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महाभारतः       mahābhārataḥ - book-12, chapter-311

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भीष्म उवाच ।
स लब्ध्वा परमं देवाद्वरं सत्यवतीसुतः ।
अरणीं त्वथ संगृह्य ममन्थाग्निचिकीर्षया ॥१॥
1. bhīṣma uvāca ,
sa labdhvā paramaṁ devādvaraṁ satyavatīsutaḥ ,
araṇīṁ tvatha saṁgṛhya mamanthāgnicikīrṣayā.
1. bhīṣmaḥ uvāca | saḥ labdhvā paramam devāt varam satyavatīsutaḥ
| araṇīm tu atha saṃgṛhya mamantha agnicikīrṣayā
1. bhīṣmaḥ uvāca saḥ satyavatīsutaḥ devāt paramam varam
labdhvā atha tu araṇīm saṃgṛhya agnicikīrṣayā mamantha
1. Bhishma spoke: 'The son of Satyavati, having received the supreme boon from the deity, then took the fire-sticks (araṇī) and churned them with the intention of producing fire.'
अथ रूपं परं राजन्बिभ्रतीं स्वेन तेजसा ।
घृताचीं नामाप्सरसमपश्यद्भगवानृषिः ॥२॥
2. atha rūpaṁ paraṁ rājanbibhratīṁ svena tejasā ,
ghṛtācīṁ nāmāpsarasamapaśyadbhagavānṛṣiḥ.
2. atha rūpam param rājan bibhratīm svena tejasā
ghṛtācīm nāma apsarasam apaśyat bhagavān ṛṣiḥ
2. rājan atha bhagavān ṛṣiḥ svena tejasā param
rūpam bibhratīm ghṛtācīm nāma apsarasam apaśyat
2. Then, O King, the revered sage saw an Apsaras named Ghṛtācī, who was displaying an exquisite form with her own radiant splendor.
ऋषिरप्सरसं दृष्ट्वा सहसा काममोहितः ।
अभवद्भगवान्व्यासो वने तस्मिन्युधिष्ठिर ॥३॥
3. ṛṣirapsarasaṁ dṛṣṭvā sahasā kāmamohitaḥ ,
abhavadbhagavānvyāso vane tasminyudhiṣṭhira.
3. ṛṣiḥ apsarasam dṛṣṭvā sahasā kāmamohitaḥ
abhavat bhagavān vyāsaḥ vane tasmin yudhiṣṭhira
3. yudhiṣṭhira apsarasam dṛṣṭvā bhagavān vyāsaḥ
sahasā kāmamohitaḥ tasmin vane abhavat
3. O Yudhiṣṭhira, having seen that Apsaras, the revered sage Vyāsa suddenly became infatuated with desire (kāma) in that forest.
सा च कृत्वा तदा व्यासं कामसंविग्नमानसम् ।
शुकी भूत्वा महाराज घृताची समुपागमत् ॥४॥
4. sā ca kṛtvā tadā vyāsaṁ kāmasaṁvignamānasam ,
śukī bhūtvā mahārāja ghṛtācī samupāgamat.
4. sā ca kṛtvā tadā vyāsam kāmasaṃvignamānasam
śukī bhūtvā mahārāja ghṛtācī samupāgamat
4. mahārāja ca tadā ghṛtācī vyāsam kāmasaṃvignamānasam
kṛtvā śukī bhūtvā sā samupāgamat
4. And then, O great king (mahārāja), Ghṛtācī, after making Vyāsa's mind agitated by desire (kāma), transformed into a female parrot and appeared (in that form).
स तामप्सरसं दृष्ट्वा रूपेणान्येन संवृताम् ।
शरीरजेनानुगतः सर्वगात्रातिगेन ह ॥५॥
5. sa tāmapsarasaṁ dṛṣṭvā rūpeṇānyena saṁvṛtām ,
śarīrajenānugataḥ sarvagātrātigena ha.
5. sa tām apsarasam dṛṣṭvā rūpeṇa anyena saṃvṛtām
śarīrajena anugataḥ sarvagātrātigena ha
5. sa tām anyena rūpeṇa saṃvṛtām apsarasam dṛṣṭvā
sarvagātrātigena śarīrajena ha anugataḥ
5. Having seen that Apsaras (Ghṛtācī) transformed into another form, he was indeed overcome by the body-born passion which pervaded all his limbs.
स तु धैर्येण महता निगृह्णन्हृच्छयं मुनिः ।
न शशाक नियन्तुं तद्व्यासः प्रविसृतं मनः ।
भावित्वाच्चैव भावस्य घृताच्या वपुषा हृतः ॥६॥
6. sa tu dhairyeṇa mahatā nigṛhṇanhṛcchayaṁ muniḥ ,
na śaśāka niyantuṁ tadvyāsaḥ pravisṛtaṁ manaḥ ,
bhāvitvāccaiva bhāvasya ghṛtācyā vapuṣā hṛtaḥ.
6. saḥ tu dhairyeṇa mahatā nigṛhṇan
hṛcchayam muniḥ | na śaśāka niyantuṃ tat
vyāsaḥ praviśṛtam manaḥ | bhāvitvāt
ca eva bhāvasya ghṛtācyā vapuṣā hṛtaḥ
6. saḥ muniḥ vyāsaḥ tu mahatā dhairyeṇa hṛcchayam nigṛhṇan,
praviśṛtam manaḥ niyantum na śaśāka.
ca eva bhāvasya bhāvitvāt,
ghṛtācyā vapuṣā hṛtaḥ.
6. But that sage, Vyasa, though greatly restraining the desire of his heart with immense fortitude, was unable to control his widely wandering mind. This was also due to the predetermined nature of the event (bhāva) and his being captivated by the physical form of Ghṛtācī.
यत्नान्नियच्छतस्तस्य मुनेरग्निचिकीर्षया ।
अरण्यामेव सहसा तस्य शुक्रमवापतत् ॥७॥
7. yatnānniyacchatastasya muneragnicikīrṣayā ,
araṇyāmeva sahasā tasya śukramavāpatat.
7. yatnāt niyacchataḥ tasya muneḥ agnicikīrṣayā
| araṇyām eva sahasā tasya śukram avāpatat
7. tasya muneḥ yatnāt niyacchataḥ agnicikīrṣayā,
sahasā tasya śukram araṇyām eva avāpatat.
7. As that sage was, with great effort, restraining himself, and with the intention of kindling the sacred fire, his semen suddenly fell onto the friction-sticks (araṇi) themselves.
सोऽविशङ्केन मनसा तथैव द्विजसत्तमः ।
अरणीं ममन्थ ब्रह्मर्षिस्तस्यां जज्ञे शुको नृप ॥८॥
8. so'viśaṅkena manasā tathaiva dvijasattamaḥ ,
araṇīṁ mamantha brahmarṣistasyāṁ jajñe śuko nṛpa.
8. saḥ aviśaṅkena manasā tathā eva dvijasattamaḥ |
araṇīm mamantha brahmarṣiḥ tasyām jajñe śukaḥ nṛpa
8. saḥ dvijasattamaḥ brahmarṣiḥ aviśaṅkena manasā tathā eva araṇīm mamantha.
nṛpa,
tasyām śukaḥ jajñe.
8. With an unwavering mind, that foremost among the twice-born, the Brahma-ṛṣi Vyasa, churned the friction-sticks (araṇi) in the same manner. From her (the araṇi), O King, the sage Śuka was born.
शुक्रे निर्मथ्यमाने तु शुको जज्ञे महातपाः ।
परमर्षिर्महायोगी अरणीगर्भसंभवः ॥९॥
9. śukre nirmathyamāne tu śuko jajñe mahātapāḥ ,
paramarṣirmahāyogī araṇīgarbhasaṁbhavaḥ.
9. śukre nirmathyamāne tu śukaḥ jajñe mahātapaḥ
| paramarṣiḥ mahāyogī araṇīgarbhasambhavaḥ
9. tu śukre nirmathyamāne śukaḥ jajñe.
(saḥ) mahātapaḥ paramarṣiḥ mahāyogī araṇīgarbhasambhavaḥ.
9. Indeed, while the semen (śukra) was being churned, the great ascetic (mahātapas), Śuka, was born. He was a supreme sage (paramarṣi), a great practitioner of yoga (yoga), having originated from within the friction-sticks (araṇi).
यथाध्वरे समिद्धोऽग्निर्भाति हव्यमुपात्तवान् ।
तथारूपः शुको जज्ञे प्रज्वलन्निव तेजसा ॥१०॥
10. yathādhvare samiddho'gnirbhāti havyamupāttavān ,
tathārūpaḥ śuko jajñe prajvalanniva tejasā.
10. yathā adhvare samiddhaḥ agniḥ bhāti havyam upāttavān
tathārūpaḥ śukaḥ jajñe prajvalan iva tejasā
10. agniḥ samiddhaḥ havyam upāttavān adhvare yathā
bhāti tathārūpaḥ śukaḥ tejasā prajvalan iva jajñe
10. Just as a well-kindled fire shines in a Vedic ritual (yajña) after receiving oblations, so too was Shuka born, blazing as if with his own spiritual power.
बिभ्रत्पितुश्च कौरव्य रूपवर्णमनुत्तमम् ।
बभौ तदा भावितात्मा विधूमोऽग्निरिव ज्वलन् ॥११॥
11. bibhratpituśca kauravya rūpavarṇamanuttamam ,
babhau tadā bhāvitātmā vidhūmo'gniriva jvalan.
11. bibhrat pituḥ ca kauravya rūpavarṇam anuttamam
babhau tadā bhāvitātmā vidhūmaḥ agniḥ iva jvalan
11. kauravya pituḥ ca anuttamam rūpavarṇam bibhrat
tadā bhāvitātmā vidhūmaḥ agniḥ iva jvalan babhau
11. O descendant of Kuru (Kauravya), bearing the unparalleled form and complexion of his father, he then shone with a pure and refined being (ātman), like a smokeless, blazing fire.
तं गङ्गा सरितां श्रेष्ठा मेरुपृष्ठे जनेश्वर ।
स्वरूपिणी तदाभ्येत्य स्नापयामास वारिणा ॥१२॥
12. taṁ gaṅgā saritāṁ śreṣṭhā merupṛṣṭhe janeśvara ,
svarūpiṇī tadābhyetya snāpayāmāsa vāriṇā.
12. tam gaṅgā saritām śreṣṭhā merupṛṣṭhe janeśvara
svarūpiṇī tadā abhyetya snāpayāmāsa vāriṇā
12. janeśvara tadā saritām śreṣṭhā gaṅgā svarūpiṇī
merupṛṣṭhe tam abhyetya vāriṇā snāpayāmāsa
12. O lord of men (janeśvara), then Ganga, the foremost of rivers, having approached him on the summit of Mount Meru in her personified form, bathed him with water.
अन्तरिक्षाच्च कौरव्य दण्डः कृष्णाजिनं च ह ।
पपात भुवि राजेन्द्र शुकस्यार्थे महात्मनः ॥१३॥
13. antarikṣācca kauravya daṇḍaḥ kṛṣṇājinaṁ ca ha ,
papāta bhuvi rājendra śukasyārthe mahātmanaḥ.
13. antarikṣāt ca kauravya daṇḍaḥ kṛṣṇājinam ca ha
papāta bhuvi rājendra śukasya arthe mahātmanaḥ
13. kauravya rājendra ha antarikṣāt ca daṇḍaḥ ca
kṛṣṇājinam bhuvi papāta mahātmanaḥ śukasya arthe
13. O descendant of Kuru (Kauravya) and O king of kings (rājendra), indeed, from the sky a staff and a black deerskin fell to the earth for the sake of the great-souled Shuka.
जेगीयन्ते स्म गन्धर्वा ननृतुश्चाप्सरोगणाः ।
देवदुन्दुभयश्चैव प्रावाद्यन्त महास्वनाः ॥१४॥
14. jegīyante sma gandharvā nanṛtuścāpsarogaṇāḥ ,
devadundubhayaścaiva prāvādyanta mahāsvanāḥ.
14. jegīyante sma gandharvāḥ nanṛtuḥ ca apsarogaṇāḥ
devadundubhayaḥ ca eva prāvādyanta mahāsvanāḥ
14. gandharvāḥ jegīyante sma ca apsarogaṇāḥ nanṛtuḥ
ca eva mahāsvanāḥ devadundubhayaḥ prāvādyanta
14. The Gandharvas sang loudly, and groups of Apsaras danced. And indeed, the celestial drums were sounded with a mighty roar.
विश्वावसुश्च गन्धर्वस्तथा तुम्बुरुनारदौ ।
हाहाहूहू च गन्धर्वौ तुष्टुवुः शुकसंभवम् ॥१५॥
15. viśvāvasuśca gandharvastathā tumburunāradau ,
hāhāhūhū ca gandharvau tuṣṭuvuḥ śukasaṁbhavam.
15. viśvāvasuḥ ca gandharvaḥ tathā tumburunāradau
hāhāhūhū ca gandharvau tuṣṭuvuḥ śukasaṃbhavam
15. gandharvaḥ viśvāvasuḥ tathā tumburunāradau ca
gandharvau hāhāhūhū śukasaṃbhavam tuṣṭuvuḥ
15. Vishvavasu, the Gandharva, as well as Tumburu and Narada, and the two Gandharvas Haha and Huhu, all praised the one born from Shuka.
तत्र शक्रपुरोगाश्च लोकपालाः समागताः ।
देवा देवर्षयश्चैव तथा ब्रह्मर्षयोऽपि च ॥१६॥
16. tatra śakrapurogāśca lokapālāḥ samāgatāḥ ,
devā devarṣayaścaiva tathā brahmarṣayo'pi ca.
16. tatra śakrapurogāḥ ca lokapālāḥ samāgatāḥ devāḥ
devarṣayaḥ ca eva tathā brahmarṣayaḥ api ca
16. tatra śakrapurogāḥ lokapālāḥ samāgatāḥ ca devāḥ
ca eva devarṣayaḥ tathā brahmarṣayaḥ api ca
16. There, the guardians of the world, led by Indra (Śakra), had assembled. The gods, the divine sages, and furthermore, the Brahmarṣis were also present.
दिव्यानि सर्वपुष्पाणि प्रववर्षात्र मारुतः ।
जङ्गमं स्थावरं चैव प्रहृष्टमभवज्जगत् ॥१७॥
17. divyāni sarvapuṣpāṇi pravavarṣātra mārutaḥ ,
jaṅgamaṁ sthāvaraṁ caiva prahṛṣṭamabhavajjagat.
17. divyāni sarvapuṣpāṇi pravavarṣā atra mārutaḥ
jaṅgamam sthāvaram ca eva prahṛṣṭam abhavat jagat
17. atra mārutaḥ divyāni sarvapuṣpāṇi pravavarṣā ca
eva jaṅgamam sthāvaram jagat prahṛṣṭam abhavat
17. There, the wind god rained down all kinds of divine flowers. And indeed, the entire world, both animate and inanimate, became greatly delighted.
तं महात्मा स्वयं प्रीत्या देव्या सह महाद्युतिः ।
जातमात्रं मुनेः पुत्रं विधिनोपानयत्तदा ॥१८॥
18. taṁ mahātmā svayaṁ prītyā devyā saha mahādyutiḥ ,
jātamātraṁ muneḥ putraṁ vidhinopānayattadā.
18. tam mahātmā svayam prītyā devyā saha mahādyutiḥ
jātamātram muneḥ putram vidhinā upānayat tadā
18. tadā mahātmā mahādyutiḥ svayam devyā saha prītyā
muneḥ jātamātram putram tam vidhinā upānayat
18. Then, that great-souled one (mahātmā), himself of great splendor, with affection and accompanied by the goddess, initiated the newly born son of the sage according to the prescribed ritual.
तस्य देवेश्वरः शक्रो दिव्यमद्भुतदर्शनम् ।
ददौ कमण्डलुं प्रीत्या देववासांसि चाभिभो ॥१९॥
19. tasya deveśvaraḥ śakro divyamadbhutadarśanam ,
dadau kamaṇḍaluṁ prītyā devavāsāṁsi cābhibho.
19. tasya deveśvaraḥ śakraḥ divyam adbhutadarśanam
dadau kamaṇḍalum prītyā devavāsāṃsi ca abhibho
19. abhibho śakraḥ deveśvaraḥ prītyā tasya divyam
adbhutadarśanam kamaṇḍalum ca devavāsāṃsi dadau
19. O chief (abhibho), Śakra, the lord of the gods, with affection, gave him a divine water-pot (kamaṇḍalu) of wondrous sight, and celestial garments.
हंसाश्च शतपत्राश्च सारसाश्च सहस्रशः ।
प्रदक्षिणमवर्तन्त शुकाश्चाषाश्च भारत ॥२०॥
20. haṁsāśca śatapatrāśca sārasāśca sahasraśaḥ ,
pradakṣiṇamavartanta śukāścāṣāśca bhārata.
20. haṃsāḥ ca śatapatrāḥ ca sārasāḥ ca sahasraśaḥ
pradakṣiṇam avartanta śukāḥ ca āṣāḥ ca bhārata
20. bhārata haṃsāḥ ca śatapatrāḥ ca sārasāḥ ca
sahasraśaḥ pradakṣiṇam avartanta śukāḥ ca āṣāḥ ca
20. O Bhārata, swans, ducks, and cranes, in thousands, circumambulated him clockwise, as did parrots and blue jays.
आरणेयस्तथा दिव्यं प्राप्य जन्म महाद्युतिः ।
तत्रैवोवास मेधावी व्रतचारी समाहितः ॥२१॥
21. āraṇeyastathā divyaṁ prāpya janma mahādyutiḥ ,
tatraivovāsa medhāvī vratacārī samāhitaḥ.
21. āraṇeyaḥ tathā divyam prāpya janma mahādyutiḥ
tatra eva uvāsa medhāvī vratacārī samāhitaḥ
21. tathā mahādyutiḥ āraṇeyaḥ divyam janma prāpya
tatra eva medhāvī vratacārī samāhitaḥ uvāsa
21. Thus, Āraṇeya, of great splendor, having attained a divine birth, lived there, intelligent, observant of vows, and composed.
उत्पन्नमात्रं तं वेदाः सरहस्याः ससंग्रहाः ।
उपतस्थुर्महाराज यथास्य पितरं तथा ॥२२॥
22. utpannamātraṁ taṁ vedāḥ sarahasyāḥ sasaṁgrahāḥ ,
upatasthurmahārāja yathāsya pitaraṁ tathā.
22. utpannamātram tam vedāḥ sarahasyāḥ sasaṅgrahāḥ
upatasthuḥ mahārāja yathā asya pitaram tathā
22. mahārāja utpannamātram tam sarahasyāḥ sasaṅgrahāḥ
vedāḥ yathā asya pitaram tathā upatasthuḥ
22. O great king, as soon as he was born, the Vedas, along with their secret meanings and compilations, became manifest to him, just as they had to his father.
बृहस्पतिं तु वव्रे स वेदवेदाङ्गभाष्यवित् ।
उपाध्यायं महाराज धर्ममेवानुचिन्तयन् ॥२३॥
23. bṛhaspatiṁ tu vavre sa vedavedāṅgabhāṣyavit ,
upādhyāyaṁ mahārāja dharmamevānucintayan.
23. bṛhaspatim tu vavre sa vedavedāṅgabhāṣyavit
upādhyāyam mahārāja dharmam eva anucintayan
23. mahārāja vedavedāṅgabhāṣyavit saḥ dharmam eva
anucintayan bṛhaspatim upādhyāyam tu vavre
23. O great king, he, being an expert in the Vedas, Vedangas, and their commentaries, chose Brihaspati as his teacher, constantly reflecting on the natural law (dharma).
सोऽधीत्य वेदानखिलान्सरहस्यान्ससंग्रहान् ।
इतिहासं च कार्त्स्न्येन राजशास्त्राणि चाभिभो ॥२४॥
24. so'dhītya vedānakhilānsarahasyānsasaṁgrahān ,
itihāsaṁ ca kārtsnyena rājaśāstrāṇi cābhibho.
24. saḥ adhītya vedān akhilān sarahasyān sasaṅgrahān
itihāsam ca kārtsnyena rājaśāstrāṇi ca abhibho
24. abhibho saḥ akhilān sarahasyān sasaṅgrahān vedān
itihāsam ca rājaśāstrāṇi ca kārtsnyena adhītya
24. O lord, after thoroughly studying all the Vedas - along with their secret doctrines and compendia - as well as history and political science texts, ...
गुरवे दक्षिणां दत्त्वा समावृत्तो महामुनिः ।
उग्रं तपः समारेभे ब्रह्मचारी समाहितः ॥२५॥
25. gurave dakṣiṇāṁ dattvā samāvṛtto mahāmuniḥ ,
ugraṁ tapaḥ samārebhe brahmacārī samāhitaḥ.
25. gurave dakṣiṇām dattvā samāvṛttaḥ mahāmuniḥ
ugram tapaḥ samārabhe brahmacārī samāhitaḥ
25. saḥ gurave dakṣiṇām dattvā samāvṛttaḥ mahāmuniḥ
brahmacārī samāhitaḥ ugram tapaḥ samārabhe
25. Having paid the fee to his preceptor (guru), the great sage, who had completed his Vedic studies, then, as a celibate (brahmacārī) and with complete concentration, embarked upon intense spiritual austerity (tapas).
देवतानामृषीणां च बाल्येऽपि स महातपाः ।
संमन्त्रणीयो मान्यश्च ज्ञानेन तपसा तथा ॥२६॥
26. devatānāmṛṣīṇāṁ ca bālye'pi sa mahātapāḥ ,
saṁmantraṇīyo mānyaśca jñānena tapasā tathā.
26. devatānām ṛṣīṇām ca bālye api saḥ mahātapāḥ
saṃmantraṇīyaḥ mānyaḥ ca jñānena tapasā tathā
26. bālye api saḥ mahātapāḥ devatānām ṛṣīṇām ca
jñānena tapasā tathā saṃmantraṇīyaḥ ca mānyaḥ
26. Even in his childhood, he, who possessed great asceticism (tapas), was worthy of consultation and respect from both gods and sages, owing to his knowledge and his asceticism (tapas).
न त्वस्य रमते बुद्धिराश्रमेषु नराधिप ।
त्रिषु गार्हस्थ्यमूलेषु मोक्षधर्मानुदर्शिनः ॥२७॥
27. na tvasya ramate buddhirāśrameṣu narādhipa ,
triṣu gārhasthyamūleṣu mokṣadharmānudarśinaḥ.
27. na tu asya ramate buddhiḥ āśrameṣu narādhipa
triṣu gārhasthyamūleṣu mokṣadharmānudarśinaḥ
27. narādhipa tu asya buddhiḥ triṣu gārhasthyamūleṣu āśrameṣu na ramate,
mokṣadharmānudarśinaḥ
27. But his intellect (buddhi), O king, found no delight in the three stages of life (āśrama) rooted in the householder (gārhasthya) tradition, for he was one who perceived the natural law (dharma) of liberation (mokṣa).