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महाभारतः       mahābhārataḥ - book-12, chapter-46

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युधिष्ठिर उवाच ।
किमिदं परमाश्चर्यं ध्यायस्यमितविक्रम ।
कच्चिल्लोकत्रयस्यास्य स्वस्ति लोकपरायण ॥१॥
1. yudhiṣṭhira uvāca ,
kimidaṁ paramāścaryaṁ dhyāyasyamitavikrama ,
kaccillokatrayasyāsya svasti lokaparāyaṇa.
1. yudhiṣṭhira uvāca | kim idam parama āścaryam dhyāyasi
amitavikrama | kaccit lokatrayasya asya svasti lokaparāyaṇa
1. yudhiṣṭhira uvāca amitavikrama lokaparāyaṇa idam kim
parama āścaryam dhyāyasi kaccit asya lokatrayasya svasti
1. Yudhiṣṭhira said: "O You of immeasurable prowess, O refuge of the worlds, what is this supreme wonder that you are absorbed in (dhyāna)? I hope all is well with these three worlds."
चतुर्थं ध्यानमार्गं त्वमालम्ब्य पुरुषोत्तम ।
अपक्रान्तो यतो देव तेन मे विस्मितं मनः ॥२॥
2. caturthaṁ dhyānamārgaṁ tvamālambya puruṣottama ,
apakrānto yato deva tena me vismitaṁ manaḥ.
2. caturtham dhyānamārgam tvam ālambya puruṣottama
| apakrāntaḥ yataḥ deva tena me vismitam manaḥ
2. puruṣottama deva tvam caturtham dhyānamārgam
ālambya yataḥ apakrāntaḥ tena me manaḥ vismitam
2. O best among men (puruṣa), O divine one, you have indeed taken up this fourth path of meditation (dhyāna); but from it you have departed. Therefore, my mind is astonished by this.
निगृहीतो हि वायुस्ते पञ्चकर्मा शरीरगः ।
इन्द्रियाणि च सर्वाणि मनसि स्थापितानि ते ॥३॥
3. nigṛhīto hi vāyuste pañcakarmā śarīragaḥ ,
indriyāṇi ca sarvāṇi manasi sthāpitāni te.
3. nigṛhītaḥ hi vāyuḥ te pañcakarmā śarīragaḥ
| indriyāṇi ca sarvāṇi manasi sthāpitāni te
3. hi te pañcakarmā śarīragaḥ vāyuḥ nigṛhītaḥ
ca sarvāṇi indriyāṇi te manasi sthāpitāni
3. For indeed, your vital energy (vāyu), which operates with five functions within the body, has been restrained. And all your senses have been fixed by you in the mind.
इन्द्रियाणि मनश्चैव बुद्धौ संवेशितानि ते ।
सर्वश्चैव गणो देव क्षेत्रज्ञे ते निवेशितः ॥४॥
4. indriyāṇi manaścaiva buddhau saṁveśitāni te ,
sarvaścaiva gaṇo deva kṣetrajñe te niveśitaḥ.
4. indriyāṇi manaḥ ca eva buddhau saṃveśitāni te |
sarvaḥ ca eva gaṇaḥ deva kṣetrajñe te niveśitaḥ
4. ca eva te indriyāṇi manaḥ buddhau saṃveśitāni
ca eva deva sarvaḥ gaṇaḥ te kṣetrajñe niveśitaḥ
4. And indeed, your senses and mind have been fully absorbed into the intellect. And O divine one, this entire aggregate has been merged by you into the knower of the field (kṣetrajña).
नेङ्गन्ति तव रोमाणि स्थिरा बुद्धिस्तथा मनः ।
स्थाणुकुड्यशिलाभूतो निरीहश्चासि माधव ॥५॥
5. neṅganti tava romāṇi sthirā buddhistathā manaḥ ,
sthāṇukuḍyaśilābhūto nirīhaścāsi mādhava.
5. na iṅganti tava romāṇi sthirā buddhiḥ tathā manaḥ
sthāṇukuḍyaśilābhūtaḥ nirīhaḥ ca asi mādhava
5. mādhava tava romāṇi na iṅganti tathā buddhiḥ manaḥ
ca sthirā sthāṇukuḍyaśilābhūtaḥ nirīhaḥ ca asi
5. Your hairs do not tremble, and your intellect and mind are steady. You have become like a pillar, a wall, or a rock, and are completely free from desire, O Mādhava.
यथा दीपो निवातस्थो निरिङ्गो ज्वलतेऽच्युत ।
तथासि भगवन्देव निश्चलो दृढनिश्चयः ॥६॥
6. yathā dīpo nivātastho niriṅgo jvalate'cyuta ,
tathāsi bhagavandeva niścalo dṛḍhaniścayaḥ.
6. yathā dīpaḥ nivātasthaḥ niriṅgaḥ jvalate acyuta
tathā asi bhagavan deva niścalaḥ dṛḍhaniścayaḥ
6. acyuta yathā nivātasthaḥ niriṅgaḥ dīpaḥ jvalate
tathā bhagavan deva niścalaḥ dṛḍhaniścayaḥ asi
6. O Acyuta, just as a lamp in a windless place burns steadily without flickering, so too, O Lord (Bhagavan), O God, you are unmoving and firm in your resolve.
यदि श्रोतुमिहार्हामि न रहस्यं च ते यदि ।
छिन्धि मे संशयं देव प्रपन्नायाभियाचते ॥७॥
7. yadi śrotumihārhāmi na rahasyaṁ ca te yadi ,
chindhi me saṁśayaṁ deva prapannāyābhiyācate.
7. yadi śrotum iha arhāmi na rahasyam ca te yadi
chindhi me saṃśayam deva prapannāya abhiyācate
7. deva yadi iha śrotum arhāmi ca yadi te rahasyam
na chindhi me saṃśayam prapannāya abhiyācate
7. O God, if I am truly able to hear this, and if it is not a secret to you, then please dispel my doubt, for I have taken refuge in you and implore you.
त्वं हि कर्ता विकर्ता च त्वं क्षरं चाक्षरं च हि ।
अनादिनिधनश्चाद्यस्त्वमेव पुरुषोत्तम ॥८॥
8. tvaṁ hi kartā vikartā ca tvaṁ kṣaraṁ cākṣaraṁ ca hi ,
anādinidhanaścādyastvameva puruṣottama.
8. tvam hi kartā vikartā ca tvam kṣaram ca akṣaram
ca hi anādinidhanaḥ ca ādyaḥ tvam eva puruṣottama
8. puruṣottama hi tvam kartā ca vikartā ca tvam kṣaram
ca akṣaram hi tvam eva anādinidhanaḥ ca ādyaḥ
8. Indeed, you are the creator and the destroyer; you are both the perishable and the imperishable. You are without beginning or end, and the primordial, O Supreme Person (Puruṣottama).
त्वत्प्रपन्नाय भक्ताय शिरसा प्रणताय च ।
ध्यानस्यास्य यथातत्त्वं ब्रूहि धर्मभृतां वर ॥९॥
9. tvatprapannāya bhaktāya śirasā praṇatāya ca ,
dhyānasyāsya yathātattvaṁ brūhi dharmabhṛtāṁ vara.
9. tvatprapannāya bhaktāya śirasā praṇatāya ca
dhyānasya asya yathātattvaṃ brūhi dharmabhṛtāṃ vara
9. dharmabhṛtāṃ vara tvatprapannāya bhaktāya śirasā
praṇatāya ca asya dhyānasya yathātattvaṃ brūhi
9. O best among the upholders of natural law (dharma), please explain the true nature of this meditation (dhyāna) to me, Your devotee who has taken refuge in You and bowed down with my head.
वैशंपायन उवाच ।
ततः स्वगोचरे न्यस्य मनो बुद्धीन्द्रियाणि च ।
स्मितपूर्वमुवाचेदं भगवान्वासवानुजः ॥१०॥
10. vaiśaṁpāyana uvāca ,
tataḥ svagocare nyasya mano buddhīndriyāṇi ca ,
smitapūrvamuvācedaṁ bhagavānvāsavānujaḥ.
10. vaiśampāyanaḥ uvāca tataḥ svagocare nyasya manaḥ
buddhi-indriyāṇi ca smitapūrvam uvāca idam bhagavān vāsavānujaḥ
10. vaiśampāyanaḥ uvāca tataḥ bhagavān vāsavānujaḥ manaḥ
buddhi-indriyāṇi ca svagocare nyasya smitapūrvam idam uvāca
10. Vaiśampāyana said: Then, the revered one, younger brother of Indra (Vāsava), having focused his mind, intellect, and senses within their proper sphere, spoke these words with a gentle smile.
शरतल्पगतो भीष्मः शाम्यन्निव हुताशनः ।
मां ध्याति पुरुषव्याघ्रस्ततो मे तद्गतं मनः ॥११॥
11. śaratalpagato bhīṣmaḥ śāmyanniva hutāśanaḥ ,
māṁ dhyāti puruṣavyāghrastato me tadgataṁ manaḥ.
11. śaratalpagataḥ bhīṣmaḥ śāmyan iva hutāśanaḥ mām
dhyāti puruṣavyāghraḥ tataḥ me tatgataṃ manaḥ
11. śaratalpagataḥ hutāśanaḥ iva śāmyan puruṣavyāghraḥ
bhīṣmaḥ mām dhyāti tataḥ me manaḥ tatgatam
11. Bhishma, the foremost among men, lying on his bed of arrows like a dying fire, meditates on Me. Therefore, my mind is fixed on him.
यस्य ज्यातलनिर्घोषं विस्फूर्जितमिवाशनेः ।
न सहेद्देवराजोऽपि तमस्मि मनसा गतः ॥१२॥
12. yasya jyātalanirghoṣaṁ visphūrjitamivāśaneḥ ,
na saheddevarājo'pi tamasmi manasā gataḥ.
12. yasya jyātalnirghoṣam visphūrjitam iva aśaneḥ
na sahet devarājaḥ api tam asmi manasā gataḥ
12. yasya aśaneḥ visphūrjitam iva jyātalnirghoṣam
devarājaḥ api na sahet tam manasā gataḥ asmi
12. My mind has gone to him whose sound of bowstring and palm-guard, like the rumble of a thunderbolt, even the king of gods (Indra) would not endure.
येनाभिद्रुत्य तरसा समस्तं राजमण्डलम् ।
ऊढास्तिस्रः पुरा कन्यास्तमस्मि मनसा गतः ॥१३॥
13. yenābhidrutya tarasā samastaṁ rājamaṇḍalam ,
ūḍhāstisraḥ purā kanyāstamasmi manasā gataḥ.
13. yena abhidrutya tarasā samastam rājamaṇḍalam
ūḍhāḥ tisraḥ purā kanyāḥ tam asmi manasā gataḥ
13. yena purā tarasā samastam rājamaṇḍalam abhidrutya
tisraḥ kanyāḥ ūḍhāḥ tam asmi manasā gataḥ
13. I am devoted in thought to him who, in the past, forcefully attacked the entire assembly of kings and carried away three maidens.
त्रयोविंशतिरात्रं यो योधयामास भार्गवम् ।
न च रामेण निस्तीर्णस्तमस्मि मनसा गतः ॥१४॥
14. trayoviṁśatirātraṁ yo yodhayāmāsa bhārgavam ,
na ca rāmeṇa nistīrṇastamasmi manasā gataḥ.
14. trayo-viṃśati-rātraṃ yaḥ yodhayāmāsa bhārgavam
na ca rāmeṇa nistīrṇaḥ tam asmi manasā gataḥ
14. yaḥ trayo-viṃśati-rātraṃ bhārgavam yodhayāmāsa
ca rāmeṇa na nistīrṇaḥ tam asmi manasā gataḥ
14. I am devoted in thought to him who fought Bhargava (Paraśurāma) for twenty-three nights, and who was not overcome by Rama (Paraśurāma).
यं गङ्गा गर्भविधिना धारयामास पार्थिवम् ।
वसिष्ठशिष्यं तं तात मनसास्मि गतो नृप ॥१५॥
15. yaṁ gaṅgā garbhavidhinā dhārayāmāsa pārthivam ,
vasiṣṭhaśiṣyaṁ taṁ tāta manasāsmi gato nṛpa.
15. yam gaṅgā garbhavidhinā dhārayāmāsa pārthivam
vasiṣṭha-śiṣyam tam tāta manasā asmi gataḥ nṛpa
15. tāta nṛpa yam gaṅgā garbhavidhinā pārthivam
dhārayāmāsa vasiṣṭha-śiṣyam tam asmi manasā gataḥ
15. O dear one, O king, I am devoted in thought to him whom Gaṅgā bore as a king through conception, and who was a disciple of Vasiṣṭha.
दिव्यास्त्राणि महातेजा यो धारयति बुद्धिमान् ।
साङ्गांश्च चतुरो वेदांस्तमस्मि मनसा गतः ॥१६॥
16. divyāstrāṇi mahātejā yo dhārayati buddhimān ,
sāṅgāṁśca caturo vedāṁstamasmi manasā gataḥ.
16. divya-astrāṇi mahā-tejāḥ yaḥ dhārayati buddhimān
sa-aṅgān ca caturaḥ vedān tam asmi manasā gataḥ
16. yaḥ mahā-tejāḥ buddhimān divya-astrāṇi ca sa-aṅgān
caturaḥ vedān dhārayati tam asmi manasā gataḥ
16. I am devoted in thought to him who is greatly glorious, intelligent, and who possesses divine weapons and the four Vedas with their auxiliary branches.
रामस्य दयितं शिष्यं जामदग्न्यस्य पाण्डव ।
आधारं सर्वविद्यानां तमस्मि मनसा गतः ॥१७॥
17. rāmasya dayitaṁ śiṣyaṁ jāmadagnyasya pāṇḍava ,
ādhāraṁ sarvavidyānāṁ tamasmi manasā gataḥ.
17. rāmasya dayitam śiṣyam jāmadagnyasya pāṇḍava
ādhāram sarvavidyānām tam asmi manasā gataḥ
17. pāṇḍava,
manasā tam gataḥ asmi,
(yaḥ asti) rāmasya jāmadagnyasya dayitam śiṣyam,
sarvavidyānām ādhāram.
17. O Pāṇḍava, by my mind I have indeed gone to him who is the beloved disciple of Rāma (Paraśurāma), the son of Jamadagni, and the foundation of all knowledge.
एकीकृत्येन्द्रियग्रामं मनः संयम्य मेधया ।
शरणं मामुपागच्छत्ततो मे तद्गतं मनः ॥१८॥
18. ekīkṛtyendriyagrāmaṁ manaḥ saṁyamya medhayā ,
śaraṇaṁ māmupāgacchattato me tadgataṁ manaḥ.
18. ekīkṛtya indriyagrāmam manaḥ saṃyamya medhayā
śaraṇam mām upāgacchat tataḥ me tadgatam manaḥ
18. (saḥ) indriyagrāmam ekīkṛtya,
medhayā manaḥ saṃyamya,
mām śaraṇam upāgacchat.
tataḥ me manaḥ tadgatam.
18. Having unified the multitude of senses and restrained his mind with intellect, he approached me for refuge. Therefore, my mind has gone to him.
स हि भूतं च भव्यं च भवच्च पुरुषर्षभ ।
वेत्ति धर्मभृतां श्रेष्ठस्ततो मे तद्गतं मनः ॥१९॥
19. sa hi bhūtaṁ ca bhavyaṁ ca bhavacca puruṣarṣabha ,
vetti dharmabhṛtāṁ śreṣṭhastato me tadgataṁ manaḥ.
19. saḥ hi bhūtam ca bhavyam ca bhavat ca puruṣarṣabha
vetti dharmabhṛtām śreṣṭhaḥ tataḥ me tadgatam manaḥ
19. puruṣarṣabha,
hi saḥ bhūtam ca bhavyam ca bhavat ca vetti.
(saḥ) dharmabhṛtām śreṣṭhaḥ.
tataḥ me manaḥ tadgatam.
19. Indeed, O best among men (puruṣarṣabha), he knows the past, the future, and the present. He is the foremost among those who uphold natural law (dharma). Therefore, my mind has gone to him.
तस्मिन्हि पुरुषव्याघ्रे कर्मभिः स्वैर्दिवं गते ।
भविष्यति मही पार्थ नष्टचन्द्रेव शर्वरी ॥२०॥
20. tasminhi puruṣavyāghre karmabhiḥ svairdivaṁ gate ,
bhaviṣyati mahī pārtha naṣṭacandreva śarvarī.
20. tasmin hi puruṣavyāghre karmabhiḥ svaiḥ divam gate
bhaviṣyati mahī pārtha naṣṭacandrā iva śarvarī
20. pārtha,
hi tasmin puruṣavyāghre svaiḥ karmabhiḥ divam gate (sati),
mahī naṣṭacandrā śarvarī iva bhaviṣyati.
20. Indeed, O Pārtha, when that tiger among men has ascended to heaven by his own deeds (karma), the earth will be like a night without a moon.
तद्युधिष्ठिर गाङ्गेयं भीष्मं भीमपराक्रमम् ।
अभिगम्योपसंगृह्य पृच्छ यत्ते मनोगतम् ॥२१॥
21. tadyudhiṣṭhira gāṅgeyaṁ bhīṣmaṁ bhīmaparākramam ,
abhigamyopasaṁgṛhya pṛccha yatte manogatam.
21. tat yudhiṣṭhira gāṅgeyam bhīṣmam bhīmaparākramam
abhigamya upasaṃgṛhya pṛccha yat te manogatam
21. yudhiṣṭhira tat gāṅgeyam bhīṣmam bhīmaparākramam
abhigamya upasaṃgṛhya te manogatam yat pṛccha
21. Therefore, O Yudhishthira, go to Bhishma, the son of Ganga and one of formidable valor, respectfully consult him, and ask whatever is in your mind.
चातुर्वेद्यं चातुर्होत्रं चातुराश्रम्यमेव च ।
चातुर्वर्ण्यस्य धर्मं च पृच्छैनं पृथिवीपते ॥२२॥
22. cāturvedyaṁ cāturhotraṁ cāturāśramyameva ca ,
cāturvarṇyasya dharmaṁ ca pṛcchainaṁ pṛthivīpate.
22. cāturvedyam cāturhotram cāturāśramyam eva ca
cāturvarṇyasya dharmam ca pṛccha enam pṛthivīpate
22. pṛthivīpate enam cāturvedyam cāturhotram
cāturāśramyam eva ca cāturvarṇyasya dharmam ca pṛccha
22. O lord of the earth, ask him about the knowledge of the four Vedas, the duties of the four types of priests, the system of the four stages of life (āśrama), and the natural law (dharma) pertaining to the four social orders.
तस्मिन्नस्तमिते भीष्मे कौरवाणां धुरंधरे ।
ज्ञानान्यल्पीभविष्यन्ति तस्मात्त्वां चोदयाम्यहम् ॥२३॥
23. tasminnastamite bhīṣme kauravāṇāṁ dhuraṁdhare ,
jñānānyalpībhaviṣyanti tasmāttvāṁ codayāmyaham.
23. tasmin astamite bhīṣme kauravāṇām dhuraṃdhare
jñānāni alpībhviṣyanti tasmāt tvām codayāmi aham
23. tasmin bhīṣme kauravāṇām dhuraṃdhare astamite
jñānāni alpībhviṣyanti tasmāt aham tvām codayāmi
23. When Bhishma, that leader of the Kauravas, has passed away, knowledge will diminish. Therefore, I urge you (to ask him).
तच्छ्रुत्वा वासुदेवस्य तथ्यं वचनमुत्तमम् ।
साश्रुकण्ठः स धर्मज्ञो जनार्दनमुवाच ह ॥२४॥
24. tacchrutvā vāsudevasya tathyaṁ vacanamuttamam ,
sāśrukaṇṭhaḥ sa dharmajño janārdanamuvāca ha.
24. tat śrutvā vāsudevasya tathyam vacanam uttamam
sa-āśrukaṇṭhaḥ saḥ dharmajñaḥ janārdanam uvāca ha
24. vāsudevasya tat tathyam uttamam vacanam śrutvā
saḥ sāśrukaṇṭhaḥ dharmajñaḥ janārdanam uvāca ha
24. Having heard that truthful and excellent statement from Vasudeva, he, the knower of natural law (dharma), with a tearful throat, spoke to Janardana (Kṛṣṇa).
यद्भवानाह भीष्मस्य प्रभावं प्रति माधव ।
तथा तन्नात्र संदेहो विद्यते मम मानद ॥२५॥
25. yadbhavānāha bhīṣmasya prabhāvaṁ prati mādhava ,
tathā tannātra saṁdeho vidyate mama mānada.
25. yat bhavān āha bhīṣmasya prabhāvam prati mādhava
tathā tat na atra saṃdehaḥ vidyate mama mānada
25. O Madhava, O Giver of Honor (mānada), what you have said regarding Bhishma's extraordinary power is indeed true; there is no doubt about it for me.
महाभाग्यं हि भीष्मस्य प्रभावश्च महात्मनः ।
श्रुतं मया कथयतां ब्राह्मणानां महात्मनाम् ॥२६॥
26. mahābhāgyaṁ hi bhīṣmasya prabhāvaśca mahātmanaḥ ,
śrutaṁ mayā kathayatāṁ brāhmaṇānāṁ mahātmanām.
26. mahābhāgyam hi bhīṣmasya prabhāvaḥ ca mahātmanaḥ
śrutam mayā kathayatām brāhmaṇānām mahātmanām
26. Indeed, I have heard from great-souled (mahātman) Brahmins who spoke of the great fortune and extraordinary power of Bhishma, that great personality (mahātman).
भवांश्च कर्ता लोकानां यद्ब्रवीत्यरिसूदन ।
तथा तदनभिध्येयं वाक्यं यादवनन्दन ॥२७॥
27. bhavāṁśca kartā lokānāṁ yadbravītyarisūdana ,
tathā tadanabhidhyeyaṁ vākyaṁ yādavanandana.
27. bhavān ca kartā lokānām yat bravīti arisūdana
tathā tat anabhidhyeyam vākyam yādavanandana
27. And you, O Slayer of Enemies (arisūdana), are the creator of the worlds. Therefore, whatever you say, O Delight of the Yadus (yādavanandana), is truly an inconceivable and supreme statement.
यतस्त्वनुग्रहकृता बुद्धिस्ते मयि माधव ।
त्वामग्रतः पुरस्कृत्य भीष्मं पश्यामहे वयम् ॥२८॥
28. yatastvanugrahakṛtā buddhiste mayi mādhava ,
tvāmagrataḥ puraskṛtya bhīṣmaṁ paśyāmahe vayam.
28. yataḥ tu anugrahakṛtā buddhiḥ te mayi mādhava
tvām agrataḥ puraskṛtya bhīṣmam paśyāmahe vayam
28. O Madhava, since your intellect (buddhi) is inclined to show me favor (anugrahakṛtā), we will proceed by placing you foremost and thus engage with Bhishma.
आवृत्ते भगवत्यर्के स हि लोकान्गमिष्यति ।
त्वद्दर्शनं महाबाहो तस्मादर्हति कौरवः ॥२९॥
29. āvṛtte bhagavatyarke sa hi lokāngamiṣyati ,
tvaddarśanaṁ mahābāho tasmādarhati kauravaḥ.
29. āvṛtte bhagavati arke sa hi lokān gamiṣyati
tvat darśanaṃ mahābāho tasmāt arhati kauravaḥ
29. mahābāho bhagavati arke āvṛtte sa hi lokān
gamiṣyati tasmāt kauravaḥ tvat darśanaṃ arhati
29. When the revered sun (arka) has set, he (Jayadratha) will indeed go to other realms (lokas). Therefore, O mighty-armed one, the Kaurava (Jayadratha) deserves your sight.
तव ह्याद्यस्य देवस्य क्षरस्यैवाक्षरस्य च ।
दर्शनं तस्य लाभः स्यात्त्वं हि ब्रह्ममयो निधिः ॥३०॥
30. tava hyādyasya devasya kṣarasyaivākṣarasya ca ,
darśanaṁ tasya lābhaḥ syāttvaṁ hi brahmamayo nidhiḥ.
30. tava hi ādyasya devasya kṣarasya eva akṣarasya ca
darśanaṃ tasya lābhaḥ syāt tvaṃ hi brahma-mayaḥ nidhiḥ
30. hi tava ādyasya devasya kṣarasya eva akṣarasya ca
darśanaṃ tasya lābhaḥ syāt hi tvaṃ brahma-mayaḥ nidhiḥ
30. Indeed, the sight of you – the primal (ādya) divine being (deva), who encompasses both the perishable (kṣara) and the imperishable (akṣara) – would be a great benefit for him (Jayadratha). For you are truly a treasure (nidhi) embodying Brahman (brahman).
श्रुत्वैतद्धर्मराजस्य वचनं मधुसूदनः ।
पार्श्वस्थं सात्यकिं प्राह रथो मे युज्यतामिति ॥३१॥
31. śrutvaitaddharmarājasya vacanaṁ madhusūdanaḥ ,
pārśvasthaṁ sātyakiṁ prāha ratho me yujyatāmiti.
31. śrutvā etat dharma-rājasya vacanam madhusūdanaḥ
pārśva-sthaṃ sātyakiṃ prāha rathaḥ me yujyatām iti
31. madhusūdanaḥ dharma-rājasya etat vacanam śrutvā
pārśva-sthaṃ sātyakiṃ prāha me rathaḥ yujyatām iti
31. Having heard this speech from the King of Dharma (dharma-rāja), Madhusūdana (Kṛṣṇa) said to Satyaki, who was standing nearby: 'Let my chariot be yoked!'
सात्यकिस्तूपनिष्क्रम्य केशवस्य समीपतः ।
दारुकं प्राह कृष्णस्य युज्यतां रथ इत्युत ॥३२॥
32. sātyakistūpaniṣkramya keśavasya samīpataḥ ,
dārukaṁ prāha kṛṣṇasya yujyatāṁ ratha ityuta.
32. sātyakiḥ tu upaniṣkramya keśavasya samīpataḥ
dārukaṃ prāha kṛṣṇasya yujyatām rathaḥ iti uta
32. sātyakiḥ tu keśavasya samīpataḥ upaniṣkramya
dārukaṃ prāha kṛṣṇasya rathaḥ yujyatām iti uta
32. Satyaki, however, having stepped away from Keśava's (Kṛṣṇa's) presence, said to Dāruka: 'Let Kṛṣṇa's chariot be yoked!'
स सात्यकेराशु वचो निशम्य रथोत्तमं काञ्चनभूषिताङ्गम् ।
मसारगल्वर्कमयैर्विभङ्गैर्विभूषितं हेमपिनद्धचक्रम् ॥३३॥
33. sa sātyakerāśu vaco niśamya; rathottamaṁ kāñcanabhūṣitāṅgam ,
masāragalvarkamayairvibhaṅgai;rvibhūṣitaṁ hemapinaddhacakram.
33. sa sātyakeḥ āśu vacaḥ niśamya
rathottamam kāñcanabhūṣitāṅgam
masāragalvarkamayaiḥ vibhaṅgaiḥ
vibhūṣitam hemapinaddhacakram
33. sa sātyakeḥ vacaḥ āśu niśamya
rathottamam kāñcanabhūṣitāṅgam
masāragalvarkamayaiḥ vibhaṅgaiḥ
vibhūṣitam hemapinaddhacakram
33. Upon immediately hearing Satyaki's words, he (Daruka) observed the magnificent chariot, whose parts were adorned with gold, embellished with segments made of cat's eye and lapis lazuli, and whose wheels were bound with gold.
दिवाकरांशुप्रभमाशुगामिनं विचित्रनानामणिरत्नभूषितम् ।
नवोदितं सूर्यमिव प्रतापिनं विचित्रतार्क्ष्यध्वजिनं पताकिनम् ॥३४॥
34. divākarāṁśuprabhamāśugāminaṁ; vicitranānāmaṇiratnabhūṣitam ,
navoditaṁ sūryamiva pratāpinaṁ; vicitratārkṣyadhvajinaṁ patākinam.
34. divākarāṃśuprabham āśugāminam
vicitranānāmaṇiratnabhūṣitam
navoditam sūryam iva pratāpinam
vicitratārkṣyadhvajinam patākinam
34. (sa rathottamam) divākarāṃśuprabham
āśugāminam vicitranānāmaṇiratnabhūṣitam
navoditam sūryam iva pratāpinam
vicitratārkṣyadhvajinam patākinam (āvedayat)
34. It shone with the splendor of sunbeams, was swift-moving, adorned with various diverse jewels and gems, radiant and mighty like the newly risen sun, bearing a distinctive Garuda banner, and equipped with flags.
सुग्रीवसैन्यप्रमुखैर्वराश्वैर्मनोजवैः काञ्चनभूषिताङ्गैः ।
सुयुक्तमावेदयदच्युताय कृताञ्जलिर्दारुको राजसिंह ॥३५॥
35. sugrīvasainyapramukhairvarāśvai;rmanojavaiḥ kāñcanabhūṣitāṅgaiḥ ,
suyuktamāvedayadacyutāya; kṛtāñjalirdāruko rājasiṁha.
35. sugrīvasainyapramukhaiḥ varāśvaiḥ
manojavaiḥ kāñcanabhūṣitāṅgaiḥ
suyuktam āvedayat acyutāya
kṛtāñjaliḥ dārukaḥ rājasimhaḥ
35. rājasimhaḥ dārukaḥ kṛtāñjaliḥ
sugrīvasainyapramukhaiḥ manojavaiḥ
kāñcanabhūṣitāṅgaiḥ varāśvaiḥ
suyuktam acyutāya āvedayat
35. Daruka, the lion among kings (rājasimha), with folded hands (kṛtāñjali), reported to Acyuta (Krishna) that the chariot was well-prepared, complete with excellent horses led by Sugrīva and others, swift as thought, and adorned with golden ornaments on their bodies.