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महाभारतः       mahābhārataḥ - book-12, chapter-332

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नरनारायणावूचतुः ।
धन्योऽस्यनुगृहीतोऽसि यत्ते दृष्टः स्वयं प्रभुः ।
न हि तं दृष्टवान्कश्चित्पद्मयोनिरपि स्वयम् ॥१॥
1. naranārāyaṇāvūcatuḥ ,
dhanyo'syanugṛhīto'si yatte dṛṣṭaḥ svayaṁ prabhuḥ ,
na hi taṁ dṛṣṭavānkaścitpadmayonirapi svayam.
1. naranārāyaṇau ūcatuḥ dhanyaḥ asi
anugṛhītaḥ asi yat te dṛṣṭaḥ
svayam prabhuḥ na hi tam dṛṣṭavān
kaścit padmayoniḥ api svayam
1. naranārāyaṇau ūcatuḥ: (tvam) dhanyaḥ asi (tvam) anugṛhītaḥ asi yat te svayam prabhuḥ dṛṣṭaḥ (asti).
hi kaścit padmayoniḥ api svayam tam dṛṣṭavān na (asti)
1. Nara and Narayana said: 'You are truly fortunate and blessed, because the Lord himself has been seen by you. Indeed, no one, not even Brahma (padmayoni) himself, has seen Him.'
अव्यक्तयोनिर्भगवान्दुर्दर्शः पुरुषोत्तमः ।
नारदैतद्धि ते सत्यं वचनं समुदाहृतम् ॥२॥
2. avyaktayonirbhagavāndurdarśaḥ puruṣottamaḥ ,
nāradaitaddhi te satyaṁ vacanaṁ samudāhṛtam.
2. avyaktayoniḥ bhagavān durddarśaḥ puruṣottamaḥ
nārada etat hi te satyam vacanam samudāhṛtam
2. nārada etat hi te satyam vacanam samudāhṛtam
avyaktayoniḥ bhagavān puruṣottamaḥ durddarśaḥ
2. O Nārada, this true statement has indeed been declared to you: the adorable Lord (bhagavān), whose origin is unmanifest and who is the Supreme Person (puruṣottama), is difficult to behold.
नास्य भक्तैः प्रियतरो लोके कश्चन विद्यते ।
ततः स्वयं दर्शितवान्स्वमात्मानं द्विजोत्तम ॥३॥
3. nāsya bhaktaiḥ priyataro loke kaścana vidyate ,
tataḥ svayaṁ darśitavānsvamātmānaṁ dvijottama.
3. na asya bhaktaiḥ priyataraḥ loke kaścana vidyate
tataḥ svayam darśitavān svam ātmānam dvijottama
3. dvijottama asya loke bhaktaiḥ kaścana priyataraḥ
na vidyate tataḥ svayam svam ātmānam darśitavān
3. In this world, no one is dearer to him than his devotees. Therefore, O best of brahmins, he himself revealed his own self (ātman).
तपो हि तप्यतस्तस्य यत्स्थानं परमात्मनः ।
न तत्संप्राप्नुते कश्चिदृते ह्यावां द्विजोत्तम ॥४॥
4. tapo hi tapyatastasya yatsthānaṁ paramātmanaḥ ,
na tatsaṁprāpnute kaścidṛte hyāvāṁ dvijottama.
4. tapaḥ hi tapyataḥ tasya yat sthānam paramātmanaḥ
na tat samprāpnute kaścit ṛte hi āvām dvijottama
4. dvijottama hi paramātmanaḥ yat sthānam tasya
tapyataḥ tat kaścit āvām ṛte na samprāpnute
4. Indeed, that abode (sthāna) of the Supreme Self (paramātman) which is attained by him who performs severe austerity (tapas) - no one else attains that, except for us two, O best of brahmins.
या हि सूर्यसहस्रस्य समस्तस्य भवेद्द्युतिः ।
स्थानस्य सा भवेत्तस्य स्वयं तेन विराजता ॥५॥
5. yā hi sūryasahasrasya samastasya bhaveddyutiḥ ,
sthānasya sā bhavettasya svayaṁ tena virājatā.
5. yā hi sūryasahassrasya samastasya bhavet dyutiḥ
sthānasya sā bhavet tasya svayam tena virājatā
5. hi yā samastasya sūryasahassrasya dyutiḥ bhavet
sā tasya sthānasya bhavet tena svayam virājatā
5. Indeed, the radiance (dyuti) that would be of an entire thousand suns combined - that radiance would be of that abode, shining forth by his own presence.
तस्मादुत्तिष्ठते विप्र देवाद्विश्वभुवः पतेः ।
क्षमा क्षमावतां श्रेष्ठ यया भूमिस्तु युज्यते ॥६॥
6. tasmāduttiṣṭhate vipra devādviśvabhuvaḥ pateḥ ,
kṣamā kṣamāvatāṁ śreṣṭha yayā bhūmistu yujyate.
6. tasmāt uttiṣṭhate vipra devāt viśvabhuvaḥ pateḥ
kṣamā kṣamāvatām śreṣṭha yayā bhūmiḥ tu yujyate
6. tasmāt devāt viśvabhuvaḥ pateḥ vipra kṣamā
uttiṣṭhate kṣamāvatām śreṣṭha yayā bhūmiḥ tu yujyate
6. O Brahmin, from that divine lord, the creator of the universe, arises the earth (kṣamā). O best among the patient, it is by this (earth element) that the land (bhūmi) is indeed composed.
तस्माच्चोत्तिष्ठते देवात्सर्वभूतहितो रसः ।
आपो येन हि युज्यन्ते द्रवत्वं प्राप्नुवन्ति च ॥७॥
7. tasmāccottiṣṭhate devātsarvabhūtahito rasaḥ ,
āpo yena hi yujyante dravatvaṁ prāpnuvanti ca.
7. tasmāt ca uttiṣṭhate devāt sarvabhūtahitaḥ rasaḥ
āpaḥ yena hi yujyante dravatvaṃ prāpnuvanti ca
7. tasmāt ca devāt sarvabhūtahitaḥ rasaḥ uttiṣṭhate
yena hi āpaḥ yujyante ca dravatvaṃ prāpnuvanti
7. And from that god arises the essence (rasa), beneficial to all beings. Indeed, it is by this (essence) that the waters (āpaḥ) are united and attain fluidity.
तस्मादेव समुद्भूतं तेजो रूपगुणात्मकम् ।
येन स्म युज्यते सूर्यस्ततो लोकान्विराजते ॥८॥
8. tasmādeva samudbhūtaṁ tejo rūpaguṇātmakam ,
yena sma yujyate sūryastato lokānvirājate.
8. tasmāt eva samudbhūtaṃ tejaḥ rūpaguṇātmakam
yena sma yujyate sūryaḥ tataḥ lokān virājate
8. tasmāt eva rūpaguṇātmakam tejaḥ samudbhūtaṃ
yena sūryaḥ sma yujyate tataḥ lokān virājate
8. From that (god) indeed arises light (tejas), whose intrinsic nature (ātman) is form and quality. By this (light), the sun is endowed, and from that (sun), it illumines the worlds.
तस्माद्देवात्समुद्भूतः स्पर्शस्तु पुरुषोत्तमात् ।
येन स्म युज्यते वायुस्ततो लोकान्विवात्यसौ ॥९॥
9. tasmāddevātsamudbhūtaḥ sparśastu puruṣottamāt ,
yena sma yujyate vāyustato lokānvivātyasau.
9. tasmāt devāt samudbhūtaḥ sparśaḥ tu puruṣottamāt
yena sma yujyate vāyuḥ tataḥ lokān vivāti asau
9. tasmāt devāt puruṣottamāt sparśaḥ tu samudbhūtaḥ
yena vāyuḥ sma yujyate tataḥ asau lokān vivāti
9. From that god, from the supreme cosmic person (puruṣottama), arises touch (sparśa). By this (touch), the wind (vāyu) is indeed endowed, and then that (wind) blows through the worlds.
तस्माच्चोत्तिष्ठते शब्दः सर्वलोकेश्वरात्प्रभोः ।
आकाशं युज्यते येन ततस्तिष्ठत्यसंवृतम् ॥१०॥
10. tasmāccottiṣṭhate śabdaḥ sarvalokeśvarātprabhoḥ ,
ākāśaṁ yujyate yena tatastiṣṭhatyasaṁvṛtam.
10. tasmāt ca uttiṣṭhate śabdaḥ sarvalokeśvarāt prabhoḥ
ākāśam yujyate yena tataḥ tiṣṭhati asaṃvṛtam
10. śabdaḥ tasmāt ca sarvalokeśvarāt prabhoḥ uttiṣṭhate
yena ākāśam yujyate tataḥ asaṃvṛtam tiṣṭhati
10. From that Lord, the master of all worlds, sound also arises. By Him, space (ākāśa) is connected, and therefore it remains unobstructed.
तस्माच्चोत्तिष्ठते देवात्सर्वभूतगतं मनः ।
चन्द्रमा येन संयुक्तः प्रकाशगुणधारणः ॥११॥
11. tasmāccottiṣṭhate devātsarvabhūtagataṁ manaḥ ,
candramā yena saṁyuktaḥ prakāśaguṇadhāraṇaḥ.
11. tasmāt ca uttiṣṭhate devāt sarvabhūtagatam manaḥ
candramā yena saṃyuktaḥ prakāśaguṇadhāraṇaḥ
11. manaḥ tasmāt ca devāt uttiṣṭhate sarvabhūtagatam
yena candramā prakāśaguṇadhāraṇaḥ saṃyuktaḥ
11. And from that God arises the mind (manas), which pervades all beings. By Him, the moon is endowed, bearing the quality of light.
षड्भूतोत्पादकं नाम तत्स्थानं वेदसंज्ञितम् ।
विद्यासहायो यत्रास्ते भगवान्हव्यकव्यभुक् ॥१२॥
12. ṣaḍbhūtotpādakaṁ nāma tatsthānaṁ vedasaṁjñitam ,
vidyāsahāyo yatrāste bhagavānhavyakavyabhuk.
12. ṣaḍbhūtotpādakam nāma tat sthānam vedasaṃjñitam
vidyāsahāyaḥ yatra āste bhagavān havyakavyabhuk
12. tat sthānam nāma ṣaḍbhūtotpādakam vedasaṃjñitam
yatra vidyāsahāyaḥ bhagavān havyakavyabhuk āste
12. That place, named the producer of the six elements and called the Veda, is where the Lord resides, accompanied by knowledge, as the enjoyer of offerings to both gods and ancestors.
ये हि निष्कल्मषा लोके पुण्यपापविवर्जिताः ।
तेषां वै क्षेममध्वानं गच्छतां द्विजसत्तम ।
सर्वलोकतमोहन्ता आदित्यो द्वारमुच्यते ॥१३॥
13. ye hi niṣkalmaṣā loke puṇyapāpavivarjitāḥ ,
teṣāṁ vai kṣemamadhvānaṁ gacchatāṁ dvijasattama ,
sarvalokatamohantā ādityo dvāramucyate.
13. ye hi niṣkalmaṣāḥ loke puṇyapāpavivarjitāḥ
teṣām vai kṣemam adhvānam
gacchatām dvijasattama
sarvalokatamohantā ādityaḥ dvāram ucyate
13. dvijasattama hi ye loke niṣkalmaṣāḥ
puṇyapāpavivarjitāḥ teṣām
gacchatām vai kṣemam adhvānam
sarvalokatamohantā ādityaḥ dvāram ucyate
13. O best among the twice-born (dvija), for those in the world who are truly faultless and free from both merit and sin, the Sun – the destroyer of darkness in all worlds – is declared to be the secure gateway for them on their journey.
आदित्यदग्धसर्वाङ्गा अदृश्याः केनचित्क्वचित् ।
परमाणुभूता भूत्वा तु तं देवं प्रविशन्त्युत ॥१४॥
14. ādityadagdhasarvāṅgā adṛśyāḥ kenacitkvacit ,
paramāṇubhūtā bhūtvā tu taṁ devaṁ praviśantyuta.
14. ādityadagdhasarvāṅgāḥ adṛśyāḥ kenacit kvacit
paramāṇubhūtāḥ bhūtvā tu tam devam praviśanti uta
14. Their entire bodies burned by the sun, they become invisible to anyone, anywhere. Having transformed into atomic particles, they indeed enter that deity.
तस्मादपि विनिर्मुक्ता अनिरुद्धतनौ स्थिताः ।
मनोभूतास्ततो भूयः प्रद्युम्नं प्रविशन्त्युत ॥१५॥
15. tasmādapi vinirmuktā aniruddhatanau sthitāḥ ,
manobhūtāstato bhūyaḥ pradyumnaṁ praviśantyuta.
15. tasmāt api vinirmuktāḥ aniruddhatanau sthitāḥ
manobhūtāḥ tataḥ bhūyaḥ pradyumnam praviśanti uta
15. Moreover, liberated from that (state), they become situated in the form of Aniruddha. Then, having become subtle like the mind, they again enter Pradyumna.
प्रद्युम्नाच्चापि निर्मुक्ता जीवं संकर्षणं तथा ।
विशन्ति विप्रप्रवराः सांख्या भागवतैः सह ॥१६॥
16. pradyumnāccāpi nirmuktā jīvaṁ saṁkarṣaṇaṁ tathā ,
viśanti viprapravarāḥ sāṁkhyā bhāgavataiḥ saha.
16. pradyumnāt ca api nirmuktāḥ jīvam saṅkarṣaṇam tathā
viśanti viprapravarāḥ sāṅkhyāḥ bhāgavataiḥ saha
16. And liberated even from Pradyumna, they enter the individual soul (jīva), namely Saṅkarṣaṇa. Thus, the excellent Brahmins, together with the followers of Sāṅkhya philosophy and the Bhāgavatas, enter (this state).
ततस्त्रैगुण्यहीनास्ते परमात्मानमञ्जसा ।
प्रविशन्ति द्विजश्रेष्ठ क्षेत्रज्ञं निर्गुणात्मकम् ।
सर्वावासं वासुदेवं क्षेत्रज्ञं विद्धि तत्त्वतः ॥१७॥
17. tatastraiguṇyahīnāste paramātmānamañjasā ,
praviśanti dvijaśreṣṭha kṣetrajñaṁ nirguṇātmakam ,
sarvāvāsaṁ vāsudevaṁ kṣetrajñaṁ viddhi tattvataḥ.
17. tataḥ traiguṇyahīnāḥ te paramātmānam
añjasā praviśanti dvijaśreṣṭha
kṣetrajñam nirguṇātmakam sarvāvāsam
vāsudevam kṣetrajñam viddhi tattvataḥ
17. Then, free from the three qualities (guṇas), they immediately enter the supreme self (paramātman). O best among the twice-born (dvijaśreṣṭha), truly know Vāsudeva - who is the abode of all, the knower of the field (kṣetrajña), and whose nature is beyond qualities - to be the ultimate knower of the field.
समाहितमनस्काश्च नियताः संयतेन्द्रियाः ।
एकान्तभावोपगता वासुदेवं विशन्ति ते ॥१८॥
18. samāhitamanaskāśca niyatāḥ saṁyatendriyāḥ ,
ekāntabhāvopagatā vāsudevaṁ viśanti te.
18. samāhitamanaskāḥ ca niyatāḥ saṃyatendriyāḥ
ekāntabhāvopagatāḥ vāsudevam viśanti te
18. With concentrated minds, self-disciplined, and with senses fully controlled, those who have attained a state of exclusive devotion enter into Vasudeva.
आवामपि च धर्मस्य गृहे जातौ द्विजोत्तम ।
रम्यां विशालामाश्रित्य तप उग्रं समास्थितौ ॥१९॥
19. āvāmapi ca dharmasya gṛhe jātau dvijottama ,
ramyāṁ viśālāmāśritya tapa ugraṁ samāsthitau.
19. āvām api ca dharmasya gṛhe jātau dvijottama
ramyām viśālām āśritya tapaḥ ugram samāsthitau
19. O best of brahmins (dvijottama)! We two were also born in the house of (dharma), and having resorted to a beautiful, spacious place, we are engaged in severe penance (tapas).
ये तु तस्यैव देवस्य प्रादुर्भावाः सुरप्रियाः ।
भविष्यन्ति त्रिलोकस्थास्तेषां स्वस्तीत्यतो द्विज ॥२०॥
20. ye tu tasyaiva devasya prādurbhāvāḥ surapriyāḥ ,
bhaviṣyanti trilokasthāsteṣāṁ svastītyato dvija.
20. ye tu tasya eva devasya prādurbhāvāḥ surapriyāḥ
bhaviṣyanti trilokasthāḥ teṣām svasti iti ataḥ dvija
20. O twice-born (dvija), therefore, may well-being be upon those beloved manifestations of that very deity who will exist in the three worlds.
विधिना स्वेन युक्ताभ्यां यथापूर्वं द्विजोत्तम ।
आस्थिताभ्यां सर्वकृच्छ्रं व्रतं सम्यक्तदुत्तमम् ॥२१॥
21. vidhinā svena yuktābhyāṁ yathāpūrvaṁ dvijottama ,
āsthitābhyāṁ sarvakṛcchraṁ vrataṁ samyaktaduttamam.
21. vidhinā svena yuktābhyām yathāpūrvam dvijottama
āsthitābhyām sarvakṛcchram vratam samyak tat uttamam
21. O best of brahmins (dvijottama), by us two, who, in our own prescribed manner, as before, undertook all difficulties, that excellent vow was properly completed.
आवाभ्यामपि दृष्टस्त्वं श्वेतद्वीपे तपोधन ।
समागतो भगवता संजल्पं कृतवान्यथा ॥२२॥
22. āvābhyāmapi dṛṣṭastvaṁ śvetadvīpe tapodhana ,
samāgato bhagavatā saṁjalpaṁ kṛtavānyathā.
22. āvābhyām api dṛṣṭaḥ tvam śvetadvīpe tapodhana
samāgataḥ bhagavatā saṃjalpam kṛtavān yathā
22. tapodhana āvābhyām api śvetadvīpe yathā
samāgataḥ bhagavatā saṃjalpam kṛtavān tvam dṛṣṭaḥ
22. O ascetic, we both saw you on Śvetadvīpa, when you arrived and had a conversation with the revered one.
सर्वं हि नौ संविदितं त्रैलोक्ये सचराचरे ।
यद्भविष्यति वृत्तं वा वर्तते वा शुभाशुभम् ॥२३॥
23. sarvaṁ hi nau saṁviditaṁ trailokye sacarācare ,
yadbhaviṣyati vṛttaṁ vā vartate vā śubhāśubham.
23. sarvam hi nau saṃviditam trailokye sacarācare
yat bhaviṣyati vṛttam vā vartate vā śubhāśubham
23. hi nau trailokye sacarācare sarvam saṃviditam,
yat śubhāśubham bhaviṣyati vā vṛttam vā vartate
23. Indeed, everything in the three worlds, both moving and non-moving, is known to us – whatever will happen, has happened, or is presently occurring, whether auspicious or inauspicious.
वैशंपायन उवाच ।
एतच्छ्रुत्वा तयोर्वाक्यं तपस्युग्रेऽभ्यवर्तत ।
नारदः प्राञ्जलिर्भूत्वा नारायणपरायणः ॥२४॥
24. vaiśaṁpāyana uvāca ,
etacchrutvā tayorvākyaṁ tapasyugre'bhyavartata ,
nāradaḥ prāñjalirbhūtvā nārāyaṇaparāyaṇaḥ.
24. vaiśaṃpāyana uvāca etat śrutvā tayoḥ vākyam tapasi ugre
abhyavartata nāradaḥ prāñjaliḥ bhūtvā nārāyaṇaparāyaṇaḥ
24. vaiśaṃpāyana uvāca: tayoḥ etat vākyam śrutvā,
nāradaḥ prāñjaliḥ bhūtvā nārāyaṇaparāyaṇaḥ ugre tapasi abhyavartata
24. Vaiśampāyana said: Having heard their words, Nārada, with folded hands and solely devoted to Nārāyaṇa, then engaged in severe austerity (tapas).
जजाप विधिवन्मन्त्रान्नारायणगतान्बहून् ।
दिव्यं वर्षसहस्रं हि नरनारायणाश्रमे ॥२५॥
25. jajāpa vidhivanmantrānnārāyaṇagatānbahūn ,
divyaṁ varṣasahasraṁ hi naranārāyaṇāśrame.
25. jajāpa vidhivat mantrān nārāyaṇagatān bahūn
divyam varṣasahasram hi nara-nārāyaṇāśrame
25. hi nara-nārāyaṇāśrame divyam varṣasahasram
vidhivat bahūn nārāyaṇagatān mantrān jajāpa
25. He chanted many mantras directed towards Nārāyaṇa, doing so methodically, indeed for a divine thousand years, in the hermitage (āśrama) of Nara and Nārāyaṇa.
अवसत्स महातेजा नारदो भगवानृषिः ।
तमेवाभ्यर्चयन्देवं नरनारायणौ च तौ ॥२६॥
26. avasatsa mahātejā nārado bhagavānṛṣiḥ ,
tamevābhyarcayandevaṁ naranārāyaṇau ca tau.
26. avasat sa mahātejāḥ nāradaḥ bhagavān ṛṣiḥ tam
eva abhyarcayan devam naranārāyaṇau ca tau
26. mahātejāḥ bhagavān ṛṣiḥ nāradaḥ sa avasat tam
eva devam naranārāyaṇau ca tau abhyarcayan
26. The greatly radiant, venerable sage Nārada resided there, and those two, Nara and Nārāyaṇa, worshipped that very deity.