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महाभारतः       mahābhārataḥ - book-12, chapter-323

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भीष्म उवाच ।
ततोऽतीते महाकल्पे उत्पन्नेऽङ्गिरसः सुते ।
बभूवुर्निर्वृता देवा जाते देवपुरोहिते ॥१॥
1. bhīṣma uvāca ,
tato'tīte mahākalpe utpanne'ṅgirasaḥ sute ,
babhūvurnirvṛtā devā jāte devapurohite.
1. bhīṣma uvāca tataḥ atīte mahākalpe utpanne aṅgirasaḥ
sute babhūvuḥ nirvṛtā devā jāte deva purohite
1. bhīṣma uvāca tataḥ mahākalpe atīte aṅgirasaḥ sute
utpanne deva purohite jāte devā nirvṛtā babhūvuḥ
1. Bhīṣma said: Then, after a great cosmic cycle (mahākalpa) had passed, when the son of Aṅgiras was born, the gods became satisfied as their divine preceptor was born.
बृहद्ब्रह्म महच्चेति शब्दाः पर्यायवाचकाः ।
एभिः समन्वितो राजन्गुणैर्विद्वान्बृहस्पतिः ॥२॥
2. bṛhadbrahma mahacceti śabdāḥ paryāyavācakāḥ ,
ebhiḥ samanvito rājanguṇairvidvānbṛhaspatiḥ.
2. bṛhat brahma mahat ca iti śabdāḥ paryāya vācakāḥ
ebhiḥ samanvitaḥ rājan guṇaiḥ vidvān bṛhaspatiḥ
2. rājan bṛhat brahma mahat ca iti śabdāḥ paryāya
vācakāḥ vidvān bṛhaspatiḥ ebhiḥ guṇaiḥ samanvitaḥ
2. O King, the words 'Bṛhat', 'Brahman' (brahman), and 'Mahat' are synonymous. The wise Bṛhaspati is endowed with these qualities.
तस्य शिष्यो बभूवाग्र्यो राजोपरिचरो वसुः ।
अधीतवांस्तदा शास्त्रं सम्यक्चित्रशिखण्डिजम् ॥३॥
3. tasya śiṣyo babhūvāgryo rājoparicaro vasuḥ ,
adhītavāṁstadā śāstraṁ samyakcitraśikhaṇḍijam.
3. tasya śiṣyaḥ babhūva agryaḥ rājā uparicaraḥ vasuḥ
adhītavān tadā śāstram samyak citraśikhaṇḍijam
3. tasya agryaḥ śiṣyaḥ rājā uparicaraḥ vasuḥ babhūva
tadā samyak citraśikhaṇḍijam śāstram adhītavān
3. His chief disciple became King Uparicara Vasu. He then properly studied the treatise originating from Citraśikhaṇḍin.
स राजा भावितः पूर्वं दैवेन विधिना वसुः ।
पालयामास पृथिवीं दिवमाखण्डलो यथा ॥४॥
4. sa rājā bhāvitaḥ pūrvaṁ daivena vidhinā vasuḥ ,
pālayāmāsa pṛthivīṁ divamākhaṇḍalo yathā.
4. saḥ rājā bhāvitaḥ pūrvam daivena vidhinā vasuḥ
pālayāmāsa pṛthivīm divam ākhaṇḍalaḥ yathā
4. saḥ rājā vasuḥ pūrvam daivena vidhinā bhāvitaḥ,
ākhaṇḍalaḥ yathā divam pṛthivīm pālayāmāsa
4. That King Vasu, previously ordained by divine providence, ruled the earth just as Indra rules heaven.
तस्य यज्ञो महानासीदश्वमेधो महात्मनः ।
बृहस्पतिरुपाध्यायस्तत्र होता बभूव ह ॥५॥
5. tasya yajño mahānāsīdaśvamedho mahātmanaḥ ,
bṛhaspatirupādhyāyastatra hotā babhūva ha.
5. tasya yajñaḥ mahān āsīt aśvamedhaḥ mahātmanaḥ
bṛhaspatiḥ upādhyāyaḥ tatra hotā babhūva ha
5. mahātmanaḥ tasya mahān aśvamedhaḥ yajñaḥ āsīt.
tatra bṛhaspatiḥ upādhyāyaḥ hotā ha babhūva
5. A great horse (Vedic ritual) (aśvamedha) of that great-souled king took place. Bṛhaspati indeed became the preceptor and the hotṛ priest there.
प्रजापतिसुताश्चात्र सदस्यास्त्वभवंस्त्रयः ।
एकतश्च द्वितश्चैव त्रितश्चैव महर्षयः ॥६॥
6. prajāpatisutāścātra sadasyāstvabhavaṁstrayaḥ ,
ekataśca dvitaścaiva tritaścaiva maharṣayaḥ.
6. prajāpatisutāḥ ca atra sadasyāḥ tu abhavan trayaḥ
ekataḥ ca dvitaḥ ca eva tritaḥ ca eva maharṣayaḥ
6. atra prajāpatisutāḥ trayaḥ maharṣayaḥ ekataḥ ca
dvitaḥ ca eva tritaḥ ca eva tu sadasyāḥ abhavan
6. And here, the three great sages, the sons of Prajāpati - Ekata, Dvita, and Trita - indeed became the members (of the ritual assembly).
धनुषाक्षोऽथ रैभ्यश्च अर्वावसुपरावसू ।
ऋषिर्मेधातिथिश्चैव ताण्ड्यश्चैव महानृषिः ॥७॥
7. dhanuṣākṣo'tha raibhyaśca arvāvasuparāvasū ,
ṛṣirmedhātithiścaiva tāṇḍyaścaiva mahānṛṣiḥ.
7. dhanuṣākṣaḥ atha raibhyaḥ ca arvāvasu-parāvasū
ṛṣiḥ medhātithiḥ ca eva tāṇḍyaḥ ca eva mahā-ṛṣiḥ
7. atha dhanuṣākṣaḥ ca raibhyaḥ ca arvāvasu-parāvasū
ṛṣiḥ medhātithiḥ eva ca mahā-ṛṣiḥ eva ca tāṇḍyaḥ
7. And then, Dhanushaksha, Raibhya, Arvavasu and Paravasu, the sage Medhātithi, and also the great sage Tāṇḍya [were present].
ऋषिः शक्तिर्महाभागस्तथा वेदशिराश्च यः ।
कपिलश्च ऋषिश्रेष्ठः शालिहोत्रपितामहः ॥८॥
8. ṛṣiḥ śaktirmahābhāgastathā vedaśirāśca yaḥ ,
kapilaśca ṛṣiśreṣṭhaḥ śālihotrapitāmahaḥ.
8. ṛṣiḥ śaktiḥ mahābhāgaḥ tathā vedaśirāḥ ca yaḥ
kapilaḥ ca ṛṣi-śreṣṭhaḥ śālihotra-pitāmahaḥ
8. ṛṣiḥ śaktiḥ mahābhāgaḥ tathā yaḥ vedaśirāḥ ca
kapilaḥ ca ṛṣi-śreṣṭhaḥ śālihotra-pitāmahaḥ
8. The highly fortunate sage Śakti, and also Vedasirā, and Kapila, the best of sages, the grandfather of Śālihotra [were present].
आद्यः कठस्तैत्तिरिश्च वैशंपायनपूर्वजः ।
कण्वोऽथ देवहोत्रश्च एते षोडश कीर्तिताः ।
संभृताः सर्वसंभारास्तस्मिन्राजन्महाक्रतौ ॥९॥
9. ādyaḥ kaṭhastaittiriśca vaiśaṁpāyanapūrvajaḥ ,
kaṇvo'tha devahotraśca ete ṣoḍaśa kīrtitāḥ ,
saṁbhṛtāḥ sarvasaṁbhārāstasminrājanmahākratau.
9. ādyaḥ kaṭhaḥ taittiriḥ ca
vaiśaṃpāyana-pūrvajaḥ kaṇvaḥ atha devahotraḥ ca
ete ṣoḍaśa kīrtitāḥ saṃbhṛtāḥ
sarva-saṃbhārāḥ tasmin rājan mahā-kratau
9. ādyaḥ kaṭhaḥ ca taittiriḥ
vaiśaṃpāyana-pūrvajaḥ atha kaṇvaḥ ca devahotraḥ
ete ṣoḍaśa kīrtitāḥ rājan tasmin
mahā-kratau sarva-saṃbhārāḥ saṃbhṛtāḥ
9. The foremost Katha, along with Taittiri, the predecessor of Vaiśaṃpāyana, and then Kaṇva and Devahotra - these sixteen are thus enumerated. O King (rājan), all the necessary provisions were gathered for that great Vedic ritual (yajña).
न तत्र पशुघातोऽभूत्स राजैवं स्थितोऽभवत् ।
अहिंस्रः शुचिरक्षुद्रो निराशीः कर्मसंस्तुतः ।
आरण्यकपदोद्गीता भागास्तत्रोपकल्पिताः ॥१०॥
10. na tatra paśughāto'bhūtsa rājaivaṁ sthito'bhavat ,
ahiṁsraḥ śucirakṣudro nirāśīḥ karmasaṁstutaḥ ,
āraṇyakapadodgītā bhāgāstatropakalpitāḥ.
10. na tatra paśu-ghātaḥ abhūt saḥ rājā
evam sthitaḥ abhavat ahiṃsraḥ śuciḥ
akṣudraḥ nirāśīḥ karma-saṃstutaḥ
āraṇyaka-pada-udgītāḥ bhāgāḥ tatra upakalpitāḥ
10. tatra paśu-ghātaḥ na abhūt saḥ rājā
evam ahiṃsraḥ śuciḥ akṣudraḥ nirāśīḥ
karma-saṃstutaḥ sthitaḥ abhavat tatra
āraṇyaka-pada-udgītāḥ bhāgāḥ upakalpitāḥ
10. No animal slaughter occurred there; that king (rājan) was established in such a way. He was non-violent, pure, noble, free from desires, and highly regarded for his actions (karma). There, the portions as proclaimed in the Āraṇyakas were provided.
प्रीतस्ततोऽस्य भगवान्देवदेवः पुरातनः ।
साक्षात्तं दर्शयामास सोऽदृश्योऽन्येन केनचित् ॥११॥
11. prītastato'sya bhagavāndevadevaḥ purātanaḥ ,
sākṣāttaṁ darśayāmāsa so'dṛśyo'nyena kenacit.
11. prītaḥ tataḥ asya bhagavān devadevaḥ purātanaḥ
sākṣāt tam darśayāmāsa saḥ adṛśyaḥ anyena kenacit
11. tataḥ bhagavān devadevaḥ purātanaḥ asya prītaḥ
tam sākṣāt darśayāmāsa saḥ anyena kenacit adṛśyaḥ
11. Then, the venerable (bhagavān) and ancient God of gods, pleased with him, revealed himself directly to him, though he (the God) was invisible to anyone else.
स्वयं भागमुपाघ्राय पुरोडाशं गृहीतवान् ।
अदृश्येन हृतो भागो देवेन हरिमेधसा ॥१२॥
12. svayaṁ bhāgamupāghrāya puroḍāśaṁ gṛhītavān ,
adṛśyena hṛto bhāgo devena harimedhasā.
12. svayam bhāgam upāghrāya puroḍāśam gṛhītavān
adṛśyena hṛtaḥ bhāgaḥ devena harimedhasā
12. svayam bhāgam puroḍāśam upāghrāya gṛhītavān
adṛśyena harimedhasā devena bhāgaḥ hṛtaḥ
12. After (the king) had smelled his portion of the sacrificial cake (puroḍāśa), he took it. But the actual portion was carried away by the invisible deity (deva), Hari (harimedhasā).
बृहस्पतिस्ततः क्रुद्धः स्रुवमुद्यम्य वेगितः ।
आकाशं घ्नन्स्रुवः पातै रोषादश्रूण्यवर्तयत् ॥१३॥
13. bṛhaspatistataḥ kruddhaḥ sruvamudyamya vegitaḥ ,
ākāśaṁ ghnansruvaḥ pātai roṣādaśrūṇyavartayat.
13. bṛhaspatiḥ tataḥ kruddhaḥ sruvam udyamya vegitaḥ
ākāśam ghnan sruvaḥ pātaiḥ roṣāt aśrūṇi avartayat
13. tataḥ kruddhaḥ vegitaḥ bṛhaspatiḥ sruvam udyamya
ākāśam sruvaḥ pātaiḥ ghnan roṣāt aśrūṇi avartayat
13. Then, enraged and agitated, Brihaspati lifted his sacrificial ladle and, striking the sky with its blows, shed tears out of sheer rage.
उवाच चोपरिचरं मया भागोऽयमुद्यतः ।
ग्राह्यः स्वयं हि देवेन मत्प्रत्यक्षं न संशयः ॥१४॥
14. uvāca coparicaraṁ mayā bhāgo'yamudyataḥ ,
grāhyaḥ svayaṁ hi devena matpratyakṣaṁ na saṁśayaḥ.
14. uvāca ca uparicaraṃ mayā bhāgaḥ ayam udyataḥ
grāhyaḥ svayam hi devena matpratyakṣam na saṃśayaḥ
14. ca uvāca uparicaraṃ ayam bhāgaḥ mayā udyataḥ hi
devena svayam grāhyaḥ matpratyakṣam na saṃśayaḥ
14. And he said to Uparicara, "This portion offered by me must indeed be accepted by the deity (deva) himself, in my direct presence (matpratyakṣam); there is no doubt about it."
उद्यता यज्ञभागा हि साक्षात्प्राप्ताः सुरैरिह ।
किमर्थमिह न प्राप्तो दर्शनं स हरिर्विभुः ॥१५॥
15. udyatā yajñabhāgā hi sākṣātprāptāḥ surairiha ,
kimarthamiha na prāpto darśanaṁ sa harirvibhuḥ.
15. udyatāḥ yajñabhāgāḥ hi sākṣāt prāptāḥ suraiḥ iha
kimartham iha na prāptaḥ darśanam saḥ hariḥ vibhuḥ
15. iha yajñabhāgāḥ udyatāḥ hi suraiḥ sākṣāt prāptāḥ
kimartham iha saḥ vibhuḥ hariḥ darśanam na prāptaḥ
15. The portions of this Vedic ritual (yajña) have indeed been directly received by the gods here. For what reason then has that all-pervading Lord Hari not appeared here to grant his vision?
ततः स तं समुद्धूतं भूमिपालो महान्वसुः ।
प्रसादयामास मुनिं सदस्यास्ते च सर्वशः ॥१६॥
16. tataḥ sa taṁ samuddhūtaṁ bhūmipālo mahānvasuḥ ,
prasādayāmāsa muniṁ sadasyāste ca sarvaśaḥ.
16. tataḥ saḥ tam samuddhūtam bhūmipālaḥ mahān vasuḥ
prasādayāmāsa munim sadasyāḥ te ca sarvaśaḥ
16. tataḥ saḥ mahān bhūmipālaḥ vasuḥ tam samuddhūtam
munim prasādayāmāsa ca te sadasyāḥ sarvaśaḥ
16. Then, that great king Vasu appeased the agitated sage (muni), and all the members of the assembly likewise (did so).
ऊचुश्चैनमसंभ्रान्ता न रोषं कर्तुमर्हसि ।
नैष धर्मः कृतयुगे यस्त्वं रोषमचीकृथाः ॥१७॥
17. ūcuścainamasaṁbhrāntā na roṣaṁ kartumarhasi ,
naiṣa dharmaḥ kṛtayuge yastvaṁ roṣamacīkṛthāḥ.
17. ūcuḥ ca enam asaṃbhrāntāḥ na roṣam kartum arhasi
na eṣaḥ dharmaḥ kṛtayuge yaḥ tvam roṣam acīkṛthāḥ
17. ca asaṃbhrāntāḥ enam ūcuḥ: 'tvam roṣam kartum na arhasi kṛtayuge eṣaḥ dharmaḥ na,
yaḥ tvam roṣam acīkṛthāḥ.
'
17. And the undisturbed (assembly members) said to him, 'You ought not to show anger. This is not the accepted conduct (dharma) in the Kṛta Yuga, which you have displayed.'
अरोषणो ह्यसौ देवो यस्य भागोऽयमुद्यतः ।
न स शक्यस्त्वया द्रष्टुमस्माभिर्वा बृहस्पते ।
यस्य प्रसादं कुरुते स वै तं द्रष्टुमर्हति ॥१८॥
18. aroṣaṇo hyasau devo yasya bhāgo'yamudyataḥ ,
na sa śakyastvayā draṣṭumasmābhirvā bṛhaspate ,
yasya prasādaṁ kurute sa vai taṁ draṣṭumarhati.
18. aroṣaṇaḥ hi asau devaḥ yasya bhāgaḥ
ayam udyataḥ na saḥ śakyaḥ tvayā
draṣṭum asmābhiḥ vā bṛhaspate yasya
prasādam kurute saḥ vai tam draṣṭum arhati
18. hi asau devaḥ aroṣaṇaḥ,
yasya ayam udyataḥ bhāgaḥ bṛhaspate,
saḥ tvayā vā asmābhiḥ draṣṭum na śakyaḥ yasya prasādam kurute,
saḥ vai tam draṣṭum arhati
18. For that Lord, whose share is offered, is not one who gets angry. He, O Bṛhaspati, cannot be seen by you, nor by us. Indeed, only he upon whom He bestows His grace (prasāda) is able to see Him.
एकतद्वितत्रिता ऊचुः ।
वयं हि ब्रह्मणः पुत्रा मानसाः परिकीर्तिताः ।
गता निःश्रेयसार्थं हि कदाचिद्दिशमुत्तराम् ॥१९॥
19. ekatadvitatritā ūcuḥ ,
vayaṁ hi brahmaṇaḥ putrā mānasāḥ parikīrtitāḥ ,
gatā niḥśreyasārthaṁ hi kadāciddiśamuttarām.
19. ekatatvitratritāḥ ūcuḥ vayam hi brahmaṇaḥ putrāḥ mānasāḥ
parikīrtitāḥ gatāḥ niḥśreyasārtham hi kadācit diśam uttarām
19. Ekatadvita and Tritā said: "Indeed, we are renowned as the mind-born sons of Brahmā. Once, for the sake of ultimate liberation (mokṣa), we journeyed to the northern region."
तप्त्वा वर्षसहस्राणि चत्वारि तप उत्तमम् ।
एकपादस्थिताः सम्यक्काष्ठभूताः समाहिताः ॥२०॥
20. taptvā varṣasahasrāṇi catvāri tapa uttamam ,
ekapādasthitāḥ samyakkāṣṭhabhūtāḥ samāhitāḥ.
20. taptvā varṣasahasrāṇi catvāri tapaḥ uttamam
ekapādasthitāḥ samyak kāṣṭhabhūtāḥ samāhitāḥ
20. Having performed excellent spiritual austerity (tapas) for four thousand years, they stood perfectly on one foot, motionless like logs of wood, completely absorbed (samāhita) in concentration.
मेरोरुत्तरभागे तु क्षीरोदस्यानुकूलतः ।
स देशो यत्र नस्तप्तं तपः परमदारुणम् ।
कथं पश्येमहि वयं देवं नारायणं त्विति ॥२१॥
21. meroruttarabhāge tu kṣīrodasyānukūlataḥ ,
sa deśo yatra nastaptaṁ tapaḥ paramadāruṇam ,
kathaṁ paśyemahi vayaṁ devaṁ nārāyaṇaṁ tviti.
21. meroḥ uttarabhāge tu kṣīrodasya
anukūlataḥ saḥ deśaḥ yatra naḥ taptam
tapaḥ paramadāruṇam katham
paśyemahi vayam devam nārāyaṇam tu iti
21. And in the northern part of Mount Meru, near the Milk Ocean, that was the spot where we performed our exceedingly severe spiritual austerity (tapas). [They wondered:] "How may we (vayam) see the divine Nārāyaṇa?"
ततो व्रतस्यावभृथे वागुवाचाशरीरिणी ।
सुतप्तं वस्तपो विप्राः प्रसन्नेनान्तरात्मना ॥२२॥
22. tato vratasyāvabhṛthe vāguvācāśarīriṇī ,
sutaptaṁ vastapo viprāḥ prasannenāntarātmanā.
22. tataḥ vratasya avabhṛthe vāk uvāca aśarīriṇī
sutaptam vaḥ tapaḥ viprāḥ prasannena antarātmanā
22. Then, at the culminating bath of their sacred vow, a disembodied voice spoke: "O learned ones (vipras), your spiritual austerity (tapas) has been perfectly performed with a pleased inner being (ātman)."
यूयं जिज्ञासवो भक्ताः कथं द्रक्ष्यथ तं प्रभुम् ।
क्षीरोदधेरुत्तरतः श्वेतद्वीपो महाप्रभः ॥२३॥
23. yūyaṁ jijñāsavo bhaktāḥ kathaṁ drakṣyatha taṁ prabhum ,
kṣīrodadheruttarataḥ śvetadvīpo mahāprabhaḥ.
23. yūyam jijñāsavaḥ bhaktāḥ katham drakṣyatha tam
prabhum kṣīrodadheḥ uttarataḥ śvetadvīpaḥ mahāprabhaḥ
23. yūyam jijñāsavaḥ bhaktāḥ tam prabhum katham drakṣyatha
kṣīrodadheḥ uttarataḥ śvetadvīpaḥ mahāprabhaḥ
23. O inquisitive devotees, how will you see that Lord? North of the Milk Ocean lies Śvetadvīpa, a magnificent island.
तत्र नारायणपरा मानवाश्चन्द्रवर्चसः ।
एकान्तभावोपगतास्ते भक्ताः पुरुषोत्तमम् ॥२४॥
24. tatra nārāyaṇaparā mānavāścandravarcasaḥ ,
ekāntabhāvopagatāste bhaktāḥ puruṣottamam.
24. tatra nārāyaṇaparāḥ mānavāḥ candravarcasaḥ
ekāntabhāvopagatāḥ te bhaktāḥ puruṣottamam
24. tatra nārāyaṇaparāḥ candravarcasaḥ mānavāḥ
te bhaktāḥ ekāntabhāvopagatāḥ puruṣottamam
24. There, human beings, devoted to Nārāyaṇa and radiant like the moon, those devotees are single-mindedly devoted (ekāntabhāvopagatāḥ) to the Supreme Person (puruṣottama).
ते सहस्रार्चिषं देवं प्रविशन्ति सनातनम् ।
अतीन्द्रिया निराहारा अनिष्पन्दाः सुगन्धिनः ॥२५॥
25. te sahasrārciṣaṁ devaṁ praviśanti sanātanam ,
atīndriyā nirāhārā aniṣpandāḥ sugandhinaḥ.
25. te sahasrārciṣam devam praviśanti sanātanam
atīndriyāḥ nirāhārāḥ aniṣpandāḥ sugandhinaḥ
25. te sahasrārciṣam sanātanam devam praviśanti
atīndriyāḥ nirāhārāḥ aniṣpandāḥ sugandhinaḥ
25. They enter that eternal god, who has a thousand rays. (These beings are) transcendental, without needing food, unwavering, and possessing a divine fragrance.
एकान्तिनस्ते पुरुषाः श्वेतद्वीपनिवासिनः ।
गच्छध्वं तत्र मुनयस्तत्रात्मा मे प्रकाशितः ॥२६॥
26. ekāntinaste puruṣāḥ śvetadvīpanivāsinaḥ ,
gacchadhvaṁ tatra munayastatrātmā me prakāśitaḥ.
26. ekāntinaḥ te puruṣāḥ śvetadvīpanivāsinaḥ
gacchadhvam tatra munayaḥ tatra ātmā me prakāśitaḥ
26. te ekāntinaḥ puruṣāḥ śvetadvīpanivāsinaḥ munayaḥ
tatra gacchadhvam tatra me ātmā prakāśitaḥ
26. Those single-minded individuals are the residents of Śvetadvīpa. O sages, go there! For there, my (ātman) has been revealed.
अथ श्रुत्वा वयं सर्वे वाचं तामशरीरिणीम् ।
यथाख्यातेन मार्गेण तं देशं प्रतिपेदिरे ॥२७॥
27. atha śrutvā vayaṁ sarve vācaṁ tāmaśarīriṇīm ,
yathākhyātena mārgeṇa taṁ deśaṁ pratipedire.
27. atha śrutvā vayam sarve vācam tām aśarīriṇīm
yathākhyātena mārgeṇa tam deśam pratipedire
27. atha vayam sarve tām aśarīriṇīm vācam śrutvā
yathākhyātena mārgeṇa tam deśam pratipedire
27. Then, all of us, having heard that bodiless voice, proceeded to that region by the path that had been described.
प्राप्य श्वेतं महाद्वीपं तच्चित्तास्तद्दिदृक्षवः ।
ततो नो दृष्टिविषयस्तदा प्रतिहतोऽभवत् ॥२८॥
28. prāpya śvetaṁ mahādvīpaṁ taccittāstaddidṛkṣavaḥ ,
tato no dṛṣṭiviṣayastadā pratihato'bhavat.
28. prāpya śvetam mahādvīpam tatcittāḥ tatdidṛkṣavaḥ
tataḥ naḥ dṛṣṭiviṣayaḥ tadā pratihataḥ abhavat
28. śvetam mahādvīpam prāpya,
tatcittāḥ tatdidṛkṣavaḥ,
tataḥ tadā naḥ dṛṣṭiviṣayaḥ pratihataḥ abhavat
28. Having reached the white great continent, with their minds focused on it and eager to see it, then our sight became obstructed at that time.
न च पश्याम पुरुषं तत्तेजोहृतदर्शनाः ।
ततो नः प्रादुरभवद्विज्ञानं देवयोगजम् ॥२९॥
29. na ca paśyāma puruṣaṁ tattejohṛtadarśanāḥ ,
tato naḥ prādurabhavadvijñānaṁ devayogajam.
29. na ca paśyāma puruṣam tattejohṛtadarśanāḥ
tataḥ naḥ prādurabhavat vijñānam devayogajam
29. ca naḥ tattejohṛtadarśanāḥ puruṣam na paśyāma;
tataḥ naḥ devayogajam vijñānam prādurabhavat
29. And we could not see the cosmic person (puruṣa), our vision obscured by his effulgence. Then, a divine knowledge born of connection (yoga) manifested to us.
न किलातप्ततपसा शक्यते द्रष्टुमञ्जसा ।
ततः पुनर्वर्षशतं तप्त्वा तात्कालिकं महत् ॥३०॥
30. na kilātaptatapasā śakyate draṣṭumañjasā ,
tataḥ punarvarṣaśataṁ taptvā tātkālikaṁ mahat.
30. na kila ataptatapasā śakyate draṣṭum añjasā
tataḥ punaḥ varṣaśatam taptvā tātkālikam mahat
30. kila na ataptatapasā añjasā draṣṭum śakyate.
tataḥ punaḥ varṣaśatam tātkālikam mahat taptvā
30. Indeed, it is said that it cannot be seen directly by one who has not performed spiritual discipline (tapas). Consequently, having again undertaken great and immediate spiritual discipline (tapas) for a hundred years...
व्रतावसाने सुशुभान्नरान्ददृशिरे वयम् ।
श्वेतांश्चन्द्रप्रतीकाशान्सर्वलक्षणलक्षितान् ॥३१॥
31. vratāvasāne suśubhānnarāndadṛśire vayam ,
śvetāṁścandrapratīkāśānsarvalakṣaṇalakṣitān.
31. vratāvasāne suśubhān narān dadṛśire vayam
śvetān candrapratīkāśān sarvalakṣaṇalakṣitān
31. vayam vratāvasāne suśubhān śvetān candrapratīkāśān
sarvalakṣaṇalakṣitān narān dadṛśire
31. At the end of the vow, we saw very auspicious men, white, resembling the moon, and endowed with all auspicious marks.
नित्याञ्जलिकृतान्ब्रह्म जपतः प्रागुदङ्मुखान् ।
मानसो नाम स जपो जप्यते तैर्महात्मभिः ।
तेनैकाग्रमनस्त्वेन प्रीतो भवति वै हरिः ॥३२॥
32. nityāñjalikṛtānbrahma japataḥ prāgudaṅmukhān ,
mānaso nāma sa japo japyate tairmahātmabhiḥ ,
tenaikāgramanastvena prīto bhavati vai hariḥ.
32. nityāñjalikṛtān brahma japataḥ
prāgudaṅmukhān mānasaḥ nāma sa japaḥ
japyate taiḥ mahātmabhiḥ tena
ekāgramanastvena prītaḥ bhavati vai hariḥ
32. nityāñjalikṛtān brahma japataḥ
prāgudaṅmukhān (te āsan) sa japaḥ mānasaḥ
nāma taiḥ mahātmabhiḥ japyate vai hariḥ
tena ekāgramanastvena prītaḥ bhavati
32. They were always with clasped hands (añjali), chanting the supreme reality (brahman), and facing the northeast. This practice is known as 'mental chanting' (mānaso japa) and is performed by those great souls (mahātman). Indeed, through such focused concentration of mind, Lord Hari becomes pleased.
या भवेन्मुनिशार्दूल भाः सूर्यस्य युगक्षये ।
एकैकस्य प्रभा तादृक्साभवन्मानवस्य ह ॥३३॥
33. yā bhavenmuniśārdūla bhāḥ sūryasya yugakṣaye ,
ekaikasya prabhā tādṛksābhavanmānavasya ha.
33. yā bhavet muniśārdūla bhāḥ sūryasya yugakṣaye
ekaikasya prabhā tādṛk sā abhavat mānavasya ha
33. muniśārdūla yā sūryasya yugakṣaye bhāḥ bhavet,
tādṛk sā prabhā ekaikasya mānavasya ha abhavat
33. O chief of sages (muni), the splendor that the sun possesses at the dissolution of an age (yuga) – such was the radiance of each of those human beings.
तेजोनिवासः स द्वीप इति वै मेनिरे वयम् ।
न तत्राभ्यधिकः कश्चित्सर्वे ते समतेजसः ॥३४॥
34. tejonivāsaḥ sa dvīpa iti vai menire vayam ,
na tatrābhyadhikaḥ kaścitsarve te samatejasaḥ.
34. tejonivāsaḥ sa dvīpaḥ iti vai menire vayam na
tatra abhyadhikaḥ kaścit sarve te samatejasaḥ
34. vayam sa dvīpaḥ tejonivāsaḥ iti vai menire tatra kaścit
abhyadhikaḥ na (āstīt) sarve te samatejasaḥ (āsan)
34. We indeed believed that island (dvīpa) was an abode of radiance. No one there was superior; all of them possessed equal splendor.
अथ सूर्यसहस्रस्य प्रभां युगपदुत्थिताम् ।
सहसा दृष्टवन्तः स्म पुनरेव बृहस्पते ॥३५॥
35. atha sūryasahasrasya prabhāṁ yugapadutthitām ,
sahasā dṛṣṭavantaḥ sma punareva bṛhaspate.
35. atha sūryasaharasrasya prabhām yugapat utthitām
sahasā dṛṣṭavantaḥ sma punaḥ eva bṛhaspate
35. atha bṛhaspate yugapat utthitām sūryasaharasrasya
prabhām sahasā punaḥ eva dṛṣṭavantaḥ sma
35. Then, O Bṛhaspati, we suddenly beheld the splendor of a thousand suns, which had simultaneously arisen, appearing once again.
सहिताश्चाभ्यधावन्त ततस्ते मानवा द्रुतम् ।
कृताञ्जलिपुटा हृष्टा नम इत्येव वादिनः ॥३६॥
36. sahitāścābhyadhāvanta tataste mānavā drutam ,
kṛtāñjalipuṭā hṛṣṭā nama ityeva vādinaḥ.
36. sahitāḥ ca abhyadhāvanta tataḥ te mānavāḥ drutam
kṛtāñjalipuṭāḥ hṛṣṭāḥ namaḥ iti eva vādinaḥ
36. tataḥ te mānavāḥ sahitāḥ ca hṛṣṭāḥ kṛtāñjalipuṭāḥ
drutam namaḥ iti eva vādinaḥ abhyadhāvanta
36. And then those people, united and delighted, swiftly rushed forward, with folded hands, indeed proclaiming only 'reverence' (namaḥ).
ततोऽभिवदतां तेषामश्रौष्म विपुलं ध्वनिम् ।
बलिः किलोपह्रियते तस्य देवस्य तैर्नरैः ॥३७॥
37. tato'bhivadatāṁ teṣāmaśrauṣma vipulaṁ dhvanim ,
baliḥ kilopahriyate tasya devasya tairnaraiḥ.
37. tataḥ abhivadatām teṣām aśrauṣma vipulam dhvanim
baliḥ kila upahriyate tasya devasya taiḥ naraiḥ
37. tataḥ teṣām abhivadatām vipulam dhvanim aśrauṣma
baliḥ kila taiḥ naraiḥ tasya devasya upahriyate
37. Then, from those who were speaking, we heard a loud sound: 'Indeed, an offering (bali) is being presented to that deity by those people!'
वयं तु तेजसा तस्य सहसा हृतचेतसः ।
न किंचिदपि पश्यामो हृतदृष्टिबलेन्द्रियाः ॥३८॥
38. vayaṁ tu tejasā tasya sahasā hṛtacetasaḥ ,
na kiṁcidapi paśyāmo hṛtadṛṣṭibalendriyāḥ.
38. vayam tu tejasā tasya sahasā hṛtacetasaḥ na
kiñcit api paśyāmaḥ hṛtadṛṣṭibalendriyāḥ
38. tu vayam tasya tejasā sahasā hṛtacetasaḥ
hṛtadṛṣṭibalendriyāḥ na kiñcit api paśyāmaḥ
38. But we, our minds suddenly captivated by its (that deity's) splendor, see nothing at all, our vision, strength, and senses having been overwhelmed.
एकस्तु शब्दोऽविरतः श्रुतोऽस्माभिरुदीरितः ।
जितं ते पुण्डरीकाक्ष नमस्ते विश्वभावन ॥३९॥
39. ekastu śabdo'virataḥ śruto'smābhirudīritaḥ ,
jitaṁ te puṇḍarīkākṣa namaste viśvabhāvana.
39. ekaḥ tu śabdaḥ avirataḥ śrutaḥ asmābhiḥ udīritaḥ
| jitam te puṇḍarīkākṣa namaḥ te viśvabhāvana
39. asmābhiḥ ekaḥ tu avirataḥ śabdaḥ śrutaḥ udīritaḥ
puṇḍarīkākṣa te jitam viśvabhāvana te namaḥ
39. Indeed, we heard a continuous sound being uttered: 'Victory to you, O Lotus-eyed one! Salutations to you, O Creator of the universe!'
नमस्तेऽस्तु हृषीकेश महापुरुषपूर्वज ।
इति शब्दः श्रुतोऽस्माभिः शिक्षाक्षरसमीरितः ॥४०॥
40. namaste'stu hṛṣīkeśa mahāpuruṣapūrvaja ,
iti śabdaḥ śruto'smābhiḥ śikṣākṣarasamīritaḥ.
40. namaḥ te astu hṛṣīkeśa mahāpuruṣapūrvaja |
iti śabdaḥ śrutaḥ asmābhiḥ śikṣākṣarasamīritaḥ
40. hṛṣīkeśa mahāpuruṣapūrvaja te namaḥ astu iti
śabdaḥ asmābhiḥ śrutaḥ śikṣākṣarasamīritaḥ
40. May there be salutations to you, O Hṛṣīkeśa, O progenitor of the great cosmic person (puruṣa)! This sound was heard by us, pronounced with well-taught syllables.
एतस्मिन्नन्तरे वायुः सर्वगन्धवहः शुचिः ।
दिव्यान्युवाह पुष्पाणि कर्मण्याश्चौषधीस्तथा ॥४१॥
41. etasminnantare vāyuḥ sarvagandhavahaḥ śuciḥ ,
divyānyuvāha puṣpāṇi karmaṇyāścauṣadhīstathā.
41. etasmin antare vāyuḥ sarvagandhavahaḥ śuciḥ |
divyāni uvāha puṣpāṇi karmaṇyāḥ ca oṣadhīḥ tathā
41. etasmin antare sarvagandhavahaḥ śuciḥ vāyuḥ
divyāni puṣpāṇi karmaṇyāḥ oṣadhīḥ ca tathā uvāha
41. In the meantime, the pure wind, carrying all fragrances, brought forth divine flowers and also efficacious herbs.
तैरिष्टः पञ्चकालज्ञैर्हरिरेकान्तिभिर्नरैः ।
नूनं तत्रागतो देवो यथा तैर्वागुदीरिता ।
वयं त्वेनं न पश्यामो मोहितास्तस्य मायया ॥४२॥
42. tairiṣṭaḥ pañcakālajñairharirekāntibhirnaraiḥ ,
nūnaṁ tatrāgato devo yathā tairvāgudīritā ,
vayaṁ tvenaṁ na paśyāmo mohitāstasya māyayā.
42. taiḥ iṣṭaḥ pañcakālajñaiḥ hariḥ ekāntibhiḥ
naraiḥ | nūnam tatra āgataḥ devaḥ
yathā taiḥ vāk udīritā | vayam tu
enam na paśyāmaḥ mohitāḥ tasya māyayā
42. pañcakālajñaiḥ ekāntibhiḥ naraiḥ taiḥ
hariḥ iṣṭaḥ nūnam devaḥ tatra āgataḥ
yathā taiḥ vāk udīritā vayam tu
tasya māyayā mohitāḥ enam na paśyāmaḥ
42. Hari (Vishnu) was worshipped by those exclusive devotees and men who understood the five periods of worship. Surely, the deity had arrived there, just as their speech indicated. But we ourselves do not see him, being bewildered by his divine illusion (māyā).
मारुते संनिवृत्ते च बलौ च प्रतिपादिते ।
चिन्ताव्याकुलितात्मानो जाताः स्मोऽङ्गिरसां वर ॥४३॥
43. mārute saṁnivṛtte ca balau ca pratipādite ,
cintāvyākulitātmāno jātāḥ smo'ṅgirasāṁ vara.
43. mārute saṃnivṛtte ca balau ca pratipādite
cintāvyākulitātmānaḥ jātāḥ smaḥ aṅgirasām vara
43. aṅgirasām vara mārute saṃnivṛtte ca balau ca
pratipādite cintāvyākulitātmānaḥ jātāḥ smaḥ
43. When Maruta (Hanuman) had returned and Vāli had been dealt with, we became agitated in our inner selves (ātman) with worry, O best of the Angirasas.
मानवानां सहस्रेषु तेषु वै शुद्धयोनिषु ।
अस्मान्न कश्चिन्मनसा चक्षुषा वाप्यपूजयत् ॥४४॥
44. mānavānāṁ sahasreṣu teṣu vai śuddhayoniṣu ,
asmānna kaścinmanasā cakṣuṣā vāpyapūjayat.
44. mānavānām sahasreṣu teṣu vai śuddhayoniṣu
asmān na kaścit manasā cakṣuṣā vā api apūjayat
44. teṣu vai śuddhayoniṣu mānavānām sahasreṣu
kaścit api asmān manasā vā cakṣuṣā na apūjayat
44. Among those thousands of human beings of pure lineage, not one honored us with their mind or even with their sight.
तेऽपि स्वस्था मुनिगणा एकभावमनुव्रताः ।
नास्मासु दधिरे भावं ब्रह्मभावमनुष्ठिताः ॥४५॥
45. te'pi svasthā munigaṇā ekabhāvamanuvratāḥ ,
nāsmāsu dadhire bhāvaṁ brahmabhāvamanuṣṭhitāḥ.
45. te api svasthāḥ munigaṇāḥ ekabhāvam anuvratāḥ na
asmāsu dadhire bhāvam brahmabhāvam anuṣṭhitāḥ
45. te api svasthāḥ ekabhāvam anuvratāḥ munigaṇāḥ
brahmabhāvam anuṣṭhitāḥ asmāsu bhāvam na dadhire
45. Those groups of sages, though self-content and devoted to a single principle, did not show any regard for us, as they were established in the state of brahman.
ततोऽस्मान्सुपरिश्रान्तांस्तपसा चापि कर्शितान् ।
उवाच खस्थं किमपि भूतं तत्राशरीरकम् ॥४६॥
46. tato'smānsupariśrāntāṁstapasā cāpi karśitān ,
uvāca khasthaṁ kimapi bhūtaṁ tatrāśarīrakam.
46. tataḥ asmān supariśrāntān tapasā ca api karśitān
uvāca khastham kim api bhūtam tatra aśarīrakam
46. tataḥ tatra khastham aśarīrakam kim api bhūtam
supariśrāntān tapasā ca api karśitān asmān uvāca
46. Then, some bodiless being, situated in the sky there, spoke to us, who were extremely exhausted and emaciated by our ascetic practices (tapas).
दृष्टा वः पुरुषाः श्वेताः सर्वेन्द्रियविवर्जिताः ।
दृष्टो भवति देवेश एभिर्दृष्टैर्द्विजोत्तमाः ॥४७॥
47. dṛṣṭā vaḥ puruṣāḥ śvetāḥ sarvendriyavivarjitāḥ ,
dṛṣṭo bhavati deveśa ebhirdṛṣṭairdvijottamāḥ.
47. dṛṣṭā vaḥ puruṣāḥ śvetāḥ sarvendriyavivarjitāḥ
dṛṣṭaḥ bhavati deveśaḥ ebhiḥ dṛṣṭaiḥ dvijottamāḥ
47. dvijottamāḥ vaḥ puruṣāḥ śvetāḥ sarvendriyavivarjitāḥ
dṛṣṭāḥ ebhiḥ dṛṣṭaiḥ deveśaḥ dṛṣṭaḥ bhavati
47. O best among the twice-born (dvija), have you seen those white beings, devoid of all senses? The Lord of the gods becomes visible to those who have seen these.
गच्छध्वं मुनयः सर्वे यथागतमितोऽचिरात् ।
न स शक्यो अभक्तेन द्रष्टुं देवः कथंचन ॥४८॥
48. gacchadhvaṁ munayaḥ sarve yathāgatamito'cirāt ,
na sa śakyo abhaktena draṣṭuṁ devaḥ kathaṁcana.
48. gacchadhvam munayaḥ sarve yathāgatam itaḥ acirāt
na sa śakyaḥ abhaktena draṣṭum devaḥ kathaṃcana
48. sarve munayaḥ itaḥ yathāgatam acirāt gacchadhvam
sa devaḥ abhaktena kathaṃcana draṣṭum na śakyaḥ
48. O all you sages (muni), return quickly from here to where you came. That deity cannot be seen by any means by one who lacks devotion (bhakti).
कामं कालेन महता एकान्तित्वं समागतैः ।
शक्यो द्रष्टुं स भगवान्प्रभामण्डलदुर्दृशः ॥४९॥
49. kāmaṁ kālena mahatā ekāntitvaṁ samāgataiḥ ,
śakyo draṣṭuṁ sa bhagavānprabhāmaṇḍaladurdṛśaḥ.
49. kāmam kālena mahatā ekāntitvam samāgataiḥ śakyaḥ
draṣṭum sa bhagavān prabhāmaṇḍaladurdaśyaḥ
49. kāmam mahatā kālena ekāntitvam samāgataiḥ
prabhāmaṇḍaladurdaśyaḥ sa bhagavān draṣṭum śakyaḥ
49. Indeed, that Lord (bhagavān), who is difficult to behold due to his effulgent halo, can be seen by those who have attained exclusive devotion (ekāntitva) over a long period of time.
महत्कार्यं तु कर्तव्यं युष्माभिर्द्विजसत्तमाः ।
इतः कृतयुगेऽतीते विपर्यासं गतेऽपि च ॥५०॥
50. mahatkāryaṁ tu kartavyaṁ yuṣmābhirdvijasattamāḥ ,
itaḥ kṛtayuge'tīte viparyāsaṁ gate'pi ca.
50. mahat kāryam tu kartavyam yuṣmābhiḥ dvijasattamāḥ
itaḥ kṛtayuge atīte viparyāsam gate api ca
50. dvijasattamāḥ yuṣmābhiḥ mahat kāryam tu kartavyam
itaḥ kṛtayuge atīte api viparyāsam gate ca
50. O best among the twice-born (dvija), a great task must be accomplished by you. Even after the Kṛtayuga has passed from here and a reversal (viparyāsa) has occurred.
वैवस्वतेऽन्तरे विप्राः प्राप्ते त्रेतायुगे ततः ।
सुराणां कार्यसिद्ध्यर्थं सहाया वै भविष्यथ ॥५१॥
51. vaivasvate'ntare viprāḥ prāpte tretāyuge tataḥ ,
surāṇāṁ kāryasiddhyarthaṁ sahāyā vai bhaviṣyatha.
51. vaivasvate antare viprāḥ prāpte tretāyuge tataḥ
surāṇām kāryasiddhyartham sahāyāḥ vai bhaviṣyatha
51. viprāḥ vaivasvate antare tretāyuge prāpte tataḥ
surāṇām kāryasiddhyartham vai sahāyāḥ bhaviṣyatha
51. O brahmins, when the Tretā yuga arrives during the Vaivasvata manvantara, you will certainly become assistants for the fulfillment of the gods' tasks.
ततस्तदद्भुतं वाक्यं निशम्यैवं स्म सोमप ।
तस्य प्रसादात्प्राप्ताः स्मो देशमीप्सितमञ्जसा ॥५२॥
52. tatastadadbhutaṁ vākyaṁ niśamyaivaṁ sma somapa ,
tasya prasādātprāptāḥ smo deśamīpsitamañjasā.
52. tataḥ tat adbhutam vākyam niśamya evam sma somapa
tasya prasādāt prāptāḥ smaḥ deśam īpsitam añjasā
52. somapa tataḥ tat adbhutam vākyam evam niśamya sma
tasya prasādāt īpsitam deśam añjasā prāptāḥ smaḥ
52. Then, having heard that wondrous statement, O Somapa, we quickly attained the desired region through his grace.
एवं सुतपसा चैव हव्यकव्यैस्तथैव च ।
देवोऽस्माभिर्न दृष्टः स कथं त्वं द्रष्टुमर्हसि ।
नारायणो महद्भूतं विश्वसृग्घव्यकव्यभुक् ॥५३॥
53. evaṁ sutapasā caiva havyakavyaistathaiva ca ,
devo'smābhirna dṛṣṭaḥ sa kathaṁ tvaṁ draṣṭumarhasi ,
nārāyaṇo mahadbhūtaṁ viśvasṛgghavyakavyabhuk.
53. evam sutapasā ca eva havyakavyaiḥ tatha
eva ca devaḥ asmābhiḥ na dṛṣṭaḥ saḥ
katham tvam draṣṭum arhasi nārāyaṇaḥ
mahat bhūtam viśvasṛk havyakavyabhuk
53. evam sutapasā ca eva havyakavyaiḥ tatha
eva ca saḥ devaḥ asmābhiḥ na dṛṣṭaḥ
tvam katham draṣṭum arhasi nārāyaṇaḥ
mahat bhūtam viśvasṛk havyakavyabhuk
53. Therefore, even with great asceticism (tapas) and offerings to gods and ancestors, the deity has not been seen by us. How, then, can you be able to see him? Nārāyaṇa is the great being (bhūtam), the creator of the universe, and the enjoyer of offerings to gods and ancestors.
भीष्म उवाच ।
एवमेकतवाक्येन द्वितत्रितमतेन च ।
अनुनीतः सदस्यैश्च बृहस्पतिरुदारधीः ।
समानीय ततो यज्ञं दैवतं समपूजयत् ॥५४॥
54. bhīṣma uvāca ,
evamekatavākyena dvitatritamatena ca ,
anunītaḥ sadasyaiśca bṛhaspatirudāradhīḥ ,
samānīya tato yajñaṁ daivataṁ samapūjayat.
54. bhīṣmaḥ uvāca evam ekatavākyena
dvitatritamatena ca anunītaḥ sadasyaiḥ
ca bṛhaspatiḥ udāradhīḥ samānīya
tataḥ yajñam daivatam samapūjayat
54. bhīṣmaḥ uvāca udāradhīḥ bṛhaspatiḥ
evam ekatavākyena ca dvitatritamatena
ca sadasyaiḥ anunītaḥ tataḥ
yajñam daivatam samānīya samapūjayat
54. Bhishma said: Thus, being appeased by the statement of Ekata, and by the counsel of Dvita and Trita, as well as by the assembly members, the noble-minded Brihaspati then gathered the components for the Vedic ritual (yajña) and duly worshipped the deity.
समाप्तयज्ञो राजापि प्रजाः पालितवान्वसुः ।
ब्रह्मशापाद्दिवो भ्रष्टः प्रविवेश महीं ततः ॥५५॥
55. samāptayajño rājāpi prajāḥ pālitavānvasuḥ ,
brahmaśāpāddivo bhraṣṭaḥ praviveśa mahīṁ tataḥ.
55. samāptayajñaḥ rājā api prajāḥ pālitavān vasuḥ
brahmaśāpāt divaḥ bhraṣṭaḥ praviveśa mahīm tataḥ
55. vasuḥ rājā api samāptayajñaḥ prajāḥ pālitavān
brahmaśāpāt divaḥ bhraṣṭaḥ tataḥ mahīm praviveśa
55. King Vasu, even after performing his Vedic rituals (yajña) and protecting his subjects, fell from heaven due to a brahmin's curse and then entered the earth.
अन्तर्भूमिगतश्चैव सततं धर्मवत्सलः ।
नारायणपरो भूत्वा नारायणपदं जगौ ॥५६॥
56. antarbhūmigataścaiva satataṁ dharmavatsalaḥ ,
nārāyaṇaparo bhūtvā nārāyaṇapadaṁ jagau.
56. antarbhūmigataḥ ca eva satatam dharmavatsalaḥ
nārāyaṇaparaḥ bhūtvā nārāyaṇapadam jagau
56. saḥ ca eva antarbhūmigataḥ satatam dharmavatsalaḥ
nārāyaṇaparaḥ bhūtvā nārāyaṇapadam jagau
56. Even while dwelling within the earth, he was constantly devoted to righteousness (dharma). Becoming solely dedicated to Nārāyaṇa, he attained the state of Nārāyaṇa.
तस्यैव च प्रसादेन पुनरेवोत्थितस्तु सः ।
महीतलाद्गतः स्थानं ब्रह्मणः समनन्तरम् ।
परां गतिमनुप्राप्त इति नैष्ठिकमञ्जसा ॥५७॥
57. tasyaiva ca prasādena punarevotthitastu saḥ ,
mahītalādgataḥ sthānaṁ brahmaṇaḥ samanantaram ,
parāṁ gatimanuprāpta iti naiṣṭhikamañjasā.
57. tasya eva ca prasādena punaḥ eva
utthitaḥ tu saḥ mahītalāt gataḥ sthānam
brahmaṇaḥ samanantaram parām gatim
anuprāptaḥ iti naiṣṭhikam añjasā
57. ca eva tasya prasādena saḥ punaḥ eva
tu utthitaḥ mahītalāt gataḥ brahmaṇaḥ
samanantaram sthānam parām gatim
anuprāptaḥ iti naiṣṭhikam añjasā
57. And indeed, by His (Nārāyaṇa's) grace alone, he rose again. Having departed from the earth's surface, he immediately went to the abode of Brahmā. He achieved the supreme destination. Thus, this is truly an unwavering conclusion.