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महाभारतः       mahābhārataḥ - book-12, chapter-52

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वैशंपायन उवाच ।
ततः कृष्णस्य तद्वाक्यं धर्मार्थसहितं हितम् ।
श्रुत्वा शांतनवो भीष्मः प्रत्युवाच कृताञ्जलिः ॥१॥
1. vaiśaṁpāyana uvāca ,
tataḥ kṛṣṇasya tadvākyaṁ dharmārthasahitaṁ hitam ,
śrutvā śāṁtanavo bhīṣmaḥ pratyuvāca kṛtāñjaliḥ.
1. vaiśampāyanaḥ uvāca tataḥ kṛṣṇasya
tat vākyam dharma-artha-sahitam
hitam śrutvā śāntanavaḥ
bhīṣmaḥ pratyuvāca kṛta-añjaliḥ
1. vaiśampāyanaḥ uvāca tataḥ
śāntanavaḥ bhīṣmaḥ kṛta-añjaliḥ
kṛṣṇasya dharma-artha-sahitam
hitam tat vākyam śrutvā pratyuvāca
1. Vaiśampāyana said: Then, having heard that beneficial statement of Kṛṣṇa, which was endowed with (the principles of) natural law (dharma) and purpose, Bhīṣma, the son of Śantanu, replied with folded hands.
लोकनाथ महाबाहो शिव नारायणाच्युत ।
तव वाक्यमभिश्रुत्य हर्षेणास्मि परिप्लुतः ॥२॥
2. lokanātha mahābāho śiva nārāyaṇācyuta ,
tava vākyamabhiśrutya harṣeṇāsmi pariplutaḥ.
2. loka-nātha mahā-bāho śiva nārāyaṇa acyuta tava
vākyam abhi-śrutya harṣeṇa asmi pariplutaḥ
2. loka-nātha mahā-bāho śiva nārāyaṇa acyuta tava
vākyam abhi-śrutya harṣeṇa asmi pariplutaḥ
2. O Lord of the worlds, mighty-armed one, auspicious one, Nārāyaṇa, Acyuta! Having heard your statement, I am overwhelmed with joy.
किं चाहमभिधास्यामि वाक्पते तव संनिधौ ।
यदा वाचोगतं सर्वं तव वाचि समाहितम् ॥३॥
3. kiṁ cāhamabhidhāsyāmi vākpate tava saṁnidhau ,
yadā vācogataṁ sarvaṁ tava vāci samāhitam.
3. kim ca aham abhidhāsyāmi vāk-pate tava saṃnidhau
yadā vācaḥ-gatam sarvam tava vāci samāhitam
3. vāk-pate tava saṃnidhau kim ca aham abhidhāsyāmi?
yadā vācaḥ-gatam sarvam tava vāci samāhitam
3. And what shall I say, O Lord of speech, in your presence, when all that pertains to words is contained within your speech?
यद्धि किंचित्कृतं लोके कर्तव्यं क्रियते च यत् ।
त्वत्तस्तन्निःसृतं देव लोका बुद्धिमया हि ते ॥४॥
4. yaddhi kiṁcitkṛtaṁ loke kartavyaṁ kriyate ca yat ,
tvattastanniḥsṛtaṁ deva lokā buddhimayā hi te.
4. yat hi kiṃcit kṛtam loke kartavyam kriyate ca yat
tvattaḥ tat niḥsṛtam deva lokāḥ buddhi-mayāḥ hi te
4. deva hi loke yat kiṃcit kṛtam ca yat kartavyam kriyate ca,
tat tvattaḥ niḥsṛtam te lokāḥ buddhi-mayāḥ
4. Whatever indeed has been done in the world, and whatever ought to be done or is being done, all that has issued forth from you, O Lord. For those beings/worlds are indeed composed of intellect (buddhi).
कथयेद्देवलोकं यो देवराजसमीपतः ।
धर्मकामार्थशास्त्राणां सोऽर्थान्ब्रूयात्तवाग्रतः ॥५॥
5. kathayeddevalokaṁ yo devarājasamīpataḥ ,
dharmakāmārthaśāstrāṇāṁ so'rthānbrūyāttavāgrataḥ.
5. kathayet devalokam yaḥ devarājasamīpataḥ
dharmakāmārthaśāstrāṇām saḥ arthān brūyāt tava agrataḥ
5. yaḥ devarājasamīpataḥ devalokam kathayet,
saḥ tava agrataḥ dharmakāmārthaśāstrāṇām arthān brūyāt
5. He who can describe the realm of the gods, having been in the presence of the king of gods (Indra), he would explain to you the principles of the treatises on natural law (dharma), desire (kāma), and wealth (artha) in your presence.
शराभिघाताद्व्यथितं मनो मे मधुसूदन ।
गात्राणि चावसीदन्ति न च बुद्धिः प्रसीदति ॥६॥
6. śarābhighātādvyathitaṁ mano me madhusūdana ,
gātrāṇi cāvasīdanti na ca buddhiḥ prasīdati.
6. śara-abhighātāt vyathitam manaḥ me madhusūdana
gātrāṇi ca avasīdanti na ca buddhiḥ prasīdati
6. madhusūdana,
śara-abhighātāt me manaḥ vyathitam.
gātrāṇi ca avasīdanti,
buddhiḥ ca na prasīdati.
6. O Madhusūdana, my mind is distressed from the impact of arrows. My limbs are languishing, and my intellect is not becoming clear.
न च मे प्रतिभा काचिदस्ति किंचित्प्रभाषितुम् ।
पीड्यमानस्य गोविन्द विषानलसमैः शरैः ॥७॥
7. na ca me pratibhā kācidasti kiṁcitprabhāṣitum ,
pīḍyamānasya govinda viṣānalasamaiḥ śaraiḥ.
7. na ca me pratibhā kācit asti kiñcit prabhāṣitum
pīḍyamānasya govinda viṣānalasamaiḥ śaraiḥ
7. govinda,
viṣānalasamaiḥ śaraiḥ pīḍyamānasya me kiñcit prabhāṣitum kācit pratibhā ca na asti.
7. And I have no eloquence (pratibhā) to speak anything, O Govinda, as I am tormented by arrows that are like poisonous fire.
बलं मेधाः प्रजरति प्राणाः संत्वरयन्ति च ।
मर्माणि परितप्यन्ते भ्रान्तं चेतस्तथैव च ॥८॥
8. balaṁ medhāḥ prajarati prāṇāḥ saṁtvarayanti ca ,
marmāṇi paritapyante bhrāntaṁ cetastathaiva ca.
8. balam medhāḥ prajarati prāṇāḥ saṃtvarayanti ca
marmāṇi paritapyante bhrāntam cetaḥ tathā eva ca
8. balam medhāḥ ca prajarati.
prāṇāḥ ca saṃtvarayanti.
marmāṇi paritapyante.
cetaḥ ca tathā eva bhrāntam.
8. My strength and intelligence (medhā) are decaying; my vital breaths (prāṇa) are hastening (my end). My vital organs (marmāṇi) are burning with pain, and my consciousness (cetas) is bewildered as well.
दौर्बल्यात्सज्जते वाङ्मे स कथं वक्तुमुत्सहे ।
साधु मे त्वं प्रसीदस्व दाशार्हकुलनन्दन ॥९॥
9. daurbalyātsajjate vāṅme sa kathaṁ vaktumutsahe ,
sādhu me tvaṁ prasīdasva dāśārhakulanandana.
9. daurbalyāt sajjate vāk me sa katham vaktum utsahe
sādhu me tvam prasīdasva dāśārhakulanandana
9. me vāk daurbalyāt sajjate sa katham vaktum utsahe? dāśārhakulanandana,
tvam me sādhu prasīdasva
9. My speech falters due to weakness. How can I possibly dare to speak? Please be gracious to me, O delight of the Dāśārha family.
तत्क्षमस्व महाबाहो न ब्रूयां किंचिदच्युत ।
त्वत्संनिधौ च सीदेत वाचस्पतिरपि ब्रुवन् ॥१०॥
10. tatkṣamasva mahābāho na brūyāṁ kiṁcidacyuta ,
tvatsaṁnidhau ca sīdeta vācaspatirapi bruvan.
10. tat kṣamasva mahābāho na brūyām kiñcit acyuta
tvatsannidhau ca sīdeta vācaspatiḥ api bruvan
10. mahābāho,
acyuta,
tat kṣamasva aham kiñcit na brūyām tvatsannidhau ca bruvan vācaspatiḥ api sīdeta
10. Therefore, forgive me, O mighty-armed one (mahābāho). I should not say anything, O Acyuta. For even Vācaspati, while speaking in your presence, would falter.
न दिशः संप्रजानामि नाकाशं न च मेदिनीम् ।
केवलं तव वीर्येण तिष्ठामि मधुसूदन ॥११॥
11. na diśaḥ saṁprajānāmi nākāśaṁ na ca medinīm ,
kevalaṁ tava vīryeṇa tiṣṭhāmi madhusūdana.
11. na diśaḥ saṃprajānāmi na ākāśam na ca medinīm
kevalam tava vīryeṇa tiṣṭhāmi madhusūdana
11. aham diśaḥ na saṃprajānāmi,
na ākāśam,
na ca medinīm madhusūdana,
aham kevalam tava vīryeṇa tiṣṭhāmi
11. I do not recognize the directions, nor the sky, nor the earth. I stand firm solely by your power, O Madhusūdana.
स्वयमेव प्रभो तस्माद्धर्मराजस्य यद्धितम् ।
तद्ब्रवीह्याशु सर्वेषामागमानां त्वमागमः ॥१२॥
12. svayameva prabho tasmāddharmarājasya yaddhitam ,
tadbravīhyāśu sarveṣāmāgamānāṁ tvamāgamaḥ.
12. svayam eva prabho tasmāt dharmarājasya yat hitam
tat bravīhi āśu sarveṣām āgamānām tvam āgamaḥ
12. prabho,
tasmāt,
tvam svayam eva dharmarājasya yat hitam tat āśu bravīhi tvam sarveṣām āgamānām āgamaḥ
12. Therefore, O Lord, you yourself quickly tell me what is beneficial for the king of natural law (dharma). For you are the ultimate source (āgama) of all traditions.
कथं त्वयि स्थिते लोके शाश्वते लोककर्तरि ।
प्रब्रूयान्मद्विधः कश्चिद्गुरौ शिष्य इव स्थिते ॥१३॥
13. kathaṁ tvayi sthite loke śāśvate lokakartari ,
prabrūyānmadvidhaḥ kaścidgurau śiṣya iva sthite.
13. katham tvayi sthite loke śāśvate lokakartari
prabrūyāt madvidhaḥ kaścit gurau śiṣyaḥ iva sthite
13. katham madvidhaḥ kaścit tvayi śāśvate lokakartari
loke sthite gurau śiṣyaḥ iva sthite prabrūyāt
13. How could one like me speak to you, the eternal creator of the world (lokakartṛ), who are present in this world, just as a disciple speaks to a guru who is present?
वासुदेव उवाच ।
उपपन्नमिदं वाक्यं कौरवाणां धुरंधरे ।
महावीर्ये महासत्त्वे स्थिते सर्वार्थदर्शिनि ॥१४॥
14. vāsudeva uvāca ,
upapannamidaṁ vākyaṁ kauravāṇāṁ dhuraṁdhare ,
mahāvīrye mahāsattve sthite sarvārthadarśini.
14. vāsudeva uvāca upapannam idam vākyam kauravāṇām
dhurandhare mahāvīrye mahāsattve sthite sarvārthadarśini
14. vāsudeva uvāca idam vākyam
kauravāṇām dhurandhare mahāvīrye
mahāsattve sarvārthadarśini sthite
(sati tvayi) upapannam (asti)
14. Vāsudeva said: "This statement is fitting, made by you who are the foremost (dhurandhara) among the Kauravas, possessing great valor, great courage, and the ability to perceive all matters."
यच्च मामात्थ गाङ्गेय बाणघातरुजं प्रति ।
गृहाणात्र वरं भीष्म मत्प्रसादकृतं विभो ॥१५॥
15. yacca māmāttha gāṅgeya bāṇaghātarujaṁ prati ,
gṛhāṇātra varaṁ bhīṣma matprasādakṛtaṁ vibho.
15. yat ca mām āttha gāṅgeya bāṇaghātarujam prati
gṛhāṇa atra varam bhīṣma matprasādakṛtam vibho
15. ca yat gāṅgeya! mām bāṇaghātarujam prati āttha,
bhīṣma! vibho! atra matprasādakṛtam varam gṛhāṇa
15. O son of Gaṅgā (Gāṅgeya)! And regarding whatever you have said to me concerning the pain from arrow wounds, O Bhīṣma, O mighty one, accept this boon granted by my grace here!
न ते ग्लानिर्न ते मूर्छा न दाहो न च ते रुजा ।
प्रभविष्यन्ति गाङ्गेय क्षुत्पिपासे न चाप्युत ॥१६॥
16. na te glānirna te mūrchā na dāho na ca te rujā ,
prabhaviṣyanti gāṅgeya kṣutpipāse na cāpyuta.
16. na te glāniḥ na te mūrcchā na dāhaḥ na ca te rujā
prabhaviṣyanti gāṅgeya kṣutpipāse na ca api uta
16. gāṅgeya! te na glāniḥ,
na mūrcchā,
na dāhaḥ,
na ca rujā (prabhaviṣyati).
kṣutpipāse ca api uta na prabhaviṣyanti
16. O son of Gaṅgā (Gāṅgeya)! For you, there will be no exhaustion, no unconsciousness, no burning sensation, and no pain. Nor will hunger and thirst affect you.
ज्ञानानि च समग्राणि प्रतिभास्यन्ति तेऽनघ ।
न च ते क्वचिदासक्तिर्बुद्धेः प्रादुर्भविष्यति ॥१७॥
17. jñānāni ca samagrāṇi pratibhāsyanti te'nagha ,
na ca te kvacidāsaktirbuddheḥ prādurbhaviṣyati.
17. jñānāni ca samagrāṇi pratibhāsyanti te anagha na
ca te kvacit āsaktiḥ buddheḥ prādurbhaviṣyati
17. anagha te samagrāṇi jñānāni pratibhāsyanti ca te
buddheḥ kvacit āsaktiḥ na ca prādurbhaviṣyati
17. O sinless one, all complete knowledge will become manifest to you. And your intellect will never develop any attachment (āsakti) to anything.
सत्त्वस्थं च मनो नित्यं तव भीष्म भविष्यति ।
रजस्तमोभ्यां रहितं घनैर्मुक्त इवोडुराट् ॥१८॥
18. sattvasthaṁ ca mano nityaṁ tava bhīṣma bhaviṣyati ,
rajastamobhyāṁ rahitaṁ ghanairmukta ivoḍurāṭ.
18. sattvastham ca manaḥ nityam tava bhīṣma bhaviṣyati
rajastamobhyām rahitam ghanaiḥ muktaḥ iva oḍurāṭ
18. bhīṣma tava manaḥ nityam sattvastham bhaviṣyati ca
rajastamobhyām rahitam ghanaiḥ muktaḥ iva oḍurāṭ
18. And your mind, O Bhishma, will perpetually remain established in the quality of goodness (sattva). It will be devoid of passion (rajas) and inertia (tamas), just like the moon when freed from clouds.
यद्यच्च धर्मसंयुक्तमर्थयुक्तमथापि वा ।
चिन्तयिष्यसि तत्राग्र्या बुद्धिस्तव भविष्यति ॥१९॥
19. yadyacca dharmasaṁyuktamarthayuktamathāpi vā ,
cintayiṣyasi tatrāgryā buddhistava bhaviṣyati.
19. yat yat ca dharmasaṃyuktam arthayuktam atha api vā
cintayiṣyasi tatra agryā buddhiḥ tava bhaviṣyati
19. ca yat yat cintayiṣyasi dharmasaṃyuktam atha api
vā arthayuktam tava buddhiḥ tatra agryā bhaviṣyati
19. And whatever you ponder that is associated with natural law (dharma) or even with purpose (artha), your intellect will be excellent in that regard.
इमं च राजशार्दूल भूतग्रामं चतुर्विधम् ।
चक्षुर्दिव्यं समाश्रित्य द्रक्ष्यस्यमितविक्रम ॥२०॥
20. imaṁ ca rājaśārdūla bhūtagrāmaṁ caturvidham ,
cakṣurdivyaṁ samāśritya drakṣyasyamitavikrama.
20. imam ca rājaśārdūla bhūtagrāmam caturvidham
cakṣuḥ divyam samāśritya drakṣyasi amitavikrama
20. ca rājaśārdūla amitavikrama divyam cakṣuḥ
samāśritya imam caturvidham bhūtagrāmam drakṣyasi
20. And, O tiger among kings (rājaśārdūla), O one of immeasurable valor (amitavikrama), relying on your divine vision (cakṣur divyam), you will see this four-fold multitude of beings (bhūtagrāmam caturvidham).
चतुर्विधं प्रजाजालं संयुक्तो ज्ञानचक्षुषा ।
भीष्म द्रक्ष्यसि तत्त्वेन जले मीन इवामले ॥२१॥
21. caturvidhaṁ prajājālaṁ saṁyukto jñānacakṣuṣā ,
bhīṣma drakṣyasi tattvena jale mīna ivāmale.
21. caturvidham prajājālam saṃyuktaḥ jñānacakṣuṣā
bhīṣma drakṣyasi tattvena jale mīnaḥ iva amale
21. bhīṣma jñānacakṣuṣā saṃyuktaḥ tvam amale jale
mīnaḥ iva caturvidham prajājālam tattvena drakṣyasi
21. O Bhishma, endowed with the eye of knowledge, you will truly see the fourfold multitude of creatures, just like one sees fish in clear water.
वैशंपायन उवाच ।
ततस्ते व्याससहिताः सर्व एव महर्षयः ।
ऋग्यजुःसामसंयुक्तैर्वचोभिः कृष्णमर्चयन् ॥२२॥
22. vaiśaṁpāyana uvāca ,
tataste vyāsasahitāḥ sarva eva maharṣayaḥ ,
ṛgyajuḥsāmasaṁyuktairvacobhiḥ kṛṣṇamarcayan.
22. vaiśaṃpāyanaḥ uvāca tataḥ te vyāsasahitāḥ sarve eva
maharṣayaḥ ṛgyajuḥsāmasaṃyuktaiḥ vacobhiḥ kṛṣṇam arcayan
22. vaiśaṃpāyanaḥ uvāca tataḥ vyāsasahitāḥ te sarve eva
maharṣayaḥ ṛgyajuḥsāmasaṃyuktaiḥ vacobhiḥ kṛṣṇam arcayan
22. Vaiśampayana said: Then all those great sages, accompanied by Vyasa, worshipped Krishna with utterances combined with (verses from) the Rig, Yajur, and Sama Vedas.
ततः सर्वार्तवं दिव्यं पुष्पवर्षं नभस्तलात् ।
पपात यत्र वार्ष्णेयः सगाङ्गेयः सपाण्डवः ॥२३॥
23. tataḥ sarvārtavaṁ divyaṁ puṣpavarṣaṁ nabhastalāt ,
papāta yatra vārṣṇeyaḥ sagāṅgeyaḥ sapāṇḍavaḥ.
23. tataḥ sarvāṛtavam divyam puṣpavarṣam nabhastalāt
papāta yatra vārṣṇeyaḥ sagaṅgeyaḥ sapāṇḍavaḥ
23. tataḥ nabhastalāt sarvāṛtavam divyam puṣpavarṣam
papāta yatra vārṣṇeyaḥ sagaṅgeyaḥ sapāṇḍavaḥ
23. Then a divine shower of flowers, suitable for all seasons, fell from the sky where Krishna, along with Bhishma and the Pandavas, was present.
वादित्राणि च दिव्यानि जगुश्चाप्सरसां गणाः ।
न चाहितमनिष्टं वा किंचित्तत्र व्यदृश्यत ॥२४॥
24. vāditrāṇi ca divyāni jaguścāpsarasāṁ gaṇāḥ ,
na cāhitamaniṣṭaṁ vā kiṁcittatra vyadṛśyata.
24. vāditrāṇi ca divyāni jaguḥ ca apsarasām gaṇāḥ
na ca ahitam aniṣṭam vā kiñcit tatra vyadṛśyata
24. divyāni vāditrāṇi ca jaguḥ apsarasām gaṇāḥ ca
na ahitam aniṣṭam vā kiñcit tatra vyadṛśyata
24. And divine musical instruments played, and groups of Apsaras sang. And nothing unfavorable or inauspicious was seen there.
ववौ शिवः सुखो वायुः सर्वगन्धवहः शुचिः ।
शान्तायां दिशि शान्ताश्च प्रावदन्मृगपक्षिणः ॥२५॥
25. vavau śivaḥ sukho vāyuḥ sarvagandhavahaḥ śuciḥ ,
śāntāyāṁ diśi śāntāśca prāvadanmṛgapakṣiṇaḥ.
25. vavau śivaḥ sukhaḥ vāyuḥ sarvagandhavahaḥ śuciḥ
| śāntāyām diśi śāntāḥ ca prāvadat mṛgapakṣiṇaḥ
25. śivaḥ sukhaḥ śuciḥ sarvagandhavahaḥ vāyuḥ vavau
śāntāyām diśi śāntāḥ mṛgapakṣiṇaḥ ca prāvadat
25. A gentle, pleasant, pure wind, carrying all fragrances, blew. In the peaceful direction, calm animals and birds chirped.
ततो मुहूर्ताद्भगवान्सहस्रांशुर्दिवाकरः ।
दहन्वनमिवैकान्ते प्रतीच्यां प्रत्यदृश्यत ॥२६॥
26. tato muhūrtādbhagavānsahasrāṁśurdivākaraḥ ,
dahanvanamivaikānte pratīcyāṁ pratyadṛśyata.
26. tataḥ muhūrtāt bhagavān sahasrāṃśuḥ divākaraḥ |
dahan vanam iva ekānte pratīcyām pratyadṛśyata
26. tataḥ muhūrtāt bhagavān sahasrāṃśuḥ divākaraḥ
ekānte vanam dahan iva pratīcyām pratyadṛśyata
26. Then, after a moment, the glorious (bhagavān), thousand-rayed sun appeared in the western direction, as if burning the forest in solitude.
ततो महर्षयः सर्वे समुत्थाय जनार्दनम् ।
भीष्ममामन्त्रयां चक्रू राजानं च युधिष्ठिरम् ॥२७॥
27. tato maharṣayaḥ sarve samutthāya janārdanam ,
bhīṣmamāmantrayāṁ cakrū rājānaṁ ca yudhiṣṭhiram.
27. tataḥ maharṣayaḥ sarve samutthāya janārdanam |
bhīṣmam āmantrayām cakruḥ rājānam ca yudhiṣṭhiram
27. tataḥ sarve maharṣayaḥ samutthāya janārdanam
bhīṣmam rājānam yudhiṣṭhiram ca āmantrayām cakruḥ
27. Then, all the great sages, having risen, invited Janardana (Krishna), Bhishma, and King Yudhishthira.
ततः प्रणाममकरोत्केशवः पाण्डवस्तथा ।
सात्यकिः संजयश्चैव स च शारद्वतः कृपः ॥२८॥
28. tataḥ praṇāmamakarotkeśavaḥ pāṇḍavastathā ,
sātyakiḥ saṁjayaścaiva sa ca śāradvataḥ kṛpaḥ.
28. tataḥ praṇāmam akarot keśavaḥ pāṇḍavaḥ tathā |
sātyakiḥ saṃjayaḥ ca eva saḥ ca śāradvataḥ kṛpaḥ
28. tataḥ keśavaḥ pāṇḍavaḥ tathā sātyakiḥ saṃjayaḥ
ca eva saḥ śāradvataḥ kṛpaḥ ca praṇāmam akarot
28. Then, Kesava (Krishna), and the Pandava (Yudhishthira), as well as Satyaki, Sañjaya, and Kripa, the son of Śaradvan, bowed.
ततस्ते धर्मनिरताः सम्यक्तैरभिपूजिताः ।
श्वः समेष्याम इत्युक्त्वा यथेष्टं त्वरिता ययुः ॥२९॥
29. tataste dharmaniratāḥ samyaktairabhipūjitāḥ ,
śvaḥ sameṣyāma ityuktvā yatheṣṭaṁ tvaritā yayuḥ.
29. tataḥ te dharmaniratāḥ samyak taiḥ abhipūjitāḥ
śvaḥ sameṣyāmaḥ iti uktvā yatheṣṭam tvaritāḥ yayuḥ
29. tataḥ taiḥ samyak abhipūjitāḥ te dharmaniratāḥ iti
"śvaḥ sameṣyāmaḥ" uktvā yatheṣṭam tvaritāḥ yayuḥ
29. Then, those devoted to natural law (dharma), having been properly honored by them, said, 'We shall meet tomorrow,' and quickly departed as they wished.
तथैवामन्त्र्य गाङ्गेयं केशवस्ते च पाण्डवाः ।
प्रदक्षिणमुपावृत्य रथानारुरुहुः शुभान् ॥३०॥
30. tathaivāmantrya gāṅgeyaṁ keśavaste ca pāṇḍavāḥ ,
pradakṣiṇamupāvṛtya rathānāruruhuḥ śubhān.
30. tathā eva āmantrya gāṅgeyam keśavaḥ te ca pāṇḍavāḥ
pradakṣiṇam upāvṛtya rathān āruruhuḥ śubhān
30. tathā eva keśavaḥ ca te pāṇḍavāḥ gāṅgeyam āmantrya
pradakṣiṇam upāvṛtya śubhān rathān āruruhuḥ
30. Similarly, Krishna (Keśava) and those Pandavas, after bidding farewell to Bhishma (Gāṅgeya), circumambulated (him) clockwise, and then mounted their splendid chariots.
ततो रथैः काञ्चनदन्तकूबरैर्महीधराभैः समदैश्च दन्तिभिः ।
हयैः सुपर्णैरिव चाशुगामिभिः पदातिभिश्चात्तशरासनादिभिः ॥३१॥
31. tato rathaiḥ kāñcanadantakūbarai;rmahīdharābhaiḥ samadaiśca dantibhiḥ ,
hayaiḥ suparṇairiva cāśugāmibhiḥ; padātibhiścāttaśarāsanādibhiḥ.
31. tataḥ rathaiḥ kāñcanadantakūbaraiḥ
mahīdharābhāiḥ samadaiḥ ca dantibhiḥ
hayaiḥ suparṇaiḥ iva ca āśugāmibhiḥ
padātibhiḥ ca āttaśarāsanādibhiḥ
31. tataḥ kāñcanadantakūbaraiḥ rathaiḥ
mahīdharābhāiḥ samadaiḥ ca dantibhiḥ
suparṇaiḥ iva ca āśugāmibhiḥ hayaiḥ
ca āttaśarāsanādibhiḥ padātibhiḥ
31. Then, (they departed) with chariots whose poles were adorned with gold, with mountain-like elephants in rut, and with swiftly moving horses resembling divine eagles, and with foot soldiers carrying bows and other weapons.
ययौ रथानां पुरतो हि सा चमूस्तथैव पश्चादतिमात्रसारिणी ।
पुरश्च पश्चाच्च यथा महानदी पुरर्क्षवन्तं गिरिमेत्य नर्मदा ॥३२॥
32. yayau rathānāṁ purato hi sā camū;stathaiva paścādatimātrasāriṇī ,
puraśca paścācca yathā mahānadī; purarkṣavantaṁ girimetya narmadā.
32. yayau rathānām purataḥ hi sā camūḥ
tathā eva paścāt atimātrasāriṇī
puraḥ ca paścāt ca yathā mahānadī
purarkṣavantam girim etya narmadā
32. sā camūḥ rathānām purataḥ hi yayau tathā
eva atimātrasāriṇī paścāt (yayau) ca
(yayau) yathā mahānadī narmadā purarkṣavantam
girim etya puraḥ ca paścāt ca (yāti)
32. Indeed, that army marched, both in front of the chariots and extending far behind them, just as the great Narmada river flows both in front and behind after reaching the Purarkṣavanta mountain.
ततः पुरस्ताद्भगवान्निशाकरः समुत्थितस्तामभिहर्षयंश्चमूम् ।
दिवाकरापीतरसास्तथौषधीः पुनः स्वकेनैव गुणेन योजयन् ॥३३॥
33. tataḥ purastādbhagavānniśākaraḥ; samutthitastāmabhiharṣayaṁścamūm ,
divākarāpītarasāstathauṣadhīḥ; punaḥ svakenaiva guṇena yojayan.
33. tataḥ purastāt bhagavān niśākaraḥ
samutthitaḥ tām abhiharṣayan camūm
divākarāpītarasāḥ tathā oṣadhīḥ
punaḥ svakena eva guṇena yojayan
33. tataḥ purastāt bhagavān niśākaraḥ
samutthitaḥ tām camūm abhiharṣayan
tathā divākarāpītarasāḥ oṣadhīḥ
punaḥ svakena eva guṇena yojayan
33. Then, the glorious moon rose from the east, gladdening that army. And similarly, by its own inherent power, it again invigorated the plants, whose essences had been absorbed by the sun.
ततः पुरं सुरपुरसंनिभद्युति प्रविश्य ते यदुवृषपाण्डवास्तदा ।
यथोचितान्भवनवरान्समाविशञ्श्रमान्विता मृगपतयो गुहा इव ॥३४॥
34. tataḥ puraṁ surapurasaṁnibhadyuti; praviśya te yaduvṛṣapāṇḍavāstadā ,
yathocitānbhavanavarānsamāviśa;ñśramānvitā mṛgapatayo guhā iva.
34. tataḥ puram surapurasaṃnibhadhyuti
praviśya te yaduvṛṣapāṇḍavāḥ tadā
yathocitān bhavanavarān samāviśan
śramānvitāḥ mṛgapatayaḥ guhāḥ iva
34. tataḥ tadā surapurasaṃnibhadhyuti
puram praviśya śramānvitāḥ te
yaduvṛṣapāṇḍavāḥ mṛgapatayaḥ guhāḥ iva
yathocitān bhavanavarān samāviśan
34. Then, having entered the city, which shone with a splendor resembling a divine city, those weary Yadu (Yadu) chiefs and Pāṇḍavas then settled into their suitable, excellent mansions, just as lions enter their caves.