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महाभारतः       mahābhārataḥ - book-12, chapter-348

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नाग उवाच ।
अथ ब्राह्मणरूपेण कं तं समनुपश्यसि ।
मानुषं केवलं विप्रं देवं वाथ शुचिस्मिते ॥१॥
1. nāga uvāca ,
atha brāhmaṇarūpeṇa kaṁ taṁ samanupaśyasi ,
mānuṣaṁ kevalaṁ vipraṁ devaṁ vātha śucismite.
1. nāga uvāca atha brāhmaṇarūpeṇa kam tam samanupaśyasi
mānuṣam kevalam vipram devam vā atha śucismite
1. The Naga said, "Now, in the form of a brahmin, whom do you perceive him to be? Is he merely a human, a brahmin, or a god, O lady with a pure smile?"
को हि मां मानुषः शक्तो द्रष्टुकामो यशस्विनि ।
संदर्शनरुचिर्वाक्यमाज्ञापूर्वं वदिष्यति ॥२॥
2. ko hi māṁ mānuṣaḥ śakto draṣṭukāmo yaśasvini ,
saṁdarśanarucirvākyamājñāpūrvaṁ vadiṣyati.
2. kaḥ hi mām mānuṣaḥ śaktaḥ draṣṭukāmaḥ yaśasvini
saṃdarśanaruciḥ vākyam ājñāpūrvam vadiṣyati
2. O glorious one, what human is truly capable of seeing me? And who, desiring to see me, would speak words as if giving a command?
सुरासुरगणानां च देवर्षीणां च भामिनि ।
ननु नागा महावीर्याः सौरसेयास्तरस्विनः ॥३॥
3. surāsuragaṇānāṁ ca devarṣīṇāṁ ca bhāmini ,
nanu nāgā mahāvīryāḥ sauraseyāstarasvinaḥ.
3. surāsuragaṇānām ca devarṣīṇām ca bhāmini
nanu nāgāḥ mahāvīryāḥ sauraseyāḥ tarasvinaḥ
3. O shining lady, the Nagas, truly, are very powerful and energetic, even among the hosts of gods and asuras, and divine sages (devarṣis).
वन्दनीयाश्च वरदा वयमप्यनुयायिनः ।
मनुष्याणां विशेषेण धनाध्यक्षा इति श्रुतिः ॥४॥
4. vandanīyāśca varadā vayamapyanuyāyinaḥ ,
manuṣyāṇāṁ viśeṣeṇa dhanādhyakṣā iti śrutiḥ.
4. vandanīyāḥ ca varadāḥ vayam api anuyāyinaḥ
manuṣyāṇām viśeṣeṇa dhanādhyakṣāḥ iti śrutiḥ
4. And we are worthy of veneration and bestowers of boons; we are also attendants (anuyāyins), especially for humans. It is a tradition (śruti) that we are the lords of wealth (dhanādhyakṣas).
नागभार्योवाच ।
आर्जवेनाभिजानामि नासौ देवोऽनिलाशन ।
एकं त्वस्य विजानामि भक्तिमानतिरोषणः ॥५॥
5. nāgabhāryovāca ,
ārjavenābhijānāmi nāsau devo'nilāśana ,
ekaṁ tvasya vijānāmi bhaktimānatiroṣaṇaḥ.
5. nāgabhāryā uvāca ārjavena abhijānāmi na asau devaḥ
anilāśana ekam tu asya vijānāmi bhaktimān atiroṣaṇaḥ
5. nāgabhāryā uvāca ārjavena na asau devaḥ anilāśana
abhijānāmi tu asya ekam vijānāmi bhaktimān atiroṣaṇaḥ
5. The nāga's wife said, "Honestly, I do not recognize this ascetic (anilāśana) as a god (deva). However, I do know one thing about him: he is devoted and exceedingly wrathful."
स हि कार्यान्तराकाङ्क्षी जलेप्सुः स्तोकको यथा ।
वर्षं वर्षप्रियः पक्षी दर्शनं तव काङ्क्षति ॥६॥
6. sa hi kāryāntarākāṅkṣī jalepsuḥ stokako yathā ,
varṣaṁ varṣapriyaḥ pakṣī darśanaṁ tava kāṅkṣati.
6. sa hi kāryāntarākāṅkṣī jalepsuḥ stokakaḥ yathā
varṣam varṣapriyaḥ pakṣī darśanam tava kāṅkṣati
6. sa hi kāryāntarākāṅkṣī stokakaḥ jalepsuḥ yathā
varṣapriyaḥ pakṣī varṣam darśanam tava kāṅkṣati
6. Indeed, he is eager for another purpose, just like the cātaka bird (stokaka) longs for water. Like that rain-loving bird (pakṣī) yearns for rain, so too does he yearn for your presence (darśana).
न हि त्वा दैवतं किंचिद्विविग्नं प्रतिपालयेत् ।
तुल्ये ह्यभिजने जातो न कश्चित्पर्युपासते ॥७॥
7. na hi tvā daivataṁ kiṁcidvivignaṁ pratipālayet ,
tulye hyabhijane jāto na kaścitparyupāsate.
7. na hi tvā daivatam kiñcit vivignam pratipālayet
tulye hi abhijane jātaḥ na kaścit paryupāsate
7. na hi kiñcit vivignam daivatam tvā pratipālayet
hi tulye abhijane jātaḥ kaścit na paryupāsate
7. Indeed, no agitated deity (daivata) would tolerate waiting for you. For no one born of an equal social standing (abhijana) serves (such a person).
तद्रोषं सहजं त्यक्त्वा त्वमेनं द्रष्टुमर्हसि ।
आशाछेदेन तस्याद्य नात्मानं दग्धुमर्हसि ॥८॥
8. tadroṣaṁ sahajaṁ tyaktvā tvamenaṁ draṣṭumarhasi ,
āśāchedena tasyādya nātmānaṁ dagdhumarhasi.
8. tat roṣam sahajam tyaktvā tvam enam draṣṭum arhasi
āśācchedena tasya adya na ātmānam dagdhum arhasi
8. tvam tat sahajam roṣam tyaktvā enam draṣṭum arhasi
adya tasya āśācchedena na ātmānam dagdhum arhasi
8. Therefore, abandoning that inherent anger, you ought to see her. By cutting off your own hope today, you should not destroy your self (ātman).
आशया त्वभिपन्नानामकृत्वाश्रुप्रमार्जनम् ।
राजा वा राजपुत्रो वा भ्रूणहत्यैव युज्यते ॥९॥
9. āśayā tvabhipannānāmakṛtvāśrupramārjanam ,
rājā vā rājaputro vā bhrūṇahatyaiva yujyate.
9. āśayā tu abhipannānām akṛtvā aśrupramārjanam
rājā vā rājaputraḥ vā bhrūṇahatyā eva yujyate
9. rājā vā rājaputraḥ vā āśayā abhipannānām
aśrupramārjanam akṛtvā bhrūṇahatyā eva yujyate
9. A king or a prince who fails to alleviate the sorrow of those who have approached them with hope, incurs the sin of feticide.
मौनाज्ज्ञानफलावाप्तिर्दानेन च यशो महत् ।
वाग्मित्वं सत्यवाक्येन परत्र च महीयते ॥१०॥
10. maunājjñānaphalāvāptirdānena ca yaśo mahat ,
vāgmitvaṁ satyavākyena paratra ca mahīyate.
10. maunāt jñānaphalāvāptiḥ dānena ca yaśaḥ mahat
vāgmitvam satyavākyena paratra ca mahīyate
10. maunāt jñānaphalāvāptiḥ dānena ca mahat yaśaḥ
satyavākyena vāgmitvam ca paratra mahīyate
10. Through silence, one achieves the fruit of knowledge (jñāna). Through generosity (dāna), one gains great fame. Eloquence is attained by truthful speech, and one is glorified in the next world.
भूमिप्रदानेन गतिं लभत्याश्रमसंमिताम् ।
नष्टस्यार्थस्य संप्राप्तिं कृत्वा फलमुपाश्नुते ॥११॥
11. bhūmipradānena gatiṁ labhatyāśramasaṁmitām ,
naṣṭasyārthasya saṁprāptiṁ kṛtvā phalamupāśnute.
11. bhūmipradānena gatim labhati āśramasaṁmitām
naṣṭasya arthasya saṁprāptim kṛtvā phalam upāśnute
11. bhūmipradānena āśramasaṁmitām gatim labhati
naṣṭasya arthasya saṁprāptim kṛtvā phalam upāśnute
11. By donating land, one achieves a state (gati) comparable to that of a spiritual hermitage (āśrama). By recovering lost wealth, one enjoys the full reward.
अभिप्रेतामसंक्लिष्टां कृत्वाकामवतीं क्रियाम् ।
न याति निरयं कश्चिदिति धर्मविदो विदुः ॥१२॥
12. abhipretāmasaṁkliṣṭāṁ kṛtvākāmavatīṁ kriyām ,
na yāti nirayaṁ kaściditi dharmavido viduḥ.
12. abhipretām asaṁkliṣṭām kṛtvā akāmavatīm kriyām
na yāti nirayam kaścit iti dharmavidaḥ viduḥ
12. kaścit abhipretām asaṁkliṣṭām akāmavatīm kriyām
kṛtvā nirayam na yāti iti dharmavidaḥ viduḥ
12. Having performed an intended, unimpeded, and desireless action, no one goes to hell. This is what the knowers of natural law (dharma) understand.
नाग उवाच ।
अभिमानेन मानो मे जातिदोषेण वै महान् ।
रोषः संकल्पजः साध्वि दग्धो वाचाग्निना त्वया ॥१३॥
13. nāga uvāca ,
abhimānena māno me jātidoṣeṇa vai mahān ,
roṣaḥ saṁkalpajaḥ sādhvi dagdho vācāgninā tvayā.
13. nāga uvāca abhimānena mānaḥ me jātidoṣeṇa vai mahān
roṣaḥ saṃkalpajaḥ sādhvi dagdhaḥ vācāgninā tvayā
13. The Nāga said: "O virtuous lady, my great pride, stemming from the inherent fault of my lineage, and my anger, born of my determination, have both been consumed by the fire of your words."
न च रोषादहं साध्वि पश्येयमधिकं तमः ।
यस्य वक्तव्यतां यान्ति विशेषेण भुजंगमाः ॥१४॥
14. na ca roṣādahaṁ sādhvi paśyeyamadhikaṁ tamaḥ ,
yasya vaktavyatāṁ yānti viśeṣeṇa bhujaṁgamāḥ.
14. na ca roṣāt aham sādhvi paśyeyam adhikam tamaḥ
yasya vaktavyatām yānti viśeṣeṇa bhujaṅgamāḥ
14. And O virtuous lady, I must not descend into a greater darkness (tamas) due to anger, a darkness for which serpents (nāgas) are especially known to incur blame.
दोषस्य हि वशं गत्वा दशग्रीवः प्रतापवान् ।
तथा शक्रप्रतिस्पर्धी हतो रामेण संयुगे ॥१५॥
15. doṣasya hi vaśaṁ gatvā daśagrīvaḥ pratāpavān ,
tathā śakrapratispardhī hato rāmeṇa saṁyuge.
15. doṣasya hi vaśam gatvā daśagrīvaḥ pratāpavān
tathā śakrapratispardhī hataḥ rāmeṇa saṃyuge
15. Indeed, having fallen under the sway of vice (doṣa), the mighty Daśagrīva, who was a rival of Indra, was thus slain by Rāma in battle.
अन्तःपुरगतं वत्सं श्रुत्वा रामेण निर्हृतम् ।
धर्षणाद्रोषसंविग्नाः कार्तवीर्यसुता हताः ॥१६॥
16. antaḥpuragataṁ vatsaṁ śrutvā rāmeṇa nirhṛtam ,
dharṣaṇādroṣasaṁvignāḥ kārtavīryasutā hatāḥ.
16. antaḥpuragatam vatsam śrutvā rāmeṇa nirhṛtam
dharṣaṇāt roṣasaṃvignāḥ kārtavīryasutāḥ hatāḥ
16. Having heard that the calf, which was in the inner chambers, had been carried away by Rāma, the sons of Kārtavīrya, agitated by the outrage and their anger, were (in turn) slain.
जामदग्न्येन रामेण सहस्रनयनोपमः ।
संयुगे निहतो रोषात्कार्तवीर्यो महाबलः ॥१७॥
17. jāmadagnyena rāmeṇa sahasranayanopamaḥ ,
saṁyuge nihato roṣātkārtavīryo mahābalaḥ.
17. jāmadagnyena rāmeṇa sahasranayanopamaḥ
saṃyuge nihataḥ roṣāt kārtavīryaḥ mahābalaḥ
17. jāmadagnyena rāmeṇa roṣāt saṃyuge
sahasranayanopamaḥ mahābalaḥ kārtavīryaḥ nihataḥ
17. Mighty Kartavirya, who was comparable to the thousand-eyed Indra, was slain in battle by Rama, the son of Jamadagni, due to his anger.
तदेष तपसां शत्रुः श्रेयसश्च निपातनः ।
निगृहीतो मया रोषः श्रुत्वैव वचनं तव ॥१८॥
18. tadeṣa tapasāṁ śatruḥ śreyasaśca nipātanaḥ ,
nigṛhīto mayā roṣaḥ śrutvaiva vacanaṁ tava.
18. tat eṣaḥ tapasām śatruḥ śreyasaḥ ca nipātanaḥ
nigṛhītaḥ mayā roṣaḥ śrutvā eva vacanam tava
18. tat tava vacanam śrutvā eva eṣaḥ tapasām śreyasaḥ
ca śatruḥ nipātanaḥ roṣaḥ mayā nigṛhītaḥ
18. Therefore, this anger, which is an enemy of austerities (tapas) and a destroyer of welfare, has been restrained by me immediately upon hearing your words.
आत्मानं च विशेषेण प्रशंसाम्यनपायिनि ।
यस्य मे त्वं विशालाक्षि भार्या सर्वगुणान्विता ॥१९॥
19. ātmānaṁ ca viśeṣeṇa praśaṁsāmyanapāyini ,
yasya me tvaṁ viśālākṣi bhāryā sarvaguṇānvitā.
19. ātmānam ca viśeṣeṇa praśaṃsāmi anapāyini
yasya me tvam viśālākṣi bhāryā sarvaguṇānvitā
19. anapāyini viśālākṣi,
yasya me sarvaguṇānvitā bhāryā tvam,
ca (aham) ātmānam viśeṣeṇa praśaṃsāmi
19. And I especially praise myself (ātman), O steadfast one, because you, O large-eyed one, endowed with all virtues, are my wife.
एष तत्रैव गच्छामि यत्र तिष्ठत्यसौ द्विजः ।
सर्वथा चोक्तवान्वाक्यं नाकृतार्थः प्रयास्यति ॥२०॥
20. eṣa tatraiva gacchāmi yatra tiṣṭhatyasau dvijaḥ ,
sarvathā coktavānvākyaṁ nākṛtārthaḥ prayāsyati.
20. eṣaḥ tatra eva gacchāmi yatra tiṣṭhati asau dvijaḥ
sarvathā ca uktavān vākyam na akṛtārthaḥ prayāsyati
20. eṣaḥ yatra asau dvijaḥ tiṣṭhati tatra eva gacchāmi sarvathā
ca (aham) vākyam uktavān (santaḥ) akṛtārthaḥ na prayāsyati
20. I will go to the very place where that Brahmin resides. And certainly, having given my word, I will not depart without accomplishing my purpose.