम् ।
दुःखमेतच्छरीराणां धारणं कुरुसत्तम ॥३॥
3. kadā vayaṁ kariṣyāmaḥ saṁnyāsaṁ duḥkhasaṁjñakam ,
duḥkhametaccharīrāṇāṁ dhāraṇaṁ kurusattama.
3. kadā vayam kariṣyāmaḥ saṃnyāsam duḥkha-saṃjñakam
duḥkham etat śarīrāṇām dhāraṇam kuru-sattama
3. kadā vayam duḥkha-saṃjñakam saṃnyāsam kariṣyāmaḥ? Kuru-sattama,
etat śarīrāṇām dhāraṇam duḥkham (asti).
3. When shall we undertake renunciation (saṃnyāsa), which is essentially designated as suffering? O best of Kurus, the very maintenance of these bodies is suffering.
विमुक्ताः सप्तदशभिर्हेतुभूतैश्च पञ्चभिः ।
इन्द्रियार्थैर्गुणैश्चैव अष्टाभिः प्रपितामह ॥४॥
4. vimuktāḥ saptadaśabhirhetubhūtaiśca pañcabhiḥ ,
indriyārthairguṇaiścaiva aṣṭābhiḥ prapitāmaha.
4. vimuktāḥ saptadaśabhiḥ hetubhūtaiḥ ca pañcabhiḥ
indriyārthaiḥ guṇaiḥ ca eva aṣṭābhiḥ prapitāmaha
4. prapitāmaha vimuktāḥ saptadaśabhiḥ ca pañcabhiḥ
hetubhūtaiḥ indriyārthaiḥ ca eva aṣṭābhiḥ guṇaiḥ
4. O great-grandfather, they are liberated from the seventeen constituents (of the subtle body), from the five causal elements which are the objects of the senses, and indeed, from the eight fundamental principles (prakṛti).
न गच्छन्ति पुनर्भावं मुनयः संशितव्रताः ।
कदा वयं भविष्यामो राज्यं हित्वा परंतप ॥५॥
5. na gacchanti punarbhāvaṁ munayaḥ saṁśitavratāḥ ,
kadā vayaṁ bhaviṣyāmo rājyaṁ hitvā paraṁtapa.
5. na gacchanti punarbhāvam munayaḥ saṃśitavratāḥ
kadā vayam bhaviṣyāmaḥ rājyam hitvā paraṃtapa
5. saṃśitavratāḥ munayaḥ punarbhāvam na gacchanti.
paraṃtapa,
vayam rājyam hitvā kadā bhaviṣyāmaḥ?
5. Sages whose vows are firm do not return to the cycle of rebirth (saṃsāra). O tormentor of foes, when shall we attain such a state, having renounced the kingdom?
भीष्म उवाच ।
नास्त्यनन्तं महाराज सर्वं संख्यानगोचरम् ।
पुनर्भावोऽपि संख्यातो नास्ति किंचिदिहाचलम् ॥६॥
6. bhīṣma uvāca ,
nāstyanantaṁ mahārāja sarvaṁ saṁkhyānagocaram ,
punarbhāvo'pi saṁkhyāto nāsti kiṁcidihācalam.
6. bhīṣmaḥ uvāca na asti anantam mahārāja sarvam saṃkhyānagocaram
punarbhāvaḥ api saṃkhyātaḥ na asti kiṃcit iha acalam
6. bhīṣmaḥ uvāca.
mahārāja,
anantam na asti.
sarvam saṃkhyānagocaram.
punarbhāvaḥ api saṃkhyātaḥ.
iha kiṃcit acalam na asti.
6. Bhishma said: 'O great king, nothing is truly infinite; everything falls within the scope of enumeration. Even the cycle of rebirth (saṃsāra) is quantifiable, and there is nothing here in this world that is immutable.'
न चापि गम्यते राजन्नैष दोषः प्रसङ्गतः ।
उद्योगादेव धर्मज्ञ कालेनैव गमिष्यथ ॥७॥
7. na cāpi gamyate rājannaiṣa doṣaḥ prasaṅgataḥ ,
udyogādeva dharmajña kālenaiva gamiṣyatha.
7. na ca api gamyate rājan na eṣaḥ doṣaḥ prasaṅgataḥ
udyogāt eva dharmajña kālena eva gamiṣyatha
7. rājan,
(muktiḥ) ca api na gamyate (prasaṅgataḥ); eṣaḥ doṣaḥ prasaṅgataḥ na.
dharmajña,
udyogāt eva kālena eva gamiṣyatha.
7. O King, neither is (liberation) attained merely through (casual) connection or association, nor is this (current state of yours) a fault arising from your worldly engagements. O knower of natural law (dharma), you will indeed achieve (that state) through diligent effort and in due course of time.
ईशोऽयं सततं देही नृपते पुण्यपापयोः ।
तत एव समुत्थेन तमसा रुध्यतेऽपि च ॥८॥
8. īśo'yaṁ satataṁ dehī nṛpate puṇyapāpayoḥ ,
tata eva samutthena tamasā rudhyate'pi ca.
8. īśaḥ ayam satatam dehī nṛpate puṇyapāpayoḥ |
tataḥ eva samutthena tamasā rudhyate api ca
8. nṛpate,
ayam dehī satatam puṇyapāpayoḥ īśaḥ.
tataḥ eva samutthena tamasā api ca rudhyate.
8. O king, this embodied being (dehin) is perpetually the master of his merit and demerit, yet he is obstructed by the darkness (tamas) that arises from those very actions.
यथाञ्जनमयो वायुः पुनर्मानःशिलं रजः ।
अनुप्रविश्य तद्वर्णो दृश्यते रञ्जयन्दिशः ॥९॥
9. yathāñjanamayo vāyuḥ punarmānaḥśilaṁ rajaḥ ,
anupraviśya tadvarṇo dṛśyate rañjayandiśaḥ.
9. yathā añjanamayaḥ vāyuḥ punaḥ manaḥśilam rajaḥ
| anupraviśya tat-varṇaḥ dṛśyate rañjayan diśaḥ
9. yathā añjanamayaḥ vāyuḥ punaḥ manaḥśilam rajaḥ (vā) anupraviśya tat-varṇaḥ (san) diśaḥ rañjayan dṛśyate.
9. Just as air, tinged with collyrium, or dust consisting of red arsenic, upon pervading something, appears to assume its color, thereby coloring the directions.
तथा कर्मफलैर्देही रञ्जितस्तमसावृतः ।
विवर्णो वर्णमाश्रित्य देहेषु परिवर्तते ॥१०॥
10. tathā karmaphalairdehī rañjitastamasāvṛtaḥ ,
vivarṇo varṇamāśritya deheṣu parivartate.
10. tathā karmaphalaiḥ dehī rañjitaḥ tamasā āvṛtaḥ
| vivarṇaḥ varṇam āśritya deheṣu parivartate
10. tathā karmaphalaiḥ (ca) tamasā āvṛtaḥ rañjitaḥ (san) dehī vivarṇaḥ (bhūtvā) varṇam āśritya deheṣu परिवर्तते ।
10. Similarly, the embodied being (dehin), stained by the consequences of actions (karma) and enveloped by darkness (tamas), becomes discolored (losing its true nature), and taking on various forms, transmigrates through bodies.
ज्ञानेन हि यदा जन्तुरज्ञानप्रभवं तमः ।
व्यपोहति तदा ब्रह्म प्रकाशेत सनातनम् ॥११॥
11. jñānena hi yadā janturajñānaprabhavaṁ tamaḥ ,
vyapohati tadā brahma prakāśeta sanātanam.
11. jñānena hi yadā jantuḥ ajñānaprabhavam tamaḥ
| vyapohati tadā brahma prakāśeta sanātanam
11. hi,
yadā जन्तुः ज्ञानेन अज्ञानप्रभवम् तमः व्यपोहति,
तदा सनातनम् ब्रह्म प्रकाशेत ।
11. Indeed, when a being (jantu) dispels the darkness (tamas) that originates from ignorance through true knowledge, then the eternal Brahman becomes manifest.
अयत्नसाध्यं मुनयो वदन्ति ये चापि मुक्तास्त उपासितव्याः ।
त्वया च लोकेन च सामरेण तस्मान्न शाम्यन्ति महर्षिसंघाः ॥१२॥
12. ayatnasādhyaṁ munayo vadanti; ye cāpi muktāsta upāsitavyāḥ ,
tvayā ca lokena ca sāmareṇa; tasmānna śāmyanti maharṣisaṁghāḥ.
12. ayatnasādhyam munayaḥ vadanti
ye ca api muktāḥ te upāsitavyāḥ
tvayā ca lokena ca sāmareṇa
tasmāt na śāmyanti maharṣisaṅghāḥ
12. munayaḥ ayatnasādhyam vadanti
ye ca api muktāḥ te ca tvayā ca
sāmareṇa lokena upāsitavyāḥ
tasmāt maharṣisaṅghāḥ na śāmyanti
12. Sages declare that which is attainable without great effort. And those who are liberated (mukta), they are to be revered by you and by the world, including the gods. Therefore, the assemblies of great sages do not cease their spiritual endeavors.
अस्मिन्नर्थे पुरा गीतं शृणुष्वैकमना नृप ।
यथा दैत्येन वृत्रेण भ्रष्टैश्वर्येण चेष्टितम् ॥१३॥
13. asminnarthe purā gītaṁ śṛṇuṣvaikamanā nṛpa ,
yathā daityena vṛtreṇa bhraṣṭaiśvaryeṇa ceṣṭitam.
13. asmin arthe purā gītam śṛṇuṣva ekamanā nṛpa
yathā daityena vṛtreṇa bhraṣṭaiśvaryeṇa ceṣṭitam
13. nṛpa asmin arthe purā gītam ekamanā śṛṇuṣva
yathā bhraṣṭaiśvaryeṇa daityena vṛtreṇa ceṣṭitam
13. O king, listen with a focused mind to the ancient narrative told in this regard: how the demon Vṛtra, having lost his dominion, behaved.
निर्जितेनासहायेन हृतराज्येन भारत ।
अशोचता शत्रुमध्ये बुद्धिमास्थाय केवलाम् ॥१४॥
14. nirjitenāsahāyena hṛtarājyena bhārata ,
aśocatā śatrumadhye buddhimāsthāya kevalām.
14. nirjitena asahāyena hṛtarājyena bhārata
aśocatā śatrumadhye buddhim āsthāya kevalām
14. bhārata nirjitena asahāyena hṛtarājyena aśocatā
(vṛtreṇa) śatrumadhye kevalām buddhim āsthāya
14. O Bhārata, (listen to how he acted) by him who was defeated, without allies, and whose kingdom was seized, but who, without grieving among his enemies, adopted pure intelligence (buddhi).
भ्रष्टैश्वर्यं पुरा वृत्रमुशना वाक्यमब्रवीत् ।
कच्चित्पराजितस्याद्य न व्यथा तेऽस्ति दानव ॥१५॥
15. bhraṣṭaiśvaryaṁ purā vṛtramuśanā vākyamabravīt ,
kaccitparājitasyādya na vyathā te'sti dānava.
15. bhraṣṭaiśvaryam purā vṛtram uśanā vākyam abravīt
kaccit parājitasya adya na vyathā te asti dānava
15. purā uśanā bhraṣṭaiśvaryam vṛtram vākyam abravīt
dānava kaccit adya parājitasya te vyathā na asti
15. Earlier, Uśanā spoke to Vṛtra, who had lost his dominion: 'O Dānava, I hope that no distress exists for you today, despite being defeated.'
वृत्र उवाच ।
सत्येन तपसा चैव विदित्वा संक्षयं ह्यहम् ।
न शोचामि न हृष्यामि भूतानामागतिं गतिम् ॥१६॥
16. vṛtra uvāca ,
satyena tapasā caiva viditvā saṁkṣayaṁ hyaham ,
na śocāmi na hṛṣyāmi bhūtānāmāgatiṁ gatim.
16. vṛtra uvāca satyena tapasā ca eva viditvā saṃkṣayam
hi aham na śocāmi na hṛṣyāmi bhūtānām āgatim gatim
16. vṛtra uvāca aham satyena tapasā ca eva saṃkṣayam
viditvā hi bhūtānām āgatim gatim na śocāmi na hṛṣyāmi
16. Vṛtra said: Indeed, having understood the inevitable end through truth and spiritual discipline (tapas), I neither lament nor exult regarding the birth and death of all beings.
कालसंचोदिता जीवा मज्जन्ति नरकेऽवशाः ।
परिदृष्टानि सर्वाणि दिव्यान्याहुर्मनीषिणः ॥१७॥
17. kālasaṁcoditā jīvā majjanti narake'vaśāḥ ,
paridṛṣṭāni sarvāṇi divyānyāhurmanīṣiṇaḥ.
17. kālasaṃcoditāḥ jīvāḥ majjanti narake avaśāḥ
paridṛṣṭāni sarvāṇi divyāni āhuḥ manīṣiṇaḥ
17. kālasaṃcoditāḥ avaśāḥ jīvāḥ narake majjanti
manīṣiṇaḥ sarvāṇi divyāni paridṛṣṭāni āhuḥ
17. Impelled by time, living beings (jīva) helplessly sink into hell. The wise declare that all divine experiences have been observed (and thus are not truly eternal or unique).
क्षपयित्वा तु तं कालं गणितं कालचोदिताः ।
सावशेषेण कालेन संभवन्ति पुनः पुनः ॥१८॥
18. kṣapayitvā tu taṁ kālaṁ gaṇitaṁ kālacoditāḥ ,
sāvaśeṣeṇa kālena saṁbhavanti punaḥ punaḥ.
18. kṣapayitvā tu tam kālam gaṇitam kālacoditāḥ
sāvaśeṣeṇa kālena saṃbhavanti punaḥ punaḥ
18. tu kālacoditāḥ tam gaṇitam kālam kṣapayitvā
sāvaśeṣeṇa kālena punaḥ punaḥ saṃbhavanti
18. But having exhausted that allotted period of time, those impelled by time are born again and again by a time that still carries a remainder (of karmic impressions), indicating their continued cycle of existence (saṃsāra).
तिर्यग्योनिसहस्राणि गत्वा नरकमेव च ।
निर्गच्छन्त्यवशा जीवाः कालबन्धनबन्धनाः ॥१९॥
19. tiryagyonisahasrāṇi gatvā narakameva ca ,
nirgacchantyavaśā jīvāḥ kālabandhanabandhanāḥ.
19. tiryaṅyonisahasrāṇi gatvā narakam eva ca
nirgacchanti avaśāḥ jīvāḥ kālabandhanabandhanāḥ
19. avaśāḥ kālabandhanabandhanāḥ jīvāḥ
tiryaṅyonisahasrāṇi narakaṃ ca eva gatvā nirgacchanti
19. Having traversed thousands of births in lower species (tiryaṅyonis) and even hell, these helpless living beings (jīva), bound by the fetters of time, eventually emerge.
एवं संसरमाणानि जीवान्यहमदृष्टवान् ।
यथा कर्म तथा लाभ इति शास्त्रनिदर्शनम् ॥२०॥
20. evaṁ saṁsaramāṇāni jīvānyahamadṛṣṭavān ,
yathā karma tathā lābha iti śāstranidarśanam.
20. evaṃ saṃsaramāṇāni jīvāni aham adṛṣṭavān |
yathā karma tathā lābhaḥ iti śāstra nidarśanam
20. aham evaṃ saṃsaramāṇāni jīvāni adṛṣṭavān
yathā karma tathā lābhaḥ iti śāstra nidarśanam
20. Thus, I have seen individual souls (jīva) transmigrating (saṃsāra). "As the action (karma), so the gain" – this is a scriptural illustration.
तिर्यग्गच्छन्ति नरकं मानुष्यं दैवमेव च ।
सुखदुःखे प्रियद्वेष्ये चरित्वा पूर्वमेव च ॥२१॥
21. tiryaggacchanti narakaṁ mānuṣyaṁ daivameva ca ,
sukhaduḥkhe priyadveṣye caritvā pūrvameva ca.
21. tiryak gacchanti narakam mānuṣyam daivam eva ca
| sukhaduḥkhe priyadveṣye caritvā pūrvam eva ca
21. (te) tiryak narakam mānuṣyam daivam eva ca gacchanti
sukhaduḥkhe priyadveṣye pūrvam eva ca caritvā
21. They go to animal births, to hell, to human existence, and indeed to divine existence, having experienced pleasure and pain, attraction and aversion, as they have done before.
कृतान्तविधिसंयुक्तं सर्वलोकः प्रपद्यते ।
गतं गच्छन्ति चाध्वानं सर्वभूतानि सर्वदा ॥२२॥
22. kṛtāntavidhisaṁyuktaṁ sarvalokaḥ prapadyate ,
gataṁ gacchanti cādhvānaṁ sarvabhūtāni sarvadā.
22. kṛtānta vidhi saṃyuktam sarva lokaḥ prapadyate |
gatam gacchanti ca adhvānam sarva bhūtāni sarvadā
22. sarvalokaḥ kṛtāntavidhisaṃyuktam prapadyate
sarvabhūtāni gatam ca adhvānam sarvadā gacchanti
22. All people are subject to the ordinance of destiny (kṛtānta). All beings always traverse the path that has been traversed.
भीष्म उवाच ।
कालसंख्यानसंख्यातं सृष्टिस्थितिपरायणम् ।
तं भाषमाणं भगवानुशना प्रत्यभाषत ।
भीमान्दुष्टप्रलापांस्त्वं तात कस्मात्प्रभाषसे ॥२३॥
23. bhīṣma uvāca ,
kālasaṁkhyānasaṁkhyātaṁ sṛṣṭisthitiparāyaṇam ,
taṁ bhāṣamāṇaṁ bhagavānuśanā pratyabhāṣata ,
bhīmānduṣṭapralāpāṁstvaṁ tāta kasmātprabhāṣase.
23. bhīṣma uvāca | kālasaṃkhyānasaṃkhyātam
sṛṣṭisthitiparāyaṇam | tam bhāṣamāṇam
bhagavān uśanā prati abhāṣata | bhīmān
duṣṭa pralāpān tvam tāta kasmāt prabhāṣase
23. bhīṣma uvāca bhagavān uśanā,
kālasaṃkhyānasaṃkhyātam sṛṣṭisthitiparāyaṇam tam bhāṣamāṇam,
prati abhāṣata (uśanā uvāca) tāta,
tvam kasmāt bhīmān duṣṭapralāpān prabhāṣase?
23. Bhīṣma said: The venerable Uśanas replied to him who was speaking, who was well-versed in the calculation of time, and who was devoted to creation and maintenance, saying: "My dear son, why do you utter such terrible, wicked words?"
वृत्र उवाच ।
प्रत्यक्षमेतद्भवतस्तथान्येषां मनीषिणाम् ।
मया यज्जयलुब्धेन पुरा तप्तं महत्तपः ॥२४॥
24. vṛtra uvāca ,
pratyakṣametadbhavatastathānyeṣāṁ manīṣiṇām ,
mayā yajjayalubdhena purā taptaṁ mahattapaḥ.
24. vṛtraḥ uvāca pratyakṣam etat bhavataḥ tathā anyeṣām
manīṣiṇām mayā yat jayalubdhena purā taptaṃ mahat tapaḥ
24. vṛtraḥ uvāca etat bhavataḥ tathā anyeṣām manīṣiṇām
pratyakṣam yat jayalubdhena mayā purā mahat tapaḥ taptaṃ
24. Vritra said: "This is evident to you and to other wise sages: how I, eager for victory, previously performed great austerities (tapas)."
गन्धानादाय भूतानां रसांश्च विविधानपि ।
अवर्धं त्रीन्समाक्रम्य लोकान्वै स्वेन तेजसा ॥२५॥
25. gandhānādāya bhūtānāṁ rasāṁśca vividhānapi ,
avardhaṁ trīnsamākramya lokānvai svena tejasā.
25. gandhān ādāya bhūtānām rasān ca vividhān api
avardham trīn samākramya lokān vai svena tejasā
25. gandhān vividhān rasān ca bhūtānām ādāya api
trīn lokān samākramya svena tejasā avardham vai
25. Having absorbed the various scents and essences of all beings, I indeed grew strong with my own power, overpowering the three worlds.
ज्वालामालापरिक्षिप्तो वैहायसचरस्तथा ।
अजेयः सर्वभूतानामासं नित्यमपेतभीः ॥२६॥
26. jvālāmālāparikṣipto vaihāyasacarastathā ,
ajeyaḥ sarvabhūtānāmāsaṁ nityamapetabhīḥ.
26. jvālāmālāparikṣiptaḥ vaihāyasacaraḥ tathā
ajeyaḥ sarvabhūtānām āsam nityam apetabhīḥ
26. jvālāmālāparikṣiptaḥ vaihāyasacaraḥ tathā
sarvabhūtānām ajeyaḥ apetabhīḥ nityam āsam
26. Surrounded by a mass of flames and moving through the sky, I was always unconquerable by all beings and utterly fearless.
ऐश्वर्यं तपसा प्राप्तं भ्रष्टं तच्च स्वकर्मभिः ।
धृतिमास्थाय भगवन्न शोचामि ततस्त्वहम् ॥२७॥
27. aiśvaryaṁ tapasā prāptaṁ bhraṣṭaṁ tacca svakarmabhiḥ ,
dhṛtimāsthāya bhagavanna śocāmi tatastvaham.
27. aiśvaryam tapasā prāptam bhraṣṭam tat ca svakarmabhiḥ
dhṛtim āsthāya bhagavan na śocāmi tataḥ tu aham
27. tapasā prāptam tat aiśvaryam ca svakarmabhiḥ bhraṣṭam
(abhavat) he bhagavan dhṛtim āsthāya tataḥ tu aham na śocāmi
27. That sovereignty, which I obtained through great austerity (tapas), was lost due to my own actions (karma). But, O Lord, having taken recourse to resolute fortitude, I therefore do not lament.
युयुत्सता महेन्द्रेण पुरा सार्धं महात्मना ।
ततो मे भगवान्दृष्टो हरिर्नारायणः प्रभुः ॥२८॥
28. yuyutsatā mahendreṇa purā sārdhaṁ mahātmanā ,
tato me bhagavāndṛṣṭo harirnārāyaṇaḥ prabhuḥ.
28. yuyutsatā mahendreṇa purā sārdham mahātmanā
tataḥ me bhagavān dṛṣṭaḥ hariḥ nārāyaṇaḥ prabhuḥ
28. purā mahendreṇa mahātmanā sārdham yuyutsatā
tataḥ me bhagavān hariḥ nārāyaṇaḥ prabhuḥ dṛṣṭaḥ
28. Formerly, while the great-souled Mahendra desired to fight, then the glorious Lord Hari, Narayana, the Master, was seen by me.
वैकुण्ठः पुरुषो विष्णुः शुक्लोऽनन्तः सनातनः ।
मुञ्जकेशो हरिश्मश्रुः सर्वभूतपितामहः ॥२९॥
29. vaikuṇṭhaḥ puruṣo viṣṇuḥ śuklo'nantaḥ sanātanaḥ ,
muñjakeśo hariśmaśruḥ sarvabhūtapitāmahaḥ.
29. vaikuṇṭhaḥ puruṣaḥ viṣṇuḥ śuklaḥ anantaḥ sanātanaḥ
muñjakeśaḥ hariśmaśruḥ sarvabhūtapitāmahaḥ
29. vaikuṇṭhaḥ puruṣaḥ viṣṇuḥ śuklaḥ anantaḥ sanātanaḥ
muñjakeśaḥ hariśmaśruḥ sarvabhūtapitāmahaḥ
29. He is Vaikuntha, the supreme cosmic person (puruṣa), Vishnu, the pure, the infinite, the eternal, with hair like muñja grass, with a tawny beard, and the grandfather of all beings.
नूनं तु तस्य तपसः सावशेषं ममास्ति वै ।
यदहं प्रष्टुमिच्छामि भवन्तं कर्मणः फलम् ॥३०॥
30. nūnaṁ tu tasya tapasaḥ sāvaśeṣaṁ mamāsti vai ,
yadahaṁ praṣṭumicchāmi bhavantaṁ karmaṇaḥ phalam.
30. nūnam tu tasya tapasaḥ sāvaśeṣam mama asti vai
yat aham praṣṭum icchāmi bhavantam karmaṇaḥ phalam
30. nūnam tu tasya tapasaḥ sāvaśeṣam mama vai asti
yat aham bhavantam karmaṇaḥ phalam praṣṭum icchāmi
30. Indeed, a remainder of his spiritual discipline (tapas) certainly remains for me, because I wish to ask you about the fruit of action (karma).
ऐश्वर्यं वै महद्ब्रह्मन्कस्मिन्वर्णे प्रतिष्ठितम् ।
निवर्तते चापि पुनः कथमैश्वर्यमुत्तमम् ॥३१॥
31. aiśvaryaṁ vai mahadbrahmankasminvarṇe pratiṣṭhitam ,
nivartate cāpi punaḥ kathamaiśvaryamuttamam.
31. aiśvaryam vai mahat brahman kasmin varṇe pratiṣṭhitam
nivartate ca api punaḥ katham aiśvaryam uttamam
31. brahman vai mahat aiśvaryam kasmin varṇe pratiṣṭhitam
ca punaḥ uttamam aiśvaryam katham api nivartate
31. O Brahmin, in which social class (varṇa) is great prosperity and supremacy established? And how does this supreme prosperity then cease?
कस्माद्भूतानि जीवन्ति प्रवर्तन्तेऽथ वा पुनः ।
किं वा फलं परं प्राप्य जीवस्तिष्ठति शाश्वतः ॥३२॥
32. kasmādbhūtāni jīvanti pravartante'tha vā punaḥ ,
kiṁ vā phalaṁ paraṁ prāpya jīvastiṣṭhati śāśvataḥ.
32. kasmāt bhūtāni jīvanti pravartante atha vā punaḥ
kim vā phalam param prāpya jīvaḥ tiṣṭhati śāśvataḥ
32. bhūtāni kasmāt jīvanti atha vā punaḥ pravartante
kim vā param phalam prāpya jīvaḥ śāśvataḥ tiṣṭhati
32. Why do beings live, and by what are they driven to act? Or, having attained what ultimate result, does the individual soul (jīva) remain eternal?
केन वा कर्मणा शक्यमथ ज्ञानेन केन वा ।
ब्रह्मर्षे तत्फलं प्राप्तुं तन्मे व्याख्यातुमर्हसि ॥३३॥
33. kena vā karmaṇā śakyamatha jñānena kena vā ,
brahmarṣe tatphalaṁ prāptuṁ tanme vyākhyātumarhasi.
33. kena vā karmaṇā śakyam atha jñānena kena vā
brahmarṣe tat phalam prāptum tat me vyākhyātum arhasi
33. brahmarṣe tat phalam kena vā karmaṇā atha vā kena
jñānena prāptum śakyam tat me vyākhyātum arhasi
33. O great sage (Brahmarishi), by what action (karma), or by what knowledge, is it possible to attain that result? You should explain that to me.
इतीदमुक्तः स मुनिस्तदानीं प्रत्याह यत्तच्छृणु राजसिंह ।
मयोच्यमानं पुरुषर्षभ त्वमनन्यचित्तः सह सोदरीयैः ॥३४॥
34. itīdamuktaḥ sa munistadānīṁ; pratyāha yattacchṛṇu rājasiṁha ,
mayocyamānaṁ puruṣarṣabha tva;mananyacittaḥ saha sodarīyaiḥ.
34. iti idam uktaḥ saḥ muniḥ tadānīm
prati āha yat tat śṛṇu rājasiṃha
mayā ucyamānam puruṣarṣabha
tvam ananyacittaḥ saha sodarīyaiḥ
34. iti idam uktaḥ saḥ muniḥ tadānīm
yat tat prati āha rājasiṃha
puruṣarṣabha tvam ananyacittaḥ
sodarīyaiḥ saha mayā ucyamānam śṛṇu
34. O lion among kings (rājasiṃha), best of men (puruṣarṣabha), listen with undivided attention, along with your brothers, to what that sage, thus addressed, then replied.