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महाभारतः       mahābhārataḥ - book-12, chapter-314

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भीष्म उवाच ।
एतच्छ्रुत्वा तु वचनं कृतात्मा कृतनिश्चयः ।
आत्मनात्मानमास्थाय दृष्ट्वा चात्मानमात्मना ॥१॥
1. bhīṣma uvāca ,
etacchrutvā tu vacanaṁ kṛtātmā kṛtaniścayaḥ ,
ātmanātmānamāsthāya dṛṣṭvā cātmānamātmanā.
1. bhīṣmaḥ uvāca etat śrutvā tu vacanam kṛta-ātmā kṛta-niścayaḥ
ātmanā ātmānam āsthāya dṛṣṭvā ca ātmānam ātmanā
1. bhīṣmaḥ uvāca tu etat vacanam śrutvā,
kṛta-ātmā kṛta-niścayaḥ (saḥ) ātmanā ātmānam āsthāya ca ātmanā ātmānam dṛṣṭvā.
.
.
1. Bhishma spoke: Having heard this statement, the one whose self (ātman) was perfected, whose resolve was firm, having established the self (ātman) by the self (ātman), and having seen the self (ātman) through the self (ātman)...
कृतकार्यः सुखी शान्तस्तूष्णीं प्रायादुदङ्मुखः ।
शैशिरं गिरिमुद्दिश्य सधर्मा मातरिश्वनः ॥२॥
2. kṛtakāryaḥ sukhī śāntastūṣṇīṁ prāyādudaṅmukhaḥ ,
śaiśiraṁ girimuddiśya sadharmā mātariśvanaḥ.
2. kṛtakāryaḥ sukhī śāntaḥ tūṣṇīm prāyāt udaṅmukhaḥ
śaiśiram girim uddiśya sadharmā mātariśvanaḥ
2. kṛtakāryaḥ sukhī śāntaḥ mātariśvanaḥ sadharmā
tūṣṇīm udaṅmukhaḥ śaiśiram girim uddiśya prāyāt
2. Having accomplished his task, happy and peaceful, he silently proceeded northward, aiming for the snowy mountain, his intrinsic nature (dharma) being akin to that of the wind.
एतस्मिन्नेव काले तु देवर्षिर्नारदस्तदा ।
हिमवन्तमियाद्द्रष्टुं सिद्धचारणसेवितम् ॥३॥
3. etasminneva kāle tu devarṣirnāradastadā ,
himavantamiyāddraṣṭuṁ siddhacāraṇasevitam.
3. etasmin eva kāle tu devarṣiḥ nāradaḥ tadā
himavantam iyāt draṣṭum siddhacāraṇasevitam
3. tu etasmin eva kāle tadā devarṣiḥ nāradaḥ
siddhacāraṇasevitam himavantam draṣṭum iyāt
3. At this very time, the divine sage Narada then went to see the Himalayas, which was frequented by perfected beings (siddhas) and celestial bards (cāraṇas).
तमप्सरोगणाकीर्णं गीतस्वननिनादितम् ।
किंनराणां समूहैश्च भृङ्गराजैस्तथैव च ॥४॥
4. tamapsarogaṇākīrṇaṁ gītasvananināditam ,
kiṁnarāṇāṁ samūhaiśca bhṛṅgarājaistathaiva ca.
4. tam apsarogaṇākīrṇam gītasvananināditam
kinnarāṇām samūhaiḥ ca bhṛṅgarājaiḥ tathā eva ca
4. tam apsarogaṇākīrṇam gītasvananināditam
kinnarāṇām samūhaiḥ ca tathā eva ca bhṛṅgarājaiḥ
4. That [Himalayas] was crowded with hosts of Apsaras, resounding with the sound of songs, by groups of Kinnaras, and similarly by king-crows.
मद्गुभिः खञ्जरीटैश्च विचित्रैर्जीवजीवकैः ।
चित्रवर्णैर्मयूरैश्च केकाशतविराजितैः ।
राजहंससमूहैश्च हृष्टैः परभृतैस्तथा ॥५॥
5. madgubhiḥ khañjarīṭaiśca vicitrairjīvajīvakaiḥ ,
citravarṇairmayūraiśca kekāśatavirājitaiḥ ,
rājahaṁsasamūhaiśca hṛṣṭaiḥ parabhṛtaistathā.
5. madgubhiḥ khañjarīṭaiḥ ca vicitraiḥ
jīvajīvakaiḥ citravarṇaiḥ mayūraiḥ
ca kekāśatavirājitaiḥ rājahamsasamūhaiḥ
ca hṛṣṭaiḥ parabhṛtaiḥ tathā
5. madgubhiḥ ca khañjarīṭaiḥ vicitraiḥ
jīvajīvakaiḥ ca citravarṇaiḥ
kekāśatavirājitaiḥ mayūraiḥ ca rājahamsasamūhaiḥ
ca hṛṣṭaiḥ parabhṛtaiḥ tathā
5. By cormorants, and by wagtails, by variegated jīvajīvaka birds, and by colorful peacocks made splendid by hundreds of their calls, and by flocks of royal swans, and likewise by delighted cuckoos.
पक्षिराजो गरुत्मांश्च यं नित्यमधिगच्छति ।
चत्वारो लोकपालाश्च देवाः सर्षिगणास्तथा ।
यत्र नित्यं समायान्ति लोकस्य हितकाम्यया ॥६॥
6. pakṣirājo garutmāṁśca yaṁ nityamadhigacchati ,
catvāro lokapālāśca devāḥ sarṣigaṇāstathā ,
yatra nityaṁ samāyānti lokasya hitakāmyayā.
6. pakṣirājaḥ garutmān ca yam nityam
adhigacchati catvāraḥ lokapālāḥ
ca devāḥ sa-ṛṣigaṇāḥ tathā yatra
nityam samāyānti lokasya hitakāmyayā
6. pakṣirājaḥ garutmān ca yam nityam
adhigacchati catvāraḥ lokapālāḥ
ca devāḥ sa-ṛṣigaṇāḥ tathā lokasya
hitakāmyayā yatra nityam samāyānti
6. The king of birds, Garutmān (Garuda), always reaches this place. And the four guardians of the world (lokapālas), along with the gods and groups of sages, always assemble there for the welfare of the world.
विष्णुना यत्र पुत्रार्थे तपस्तप्तं महात्मना ।
यत्रैव च कुमारेण बाल्ये क्षिप्ता दिवौकसः ॥७॥
7. viṣṇunā yatra putrārthe tapastaptaṁ mahātmanā ,
yatraiva ca kumāreṇa bālye kṣiptā divaukasaḥ.
7. viṣṇunā yatra putrārthe tapas taptam mahātmanā
yatra eva ca kumāreṇa bālye kṣiptāḥ divaukasaḥ
7. mahātmanā viṣṇunā yatra putrārthe tapas taptam
yatra eva ca kumāreṇa bālye divaukasaḥ kṣiptāḥ
7. It is where the great-souled Vishnu performed penance (tapas) for the sake of a son. And it is also where Kumāra (Skanda), even in his childhood, cast down the celestial beings.
शक्तिर्न्यस्ता क्षितितले त्रैलोक्यमवमन्य वै ।
यत्रोवाच जगत्स्कन्दः क्षिपन्वाक्यमिदं तदा ॥८॥
8. śaktirnyastā kṣititale trailokyamavamanya vai ,
yatrovāca jagatskandaḥ kṣipanvākyamidaṁ tadā.
8. śaktiḥ nyastā kṣititale trailokyam avamanya vai
yatra uvāca jagat-skandaḥ kṣipan vākyam idam tadā
8. trailokyam avamanya vai śaktiḥ kṣititale nyastā
yatra jagat-skandaḥ kṣipan idam vākyam tadā uvāca
8. His divine power (śakti) was cast upon the earth, scorning the three worlds (trailokya). It was there that Skanda, the lord of the universe, then spoke these words, hurling them forth.
योऽन्योऽस्ति मत्तोऽभ्यधिको विप्रा यस्याधिकं प्रियाः ।
यो ब्रह्मण्यो द्वितीयोऽस्ति त्रिषु लोकेषु वीर्यवान् ॥९॥
9. yo'nyo'sti matto'bhyadhiko viprā yasyādhikaṁ priyāḥ ,
yo brahmaṇyo dvitīyo'sti triṣu lokeṣu vīryavān.
9. yaḥ anyaḥ asti mattaḥ abhyadhikaḥ viprāḥ yasya adhikam
priyāḥ yaḥ brahmaṇyaḥ dvitīyaḥ asti triṣu lokeṣu vīryavān
9. viprāḥ,
yaḥ mattaḥ abhyadhikaḥ anyaḥ asti? yasya adhikam priyāḥ (asti)? yaḥ triṣu lokeṣu dvitīyaḥ brahmaṇyaḥ vīryavān asti (saḥ kaḥ)?
9. O learned Brahmins (viprāḥ), who else is there superior to me? For whom are dear ones more important? Who else is a second, supremely Brahman-devoted (brahmaṇya) and powerful one in the three worlds (trailokya)?
सोऽभ्युद्धरत्विमां शक्तिमथ वा कम्पयत्विति ।
तच्छ्रुत्वा व्यथिता लोकाः क इमामुद्धरेदिति ॥१०॥
10. so'bhyuddharatvimāṁ śaktimatha vā kampayatviti ,
tacchrutvā vyathitā lokāḥ ka imāmuddharediti.
10. saha abhyuddharatu imām śaktim atha vā kampayatu
iti tat śrutvā vyathitāḥ lokāḥ kaḥ imām uddharet iti
10. iti saha imām śaktim abhyuddharatu atha vā kampayatu
tat śrutvā lokāḥ vyathitāḥ iti kaḥ imām uddharet
10. Let him lift this power (śakti) or indeed shake it, they declared. Hearing that, the people were distressed, wondering, "Who will be able to lift this?"
अथ देवगणं सर्वं संभ्रान्तेन्द्रियमानसम् ।
अपश्यद्भगवान्विष्णुः क्षिप्तं सासुरराक्षसम् ।
किं न्वत्र सुकृतं कार्यं भवेदिति विचिन्तयन् ॥११॥
11. atha devagaṇaṁ sarvaṁ saṁbhrāntendriyamānasam ,
apaśyadbhagavānviṣṇuḥ kṣiptaṁ sāsurarākṣasam ,
kiṁ nvatra sukṛtaṁ kāryaṁ bhavediti vicintayan.
11. atha devagaṇam sarvam saṃbhrāntendriyamānasam
apaśyat bhagavān viṣṇuḥ
kṣiptam sāsurarākṣasam kim nu atra
sukṛtam kāryam bhavet iti vicintayan
11. atha bhagavān viṣṇuḥ saṃbhrāntendriyamānasam
sāsurarākṣasam sarvam devagaṇam
kṣiptam apaśyat iti kim nu atra
sukṛtam kāryam bhavet iti vicintayan
11. Then, Lord Viṣṇu saw the entire host of gods, along with the asuras and rākṣasas, their senses and minds agitated and bewildered, all scattered. Pondering thus, "What good deed could possibly be done here?"
स नामृष्यत तं क्षेपमवैक्षत च पावकिम् ।
स प्रहस्य विशुद्धात्मा शक्तिं प्रज्वलितां तदा ।
कम्पयामास सव्येन पाणिना पुरुषोत्तमः ॥१२॥
12. sa nāmṛṣyata taṁ kṣepamavaikṣata ca pāvakim ,
sa prahasya viśuddhātmā śaktiṁ prajvalitāṁ tadā ,
kampayāmāsa savyena pāṇinā puruṣottamaḥ.
12. saha na amṛṣyata tam kṣepam avaikṣata
ca pāvakim saha prahasya
viśuddhātmā śaktim prajvalitām tadā
kampayāmāsa savyena pāṇinā puruṣottamaḥ
12. saha tam kṣepam na amṛṣyata ca
pāvakim avaikṣata tadā saha viśuddhātmā
puruṣottamaḥ prahasya prajvalitām
śaktim savyena pāṇinā kampayāmāsa
12. Lord Viṣṇu did not tolerate that distress, and he looked towards Pāvaki (Skanda). Then, the supremely pure-souled one (Puruṣottama), having laughed, made that blazing divine power (śakti) tremble with his left hand.
शक्त्यां तु कम्पमानायां विष्णुना बलिना तदा ।
मेदिनी कम्पिता सर्वा सशैलवनकानना ॥१३॥
13. śaktyāṁ tu kampamānāyāṁ viṣṇunā balinā tadā ,
medinī kampitā sarvā saśailavanakānanā.
13. śaktyām tu kampamānāyām viṣṇunā balinā tadā
medinī kampitā sarvā saśailavanakānanā
13. tadā tu balinā viṣṇunā śaktyām kampamānāyām
sarvā saśailavanakānanā medinī kampitā
13. Then, as that divine power (śakti) was being shaken by the mighty Viṣṇu, the entire earth trembled, along with its mountains, forests, and groves.
शक्तेनापि समुद्धर्तुं कम्पिता सा न तूद्धृता ।
रक्षता स्कन्दराजस्य धर्षणां प्रभविष्णुना ॥१४॥
14. śaktenāpi samuddhartuṁ kampitā sā na tūddhṛtā ,
rakṣatā skandarājasya dharṣaṇāṁ prabhaviṣṇunā.
14. śaktena api samuddhārtum kampitā sā na tu uddhṛtā
rakṣatā skandarājasya dharṣaṇām prabhaviṣṇunā
14. sā śaktena api prabhaviṣṇunā rakṣatā skandarājasya
dharṣaṇām samuddhārtum kampitā na tu uddhṛtā
14. Even though he was capable of completely lifting her, she was only shaken, but not actually lifted, by him, the powerful one, who was protecting Skandarāja's dignity from insult.
तां कम्पयित्वा भगवान्प्रह्रादमिदमब्रवीत् ।
पश्य वीर्यं कुमारस्य नैतदन्यः करिष्यति ॥१५॥
15. tāṁ kampayitvā bhagavānprahrādamidamabravīt ,
paśya vīryaṁ kumārasya naitadanyaḥ kariṣyati.
15. tām kampayitvā bhagavān prahrādam idam abravīt
paśya vīryam kumārasya na etat anyaḥ kariṣyati
15. bhagavān tām kampayitvā prahrādam idam abravīt
paśya kumārasya vīryam etat anyaḥ na kariṣyati
15. Having shaken her, the revered Lord spoke this to Prahlāda: "Behold the might of Kumāra! No one else will accomplish this."
सोऽमृष्यमाणस्तद्वाक्यं समुद्धरणनिश्चितः ।
जग्राह तां तस्य शक्तिं न चैनामप्यकम्पयत् ॥१६॥
16. so'mṛṣyamāṇastadvākyaṁ samuddharaṇaniścitaḥ ,
jagrāha tāṁ tasya śaktiṁ na caināmapyakampayat.
16. saḥ amṛṣyamāṇaḥ tat vākyam samuddhāraṇa niścitaḥ
jagrāha tām tasya śaktim na ca enām api akampayat
16. saḥ tat vākyam amṛṣyamāṇaḥ samuddhāraṇa niścitaḥ
tām tasya śaktim jagrāha ca enām api na akampayat
16. He (Hiranyakashipu), unable to tolerate that speech, and determined to lift it, grasped her with his full power, but he could not even shake her.
नादं महान्तं मुक्त्वा स मूर्छितो गिरिमूर्धनि ।
विह्वलः प्रापतद्भूमौ हिरण्यकशिपोः सुतः ॥१७॥
17. nādaṁ mahāntaṁ muktvā sa mūrchito girimūrdhani ,
vihvalaḥ prāpatadbhūmau hiraṇyakaśipoḥ sutaḥ.
17. nādam mahāntam muktvā saḥ mūrcchitaḥ girimūrdhani
vihvalaḥ prāpatat bhūmau hiraṇyakaśipoḥ sutaḥ
17. hiraṇyakaśipoḥ sutaḥ saḥ mahāntam nādam muktvā
girimūrdhani mūrcchitaḥ vihvalaḥ bhūmau prāpatat
17. Having uttered a great roar, he, Hiranyakashipu's son, fainted on the mountain peak, and, bewildered, fell to the ground.
यत्रोत्तरां दिशं गत्वा शैलराजस्य पार्श्वतः ।
तपोऽतप्यत दुर्धर्षस्तात नित्यं वृषध्वजः ॥१८॥
18. yatrottarāṁ diśaṁ gatvā śailarājasya pārśvataḥ ,
tapo'tapyata durdharṣastāta nityaṁ vṛṣadhvajaḥ.
18. yatra uttarām diśam gatvā śailarājasya pārśvataḥ
tapaḥ atapyata durdharṣaḥ tāta nityam vṛṣadhvajaḥ
18. tāta yatra uttarām diśam śailarājasya pārśvataḥ
gatvā durdharṣaḥ vṛṣadhvajaḥ nityam tapaḥ atapyata
18. O dear one, where, having gone to the northern direction, beside the king of mountains, the invincible Vṛṣadhvaja (Shiva) constantly practiced severe asceticism (tapas).
पावकेन परिक्षिप्तो दीप्यता तस्य चाश्रमः ।
आदित्यबन्धनं नाम दुर्धर्षमकृतात्मभिः ॥१९॥
19. pāvakena parikṣipto dīpyatā tasya cāśramaḥ ,
ādityabandhanaṁ nāma durdharṣamakṛtātmabhiḥ.
19. pāvakena parikṣiptaḥ dīpyatā tasya ca āśramaḥ
ādityabandhanam nāma durdharṣam akṛtātmabhiḥ
19. ca tasya pāvakena dīpyatā parikṣiptaḥ
ādityabandhanam nāma āśramaḥ akṛtātmabhiḥ durdharṣam
19. And his hermitage, surrounded by blazing fire, known as 'Ādityabandhana' (Sun-binding), is unassailable by those whose inner selves (ātman) are not yet perfected.
न तत्र शक्यते गन्तुं यक्षराक्षसदानवैः ।
दशयोजनविस्तारमग्निज्वालासमावृतम् ॥२०॥
20. na tatra śakyate gantuṁ yakṣarākṣasadānavaiḥ ,
daśayojanavistāramagnijvālāsamāvṛtam.
20. na tatra śakyate gantum yakṣarākṣasadānavaiḥ
daśayojanavistāram agnijvālāsamāvṛtam
20. tatra yakṣarākṣasadānavaiḥ gantum na śakyate
daśayojanavistāram agnijvālāsamāvṛtam
20. It is not possible for Yakṣas, Rākṣasas, or Dānavas to go there, as it extends ten yojanas and is enveloped by a blaze of fire.
भगवान्पावकस्तत्र स्वयं तिष्ठति वीर्यवान् ।
सर्वविघ्नान्प्रशमयन्महादेवस्य धीमतः ॥२१॥
21. bhagavānpāvakastatra svayaṁ tiṣṭhati vīryavān ,
sarvavighnānpraśamayanmahādevasya dhīmataḥ.
21. bhagavān pāvakaḥ tatra svayam tiṣṭhati vīryavān
sarvavighnān praśamayan mahādevasya dhīmataḥ
21. tatra bhagavān vīryavān pāvakaḥ svayam tiṣṭhati
dhīmataḥ mahādevasya sarvavighnān praśamayan
21. The divine and powerful Fire (Agni) himself dwells there, pacifying all obstacles for the wise Mahādeva (Shiva).
दिव्यं वर्षसहस्रं हि पादेनैकेन तिष्ठतः ।
देवान्संतापयंस्तत्र महादेवो धृतव्रतः ॥२२॥
22. divyaṁ varṣasahasraṁ hi pādenaikena tiṣṭhataḥ ,
devānsaṁtāpayaṁstatra mahādevo dhṛtavrataḥ.
22. divyam varṣasahasram hi pādena ekena tiṣṭhataḥ
devān santāpayan tatra mahādevaḥ dhṛtavrataḥ
22. mahādevaḥ dhṛtavrataḥ hi divyam varṣasahasram
pādena ekena tiṣṭhataḥ tatra devān santāpayan
22. Indeed, for a divine thousand years, standing on one foot, the great god (mahādevaḥ), having undertaken a vow, tormented the gods there.
ऐन्द्रीं तु दिशमास्थाय शैलराजस्य धीमतः ।
विविक्ते पर्वततटे पाराशर्यो महातपाः ।
वेदानध्यापयामास व्यासः शिष्यान्महातपाः ॥२३॥
23. aindrīṁ tu diśamāsthāya śailarājasya dhīmataḥ ,
vivikte parvatataṭe pārāśaryo mahātapāḥ ,
vedānadhyāpayāmāsa vyāsaḥ śiṣyānmahātapāḥ.
23. aindrīm tu diśam āsthāya śailarājasya
dhīmataḥ vivikte parvatataṭe
pārāśaryaḥ mahātapāḥ vedān
adhyāpayāmāsa vyāsaḥ śiṣyān mahātapāḥ
23. mahātapāḥ vyāsaḥ (pārāśaryaḥ)
tu dhīmataḥ śailarājasya aindrīm
diśam āsthāya vivikte
parvatataṭe śiṣyān vedān adhyāpayāmāsa
23. Veda Vyasa (pārāśaryaḥ), the greatly ascetic one (mahātapāḥ), having established himself in the eastern direction (aindrīm diśam) on a secluded mountain slope (vivikte parvatataṭe) of the wise king of mountains (śailarājasya dhīmataḥ), taught the Vedas to his disciples.
सुमन्तुं च महाभागं वैशंपायनमेव च ।
जैमिनिं च महाप्राज्ञं पैलं चापि तपस्विनम् ॥२४॥
24. sumantuṁ ca mahābhāgaṁ vaiśaṁpāyanameva ca ,
jaiminiṁ ca mahāprājñaṁ pailaṁ cāpi tapasvinam.
24. sumantum ca mahābhāgam vaiśaṃpāyanam eva ca
jaiminim ca mahāprājñam pailam ca api tapasvinam
24. sumantum mahābhāgam ca vaiśaṃpāyanam eva ca
jaiminim mahāprājñam ca pailam tapasvinam api ca
24. And Sumantu, the greatly fortunate one, and Vaiśampāyana, and Jaimini, the greatly wise one, and Paila, the ascetic.
एभिः शिष्यैः परिवृतो व्यास आस्ते महातपाः ।
तत्राश्रमपदं पुण्यं ददर्श पितुरुत्तमम् ।
आरणेयो विशुद्धात्मा नभसीव दिवाकरः ॥२५॥
25. ebhiḥ śiṣyaiḥ parivṛto vyāsa āste mahātapāḥ ,
tatrāśramapadaṁ puṇyaṁ dadarśa pituruttamam ,
āraṇeyo viśuddhātmā nabhasīva divākaraḥ.
25. ebhiḥ śiṣyaiḥ parivṛtaḥ vyāsaḥ āste
mahātapāḥ tatra āśramapadam
puṇyam dadarśa pituḥ uttamam āraṇeyaḥ
viśuddhātmā nabhasī iva divākaraḥ
25. ebhiḥ śiṣyaiḥ parivṛtaḥ mahātapāḥ
vyāsaḥ āste tatra viśuddhātmā
āraṇeyaḥ nabhasī divākaraḥ iva pituḥ
uttamam puṇyam āśramapadam dadarśa
25. Surrounded by these disciples, the greatly ascetic Vyasa (mahātapāḥ) resides. There, Āraṇeya, pure in spirit (viśuddhātmā), saw the excellent and sacred hermitage (āśramapadam) of his father, shining in the sky like the sun (divākaraḥ).
अथ व्यासः परिक्षिप्तं ज्वलन्तमिव पावकम् ।
ददर्श सुतमायान्तं दिवाकरसमप्रभम् ॥२६॥
26. atha vyāsaḥ parikṣiptaṁ jvalantamiva pāvakam ,
dadarśa sutamāyāntaṁ divākarasamaprabham.
26. atha vyāsaḥ parikṣiptam jvalantam iva pāvakam
dadarśa sutam āyāntam divākarasamaprabham
26. atha vyāsaḥ jvalantam pāvakam iva parikṣiptam
divākarasamaprabham āyāntam sutam dadarśa
26. Then Vyasa saw his son coming, who appeared enveloped in a blaze like fire and shone with a radiance equal to the sun.
असज्जमानं वृक्षेषु शैलेषु विषमेषु च ।
योगयुक्तं महात्मानं यथा बाणं गुणच्युतम् ॥२७॥
27. asajjamānaṁ vṛkṣeṣu śaileṣu viṣameṣu ca ,
yogayuktaṁ mahātmānaṁ yathā bāṇaṁ guṇacyutam.
27. asajjamānam vṛkṣeṣu śaileṣu viṣameṣu ca
yogayuktam mahātmānam yathā bāṇam guṇacyutam
27. vṛkṣeṣu śaileṣu viṣameṣu ca asajjamānam
yogayuktam mahātmānam guṇacyutam bāṇam yathā
27. He was not hindered by trees, mountains, or difficult terrains; that great soul (mahātman) absorbed in a state of deep meditation (yoga), like an arrow released from its bowstring.
सोऽभिगम्य पितुः पादावगृह्णादरणीसुतः ।
यथोपजोषं तैश्चापि समागच्छन्महामुनिः ॥२८॥
28. so'bhigamya pituḥ pādāvagṛhṇādaraṇīsutaḥ ,
yathopajoṣaṁ taiścāpi samāgacchanmahāmuniḥ.
28. saḥ abhigamya pituḥ pādau agṛhṇāt araṇīsutaḥ
yathā upajoṣam taiḥ ca api samāgacchan mahāmuniḥ
28. araṇīsutaḥ saḥ abhigamya pituḥ pādau agṛhṇāt
mahāmuniḥ ca taiḥ api yathā upajoṣam samāgacchan
28. The son (Śuka), having approached, clasped his father's feet. The great sage (mahāmuni) Vyasa also met with him (Śuka) in a manner that was suitable and pleasing.
ततो निवेदयामास पित्रे सर्वमशेषतः ।
शुको जनकराजेन संवादं प्रीतमानसः ॥२९॥
29. tato nivedayāmāsa pitre sarvamaśeṣataḥ ,
śuko janakarājena saṁvādaṁ prītamānasaḥ.
29. tataḥ nivedayāmāsa pitre sarvam aśeṣataḥ
śukaḥ janakarājena saṃvādam prītamānasaḥ
29. tataḥ prītamānasaḥ śukaḥ janakarājena
saṃvādam aśeṣataḥ sarvam pitre nivedayāmāsa
29. Then Śuka, with a joyful mind, reported everything fully to his father, including his conversation (saṃvāda) with King Janaka.
एवमध्यापयञ्शिष्यान्व्यासः पुत्रं च वीर्यवान् ।
उवास हिमवत्पृष्ठे पाराशर्यो महामुनिः ॥३०॥
30. evamadhyāpayañśiṣyānvyāsaḥ putraṁ ca vīryavān ,
uvāsa himavatpṛṣṭhe pārāśaryo mahāmuniḥ.
30. evam adhyāpayan śiṣyān vyāsaḥ putram ca vīryavān
uvāsa himavatpṛṣṭhe pārāśaryaḥ mahāmuniḥ
30. वीर्यवान् महामुनिः पाराशर्यः व्यासः एवम्
शिष्यान् पुत्रम् च अध्यापयन् हिमवत्पृष्ठे उवास
30. Thus, the powerful (vīryavān) great sage (mahāmuni), Vyasa, son of Parashara (pārāśarya), lived on the slopes of the Himalayas, teaching his disciples and his son.
ततः कदाचिच्छिष्यास्तं परिवार्यावतस्थिरे ।
वेदाध्ययनसंपन्नाः शान्तात्मानो जितेन्द्रियाः ॥३१॥
31. tataḥ kadācicchiṣyāstaṁ parivāryāvatasthire ,
vedādhyayanasaṁpannāḥ śāntātmāno jitendriyāḥ.
31. tataḥ kadācit śiṣyāḥ tam parivārya avatastire
vedādhyayanasampannāḥ śāntātmānaḥ jitendriyāḥ
31. ततः कदाचित् वेदाध्ययनसंपन्नाः शान्तात्मानः
जितेन्द्रियाः शिष्याः तम् परिवार्य अवतस्थिरे
31. Then, one day, his disciples - who were accomplished in the study of the Vedas, calm in their inner selves (ātman), and had mastered their senses - surrounded him and remained there.
वेदेषु निष्ठां संप्राप्य साङ्गेष्वतितपस्विनः ।
अथोचुस्ते तदा व्यासं शिष्याः प्राञ्जलयो गुरुम् ॥३२॥
32. vedeṣu niṣṭhāṁ saṁprāpya sāṅgeṣvatitapasvinaḥ ,
athocuste tadā vyāsaṁ śiṣyāḥ prāñjalayo gurum.
32. vedeṣu niṣṭhām samprāpya sāṅgeṣu atitapasvinaḥ
atha ūcuḥ te tadā vyāsam śiṣyāḥ prāñjalayaḥ gurum
32. वेदेषु साङ्गेषु (च) निष्ठाम् सम्प्राप्य अतितपस्विनः
ते शिष्याः तदा प्राञ्जलयः अथ गुरुम् व्यासम् ऊचुः
32. Having attained complete mastery (niṣṭhā) in the Vedas and their ancillary branches, those extremely ascetic (tapasvin) disciples then, with folded hands, spoke to Vyasa, their teacher (guru).
महता श्रेयसा युक्ता यशसा च स्म वर्धिताः ।
एकं त्विदानीमिच्छामो गुरुणानुग्रहं कृतम् ॥३३॥
33. mahatā śreyasā yuktā yaśasā ca sma vardhitāḥ ,
ekaṁ tvidānīmicchāmo guruṇānugrahaṁ kṛtam.
33. mahatā śreyasā yuktā yaśasā ca sma vardhitāḥ
ekam tu idānīm icchāmaḥ guruṇā anugraham kṛtam
33. महता श्रेयसा यशसा च युक्ताः स्म वर्धिताः (वर्यः)
तु इदानीम् गुरुणा कृतम् एकम् अनुग्रहम् इच्छामः
33. We have been endowed with great prosperity and have indeed grown in fame. But now we desire one favor (anugraha) to be granted by the teacher (guru).
इति तेषां वचः श्रुत्वा ब्रह्मर्षिस्तानुवाच ह ।
उच्यतामिति तद्वत्सा यद्वः कार्यं प्रियं मया ॥३४॥
34. iti teṣāṁ vacaḥ śrutvā brahmarṣistānuvāca ha ,
ucyatāmiti tadvatsā yadvaḥ kāryaṁ priyaṁ mayā.
34. iti teṣām vacaḥ śrutvā brahmarṣiḥ tān uvāca ha
ucyatām iti tat vatsāḥ yat vaḥ kāryam priyam mayā
34. iti teṣām vacaḥ śrutvā,
brahmarṣiḥ tān ha uvāca vatsāḥ,
yat vaḥ priyam kāryam mayā,
tat ucyatām iti.
34. Having heard their words, the Brahmarshi (brahmarṣi) said to them, "O dear ones, tell me what you desire to have done by me."
एतद्वाक्यं गुरोः श्रुत्वा शिष्यास्ते हृष्टमानसाः ।
पुनः प्राञ्जलयो भूत्वा प्रणम्य शिरसा गुरुम् ॥३५॥
35. etadvākyaṁ guroḥ śrutvā śiṣyāste hṛṣṭamānasāḥ ,
punaḥ prāñjalayo bhūtvā praṇamya śirasā gurum.
35. etat vākyam guroḥ śrutvā śiṣyāḥ te hṛṣṭamānasāḥ
punaḥ prāñjalayaḥ bhūtvā praṇamya śirasā gurum
35. gurōḥ etat vākyam śrutvā,
te śiṣyāḥ hṛṣṭamānasāḥ punaḥ prāñjalayaḥ bhūtvā śirasā gurum praṇamya
35. Having heard these words of their teacher (guru), those disciples, with delighted minds, again, being with folded hands and having bowed their heads to the teacher (guru)...
ऊचुस्ते सहिता राजन्निदं वचनमुत्तमम् ।
यदि प्रीत उपाध्यायो धन्याः स्मो मुनिसत्तम ॥३६॥
36. ūcuste sahitā rājannidaṁ vacanamuttamam ,
yadi prīta upādhyāyo dhanyāḥ smo munisattama.
36. ūcuḥ te sahitāḥ rājan idam vacanam uttamam yadi
prītaḥ upādhyāyaḥ dhanyāḥ smaḥ munisattama
36. rājan,
te sahitāḥ idam uttamam vacanam ūcuḥ he munisattama,
yadi upādhyāyaḥ prītaḥ,
vayam dhanyāḥ smaḥ
36. Together, O King, they spoke these excellent words: "If the preceptor (upādhyāya) is pleased, O best of sages, then we are indeed blessed."
काङ्क्षामस्तु वयं सर्वे वरं दत्तं महर्षिणा ।
षष्ठः शिष्यो न ते ख्यातिं गच्छेदत्र प्रसीद नः ॥३७॥
37. kāṅkṣāmastu vayaṁ sarve varaṁ dattaṁ maharṣiṇā ,
ṣaṣṭhaḥ śiṣyo na te khyātiṁ gacchedatra prasīda naḥ.
37. kāṅkṣāmaḥ tu vayam sarve varam dattam maharṣiṇā
ṣaṣṭhaḥ śiṣyaḥ na te khyātim gacchet atra prasīda naḥ
37. vayam sarve tu maharṣiṇā dattam varam kāṅkṣāmaḥ
ṣaṣṭhaḥ śiṣyaḥ te khyātim na gacchet atra naḥ prasīda
37. Indeed, we all desire a boon (vara) to be granted by the great sage (maharṣi): may the sixth disciple not attain fame through you. Please be gracious to us in this matter.
चत्वारस्ते वयं शिष्या गुरुपुत्रश्च पञ्चमः ।
इह वेदाः प्रतिष्ठेरन्नेष नः काङ्क्षितो वरः ॥३८॥
38. catvāraste vayaṁ śiṣyā guruputraśca pañcamaḥ ,
iha vedāḥ pratiṣṭheranneṣa naḥ kāṅkṣito varaḥ.
38. catvāraḥ te vayam śiṣyāḥ guruputraḥ ca pañcamaḥ
iha vedāḥ pratiṣṭheran eṣaḥ naḥ kāṅkṣitaḥ varaḥ
38. te vayam catvāraḥ śiṣyāḥ guruputraḥ ca pañcamaḥ
iha vedāḥ pratiṣṭheran eṣaḥ naḥ kāṅkṣitaḥ varaḥ
38. We are four disciples, and the guru's son is the fifth. May the (Vedas) be established here; this is our desired boon.
शिष्याणां वचनं श्रुत्वा व्यासो वेदार्थतत्त्ववित् ।
पराशरात्मजो धीमान्परलोकार्थचिन्तकः ।
उवाच शिष्यान्धर्मात्मा धर्म्यं नैःश्रेयसं वचः ॥३९॥
39. śiṣyāṇāṁ vacanaṁ śrutvā vyāso vedārthatattvavit ,
parāśarātmajo dhīmānparalokārthacintakaḥ ,
uvāca śiṣyāndharmātmā dharmyaṁ naiḥśreyasaṁ vacaḥ.
39. śiṣyāṇām vacanam śrutvā vyāsaḥ
vedārthatattvavit parāśarātmajaḥ dhīmān
paralokārthacintakaḥ uvāca śiṣyān
dharmātmā dharmyam naiḥśreyasam vacaḥ
39. vyāsaḥ vedārthatattvavit parāśarātmajaḥ
dhīmān paralokārthacintakaḥ
dharmātmā śiṣyāṇām vacanam śrutvā śiṣyān
dharmyam naiḥśreyasam vacaḥ uvāca
39. Having heard the words of the disciples, Vyāsa - Parāśara's intelligent son, who understood the true meaning of the Vedas and pondered the welfare of the afterlife - the righteous-souled (dharma-ātman) one, spoke to his disciples words that were virtuous (dharma) and conducive to ultimate well-being.
ब्राह्मणाय सदा देयं ब्रह्म शुश्रूषवे भवेत् ।
ब्रह्मलोके निवासं यो ध्रुवं समभिकाङ्क्षति ॥४०॥
40. brāhmaṇāya sadā deyaṁ brahma śuśrūṣave bhavet ,
brahmaloke nivāsaṁ yo dhruvaṁ samabhikāṅkṣati.
40. brāhmaṇāya sadā deyam brahma śuśrūṣave bhavet
brahmaloke nivāsam yaḥ dhruvam samabhikāṅkṣati
40. yaḥ brahmaloke dhruvam nivāsam samabhikāṅkṣati
brahma sadā śuśrūṣave brāhmaṇāya deyam bhavet
40. Sacred knowledge should always be given to a Brahmin who serves (the pursuit of) Brahman; (this is for) one who surely desires permanent residence in the world of Brahman (brahmaloka).
भवन्तो बहुलाः सन्तु वेदो विस्तार्यतामयम् ।
नाशिष्ये संप्रदातव्यो नाव्रते नाकृतात्मनि ॥४१॥
41. bhavanto bahulāḥ santu vedo vistāryatāmayam ,
nāśiṣye saṁpradātavyo nāvrate nākṛtātmani.
41. bhavantaḥ bahulāḥ santu vedaḥ vistāryatām ayam
na aśiṣye saṃpradātavyaḥ na avrate na akṛtātmani
41. bhavantaḥ bahulāḥ santu ayam vedaḥ vistāryatām
na aśiṣye saṃpradātavyaḥ na avrate na akṛtātmani
41. May you all be numerous, and may this Veda be widely propagated. It should not be given to one who is not a disciple, nor to one who lacks vows (or spiritual discipline), nor to one whose inner being (ātman) is not cultivated.
एते शिष्यगुणाः सर्वे विज्ञातव्या यथार्थतः ।
नापरीक्षितचारित्रे विद्या देया कथंचन ॥४२॥
42. ete śiṣyaguṇāḥ sarve vijñātavyā yathārthataḥ ,
nāparīkṣitacāritre vidyā deyā kathaṁcana.
42. ete śiṣyaguṇāḥ sarve vijñātavyā yathārthataḥ
na aparīkṣitacāritre vidyā deyā kathaṃcana
42. ete sarve śiṣyaguṇāḥ yathārthataḥ vijñātavyāḥ
aparīkṣitacāritre kathaṃcana vidyā na deyā
42. All these qualities of students should be accurately understood. Under no circumstances should knowledge be imparted to someone whose character has not been examined.
यथा हि कनकं शुद्धं तापच्छेदनिघर्षणैः ।
परीक्षेत तथा शिष्यानीक्षेत्कुलगुणादिभिः ॥४३॥
43. yathā hi kanakaṁ śuddhaṁ tāpacchedanigharṣaṇaiḥ ,
parīkṣeta tathā śiṣyānīkṣetkulaguṇādibhiḥ.
43. yathā hi kanakaṃ śuddhaṃ tāpacchedanigharṣaṇaiḥ
parīkṣeta tathā śiṣyān īkṣet kulaguṇādibhiḥ
43. yathā hi śuddhaṃ kanakaṃ tāpacchedanigharṣaṇaiḥ
parīkṣeta tathā kulaguṇādibhiḥ śiṣyān īkṣet
43. Just as pure gold is indeed tested by heating, cutting, and rubbing, similarly one should examine students through their family background, qualities, and other relevant attributes.
न नियोज्याश्च वः शिष्या अनियोगे महाभये ।
यथामति यथापाठं तथा विद्या फलिष्यति ॥४४॥
44. na niyojyāśca vaḥ śiṣyā aniyoge mahābhaye ,
yathāmati yathāpāṭhaṁ tathā vidyā phaliṣyati.
44. na niyojyāḥ ca vaḥ śiṣyāḥ aniyoge mahābhaye
yathāmati yathāpāṭhaṃ tathā vidyā phaliṣyati
44. ca vaḥ śiṣyāḥ aniyoge mahābhaye na niyojyāḥ
tathā yathāmati yathāpāṭhaṃ vidyā phaliṣyati
44. And your students should not be exposed to great danger caused by their non-engagement (or non-utilization of their learning). For, knowledge will bear fruit only in accordance with one's understanding and what has been taught.
सर्वस्तरतु दुर्गाणि सर्वो भद्राणि पश्यतु ।
श्रावयेच्चतुरो वर्णान्कृत्वा ब्राह्मणमग्रतः ॥४५॥
45. sarvastaratu durgāṇi sarvo bhadrāṇi paśyatu ,
śrāvayeccaturo varṇānkṛtvā brāhmaṇamagrataḥ.
45. sarvaḥ taratu durgāṇi sarvaḥ bhadrāṇi paśyatu
śrāvayet caturaḥ varṇān kṛtvā brāhmaṇaṃ agrataḥ
45. sarvaḥ durgāṇi taratu sarvaḥ bhadrāṇi paśyatu
brāhmaṇaṃ agrataḥ kṛtvā caturaḥ varṇān śrāvayet
45. May everyone overcome difficulties, and may everyone experience prosperity. One should impart these teachings to the four social orders (varṇas), placing a Brahmin at the head.
वेदस्याध्ययनं हीदं तच्च कार्यं महत्स्मृतम् ।
स्तुत्यर्थमिह देवानां वेदाः सृष्टाः स्वयंभुवा ॥४६॥
46. vedasyādhyayanaṁ hīdaṁ tacca kāryaṁ mahatsmṛtam ,
stutyarthamiha devānāṁ vedāḥ sṛṣṭāḥ svayaṁbhuvā.
46. vedasya adhyayanam hi idam tat ca kāryam mahat smṛtam
stutyartham iha devānām vedāḥ sṛṣṭāḥ svayaṃbhuvā
46. idam vedasya adhyayanam hi tat ca mahat kāryam smṛtam
iha devānām stutyartham vedāḥ svayaṃbhuvā sṛṣṭāḥ
46. This study of the Veda is indeed considered a great duty. For the purpose of praising the deities, the Vedas were created here by the Self-existent One.
यो निर्वदेत संमोहाद्ब्राह्मणं वेदपारगम् ।
सोऽपध्यानाद्ब्राह्मणस्य पराभूयादसंशयम् ॥४७॥
47. yo nirvadeta saṁmohādbrāhmaṇaṁ vedapāragam ,
so'padhyānādbrāhmaṇasya parābhūyādasaṁśayam.
47. yaḥ nirvadeta saṃmohāt brāhmaṇam vedapāragam
saḥ apadhyānāt brāhmaṇasya parābhūyāt asaṃśayam
47. yaḥ saṃmohāt vedapāragam brāhmaṇam nirvadeta
saḥ brāhmaṇasya apadhyānāt asaṃśayam parābhūyāt
47. Whoever, out of great confusion, should scorn a Brahmin who has mastered the Vedas, he would undoubtedly be defeated by the Brahmin's ill-will.
यश्चाधर्मेण विब्रूयाद्यश्चाधर्मेण पृच्छति ।
तयोरन्यतरः प्रैति विद्वेषं वाधिगच्छति ॥४८॥
48. yaścādharmeṇa vibrūyādyaścādharmeṇa pṛcchati ,
tayoranyataraḥ praiti vidveṣaṁ vādhigacchati.
48. yaḥ ca adharmeṇa vibrūyāt yaḥ ca adharmeṇa pṛcchati
tayoḥ anyataraḥ praiti vidveṣam vā adhigacchati
48. yaḥ ca adharmeṇa vibrūyāt yaḥ ca adharmeṇa pṛcchati
tayoḥ anyataraḥ praiti vā vidveṣam adhigacchati
48. And whoever explains (scripture) in an unrighteous manner (adharma), and whoever asks about it in an unrighteous manner (adharma), one of those two perishes or incurs enmity.
एतद्वः सर्वमाख्यातं स्वाध्यायस्य विधिं प्रति ।
उपकुर्याच्च शिष्याणामेतच्च हृदि वो भवेत् ॥४९॥
49. etadvaḥ sarvamākhyātaṁ svādhyāyasya vidhiṁ prati ,
upakuryācca śiṣyāṇāmetacca hṛdi vo bhavet.
49. etat vaḥ sarvam ākhyātam svādhyāyasya vidhim prati
upakuryāt ca śiṣyāṇām etat ca hṛdi vaḥ bhavet
49. etat sarvam vaḥ svādhyāyasya vidhim prati ākhyātam
ca etat śiṣyāṇām upakuryāt ca vaḥ hṛdi bhavet
49. All this has been explained to you concerning the method of self-study. And this (knowledge) should be beneficial to your students and remain in your hearts.