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महाभारतः       mahābhārataḥ - book-12, chapter-347

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भीष्म उवाच ।
अथ काले बहुतिथे पूर्णे प्राप्तो भुजंगमः ।
दत्ताभ्यनुज्ञः स्वं वेश्म कृतकर्मा विवस्वतः ॥१॥
1. bhīṣma uvāca ,
atha kāle bahutithe pūrṇe prāpto bhujaṁgamaḥ ,
dattābhyanujñaḥ svaṁ veśma kṛtakarmā vivasvataḥ.
1. bhīṣmaḥ uvāca atha kāle bahutithe pūrṇe prāptaḥ bhujaṃgamaḥ
datta-abhyanujaḥ svam veśma kṛtakarmā vivasvataḥ
1. bhīṣmaḥ uvāca atha bahutithe kāle pūrṇe vivasvataḥ
kṛtakarmā datta-abhyanujaḥ bhujaṃgamaḥ svam veśma prāptaḥ
1. Bhishma said: Then, after a long time had passed, the serpent, having completed his task for Vivasvat (the Sun god) and having received his permission, returned to his own dwelling.
तं भार्या समभिक्रामत्पादशौचादिभिर्गुणैः ।
उपपन्नां च तां साध्वीं पन्नगः पर्यपृच्छत ॥२॥
2. taṁ bhāryā samabhikrāmatpādaśaucādibhirguṇaiḥ ,
upapannāṁ ca tāṁ sādhvīṁ pannagaḥ paryapṛcchata.
2. tam bhāryā samabhikrāmāt pādaśauca-ādibhiḥ guṇaiḥ
upapannām ca tām sādhvīm pannagaḥ pari-apṛcchat
2. bhāryā tam pādaśauca-ādibhiḥ guṇaiḥ samabhikrāmāt
ca pannagaḥ tām upapannām sādhvīm pari-apṛcchat
2. His wife approached him, offering services such as washing his feet. And the serpent questioned that virtuous woman, who was thus dutifully prepared.
अपि त्वमसि कल्याणि देवतातिथिपूजने ।
पूर्वमुक्तेन विधिना युक्ता युक्तेन मत्समम् ॥३॥
3. api tvamasi kalyāṇi devatātithipūjane ,
pūrvamuktena vidhinā yuktā yuktena matsamam.
3. api tvam asi kalyāṇi devatā-atithi-pūjane
pūrvam-uktena vidhinā yuktā yuktena mat-samam
3. kalyāṇi api tvam devatā-atithi-pūjane
pūrvam-uktena vidhinā yuktena mat-samam yuktā asi
3. “Are you, O virtuous one, engaged in the worship of gods and guests in the manner previously described, properly, just as I am?”
न खल्वस्यकृतार्थेन स्त्रीबुद्ध्या मार्दवीकृता ।
मद्वियोगेन सुश्रोणि वियुक्ता धर्मसेतुना ॥४॥
4. na khalvasyakṛtārthena strībuddhyā mārdavīkṛtā ,
madviyogena suśroṇi viyuktā dharmasetunā.
4. na khalu asya akṛtārthena strī-buddhyā mārdavīkṛtā
mad-viyogena suśroṇi viyuktā dharma-setunā
4. suśroṇi khalu na asya akṛtārthena strī-buddhyā
mad-viyogena dharma-setunā mārdavīkṛtā viyuktā (asi)
4. “O lady with beautiful hips, surely you have not, due to my separation, been softened by a woman’s intellect (which is associated with an unfulfilled purpose), and thus separated from the foundation of your intrinsic nature (dharma)?”
नागभार्योवाच ।
शिष्याणां गुरुशुश्रूषा विप्राणां वेदपारणम् ।
भृत्यानां स्वामिवचनं राज्ञां लोकानुपालनम् ॥५॥
5. nāgabhāryovāca ,
śiṣyāṇāṁ guruśuśrūṣā viprāṇāṁ vedapāraṇam ,
bhṛtyānāṁ svāmivacanaṁ rājñāṁ lokānupālanam.
5. nāgabhāryā uvāca śiṣyāṇām guruśuśrūṣā viprāṇām
vedapāraṇam bhṛtyānām svāmivacanam rājñām lokānupālanam
5. The Nāga's wife said: For students, it is service to the teacher; for Brahmins, the recitation of the Vedas; for servants, obedience to their master's command; and for kings, the protection of the populace.
सर्वभूतपरित्राणं क्षत्रधर्म इहोच्यते ।
वैश्यानां यज्ञसंवृत्तिरातिथेयसमन्विता ॥६॥
6. sarvabhūtaparitrāṇaṁ kṣatradharma ihocyate ,
vaiśyānāṁ yajñasaṁvṛttirātitheyasamanvitā.
6. sarvabhūtaparitrāṇam kṣatradharmaḥ iha ucyate
vaiśyānām yajñasaṃvṛttiḥ ātitheyasamanvitā
6. The protection of all beings is declared here to be the natural law (dharma) of the warrior class. For Vaiśyas, it is the performance of Vedic rituals (yajña) coupled with hospitality.
विप्रक्षत्रियवैश्यानां शुश्रूषा शूद्रकर्म तत् ।
गृहस्थधर्मो नागेन्द्र सर्वभूतहितैषिता ॥७॥
7. viprakṣatriyavaiśyānāṁ śuśrūṣā śūdrakarma tat ,
gṛhasthadharmo nāgendra sarvabhūtahitaiṣitā.
7. viprakṣatriyavaiśyānām śuśrūṣā śūdrakarma tat
gṛhasthadharmaḥ nāgendra sarvabhūtahitaiṣitā
7. Service to Brahmins, Kṣatriyas, and Vaiśyas - that is the duty (karma) of a śūdra. O lord of nāgas, the householder's natural law (dharma) is the desire for the well-being of all creatures.
नियताहारता नित्यं व्रतचर्या यथाक्रमम् ।
धर्मो हि धर्मसंबन्धादिन्द्रियाणां विशेषणम् ॥८॥
8. niyatāhāratā nityaṁ vratacaryā yathākramam ,
dharmo hi dharmasaṁbandhādindriyāṇāṁ viśeṣaṇam.
8. niyatāhāratā nityam vratacaryā yathākramam
dharmaḥ hi dharmasaṃbandhāt indriyāṇām viśeṣaṇam
8. Constant moderation in food, and regular observance of vows in due order - indeed, this natural law (dharma), by its very connection to the constitution (dharma), is a distinguishing refinement of the senses.
अहं कस्य कुतो वाहं कः को मे ह भवेदिति ।
प्रयोजनमतिर्नित्यमेवं मोक्षाश्रमी भवेत् ॥९॥
9. ahaṁ kasya kuto vāhaṁ kaḥ ko me ha bhavediti ,
prayojanamatirnityamevaṁ mokṣāśramī bhavet.
9. ahaṃ kasya kutaḥ vā ahaṃ kaḥ kaḥ me ha bhavet
iti prayojanamatiḥ nityam evam mokṣāśramī bhavet
9. ahaṃ kasya ahaṃ kutaḥ vā ahaṃ kaḥ me kaḥ kaḥ bhavet
iti ha evam nityam prayojanamatiḥ mokṣāśramī bhavet
9. Whose am I? From where do I originate? Who am I, and what will I become? A person whose mind is constantly fixed on this ultimate purpose should become an aspirant for liberation (mokṣa).
पतिव्रतात्वं भार्यायाः परमो धर्म उच्यते ।
तवोपदेशान्नागेन्द्र तच्च तत्त्वेन वेद्मि वै ॥१०॥
10. pativratātvaṁ bhāryāyāḥ paramo dharma ucyate ,
tavopadeśānnāgendra tacca tattvena vedmi vai.
10. pativratātvaṃ bhāryāyāḥ paramaḥ dharmaḥ ucyate
tava upadeśāt nāgendra tat ca tattvena vedmi vai
10. bhāryāyāḥ pativratātvaṃ paramaḥ dharmaḥ ucyate
nāgendra tava upadeśāt tat ca tattvena vai vedmi
10. The devotion of a wife to her husband is declared to be her highest natural law (dharma). O chief of serpents, it is through your instructions that I truly comprehend that principle.
साहं धर्मं विजानन्ती धर्मनित्ये त्वयि स्थिते ।
सत्पथं कथमुत्सृज्य यास्यामि विषमे पथि ॥११॥
11. sāhaṁ dharmaṁ vijānantī dharmanitye tvayi sthite ,
satpathaṁ kathamutsṛjya yāsyāmi viṣame pathi.
11. sā aham dharmam vijānantī dharmanitye tvayi sthite
satpatham katham utsṛjya yāsyāmi viṣame pathi
11. sā aham dharmam vijānantī dharmanitye tvayi sthite
satpatham utsṛjya viṣame pathi katham yāsyāmi
11. Knowing this natural law (dharma), and with you, who are steadfast in natural law (dharma), by my side, how could I abandon the virtuous path and proceed on a perilous one?
देवतानां महाभाग धर्मचर्या न हीयते ।
अतिथीनां च सत्कारे नित्ययुक्तास्म्यतन्द्रिता ॥१२॥
12. devatānāṁ mahābhāga dharmacaryā na hīyate ,
atithīnāṁ ca satkāre nityayuktāsmyatandritā.
12. devatānām mahābhāga dharmacaryā na hīyate
atithīnām ca satkāre nityayuktā asmi atandritā
12. mahābhāga devatānām dharmacaryā na hīyate ca
atithīnām satkāre nityayuktā atandritā asmi
12. O greatly fortunate one, my diligent performance of religious duties (dharma) for the deities is never neglected. Moreover, I am constantly and tirelessly engaged in the honorable reception of guests.
सप्ताष्टदिवसास्त्वद्य विप्रस्येहागतस्य वै ।
स च कार्यं न मे ख्याति दर्शनं तव काङ्क्षति ॥१३॥
13. saptāṣṭadivasāstvadya viprasyehāgatasya vai ,
sa ca kāryaṁ na me khyāti darśanaṁ tava kāṅkṣati.
13. saptāṣṭadivasāḥ tu adya viprasya iha āgatasya vai
saḥ ca kāryam na me khyāti darśanam tava kāṅkṣati
13. vai adya iha āgatasya viprasya saptāṣṭadivasāḥ tu
saḥ me kāryam na khyāti ca tava darśanam kāṅkṣati
13. Indeed, it has been seven or eight days since that brahmin arrived here. He does not reveal his purpose to me, but he eagerly desires an audience with you.
गोमत्यास्त्वेष पुलिने त्वद्दर्शनसमुत्सुकः ।
आसीनोऽऽवर्तयन्ब्रह्म ब्राह्मणः संशितव्रतः ॥१४॥
14. gomatyāstveṣa puline tvaddarśanasamutsukaḥ ,
āsīno''vartayanbrahma brāhmaṇaḥ saṁśitavrataḥ.
14. gomatyāḥ tu eṣaḥ puline tvaddarśanasamutsukaḥ
āsīnaḥ āvartayan brahma brāhmaṇaḥ saṃśitavrataḥ
14. tu eṣaḥ saṃśitavrataḥ brāhmaṇaḥ gomatyāḥ puline
tvaddarśanasamutsukaḥ āsīnaḥ brahma āvartayan
14. This brahmin, resolute in his vows, is seated on the sandbank of the Gomati river, eagerly awaiting your audience, and repeatedly chanting the sacred texts (brahman).
अहं त्वनेन नागेन्द्र सामपूर्वं समाहिता ।
प्रस्थाप्यो मत्सकाशं स संप्राप्तो भुजगोत्तमः ॥१५॥
15. ahaṁ tvanena nāgendra sāmapūrvaṁ samāhitā ,
prasthāpyo matsakāśaṁ sa saṁprāpto bhujagottamaḥ.
15. aham tu anena nāgendra sāmapūrvam samāhitā
prasthāpyaḥ mat sakāśam saḥ samprāptaḥ bhujagottamaḥ
15. nāgendra bhujagottamaḥ tu anena aham sāmapūrvam
samāhitā saḥ samprāptaḥ mat sakāśam prasthāpyaḥ
15. O king of serpents, I have been pacified by him with conciliatory words. That excellent one (the brahmin) has arrived and should now be sent to my presence.
एतच्छ्रुत्वा महाप्राज्ञ तत्र गन्तुं त्वमर्हसि ।
दातुमर्हसि वा तस्य दर्शनं दर्शनश्रवः ॥१६॥
16. etacchrutvā mahāprājña tatra gantuṁ tvamarhasi ,
dātumarhasi vā tasya darśanaṁ darśanaśravaḥ.
16. etat śrutvā mahāprājña tatra gantum tvam arhasi
dātum arhasi vā tasya darśanam darśanaśravaḥ
16. mahāprājña darśanaśravaḥ etat śrutvā tvam tatra
gantum arhasi vā tasya darśanam dātum arhasi
16. O greatly wise one, having heard this, you should go there yourself, or at least grant him an audience, O one whose renown is his vision.