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महाभारतः       mahābhārataḥ - book-12, chapter-310

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युधिष्ठिर उवाच ।
कथं व्यासस्य धर्मात्मा शुको जज्ञे महातपाः ।
सिद्धिं च परमां प्राप्तस्तन्मे ब्रूहि पितामह ॥१॥
1. yudhiṣṭhira uvāca ,
kathaṁ vyāsasya dharmātmā śuko jajñe mahātapāḥ ,
siddhiṁ ca paramāṁ prāptastanme brūhi pitāmaha.
1. yudhiṣṭhiraḥ uvāca katham vyāsasya dharmātmā śukaḥ jajñe
mahātapāḥ siddhim ca paramām prāptaḥ tat me brūhi pitāmaha
1. yudhiṣṭhiraḥ uvāca pitāmaha,
katham vyāsasya dharmātmā mahātapāḥ śukaḥ jajñe? ca paramām siddhim prāptaḥ (idam) tat me brūhi.
1. Yudhiṣṭhira said: "O Grandsire, how was Śuka, who was devoted to natural law (dharma) and a great ascetic, born as the son of Vyāsa? And how did he attain supreme spiritual perfection? Tell me that."
कस्यां चोत्पादयामास शुकं व्यासस्तपोधनः ।
न ह्यस्य जननीं विद्म जन्म चाग्र्यं महात्मनः ॥२॥
2. kasyāṁ cotpādayāmāsa śukaṁ vyāsastapodhanaḥ ,
na hyasya jananīṁ vidma janma cāgryaṁ mahātmanaḥ.
2. kasyām ca utpādayām āsa śukam vyāsaḥ tapodhanaḥ na
hi asya jananīm vidma janma ca agryam mahātmanaḥ
2. ca tapodhanaḥ vyāsaḥ kasyām śukam utpādayām āsa? hi vayam asya mahātmanaḥ jananīm ca agryam janma na vidma.
2. And in whom did Vyāsa, rich in austerity (tapas), beget Śuka? For we do not know the mother of this great-souled one, nor his foremost birth.
कथं च बालस्य सतः सूक्ष्मज्ञाने गता मतिः ।
यथा नान्यस्य लोकेऽस्मिन्द्वितीयस्येह कस्यचित् ॥३॥
3. kathaṁ ca bālasya sataḥ sūkṣmajñāne gatā matiḥ ,
yathā nānyasya loke'smindvitīyasyeha kasyacit.
3. kathaṃ ca bālasya sataḥ sūkṣmajñāne gatā matiḥ
yathā na anyasya loke asmin dvitīyasya iha kasyacit
3. ca bālasya sataḥ matiḥ sūkṣmajñāne kathaṃ gatā
yathā asmin loke iha kasyacit dvitīyasya anyasya na
3. And how did his mind attain subtle knowledge while he was still a child, such that no one else in this world, no second person, possessed it?
एतदिच्छाम्यहं श्रोतुं विस्तरेण महाद्युते ।
न हि मे तृप्तिरस्तीह शृण्वतोऽमृतमुत्तमम् ॥४॥
4. etadicchāmyahaṁ śrotuṁ vistareṇa mahādyute ,
na hi me tṛptirastīha śṛṇvato'mṛtamuttamam.
4. etat icchāmi aham śrotum vistareṇa mahādyute na
hi me tṛptiḥ asti iha śṛṇvataḥ amṛtam uttamam
4. mahādyute aham etat vistareṇa śrotum icchāmi hi
uttamam amṛtam śṛṇvataḥ me iha tṛptiḥ na asti
4. O greatly luminous one, I desire to hear this in detail. Indeed, my satisfaction is not complete here as I listen to this excellent nectar-like discourse.
माहात्म्यमात्मयोगं च विज्ञानं च शुकस्य ह ।
यथावदानुपूर्व्येण तन्मे ब्रूहि पितामह ॥५॥
5. māhātmyamātmayogaṁ ca vijñānaṁ ca śukasya ha ,
yathāvadānupūrvyeṇa tanme brūhi pitāmaha.
5. māhātmyam ātmayogam ca vijñānam ca śukasya ha
yathāvat ānupūrvyena tat me brūhi pitāmaha
5. pitāmaha me śukasya māhātmyam ātmayogam ca
vijñānam ca yathāvat ānupūrvyena tat brūhi ha
5. O Grandfather, tell me then, in proper and due order, the greatness, the spiritual discipline (yoga), and the profound knowledge (vijñāna) of Shuka.
भीष्म उवाच ।
न हायनैर्न पलितैर्न वित्तेन न बन्धुभिः ।
ऋषयश्चक्रिरे धर्मं योऽनूचानः स नो महान् ॥६॥
6. bhīṣma uvāca ,
na hāyanairna palitairna vittena na bandhubhiḥ ,
ṛṣayaścakrire dharmaṁ yo'nūcānaḥ sa no mahān.
6. bhīṣma uvāca na hāyanaiḥ na palitaiḥ na vittena na
bandhubhiḥ ṛṣayaḥ cakrire dharmam yaḥ anūcānaḥ saḥ naḥ mahān
6. bhīṣma uvāca ṛṣayaḥ na hāyanaiḥ na palitaiḥ na vittena
na bandhubhiḥ dharmam cakrire yaḥ anūcānaḥ saḥ naḥ mahān
6. Bhishma said: The sages did not establish (the criterion for) our natural law (dharma) based on years, nor on grey hair, nor on wealth, nor on relatives. Whoever is learned in the Vedic tradition, he alone is great to us.
तपोमूलमिदं सर्वं यन्मां पृच्छसि पाण्डव ।
तदिन्द्रियाणि संयम्य तपो भवति नान्यथा ॥७॥
7. tapomūlamidaṁ sarvaṁ yanmāṁ pṛcchasi pāṇḍava ,
tadindriyāṇi saṁyamya tapo bhavati nānyathā.
7. tapomūlam idam sarvam yat mām pṛcchasi pāṇḍava |
tat indriyāṇi saṃyamya tapaḥ bhavati na anyathā
7. pāṇḍava yat mām pṛcchasi idam sarvam tapomūlam.
tat indriyāṇi saṃyamya tapaḥ bhavati na anyathā.
7. O Pāṇḍava, all that you are asking me has its origin in spiritual discipline (tapas). True spiritual discipline is achieved by controlling the senses, and not in any other way.
इन्द्रियाणां प्रसङ्गेन दोषमृच्छत्यसंशयम् ।
संनियम्य तु तान्येव सिद्धिं प्राप्नोति मानवः ॥८॥
8. indriyāṇāṁ prasaṅgena doṣamṛcchatyasaṁśayam ,
saṁniyamya tu tānyeva siddhiṁ prāpnoti mānavaḥ.
8. indriyāṇām prasaṅgena doṣam ṛcchati asaṃśayam |
saṃniamya tu tāni eva siddhim prāpnoti mānavaḥ
8. indriyāṇām prasaṅgena asaṃśayam doṣam ṛcchati.
tu tāni eva saṃniamya mānavaḥ siddhim prāpnoti.
8. Undoubtedly, a person incurs fault through excessive attachment to the senses. But by thoroughly restraining those very senses, a human being attains spiritual perfection (siddhi).
अश्वमेधसहस्रस्य वाजपेयशतस्य च ।
योगस्य कलया तात न तुल्यं विद्यते फलम् ॥९॥
9. aśvamedhasahasrasya vājapeyaśatasya ca ,
yogasya kalayā tāta na tulyaṁ vidyate phalam.
9. aśvamedhasahasrasya vājapeyaśatasya ca |
yogasya kalayā tāta na tulyam vidyate phalam
9. tāta,
aśvamedhasahasrasya vājapeyaśatasya ca kalayā yogasya phalam tulyam na vidyate.
9. O dear one, the result of (this) spiritual discipline (yoga) is not equal to even a fraction of a thousand Aśvamedha Vedic rituals and a hundred Vājapeya Vedic rituals.
अत्र ते वर्तयिष्यामि जन्मयोगफलं यथा ।
शुकस्याग्र्यां गतिं चैव दुर्विदामकृतात्मभिः ॥१०॥
10. atra te vartayiṣyāmi janmayogaphalaṁ yathā ,
śukasyāgryāṁ gatiṁ caiva durvidāmakṛtātmabhiḥ.
10. atra te vartayiṣyāmi janmayogaphalam yathā |
śukasya agryām gatim ca eva durvidām akṛtātmabhiḥ
10. atra te janmayogaphalam yathā (tat) vartayiṣyāmi.
ca eva śukasya agryām gatim akṛtātmabhiḥ durvidām (vartayiṣyāmi).
10. Here I will explain to you the result of the spiritual discipline (yoga) of birth, and also the supreme state (gati) of Śuka, which is difficult for those whose true self (ātman) is not cultivated.
मेरुशृङ्गे किल पुरा कर्णिकारवनायुते ।
विजहार महादेवो भीमैर्भूतगणैर्वृतः ॥११॥
11. meruśṛṅge kila purā karṇikāravanāyute ,
vijahāra mahādevo bhīmairbhūtagaṇairvṛtaḥ.
11. meruśṛṅge kila purā karṇikāravanāyute
vijahāra mahādevaḥ bhīmaiḥ bhūtagaṇaiḥ vṛtaḥ
11. purā meruśṛṅge karṇikāravanāyute mahādevaḥ
bhīmaiḥ bhūtagaṇaiḥ vṛtaḥ kila vijahāra
11. On the peak of Mount Meru, adorned with Karnikara forests, the great god (Mahadeva) once roamed, surrounded by fearsome hosts of spirits.
शैलराजसुता चैव देवी तत्राभवत्पुरा ।
तत्र दिव्यं तपस्तेपे कृष्णद्वैपायनः प्रभुः ॥१२॥
12. śailarājasutā caiva devī tatrābhavatpurā ,
tatra divyaṁ tapastepe kṛṣṇadvaipāyanaḥ prabhuḥ.
12. śailarājasutā ca eva devī tatra abhavat purā |
tatra divyam tapaḥ tepe kṛṣṇadvaipāyanaḥ prabhuḥ
12. ca eva purā tatra śailarājasutā devī abhavat
tatra prabhuḥ kṛṣṇadvaipāyanaḥ divyam tapas tepe
12. And the goddess, daughter of the mountain king (Pārvatī), was also there in ancient times. There, the lord Kṛṣṇadvaipāyana (Vyāsa) performed divine asceticism (tapas).
योगेनात्मानमाविश्य योगधर्मपरायणः ।
धारयन्स तपस्तेपे पुत्रार्थं कुरुसत्तम ॥१३॥
13. yogenātmānamāviśya yogadharmaparāyaṇaḥ ,
dhārayansa tapastepe putrārthaṁ kurusattama.
13. yogena ātmānam āviśya yogadharmaparāyaṇaḥ
dhārayan saḥ tapaḥ tepe putrārtham kurusattama
13. kuru sattama saḥ yogena ātmānam āviśya
yogadharmaparāyaṇaḥ dhārayan putrārtham tapaḥ tepe
13. O best among the Kurus (kurusattama), he, dedicated to the intrinsic nature of yoga (yogadharma), performed asceticism (tapas) for a son, having entered into his own self (ātman) through yoga and maintaining strict self-control.
अग्नेर्भूमेरपां वायोरन्तरिक्षस्य चाभिभो ।
वीर्येण संमितः पुत्रो मम भूयादिति स्म ह ॥१४॥
14. agnerbhūmerapāṁ vāyorantarikṣasya cābhibho ,
vīryeṇa saṁmitaḥ putro mama bhūyāditi sma ha.
14. agneḥ bhūmeḥ apām vāyoḥ antarikṣasya ca abhibho
| vīryeṇa sammitaḥ putraḥ mama bhūyāt iti sma ha
14. abhibho agneḥ bhūmeḥ apām vāyoḥ ca antarikṣasya
vīryeṇa sammitaḥ putraḥ mama bhūyāt iti sma ha
14. O lord (abhibho), [he prayed]: 'May a son, endowed with the power of fire, earth, water, air, and space, be mine!' Thus, it is narrated.
संकल्पेनाथ सोऽनेन दुष्प्रापेणाकृतात्मभिः ।
वरयामास देवेशमास्थितस्तप उत्तमम् ॥१५॥
15. saṁkalpenātha so'nena duṣprāpeṇākṛtātmabhiḥ ,
varayāmāsa deveśamāsthitastapa uttamam.
15. saṅkalpena atha saḥ anena duṣprāpeṇa akṛtātmabhiḥ
varayāmāsa deveśam āsthitaḥ tapaḥ uttamam
15. atha saḥ akṛtātmabhiḥ duṣprāpeṇa anena saṅkalpena
uttamam tapaḥ āsthitaḥ deveśam varayāmāsa
15. Then, with this resolve, which is difficult for those lacking self-discipline (akṛtātman) to attain, he, having undertaken supreme austerity (tapas), propitiated the lord of the gods.
अतिष्ठन्मारुताहारः शतं किल समाः प्रभुः ।
आराधयन्महादेवं बहुरूपमुमापतिम् ॥१६॥
16. atiṣṭhanmārutāhāraḥ śataṁ kila samāḥ prabhuḥ ,
ārādhayanmahādevaṁ bahurūpamumāpatim.
16. atiṣṭhat mārutāhāraḥ śatam kila samāḥ prabhuḥ
ārādhayan mahādevam bahurūpam umāpatim
16. kila prabhuḥ mārutāhāraḥ śatam samāḥ atiṣṭhat
bahurūpam umāpatim mahādevam ārādhayan
16. Indeed, the powerful one stood for a hundred years, subsisting on air, worshiping the great god (Mahādeva), who is multiform and the lord of Umā.
तत्र ब्रह्मर्षयश्चैव सर्वे देवर्षयस्तथा ।
लोकपालाश्च लोकेशं साध्याश्च वसुभिः सह ॥१७॥
17. tatra brahmarṣayaścaiva sarve devarṣayastathā ,
lokapālāśca lokeśaṁ sādhyāśca vasubhiḥ saha.
17. tatra brahmarṣayaḥ ca eva sarve devarṣayaḥ tathā
lokapālāḥ ca lokeśam sādhyāḥ ca vasubhiḥ saha
17. tatra sarve brahmarṣayaḥ ca eva tathā devarṣayaḥ
ca lokapālāḥ ca वसुभिः सह साध्याः च लोकेशम्
17. There, all the Brahmarishis and the Devarishis, as well as the world-guardians (lokapāla), and the Sādhyas together with the Vasus, (were present before or worshipping) the Lord of the Worlds (Lokeśa).
आदित्याश्चैव रुद्राश्च दिवाकरनिशाकरौ ।
मरुतो मारुतश्चैव सागराः सरितस्तथा ॥१८॥
18. ādityāścaiva rudrāśca divākaraniśākarau ,
maruto mārutaścaiva sāgarāḥ saritastathā.
18. ādityāḥ ca eva rudrāḥ ca divākara-niśākarau
marutaḥ mārutaḥ ca eva sāgarāḥ saritaḥ tathā
18. ādityāḥ ca eva rudrāḥ ca divākara-niśākarau
marutaḥ ca eva mārutaḥ sāgarāḥ tathā saritaḥ
18. The Ādityas and the Rudras, and the Sun and Moon, the Maruts, and Vāyu (the wind deity) as well, and also the oceans and rivers (were present there).
अश्विनौ देवगन्धर्वास्तथा नारदपर्वतौ ।
विश्वावसुश्च गन्धर्वः सिद्धाश्चाप्सरसां गणाः ॥१९॥
19. aśvinau devagandharvāstathā nāradaparvatau ,
viśvāvasuśca gandharvaḥ siddhāścāpsarasāṁ gaṇāḥ.
19. aśvinau deva-gandharvāḥ tathā nārada-parvatau
viśvāvasuḥ ca gandharvaḥ siddhāḥ ca apsarasām gaṇāḥ
19. aśvinau deva-gandharvāḥ tathā nārada-parvatau
viśvāvasuḥ ca gandharvaḥ siddhāḥ ca apsarasām gaṇāḥ
19. The two Ashvins, the divine Gandharvas, and Narada and Parvata, as well as Vishvavasu, a Gandharva, along with Siddhas and groups of Apsaras (celestial nymphs).
तत्र रुद्रो महादेवः कर्णिकारमयीं शुभाम् ।
धारयाणः स्रजं भाति ज्योत्स्नामिव निशाकरः ॥२०॥
20. tatra rudro mahādevaḥ karṇikāramayīṁ śubhām ,
dhārayāṇaḥ srajaṁ bhāti jyotsnāmiva niśākaraḥ.
20. tatra rudraḥ mahādevaḥ karṇikāramayīm śubhām
dhārayāṇaḥ srajam bhāti jyotsnām iva niśākaraḥ
20. tatra mahādevaḥ rudraḥ śubhām karṇikāramayīm srajam dhārayāṇaḥ bhāti,
(saḥ) niśākaraḥ jyotsnām iva.
20. There, Rudra, the great god (Mahadeva), shines, wearing an auspicious garland made of karṇikāra flowers, appearing like the moon [radiating] moonlight.
तस्मिन्दिव्ये वने रम्ये देवदेवर्षिसंकुले ।
आस्थितः परमं योगमृषिः पुत्रार्थमुद्यतः ॥२१॥
21. tasmindivye vane ramye devadevarṣisaṁkule ,
āsthitaḥ paramaṁ yogamṛṣiḥ putrārthamudyataḥ.
21. tasmin divye vane ramye deva-devarṣi-saṅkule
āsthitaḥ paramam yogam ṛṣiḥ putra-artham udyataḥ
21. tasmin divye ramye deva-devarṣi-saṅkule vane,
putra-artham udyataḥ ṛṣiḥ paramam yogam āsthitaḥ
21. In that divine, charming forest, which was crowded with gods and divine sages, the sage was engaged in supreme concentration (yoga), striving for the sake of a son.
न चास्य हीयते वर्णो न ग्लानिरुपजायते ।
त्रयाणामपि लोकानां तदद्भुतमिवाभवत् ॥२२॥
22. na cāsya hīyate varṇo na glānirupajāyate ,
trayāṇāmapi lokānāṁ tadadbhutamivābhavat.
22. na ca asya hīyate varṇaḥ na glāniḥ upajāyate
trayāṇām api lokānām tat adbhutam iva abhavat
22. asya varṇaḥ na hīyate,
na ca glāniḥ upajāyate.
tat trayāṇām api lokānām adbhutam iva abhavat.
22. Neither his complexion diminished nor did any exhaustion arise in him. This became like a wonder even to the beings of the three worlds.
जटाश्च तेजसा तस्य वैश्वानरशिखोपमाः ।
प्रज्वलन्त्यः स्म दृश्यन्ते युक्तस्यामिततेजसः ॥२३॥
23. jaṭāśca tejasā tasya vaiśvānaraśikhopamāḥ ,
prajvalantyaḥ sma dṛśyante yuktasyāmitatejasaḥ.
23. jaṭāḥ ca tejasā tasya vaiśvānaraśikhopamāḥ
prajvalantyaḥ sma dṛśyante yuktasya amitatejasaḥ
23. tasya yuktasya amitatejasaḥ jaṭāḥ ca
vaiśvānaraśikhopamāḥ prajvalantyaḥ tejasā sma dṛśyante
23. His matted locks, blazing like the flames of the universal fire, were seen, radiant with his splendor, as he was absorbed in meditative practice (yoga) and possessed immeasurable energy.
मार्कण्डेयो हि भगवानेतदाख्यातवान्मम ।
स देवचरितानीह कथयामास मे सदा ॥२४॥
24. mārkaṇḍeyo hi bhagavānetadākhyātavānmama ,
sa devacaritānīha kathayāmāsa me sadā.
24. mārkaṇḍeyaḥ hi bhagavān etat ākhyātavān mama
saḥ devacaritāni iha kathayāmāsa me sadā
24. hi bhagavān mārkaṇḍeyaḥ etat mama ākhyātavān
saḥ iha devacaritāni me sadā kathayāmāsa
24. Indeed, the venerable Mārkaṇḍeya told me this. He always recounted the divine narratives here to me.
ता एताद्यापि कृष्णस्य तपसा तेन दीपिताः ।
अग्निवर्णा जटास्तात प्रकाशन्ते महात्मनः ॥२५॥
25. tā etādyāpi kṛṣṇasya tapasā tena dīpitāḥ ,
agnivarṇā jaṭāstāta prakāśante mahātmanaḥ.
25. tāḥ etāḥ adyāpi kṛṣṇasya tapasā tena dīpitāḥ
agnivarṇāḥ jaṭāḥ tāta prakāśante mahātmanaḥ
25. tāta adyāpi tena tapasā dīpitāḥ tāḥ etāḥ
kṛṣṇasya mahātmanaḥ agnivarṇāḥ jaṭāḥ prakāśante
25. O dear one, even today, those fiery matted locks of the great soul Kṛṣṇa, illumined by that ascetic practice (tapas), still blaze brightly.
एवंविधेन तपसा तस्य भक्त्या च भारत ।
महेश्वरः प्रसन्नात्मा चकार मनसा मतिम् ॥२६॥
26. evaṁvidhena tapasā tasya bhaktyā ca bhārata ,
maheśvaraḥ prasannātmā cakāra manasā matim.
26. evaṃvidhena tapasā tasya bhaktyā ca bhārata
maheśvaraḥ prasannātmā cakāra manasā matim
26. bhārata tasya evaṃvidhena tapasā bhaktyā ca
prasannātmā maheśvaraḥ manasā matim cakāra
26. O Bhārata, through such asceticism (tapas) and his devotion (bhakti), Maheśvara, whose soul was pleased, made a resolution in his mind.
उवाच चैनं भगवांस्त्र्यम्बकः प्रहसन्निव ।
एवंविधस्ते तनयो द्वैपायन भविष्यति ॥२७॥
27. uvāca cainaṁ bhagavāṁstryambakaḥ prahasanniva ,
evaṁvidhaste tanayo dvaipāyana bhaviṣyati.
27. uvāca ca enam bhagavān tryambakaḥ prahasan iva
| evamvidhaḥ te tanayaḥ dvaipāyana bhaviṣyati
27. bhagavān tryambakaḥ prahasan iva enam ca uvāca
dvaipāyana te tanayaḥ evamvidhaḥ bhaviṣyati
27. The divine Tryambaka (Shiva), as if smiling, spoke to him: 'O Dvaipayana (Vyasa), your son will be of such a nature.'
यथा ह्यग्निर्यथा वायुर्यथा भूमिर्यथा जलम् ।
यथा च खं तथा शुद्धो भविष्यति सुतो महान् ॥२८॥
28. yathā hyagniryathā vāyuryathā bhūmiryathā jalam ,
yathā ca khaṁ tathā śuddho bhaviṣyati suto mahān.
28. yathā hi agniḥ yathā vāyuḥ yathā bhūmiḥ yathā jalam
| yathā ca kham tathā śuddhaḥ bhaviṣyati sutaḥ mahān
28. yathā hi agniḥ yathā vāyuḥ yathā bhūmiḥ yathā jalam
yathā ca kham tathā mahān śuddhaḥ sutaḥ bhaviṣyati
28. Just as fire, just as wind, just as earth, just as water, and just as space (kha), so too will your great son be pure.
तद्भावभावी तद्बुद्धिस्तदात्मा तदपाश्रयः ।
तेजसावृत्य लोकांस्त्रीन्यशः प्राप्स्यति केवलम् ॥२९॥
29. tadbhāvabhāvī tadbuddhistadātmā tadapāśrayaḥ ,
tejasāvṛtya lokāṁstrīnyaśaḥ prāpsyati kevalam.
29. tatbhāvabhāvī tatbuddhiḥ tatātmā tatapāśrayaḥ |
tejasā āvṛtya lokān trīn yaśaḥ prāpsyati kevalam
29. saḥ tatbhāvabhāvī tatbuddhiḥ tatātmā tatapāśrayaḥ (bhaviṣyati)
tejasā trīn lokān āvṛtya (saḥ) kevalam yaśaḥ prāpsyati
29. He will be imbued with that (pure) state of being, possess that (pure) intellect, be identified with that (pure) self (ātman), and be devoted to that (pure source). Encompassing the three worlds with his radiance, he will attain unparalleled glory.