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महाभारतः       mahābhārataḥ - book-12, chapter-334

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वैशंपायन उवाच ।
श्रुत्वैतन्नारदो वाक्यं नरनारायणेरितम् ।
अत्यन्तभक्तिमान्देवे एकान्तित्वमुपेयिवान् ॥१॥
1. vaiśaṁpāyana uvāca ,
śrutvaitannārado vākyaṁ naranārāyaṇeritam ,
atyantabhaktimāndeve ekāntitvamupeyivān.
1. vaiśaṃpāyanaḥ uvāca śrutvā etat nāradaḥ vākyam
naranārāyaṇeritam atyantabhaktimān deve ekāntitvam upeyivān
1. vaiśaṃpāyanaḥ uvāca nāradaḥ etat naranārāyaṇeritam
vākyam śrutvā deve atyantabhaktimān ekāntitvam upeyivān
1. Vaiśaṃpāyana said: Having heard this statement spoken by Nara and Nārāyaṇa, Nārada became intensely devoted to the deity (deva) and attained a state of exclusive devotion (ekāntitva).
प्रोष्य वर्षसहस्रं तु नरनारायणाश्रमे ।
श्रुत्वा भगवदाख्यानं दृष्ट्वा च हरिमव्ययम् ।
हिमवन्तं जगामाशु यत्रास्य स्वक आश्रमः ॥२॥
2. proṣya varṣasahasraṁ tu naranārāyaṇāśrame ,
śrutvā bhagavadākhyānaṁ dṛṣṭvā ca harimavyayam ,
himavantaṁ jagāmāśu yatrāsya svaka āśramaḥ.
2. proṣya varṣasahasram tu naranārāyaṇāśrame
śrutvā bhagavadākhyānam
dṛṣṭvā ca harim avyayam himavantam
jagāma āśu yatra asya svakaḥ āśramaḥ
2. tu naranārāyaṇāśrame varṣasahasram proṣya bhagavadākhyānam śrutvā ca avyayam harim dṛṣṭvā yatra asya svakaḥ āśramaḥ (āsīt),
(saḥ) āśu himavantam jagāma
2. And having resided for a thousand years in the hermitage (āśrama) of Nara and Nārāyaṇa, having heard the narratives of the venerable one (Bhagavān) and seen the imperishable Hari, he quickly went to the Himalayas, where his own hermitage (āśrama) was located.
तावपि ख्याततपसौ नरनारायणावृषी ।
तस्मिन्नेवाश्रमे रम्ये तेपतुस्तप उत्तमम् ॥३॥
3. tāvapi khyātatapasau naranārāyaṇāvṛṣī ,
tasminnevāśrame ramye tepatustapa uttamam.
3. tau api khyātatapasau nara-nārāyaṇau ṛṣī
tasmin eva āśrame ramye tepatuḥ tapaḥ uttamam
3. tau api khyātatapasau nara-nārāyaṇau ṛṣī
tasmin eva ramye āśrame uttamam tapaḥ tepatuḥ
3. Those two sages, Nara and Nārāyaṇa, renowned for their great spiritual austerities (tapas), performed excellent spiritual austerities (tapas) in that very beautiful hermitage (āśrama).
त्वमप्यमितविक्रान्तः पाण्डवानां कुलोद्वहः ।
पावितात्माद्य संवृत्तः श्रुत्वेमामादितः कथाम् ॥४॥
4. tvamapyamitavikrāntaḥ pāṇḍavānāṁ kulodvahaḥ ,
pāvitātmādya saṁvṛttaḥ śrutvemāmāditaḥ kathām.
4. tvam api amita-vikrāntaḥ pāṇḍavānām kula-udvahaḥ
pāvitātmā adya saṃvṛttaḥ śrutvā imām āditaḥ kathām
4. amita-vikrāntaḥ pāṇḍavānām kula-udvahaḥ tvam api
imām āditaḥ kathām śrutvā adya pāvitātmā saṃvṛttaḥ
4. You too, O one of immeasurable valor and upholder of the Pāṇḍava lineage, have become purified in spirit (ātman) today, having heard this entire story from its beginning.
नैव तस्य परो लोको नायं पार्थिवसत्तम ।
कर्मणा मनसा वाचा यो द्विष्याद्विष्णुमव्ययम् ॥५॥
5. naiva tasya paro loko nāyaṁ pārthivasattama ,
karmaṇā manasā vācā yo dviṣyādviṣṇumavyayam.
5. na eva tasya paraḥ lokaḥ na ayam pārthiva-sattama
karmaṇā manasā vācā yaḥ dviṣyāt viṣṇum avyayam
5. pārthiva-sattama yaḥ karmaṇā manasā vācā avyayam
viṣṇum dviṣyāt tasya na eva paraḥ lokaḥ na ayam
5. Neither this world nor any higher realm (loka) exists for him, O best among kings, who would hate the imperishable Viṣṇu with their actions (karma), thoughts, or words.
मज्जन्ति पितरस्तस्य नरके शाश्वतीः समाः ।
यो द्विष्याद्विबुधश्रेष्ठं देवं नारायणं हरिम् ॥६॥
6. majjanti pitarastasya narake śāśvatīḥ samāḥ ,
yo dviṣyādvibudhaśreṣṭhaṁ devaṁ nārāyaṇaṁ harim.
6. majjanti pitaraḥ tasya narake śāśvatīḥ samāḥ yaḥ
dviṣyāt vibudha-śreṣṭham devam nārāyaṇam harim
6. yaḥ vibudha-śreṣṭham devam nārāyaṇam harim dviṣyāt
tasya pitaraḥ śāśvatīḥ samāḥ narake majjanti
6. His ancestors (pitaraḥ) sink into hell for eternal years, whoever would hate Nārāyaṇa Hari, the supreme deity (deva) and best among the wise (vibudha).
कथं नाम भवेद्द्वेष्य आत्मा लोकस्य कस्यचित् ।
आत्मा हि पुरुषव्याघ्र ज्ञेयो विष्णुरिति स्थितिः ॥७॥
7. kathaṁ nāma bhaveddveṣya ātmā lokasya kasyacit ,
ātmā hi puruṣavyāghra jñeyo viṣṇuriti sthitiḥ.
7. katham nāma bhavet dveṣyaḥ ātmā lokasya kasyacit
ātmā hi puruṣavyāghra jñeyaḥ viṣṇuḥ iti sthitiḥ
7. puruṣavyāghra katham nāma lokasya kasyacit ātmā
dveṣyaḥ bhavet hi ātmā viṣṇuḥ iti jñeyaḥ sthitiḥ
7. How indeed can the individual self (ātman) ever be an object of hatred for anyone? For, O tiger among men, the individual self (ātman) is truly to be known as Viṣṇu; this is the established truth.
य एष गुरुरस्माकमृषिर्गन्धवतीसुतः ।
तेनैतत्कथितं तात माहात्म्यं परमात्मनः ।
तस्माच्छ्रुतं मया चेदं कथितं च तवानघ ॥८॥
8. ya eṣa gururasmākamṛṣirgandhavatīsutaḥ ,
tenaitatkathitaṁ tāta māhātmyaṁ paramātmanaḥ ,
tasmācchrutaṁ mayā cedaṁ kathitaṁ ca tavānagha.
8. yaḥ eṣaḥ guruḥ asmākam ṛṣiḥ
gandhavatī-sutaḥ tena etat kathitam tāta
māhātmyam paramātmanaḥ tasmāt śrutam
mayā ca idam kathitam ca tava anagha
8. yaḥ eṣaḥ gandhavatī-sutaḥ ṛṣiḥ asmākam
guruḥ tāta tena paramātmanaḥ etat
māhātmyam kathitam anagha tasmāt
mayā śrutam ca idam kathitam ca tava
8. This sage, the son of Gandhavatī, is our preceptor. By him, dear child, this greatness of the supreme (paramātman) has been expounded. Therefore, I have heard it from him, and now I narrate it to you, O sinless one.
कृष्णद्वैपायनं व्यासं विद्धि नारायणं प्रभुम् ।
को ह्यन्यः पुरुषव्याघ्र महाभारतकृद्भवेत् ।
धर्मान्नानाविधांश्चैव को ब्रूयात्तमृते प्रभुम् ॥९॥
9. kṛṣṇadvaipāyanaṁ vyāsaṁ viddhi nārāyaṇaṁ prabhum ,
ko hyanyaḥ puruṣavyāghra mahābhāratakṛdbhavet ,
dharmānnānāvidhāṁścaiva ko brūyāttamṛte prabhum.
9. kṛṣṇadvaipāyanam vyāsam viddhi nārāyaṇam
prabhum kaḥ hi anyaḥ puruṣavyāghra
mahābhāratakṛt bhavet dharmān nānāvidhān
ca eva kaḥ brūyāt tam ṛte prabhum
9. kṛṣṇadvaipāyanam vyāsam nārāyaṇam
prabhum viddhi puruṣavyāghra hi anyaḥ kaḥ
mahābhāratakṛt bhavet kaḥ ca eva
nānāvidhān dharmān tam prabhum ṛte brūyāt
9. Know Kṛṣṇa Dvaipāyana Vyāsa to be Nārāyaṇa, the Lord. Indeed, O tiger among men, who else could be the author of the Mahābhārata? And who else, other than that Lord, could expound the various kinds of natural laws (dharma)?
वर्ततां ते महायज्ञो यथा संकल्पितस्त्वया ।
संकल्पिताश्वमेधस्त्वं श्रुतधर्मश्च तत्त्वतः ॥१०॥
10. vartatāṁ te mahāyajño yathā saṁkalpitastvayā ,
saṁkalpitāśvamedhastvaṁ śrutadharmaśca tattvataḥ.
10. vartatām te mahāyajñaḥ yathā saṃkalpitaḥ tvayā
saṃkalpitāśvamedhaḥ tvam śrutadharmaḥ ca tattvataḥ
10. te mahāyajñaḥ yathā tvayā saṃkalpitaḥ vartatām
tvam saṃkalpitāśvamedhaḥ ca tattvataḥ śrutadharmaḥ
10. Let your great (yajña) proceed as you have resolved. You are indeed one who has resolved to perform the Aśvamedha (Vedic ritual) and who understands the natural law (dharma) in its true essence.
एतत्तु महदाख्यानं श्रुत्वा पारिक्षितो नृपः ।
ततो यज्ञसमाप्त्यर्थं क्रियाः सर्वाः समारभत् ॥११॥
11. etattu mahadākhyānaṁ śrutvā pārikṣito nṛpaḥ ,
tato yajñasamāptyarthaṁ kriyāḥ sarvāḥ samārabhat.
11. etat tu mahat ākhyānam śrutvā pārikṣitaḥ nṛpaḥ
tataḥ yajñasamāptyartham kriyāḥ sarvāḥ samārabhāt
11. pārikṣitaḥ nṛpaḥ etat mahat ākhyānam śrutvā
tataḥ yajñasamāptyartham sarvāḥ kriyāḥ samārabhāt
11. Having heard this great narrative, King Janamejaya, son of Parikṣit, then began all the rites for the completion of his Vedic ritual (yajña).
नारायणीयमाख्यानमेतत्ते कथितं मया ।
नारदेन पुरा राजन्गुरवे मे निवेदितम् ।
ऋषीणां पाण्डवानां च शृण्वतोः कृष्णभीष्मयोः ॥१२॥
12. nārāyaṇīyamākhyānametatte kathitaṁ mayā ,
nāradena purā rājangurave me niveditam ,
ṛṣīṇāṁ pāṇḍavānāṁ ca śṛṇvatoḥ kṛṣṇabhīṣmayoḥ.
12. nārāyaṇīyam ākhyānam etat te
kathitam mayā nāradena purā rājan
gurave me niveditam ṛṣīṇām
pāṇḍavānām ca śṛṇvatoḥ kṛṣṇabhīṣmayoḥ
12. rājan mayā etat nārāyaṇīyam ākhyānam te kathitam.
(etat) purā nāradena me gurave ṛṣīṇām pāṇḍavānām ca kṛṣṇabhīṣmayoḥ śṛṇvatoḥ niveditam.
12. This narrative pertaining to Nārāyaṇa has been recounted by me to you. O King, it was formerly conveyed by Nārada to my own spiritual teacher (guru), while the sages, the Pāṇḍavas, and Kṛṣṇa and Bhīṣma were all listening.
स हि परमगुरुर्भुवनपतिर्धरणिधरः शमनियमनिधिः ।
श्रुतिविनयनिधिर्द्विजपरमहितस्तव भवतु गतिर्हरिरमरहितः ॥१३॥
13. sa hi paramagururbhuvanapati;rdharaṇidharaḥ śamaniyamanidhiḥ ,
śrutivinayanidhirdvijaparamahita;stava bhavatu gatirhariramarahitaḥ.
13. sa hi parama-guruḥ bhuvana-patiḥ
dharaṇi-dharaḥ śama-niyama-nidhiḥ
śruti-vinaya-nidhiḥ dvija-parama-hitaḥ
tava bhavatu gatiḥ hariḥ amara-hitaḥ
13. hi saḥ hariḥ parama-guruḥ bhuvana-patiḥ dharaṇi-dharaḥ śama-niyama-nidhiḥ śruti-vinaya-nidhiḥ dvija-parama-hitaḥ amara-hitaḥ (ca) tava gatiḥ bhavatu.
13. Indeed, may He be your ultimate refuge (gati), the supreme spiritual teacher (guru), the lord of the world, the upholder of the earth, the repository of tranquility and self-control, the embodiment of sacred knowledge and humility, the ultimate benefactor of the twice-born (dvija), and Hari, the well-wisher of the immortals.
तपसां निधिः सुमहतां महतो यशसश्च भाजनमरिष्टकहा ।
एकान्तिनां शरणदोऽभयदो गतिदोऽस्तु वः स मखभागहरः ॥१४॥
14. tapasāṁ nidhiḥ sumahatāṁ mahato; yaśasaśca bhājanamariṣṭakahā ,
ekāntināṁ śaraṇado'bhayado; gatido'stu vaḥ sa makhabhāgaharaḥ.
14. tapasām nidhiḥ su-mahatām mahataḥ
yaśasaḥ ca bhājanam ariṣṭa-hā
ekāntinām śaraṇa-daḥ abhaya-daḥ
gati-daḥ astu vaḥ saḥ makha-bhāga-haraḥ
14. vaḥ saḥ makha-bhāga-haraḥ (yaḥ) su-mahatām tapasām nidhiḥ mahataḥ yaśasaḥ ca bhājanam ariṣṭa-hā ekāntinām śaraṇa-daḥ abhaya-daḥ gati-daḥ (ca asti),
astu.
14. May He be yours, who is a treasure of immense austerities (tapas), a receptacle of great fame, the remover of all misfortunes; who grants refuge, fearlessness, and the ultimate path (gati) to exclusive devotees; and who receives the designated share of the Vedic ritual (yajña).
त्रिगुणातिगश्चतुष्पञ्चधरः पूर्तेष्टयोश्च फलभागहरः ।
विदधाति नित्यमजितोऽतिबलो गतिमात्मगां सुकृतिनामृषिणाम् ॥१५॥
15. triguṇātigaścatuṣpañcadharaḥ; pūrteṣṭayośca phalabhāgaharaḥ ,
vidadhāti nityamajito'tibalo; gatimātmagāṁ sukṛtināmṛṣiṇām.
15. triguṇātigaḥ catuṣpañcadharaḥ
pūrteṣṭayoḥ ca phalabhāgaharaḥ
vidadhāti nityam ajitaḥ atibalaḥ
gatim ātmagām sukṛtinām ṛṣiṇām
15. ajitaḥ atibalaḥ triguṇātigaḥ
catuṣpañcadharaḥ pūrteṣṭayoḥ ca
phalabhāgaharaḥ nityam ātmagām
gatim sukṛtinām ṛṣiṇām vidadhāti
15. The unconquered and exceedingly mighty one, who transcends the three qualities (guṇas) and sustains the four and five principles, and who receives a share of the fruits of charitable deeds and Vedic rituals (yajña), constantly grants the spiritual path leading to the self (ātman) to the virtuous seers.
तं लोकसाक्षिणमजं पुरुषं रविवर्णमीश्वरगतिं बहुशः ।
प्रणमध्वमेकमतयो यतयः सलिलोद्भवोऽपि तमृषिं प्रणतः ॥१६॥
16. taṁ lokasākṣiṇamajaṁ puruṣaṁ; ravivarṇamīśvaragatiṁ bahuśaḥ ,
praṇamadhvamekamatayo yatayaḥ; salilodbhavo'pi tamṛṣiṁ praṇataḥ.
16. tam lokasākṣiṇam ajam puruṣam
ravivarṇam īśvaragatim bahuśaḥ
praṇamadhvam ekamatayaḥ yatayaḥ
salilodbhavaḥ api tam ṛṣim praṇataḥ
16. ekamatayaḥ yatayaḥ bahuśaḥ tam
ajam puruṣam lokasākṣiṇam ravivarṇam
īśvaragatim praṇamadhvam api
salilodbhavaḥ tam ṛṣim praṇataḥ
16. O ascetics (yatayaḥ) of single-minded resolve, repeatedly bow down to that unborn (puruṣa), the witness of the worlds, radiant like the sun, and possessing divine nature. Even Salilodbhava, the sage, bowed down to Him.
स हि लोकयोनिरमृतस्य पदं सूक्ष्मं पुराणमचलं परमम् ।
तत्सांख्ययोगिभिरुदारधृतं बुद्ध्या यतात्मभिर्विदितं सततम् ॥१७॥
17. sa hi lokayoniramṛtasya padaṁ; sūkṣmaṁ purāṇamacalaṁ paramam ,
tatsāṁkhyayogibhirudāradhṛtaṁ; buddhyā yatātmabhirviditaṁ satatam.
17. saḥ hi lokayoniḥ amṛtasya padam
sūkṣmam purāṇam acalam paramam
tat sāṅkhyayogibhiḥ udāradhṛtam
buddhyā yatātmabhiḥ viditam satatam
17. saḥ hi lokayoniḥ amṛtasya sūkṣmam
purāṇam acalam paramam padam
tat satatam sāṅkhyayogibhiḥ
yatātmabhiḥ buddhyā udāradhṛtam viditam
17. He is indeed the source of the worlds, the subtle, ancient, immutable, supreme abode of immortality. That (supreme reality) is constantly known by Sāṅkhya and Yoga practitioners, who have nobly contemplated it and controlled their self (ātman) through their intellect.