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महाभारतः       mahābhārataḥ - book-12, chapter-333

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वैशंपायन उवाच ।
कस्यचित्त्वथ कालस्य नारदः परमेष्ठिजः ।
दैवं कृत्वा यथान्यायं पित्र्यं चक्रे ततः परम् ॥१॥
1. vaiśaṁpāyana uvāca ,
kasyacittvatha kālasya nāradaḥ parameṣṭhijaḥ ,
daivaṁ kṛtvā yathānyāyaṁ pitryaṁ cakre tataḥ param.
1. vaiśaṃpāyanaḥ uvāca kasyacit tu atha kālasya nāradaḥ
parameṣṭhijaḥ daivam kṛtvā yathānyāyam pitryam cakre tataḥ param
1. vaiśaṃpāyanaḥ uvāca atha kasyacit kālasya tu parameṣṭhijaḥ
nāradaḥ daivam yathānyāyam kṛtvā tataḥ param pitryam cakre
1. Vaiśaṃpāyana said: Then, after some time, Nārada, born of Brahmā, having appropriately performed the divine Vedic ritual (yajña), thereafter performed the ancestral rites.
ततस्तं वचनं प्राह ज्येष्ठो धर्मात्मजः प्रभुः ।
क इज्यते द्विजश्रेष्ठ दैवे पित्र्ये च कल्पिते ॥२॥
2. tatastaṁ vacanaṁ prāha jyeṣṭho dharmātmajaḥ prabhuḥ ,
ka ijyate dvijaśreṣṭha daive pitrye ca kalpite.
2. tataḥ tam vacanam prāha jyeṣṭhaḥ dharmātmajaḥ prabhuḥ
kaḥ ijyate dvijaśreṣṭha daive pitrye ca kalpite
2. tataḥ jyeṣṭhaḥ dharmātmajaḥ prabhuḥ tam vacanam
prāha dvijaśreṣṭha daive ca pitrye kalpite kaḥ ijyate
2. Then, the eldest, the lord, son of (dharma), spoke these words to him: "O best among twice-born ones (brahmins), who is worshipped in the divine and ancestral rites as prescribed?"
त्वया मतिमतां श्रेष्ठ तन्मे शंस यथागमम् ।
किमेतत्क्रियते कर्म फलं चास्य किमिष्यते ॥३॥
3. tvayā matimatāṁ śreṣṭha tanme śaṁsa yathāgamam ,
kimetatkriyate karma phalaṁ cāsya kimiṣyate.
3. tvayā matimatām śreṣṭha tat me śaṃsa yathāgamam
kim etat kriyate karma phalam ca asya kim iṣyate
3. matimatām śreṣṭha tvayā tat me yathāgamam śaṃsa
etat karma kim kriyate ca asya phalam kim iṣyate
3. O best among the intelligent ones, please explain that to me according to the tradition. What is this action (karma) that is performed, and what fruit is desired from it?
नारद उवाच ।
त्वयैतत्कथितं पूर्वं दैवं कर्तव्यमित्यपि ।
दैवतं च परो यज्ञः परमात्मा सनातनः ॥४॥
4. nārada uvāca ,
tvayaitatkathitaṁ pūrvaṁ daivaṁ kartavyamityapi ,
daivataṁ ca paro yajñaḥ paramātmā sanātanaḥ.
4. nārada uvāca | tvayā etat kathitam pūrvam daivam kartavyam
iti api | daivatam ca paraḥ yajñaḥ paramātmā sanātanaḥ
4. nārada uvāca tvayā pūrvam etat daivam kartavyam iti api
kathitam daivatam ca paraḥ yajñaḥ sanātanaḥ paramātmā
4. Nārada said: Previously, you told me that this divine (dharma) must be performed. The deity itself is the supreme Vedic ritual (yajña), the eternal supreme self (paramātman).
ततस्तद्भावितो नित्यं यजे वैकुण्ठमव्ययम् ।
तस्माच्च प्रसृतः पूर्वं ब्रह्मा लोकपितामहः ॥५॥
5. tatastadbhāvito nityaṁ yaje vaikuṇṭhamavyayam ,
tasmācca prasṛtaḥ pūrvaṁ brahmā lokapitāmahaḥ.
5. tataḥ tadbhāvitaḥ nityam yaje vaikuṇṭham avyayam
| tasmāt ca prasṛtaḥ pūrvam brahmā lokapitāmahaḥ
5. tataḥ nityam tadbhāvitaḥ avyayam vaikuṇṭham yaje
ca tasmāt pūrvam lokapitāmahaḥ brahmā prasṛtaḥ
5. Therefore, always meditating on Him, I worship the imperishable Vaikuṇṭha. And from Him, formerly, Brahmā, the grandfather of the worlds, sprang forth.
मम वै पितरं प्रीतः परमेष्ठ्यप्यजीजनत् ।
अहं संकल्पजस्तस्य पुत्रः प्रथमकल्पितः ॥६॥
6. mama vai pitaraṁ prītaḥ parameṣṭhyapyajījanat ,
ahaṁ saṁkalpajastasya putraḥ prathamakalpitaḥ.
6. mama vai pitaram prītaḥ parameṣṭhī api ajījanat
| aham saṅkalpajaḥ tasya putraḥ prathamakalpitaḥ
6. vai mama pitaram prītaḥ parameṣṭhī api ajījanat
aham tasya saṅkalpajaḥ prathamakalpitaḥ putraḥ
6. Indeed, my father was pleased, and Parameṣṭhī also begot me. I am his mind-born son, the first to be created.
यजाम्यहं पितॄन्साधो नारायणविधौ कृते ।
एवं स एव भगवान्पिता माता पितामहः ।
इज्यते पितृयज्ञेषु मया नित्यं जगत्पतिः ॥७॥
7. yajāmyahaṁ pitṝnsādho nārāyaṇavidhau kṛte ,
evaṁ sa eva bhagavānpitā mātā pitāmahaḥ ,
ijyate pitṛyajñeṣu mayā nityaṁ jagatpatiḥ.
7. yajami aham pitṝn sādho nārāyaṇavidhau
kṛte | evam saḥ eva bhagavān
pitā mātā pitāmahaḥ | ijyate
pitṛyajñeṣu mayā nityam jagatpatiḥ
7. sādho nārāyaṇavidhau kṛte aham
pitṝn yajami evam saḥ eva bhagavān
pitā mātā pitāmahaḥ jagatpatiḥ
nityam mayā pitṛyajñeṣu ijyate
7. O good one, I worship the ancestors after the rite of Nārāyaṇa has been performed. Thus, that very Lord (Bhagavān), who is father, mother, and grandfather, is constantly worshipped by me as the Lord of the worlds (jagatpati) in the ancestral Vedic rituals (pitṛyajñas).
श्रुतिश्चाप्यपरा देव पुत्रान्हि पितरोऽयजन् ।
वेदश्रुतिः प्रणष्टा च पुनरध्यापिता सुतैः ।
ततस्ते मन्त्रदाः पुत्राः पितृत्वमुपपेदिरे ॥८॥
8. śrutiścāpyaparā deva putrānhi pitaro'yajan ,
vedaśrutiḥ praṇaṣṭā ca punaradhyāpitā sutaiḥ ,
tataste mantradāḥ putrāḥ pitṛtvamupapedire.
8. śrutiḥ ca api aparā deva putrān hi
pitaraḥ ayajan vedaśrutiḥ praṇaṣṭā
ca punaḥ adhyāpitā sutaiḥ tataḥ te
mantradāḥ putrāḥ pitṛtvam upapedire
8. deva aparā śrutiḥ ca api pitaraḥ hi
putrān ayajan vedaśrutiḥ praṇaṣṭā
ca sutaiḥ punaḥ adhyāpitā tataḥ te
mantradāḥ putrāḥ pitṛtvam upapedire
8. Oh divine one, there is also another sacred text (śruti) that states ancestors (pitaraḥ) indeed performed Vedic rituals for their sons. And when the Vedic text was lost, it was again taught by the sons. Therefore, those sons, as givers of mantras, attained the status of fathers.
नूनं पुरैतद्विदितं युवयोर्भावितात्मनोः ।
पुत्राश्च पितरश्चैव परस्परमपूजयन् ॥९॥
9. nūnaṁ puraitadviditaṁ yuvayorbhāvitātmanoḥ ,
putrāśca pitaraścaiva parasparamapūjayan.
9. nūnam purā etat viditam yuvayoḥ bhāvitātmanoḥ
putrāḥ ca pitaraḥ ca eva parasparam apūjayan
9. nūnam purā yuvayoḥ bhāvitātmanoḥ etat viditam
putrāḥ ca pitaraḥ ca eva parasparam apūjayan
9. Surely, in the past, this was known to both of you, whose minds (ātman) are perfected: sons and fathers indeed worshipped each other.
त्रीन्पिण्डान्न्यस्य वै पृथ्व्यां पूर्वं दत्त्वा कुशानिति ।
कथं तु पिण्डसंज्ञां ते पितरो लेभिरे पुरा ॥१०॥
10. trīnpiṇḍānnyasya vai pṛthvyāṁ pūrvaṁ dattvā kuśāniti ,
kathaṁ tu piṇḍasaṁjñāṁ te pitaro lebhire purā.
10. trīn piṇḍān nyasya vai pṛthvyām pūrvam dattvā kuśān
iti katham tu piṇḍasaṃjñām te pitaraḥ lebhire purā
10. trīn piṇḍān pṛthvyām nyasya pūrvam kuśān dattvā iti
vai te pitaraḥ piṇḍasaṃjñām katham purā tu lebhire
10. After placing three rice balls (piṇḍa) on the earth and first offering kuśa grass – how, indeed, did those ancestors (pitaraḥ) in ancient times attain the designation 'piṇḍa'?
नरनारायणावूचतुः ।
इमां हि धरणीं पूर्वं नष्टां सागरमेखलाम् ।
गोविन्द उज्जहाराशु वाराहं रूपमाश्रितः ॥११॥
11. naranārāyaṇāvūcatuḥ ,
imāṁ hi dharaṇīṁ pūrvaṁ naṣṭāṁ sāgaramekhalām ,
govinda ujjahārāśu vārāhaṁ rūpamāśritaḥ.
11. Naranārāyaṇau ūcatuḥ imām hi dharaṇīm pūrvam naṣṭām
sāgaramekhalām Govinda ujjahāra āśu vārāham rūpam āśritaḥ
11. Naranārāyaṇau ūcatuḥ Govinda vārāham rūpam āśritaḥ imām
hi sāgaramekhalām naṣṭām dharaṇīm pūrvam āśu ujjahāra
11. Nara and Nārāyaṇa said: 'Indeed, Govinda, having assumed the boar (vārāha) form, swiftly lifted this earth, which was previously lost and whose girdle was the ocean.'
स्थापयित्वा तु धरणीं स्वे स्थाने पुरुषोत्तमः ।
जलकर्दमलिप्ताङ्गो लोककार्यार्थमुद्यतः ॥१२॥
12. sthāpayitvā tu dharaṇīṁ sve sthāne puruṣottamaḥ ,
jalakardamaliptāṅgo lokakāryārthamudyataḥ.
12. sthāpayitvā tu dharaṇīm sve sthāne puruṣottamaḥ
jalakardamaliptāṅgaḥ lokakāryārtham udyataḥ
12. puruṣottamaḥ dharaṇīm sve sthāne sthāpayitvā
tu jalakardamaliptāṅgaḥ lokakāryārtham udyataḥ
12. The supreme person (puruṣottama), having established the earth in its proper place, was ready for the world's tasks, even with his body smeared with mud and water.
प्राप्ते चाह्निककाले स मध्यंदिनगते रवौ ।
दंष्ट्राविलग्नान्मृत्पिण्डान्विधूय सहसा प्रभुः ।
स्थापयामास वै पृथ्व्यां कुशानास्तीर्य नारद ॥१३॥
13. prāpte cāhnikakāle sa madhyaṁdinagate ravau ,
daṁṣṭrāvilagnānmṛtpiṇḍānvidhūya sahasā prabhuḥ ,
sthāpayāmāsa vai pṛthvyāṁ kuśānāstīrya nārada.
13. prāpte ca āhnikakāle sa madhyaṃdinagate
ravau daṃṣṭrāvilagnān mṛtpiṇḍān
vidhūya sahasā prabhuḥ sthāpayāmāsa
vai pṛthvyām kuśān āstīrya nārada
13. nārada ca āhnikakāle prāpte ravau
madhyaṃdinagate sa prabhuḥ sahasā
daṃṣṭrāvilagnān mṛtpiṇḍān vidhūya
pṛthvyām kuśān āstīrya vai sthāpayāmāsa
13. O Nārada, when the time for the daily rites (āhnika) arrived, with the sun having reached midday, the lord (prabhu), quickly shaking off the lumps of mud clinging to his tusks, spread kuśa grass on the earth and then settled himself.
स तेष्वात्मानमुद्दिश्य पित्र्यं चक्रे यथाविधि ।
संकल्पयित्वा त्रीन्पिण्डान्स्वेनैव विधिना प्रभुः ॥१४॥
14. sa teṣvātmānamuddiśya pitryaṁ cakre yathāvidhi ,
saṁkalpayitvā trīnpiṇḍānsvenaiva vidhinā prabhuḥ.
14. sa teṣu ātmānam uddiśya pitryam cakre yathāvidhi
saṃkalpayitvā trīn piṇḍān svena eva vidhinā prabhuḥ
14. sa prabhuḥ teṣu ātmānam uddiśya yathāvidhi pitryam
cakre saṃkalpayitvā svena eva vidhinā trīn piṇḍān
14. He, the lord, settling upon the kuśa grass and directing his own self (ātman), performed the ancestral rites (pitrya) according to the prescribed procedure. He then resolved to offer three rice-balls (piṇḍa) by his own specific method.
आत्मगात्रोष्मसंभूतैः स्नेहगर्भैस्तिलैरपि ।
प्रोक्ष्यापवर्गं देवेशः प्राङ्मुखः कृतवान्स्वयम् ॥१५॥
15. ātmagātroṣmasaṁbhūtaiḥ snehagarbhaistilairapi ,
prokṣyāpavargaṁ deveśaḥ prāṅmukhaḥ kṛtavānsvayam.
15. ātmagātroṣmasambhūtaiḥ snehagarbhaiḥ tilaiḥ api
prokṣya apavargam deveśaḥ prāṅmukhaḥ kṛtavān svayam
15. deveśaḥ prāṅmukhaḥ svayam ātmagātroṣmasambhūtaiḥ
snehagarbhaiḥ tilaiḥ api prokṣya apavargam kṛtavān
15. The lord of gods (deveśa), facing east, himself completed (apavarga) the ritual, having sprinkled it with sesamum seeds (tila) which were produced from the warmth of his own body and were rich in oil.
मर्यादास्थापनार्थं च ततो वचनमुक्तवान् ।
अहं हि पितरः स्रष्टुमुद्यतो लोककृत्स्वयम् ॥१६॥
16. maryādāsthāpanārthaṁ ca tato vacanamuktavān ,
ahaṁ hi pitaraḥ sraṣṭumudyato lokakṛtsvayam.
16. maryādāsthāpanārtham ca tataḥ vacanam uktavān |
aham hi pitaraḥ sraṣṭum udyataḥ lokakṛt svayam
16. tataḥ ca maryādāsthāpanārtham uktavān vacanam
hi aham lokakṛt svayam pitaraḥ sraṣṭum udyataḥ
16. And for the establishment of proper order, he then spoke these words: 'Indeed, I, the creator of the worlds, am myself intent on creating the ancestors (pitṛs).'
तस्य चिन्तयतः सद्यः पितृकार्यविधिं परम् ।
दंष्ट्राभ्यां प्रविनिर्धूता ममैते दक्षिणां दिशम् ।
आश्रिता धरणीं पिण्डास्तस्मात्पितर एव ते ॥१७॥
17. tasya cintayataḥ sadyaḥ pitṛkāryavidhiṁ param ,
daṁṣṭrābhyāṁ pravinirdhūtā mamaite dakṣiṇāṁ diśam ,
āśritā dharaṇīṁ piṇḍāstasmātpitara eva te.
17. tasya cintayataḥ sadyaḥ pitṛkāryavidhiṃ
param | daṃṣṭrābhyām pravinirdhūtāḥ
mama ete dakṣiṇām diśam | āśritāḥ
dharaṇīm piṇḍāḥ tasmāt pitaraḥ eva te
17. tasya sadyaḥ param pitṛkāryavidhiṃ
cintayataḥ mama daṃṣṭrābhyām
pravinirdhūtāḥ ete piṇḍāḥ dakṣiṇām diśam
dharaṇīm āśritāḥ tasmāt te eva pitaraḥ
17. As he immediately contemplated the supreme method for ancestral rites, these lumps of earth, expelled by my two tusks, settled upon the earth in the southern direction. Therefore, they are indeed the ancestors (pitṛs).
त्रयो मूर्तिविहीना वै पिण्डमूर्तिधरास्त्विमे ।
भवन्तु पितरो लोके मया सृष्टाः सनातनाः ॥१८॥
18. trayo mūrtivihīnā vai piṇḍamūrtidharāstvime ,
bhavantu pitaro loke mayā sṛṣṭāḥ sanātanāḥ.
18. trayaḥ mūrtivihīnāḥ vai piṇḍamūrtidharāḥ tu ime
| bhavantu pitaraḥ loke mayā sṛṣṭāḥ sanātanāḥ
18. ime trayaḥ vai mūrtivihīnāḥ tu piṇḍamūrtidharāḥ
mayā sṛṣṭāḥ sanātanāḥ pitaraḥ loke bhavantu
18. These three, indeed formless but bearing the form of symbolic lumps, shall be the eternal ancestors (pitṛs) in the world, created by me.
पिता पितामहश्चैव तथैव प्रपितामहः ।
अहमेवात्र विज्ञेयस्त्रिषु पिण्डेषु संस्थितः ॥१९॥
19. pitā pitāmahaścaiva tathaiva prapitāmahaḥ ,
ahamevātra vijñeyastriṣu piṇḍeṣu saṁsthitaḥ.
19. pitā pitāmahaḥ ca eva tathā eva prapitāmahaḥ |
aham eva atra vijñeyaḥ triṣu piṇḍeṣu saṃsthitaḥ
19. pitā ca eva pitāmahaḥ tathā eva prapitāmahaḥ
atra triṣu piṇḍeṣu saṃsthitaḥ aham eva vijñeyaḥ
19. The father, the grandfather, and similarly the great-grandfather - I myself am to be understood as residing in these three lumps.
नास्ति मत्तोऽधिकः कश्चित्को वाभ्यर्च्यो मया स्वयम् ।
को वा मम पिता लोके अहमेव पितामहः ॥२०॥
20. nāsti matto'dhikaḥ kaścitko vābhyarcyo mayā svayam ,
ko vā mama pitā loke ahameva pitāmahaḥ.
20. na asti mattaḥ adhikaḥ kaḥ cit kaḥ vā abhyarcyaḥ
mayā svayam kaḥ vā mama pitā loke aham eva pitāmahaḥ
20. mattaḥ adhikaḥ kaḥ cit na asti mayā svayam abhyarcyaḥ
kaḥ vā loke mama pitā kaḥ vā aham eva pitāmahaḥ
20. There is no one superior to me. Or who is to be worshipped by me personally? Or who is my father in this world? I am indeed the ultimate progenitor.
पितामहपिता चैव अहमेवात्र कारणम् ।
इत्येवमुक्त्वा वचनं देवदेवो वृषाकपिः ॥२१॥
21. pitāmahapitā caiva ahamevātra kāraṇam ,
ityevamuktvā vacanaṁ devadevo vṛṣākapiḥ.
21. pitāmaha-pitā ca eva aham eva atra kāraṇam
iti evam uktvā vacanam devadevaḥ vṛṣākapiḥ
21. pitāmaha-pitā ca eva aham eva atra kāraṇam
iti evam vacanam uktvā devadevaḥ vṛṣākapiḥ
21. I am indeed the great-grandfather and truly the cause of all this. Having spoken these words thus, Vṛṣākapi, the God of gods (devadeva)...
वराहपर्वते विप्र दत्त्वा पिण्डान्सविस्तरान् ।
आत्मानं पूजयित्वैव तत्रैवादर्शनं गतः ॥२२॥
22. varāhaparvate vipra dattvā piṇḍānsavistarān ,
ātmānaṁ pūjayitvaiva tatraivādarśanaṁ gataḥ.
22. varāha-parvate vipra dattvā piṇḍān savistarān
ātmānam pūjayitvā eva tatra eva adarśanam gataḥ
22. vipra varāha-parvate savistarān piṇḍān dattvā
ātmānam pūjayitvā eva tatra eva adarśanam gataḥ
22. O brahmin (vipra), having offered elaborate rice-ball oblations on the Varaha mountain, and having indeed worshipped his own self (ātman), he then became invisible right there.
एतदर्थं शुभमते पितरः पिण्डसंज्ञिताः ।
लभन्ते सततं पूजां वृषाकपिवचो यथा ॥२३॥
23. etadarthaṁ śubhamate pitaraḥ piṇḍasaṁjñitāḥ ,
labhante satataṁ pūjāṁ vṛṣākapivaco yathā.
23. etat artham śubha-mate pitaraḥ piṇḍa-saṃjñitāḥ
labhante satatam pūjām vṛṣākapi-vacaḥ yathā
23. śubha-mate etat artham vṛṣākapi-vacaḥ yathā
piṇḍa-saṃjñitāḥ pitaraḥ satatam pūjām labhante
23. For this reason, O wise one, the ancestors (pitṛs) who are known through the "piṇḍa" oblations constantly receive worship, in accordance with the words of Vṛṣākapi.
ये यजन्ति पितॄन्देवान्गुरूंश्चैवातिथींस्तथा ।
गाश्चैव द्विजमुख्यांश्च पृथिवीं मातरं तथा ।
कर्मणा मनसा वाचा विष्णुमेव यजन्ति ते ॥२४॥
24. ye yajanti pitṝndevāngurūṁścaivātithīṁstathā ,
gāścaiva dvijamukhyāṁśca pṛthivīṁ mātaraṁ tathā ,
karmaṇā manasā vācā viṣṇumeva yajanti te.
24. ye yajanti pitṝn devān gurūn ca eva
atithīn tathā gāḥ ca eva dvijamukhyān
ca pṛthivīm mātaram tathā karmaṇā
manasā vācā viṣṇum eva yajanti te
24. ye pitṝn devān gurūn atithīn tathā
ca eva gāḥ dvijamukhyān ca eva
tathā pṛthivīm mātaram yajanti te
karmaṇā manasā vācā viṣṇum eva yajanti
24. Those who worship ancestors, gods, gurus, and guests, as well as cows, prominent brahmins, and Mother Earth - they truly worship Viṣṇu through their actions (karma), mind, and speech.
अन्तर्गतः स भगवान्सर्वसत्त्वशरीरगः ।
समः सर्वेषु भूतेषु ईश्वरः सुखदुःखयोः ।
महान्महात्मा सर्वात्मा नारायण इति श्रुतः ॥२५॥
25. antargataḥ sa bhagavānsarvasattvaśarīragaḥ ,
samaḥ sarveṣu bhūteṣu īśvaraḥ sukhaduḥkhayoḥ ,
mahānmahātmā sarvātmā nārāyaṇa iti śrutaḥ.
25. antargataḥ saḥ bhagavān
sarvasattvaśarīragaḥ samaḥ sarveṣu bhūteṣu
īśvaraḥ sukhaduḥkhayoḥ mahān
mahātmā sarvātmā nārāyaṇaḥ iti śrutaḥ
25. saḥ bhagavān antargataḥ
sarvasattvaśarīragaḥ sarveṣu bhūteṣu samaḥ
sukhaduḥkhayoḥ īśvaraḥ mahān
mahātmā sarvātmā nārāyaṇaḥ iti śrutaḥ
25. That venerable one (Bhagavān) is present within, residing in the bodies of all beings. He is impartial towards all creatures, the lord of joy and sorrow. He is the great one, the great self (mahātman), the self of all, and is known as Nārāyaṇa.