Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

महाभारतः       mahābhārataḥ - book-13, chapter-126

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
युधिष्ठिर उवाच ।
पितामह महाप्राज्ञ सर्वशास्त्रविशारद ।
आगमैर्बहुभिः स्फीतो भवान्नः प्रथितः कुले ॥१॥
1. yudhiṣṭhira uvāca ,
pitāmaha mahāprājña sarvaśāstraviśārada ,
āgamairbahubhiḥ sphīto bhavānnaḥ prathitaḥ kule.
1. yudhiṣṭhiraḥ uvāca pitāmaha mahāprājña sarvaśāstraviśārada
āgamaiḥ bahubhiḥ sphītaḥ bhavān naḥ prathitaḥ kule
1. Yudhiṣṭhira said: "O Grandfather, O greatly wise one, O expert in all scriptures! You are renowned in our family, enriched by many traditions."
त्वत्तो धर्मार्थसंयुक्तमायत्यां च सुखोदयम् ।
आश्चर्यभूतं लोकस्य श्रोतुमिच्छाम्यरिंदम ॥२॥
2. tvatto dharmārthasaṁyuktamāyatyāṁ ca sukhodayam ,
āścaryabhūtaṁ lokasya śrotumicchāmyariṁdama.
2. tvattaḥ dharmārthasaṃyuktam āyatyām ca sukhodayam
āścaryabhūtam lokasya śrotum icchāmi arindama
2. O subduer of enemies (arindama), I wish to hear from you that which is associated with natural law (dharma) and material prosperity, brings forth happiness in the future, and is wondrous for the people.
अयं च कालः संप्राप्तो दुर्लभज्ञातिबान्धवः ।
शास्ता च न हि नः कश्चित्त्वामृते भरतर्षभ ॥३॥
3. ayaṁ ca kālaḥ saṁprāpto durlabhajñātibāndhavaḥ ,
śāstā ca na hi naḥ kaścittvāmṛte bharatarṣabha.
3. ayam ca kālaḥ samprāptaḥ durlabhajñātibāndhavaḥ
śāstā ca na hi naḥ kaścit tvām ṛte bharatarṣabha
3. bharatarṣabha ayam ca kālaḥ samprāptaḥ
durlabhajñātibāndhavaḥ ca hi naḥ kaścit śāstā tvām ṛte na
3. This period has indeed arrived, where relatives and kinsmen are hard to find. And truly, O best of Bharatas, we have no protector other than you.
यदि तेऽहमनुग्राह्यो भ्रातृभिः सहितोऽनघ ।
वक्तुमर्हसि नः प्रश्नं यत्त्वां पृच्छामि पार्थिव ॥४॥
4. yadi te'hamanugrāhyo bhrātṛbhiḥ sahito'nagha ,
vaktumarhasi naḥ praśnaṁ yattvāṁ pṛcchāmi pārthiva.
4. yadi te aham anugrāhyaḥ bhrātṛbhiḥ sahitaḥ anagha
vaktum arhasi naḥ praśnam yat tvām pṛcchāmi pārthiva
4. anagha pārthiva yadi bhrātṛbhiḥ sahitaḥ aham te
anugrāhyaḥ yat praśnam tvām pṛcchāmi naḥ vaktum arhasi
4. O sinless one (anagha), if I, along with my brothers, am worthy of your favor, then you should answer our question, which I am about to ask you, O ruler (pārthiva).
अयं नारायणः श्रीमान्सर्वपार्थिवसंमतः ।
भवन्तं बहुमानेन प्रश्रयेण च सेवते ॥५॥
5. ayaṁ nārāyaṇaḥ śrīmānsarvapārthivasaṁmataḥ ,
bhavantaṁ bahumānena praśrayeṇa ca sevate.
5. ayam nārāyaṇaḥ śrīmān sarvapārthivasammataḥ
bhavantam bahumānena praśrayeṇa ca sevate
5. ayam śrīmān nārāyaṇaḥ sarvapārthivasammataḥ
bhavantam bahumānena ca praśrayeṇa sevate
5. This glorious Nārāyaṇa, esteemed by all kings, serves you with great respect and humility.
अस्य चैव समक्षं त्वं पार्थिवानां च सर्वशः ।
भ्रातॄणां च प्रियार्थं मे स्नेहाद्भाषितुमर्हसि ॥६॥
6. asya caiva samakṣaṁ tvaṁ pārthivānāṁ ca sarvaśaḥ ,
bhrātṝṇāṁ ca priyārthaṁ me snehādbhāṣitumarhasi.
6. asya ca eva samakṣam tvam pārthivānām ca sarvaśaḥ
bhrātṛṇām ca priyārtham me snehāt bhāṣitum arhasi
6. ca eva asya samakṣam ca sarvaśaḥ pārthivānām ca
bhrātṛṇām priyārtham me snehāt tvam bhāṣitum arhasi
6. And indeed, in the presence of this (Nārāyaṇa) and all the kings, and for the sake of my brothers' welfare, you should speak out of love for me.
वैशंपायन उवाच ।
तस्य तद्वचनं श्रुत्वा स्नेहादागतसंभ्रमः ।
भीष्मो भागीरथीपुत्र इदं वचनमब्रवीत् ॥७॥
7. vaiśaṁpāyana uvāca ,
tasya tadvacanaṁ śrutvā snehādāgatasaṁbhramaḥ ,
bhīṣmo bhāgīrathīputra idaṁ vacanamabravīt.
7. vaiśaṃpāyana uvāca tasya tat vacanam śrutvā snehāt
āgata-saṃbhramaḥ bhīṣmaḥ bhāgīrathī-putraḥ idam vacanam abravīt
7. vaiśaṃpāyana uvāca tasya tat vacanam śrutvā snehāt
āgata-saṃbhramaḥ bhāgīrathī-putraḥ bhīṣmaḥ idam vacanam abravīt
7. Vaiśaṃpāyana said: Hearing those words from him, Bhīṣma, the son of Bhagīrathī, became agitated due to his affection and spoke the following words.
हन्त ते कथयिष्यामि कथामतिमनोरमाम् ।
अस्य विष्णोः पुरा राजन्प्रभावोऽयं मया श्रुतः ॥८॥
8. hanta te kathayiṣyāmi kathāmatimanoramām ,
asya viṣṇoḥ purā rājanprabhāvo'yaṁ mayā śrutaḥ.
8. hanta te kathayiṣyāmi kathām ati-manoramām asya
viṣṇoḥ purā rājan prabhāvaḥ ayam mayā śrutaḥ
8. hanta rājan te ati-manoramām kathām kathayiṣyāmi
purā mayā asya viṣṇoḥ ayam prabhāvaḥ śrutaḥ
8. Well then, O King, I will recount to you an exceedingly captivating narrative. This magnificent power (prabhāva) of Viṣṇu was heard by me long ago.
यश्च गोवृषभाङ्कस्य प्रभावस्तं च मे शृणु ।
रुद्राण्याः संशयो यश्च दंपत्योस्तं च मे शृणु ॥९॥
9. yaśca govṛṣabhāṅkasya prabhāvastaṁ ca me śṛṇu ,
rudrāṇyāḥ saṁśayo yaśca daṁpatyostaṁ ca me śṛṇu.
9. yaḥ ca go-vṛṣabha-aṅkasya prabhāvaḥ tam ca me śṛṇu
rudrāṇyāḥ saṃśayaḥ yaḥ ca dampatyoḥ tam ca me śṛṇu
9. yaḥ go-vṛṣabha-aṅkasya prabhāvaḥ tam ca me śṛṇu
yaḥ ca rudrāṇyāḥ dampatyoḥ saṃśayaḥ tam ca me śṛṇu
9. And hear from me also the glorious power (prabhāva) of Śiva, whose emblem is the bull. Furthermore, hear from me the doubt that arose regarding the divine couple (Śiva and Rudrāṇī).
व्रतं चचार धर्मात्मा कृष्णो द्वादशवार्षिकम् ।
दीक्षितं चागतौ द्रष्टुमुभौ नारदपर्वतौ ॥१०॥
10. vrataṁ cacāra dharmātmā kṛṣṇo dvādaśavārṣikam ,
dīkṣitaṁ cāgatau draṣṭumubhau nāradaparvatau.
10. vratam cacāra dharma-ātmā kṛṣṇaḥ dvādaśa-vārṣikam
dīkṣitam ca āgatāu draṣṭum ubhāu nārada-parvatāu
10. dharma-ātmā kṛṣṇaḥ dvādaśa-vārṣikam vratam cacāra
dīkṣitam draṣṭum ca ubhāu nārada-parvatāu āgatāu
10. Kṛṣṇa, the embodiment of righteousness (dharma), observed a twelve-year vow. And both Nārada and Parvata came to witness this initiated (dīkṣita) state.
कृष्णद्वैपायनश्चैव धौम्यश्च जपतां वरः ।
देवलः काश्यपश्चैव हस्तिकाश्यप एव च ॥११॥
11. kṛṣṇadvaipāyanaścaiva dhaumyaśca japatāṁ varaḥ ,
devalaḥ kāśyapaścaiva hastikāśyapa eva ca.
11. kṛṣṇadvaipāyanaḥ ca eva dhaumyaḥ ca japatām varaḥ
devalaḥ kāśyapaḥ ca eva hastikāśyapaḥ eva ca
11. kṛṣṇadvaipāyanaḥ ca eva dhaumyaḥ ca japatām varaḥ
devalaḥ kāśyapaḥ ca eva hastikāśyapaḥ eva ca
11. Also present were Kṛṣṇa Dvaipāyana, and Dhaumya, who was foremost among those who recite sacred texts, as well as Devala, Kāśyapa, and Hastikāśyapa.
अपरे ऋषयः सन्तो दीक्षादमसमन्विताः ।
शिष्यैरनुगताः सर्वे देवकल्पैस्तपोधनैः ॥१२॥
12. apare ṛṣayaḥ santo dīkṣādamasamanvitāḥ ,
śiṣyairanugatāḥ sarve devakalpaistapodhanaiḥ.
12. apare ṛṣayaḥ santaḥ dīkṣādamasamannvitāḥ
śiṣyaiḥ anugatāḥ sarve devakalpaiḥ tapodhanaiḥ
12. apare santaḥ ṛṣayaḥ dīkṣādamasamannvitāḥ
sarve devakalpaiḥ tapodhanaiḥ śiṣyaiḥ anugatāḥ
12. Other virtuous sages, endowed with spiritual initiation (dīkṣā) and self-restraint, were all accompanied by their disciples who were god-like and whose wealth consisted of austerities (tapas).
तेषामतिथिसत्कारमर्चनीयं कुलोचितम् ।
देवकीतनयः प्रीतो देवकल्पमकल्पयत् ॥१३॥
13. teṣāmatithisatkāramarcanīyaṁ kulocitam ,
devakītanayaḥ prīto devakalpamakalpayat.
13. teṣām atithisatkāram arcanīyam kulocitam
devakītanayaḥ prītaḥ devakalpam akalpayat
13. prītaḥ devakītanayaḥ teṣām arcanīyam
kulocitam devakalpam atithisatkāram akalpayat
13. The son of Devakī (Kṛṣṇa), being pleased, arranged for them a magnificent (devakalpa) hospitality (atithisatkāra) that was worthy of honor and appropriate for their noble lineage.
हरितेषु सुवर्णेषु बर्हिष्केषु नवेषु च ।
उपोपविविशुः प्रीता विष्टरेषु महर्षयः ॥१४॥
14. hariteṣu suvarṇeṣu barhiṣkeṣu naveṣu ca ,
upopaviviśuḥ prītā viṣṭareṣu maharṣayaḥ.
14. hariteṣu suvarṇeṣu barhiṣkeṣu naveṣu ca
upopaviviśuḥ prītāḥ viṣṭareṣu maharṣayaḥ
14. prītāḥ maharṣayaḥ hariteṣu suvarṇeṣu naveṣu
ca barhiṣkeṣu viṣṭareṣu upopaviviśuḥ
14. The great sages (maharṣayaḥ), being pleased, sat down on the new, green, golden-hued, kusha grass mats.
कथाश्चक्रुस्ततस्ते तु मधुरा धर्मसंहिताः ।
राजर्षीणां सुराणां च ये वसन्ति तपोधनाः ॥१५॥
15. kathāścakrustataste tu madhurā dharmasaṁhitāḥ ,
rājarṣīṇāṁ surāṇāṁ ca ye vasanti tapodhanāḥ.
15. kathāḥ cakruḥ tataḥ te tu madhurāḥ dharmasaṃhitāḥ
rājarṣīṇām surāṇām ca ye vasanti tapodhanāḥ
15. tataḥ tu te ye rājarṣīṇām ca surāṇām tapodhanāḥ
vasanti dharmasaṃhitāḥ madhurāḥ kathāḥ cakruḥ
15. Then, they indeed narrated sweet stories imbued with natural law (dharma), concerning the royal sages and gods who dwell as ascetics.
ततो नारायणं तेजो व्रतचर्येन्धनोत्थितम् ।
वक्त्रान्निःसृत्य कृष्णस्य वह्निरद्भुतकर्मणः ॥१६॥
16. tato nārāyaṇaṁ tejo vratacaryendhanotthitam ,
vaktrānniḥsṛtya kṛṣṇasya vahniradbhutakarmaṇaḥ.
16. tataḥ nārāyaṇam tejaḥ vratacaryendhanotthitam
vaktrāt niḥsṛtya kṛṣṇasya vahniḥ adbhutakarmaṇaḥ
16. tataḥ kṛṣṇasya adbhutakarmaṇaḥ vaktrāt niḥsṛtya
vratacaryendhanotthitam nārāyaṇam tejaḥ vahniḥ
16. Then, a Nārāyaṇa-like (nārāyaṇa) brilliance, a fire of wondrous deeds, emerged from Kṛṣṇa's mouth, having arisen from the fuel of his ascetic vows and observances.
सोऽग्निर्ददाह तं शैलं सद्रुमं सलताक्षुपम् ।
सपक्षिमृगसंघातं सश्वापदसरीसृपम् ॥१७॥
17. so'gnirdadāha taṁ śailaṁ sadrumaṁ salatākṣupam ,
sapakṣimṛgasaṁghātaṁ saśvāpadasarīsṛpam.
17. saḥ agniḥ dadāha tam śailam sadrumam salatākṣupam
sapakṣimṛgasaṃghātam saśvāpadasarīsṛpam
17. saḥ agniḥ tam sadrumam salatākṣupam
sapakṣimṛgasaṃghātam saśvāpadasarīsṛpam śailam dadāha
17. That fire consumed that mountain, complete with its trees, vines, and shrubs; its multitude of birds and animals; and its beasts of prey and reptiles.
मृगैश्च विविधाकारैर्हाहाभूतमचेतनम् ।
शिखरं तस्य शैलस्य मथितं दीप्तदर्शनम् ॥१८॥
18. mṛgaiśca vividhākārairhāhābhūtamacetanam ,
śikharaṁ tasya śailasya mathitaṁ dīptadarśanam.
18. mṛgaiḥ ca vividhākāraiḥ hāhābhūtam acetanam
śikharam tasya śailasya mathitam dīptadarśanam
18. ca vividhākāraiḥ mṛgaiḥ tasya śailasya śikharam
hāhābhūtam acetanam mathitam dīptadarśanam
18. And, with various kinds of animals (experiencing distress), the peak of that mountain was crushed, appearing fiery, having become a place of lamentation, and rendered lifeless.
स तु वह्निर्महाज्वालो दग्ध्वा सर्वमशेषतः ।
विष्णोः समीपमागम्य पादौ शिष्यवदस्पृशत् ॥१९॥
19. sa tu vahnirmahājvālo dagdhvā sarvamaśeṣataḥ ,
viṣṇoḥ samīpamāgamya pādau śiṣyavadaspṛśat.
19. sa tu vahniḥ mahājvālaḥ dagdhvā sarvam aśeṣataḥ
viṣṇoḥ samīpam āgamya pādau śiṣyavat aspṛśat
19. saḥ mahājvālaḥ vahniḥ tu sarvam aśeṣataḥ dagdhvā
viṣṇoḥ samīpam āgamya śiṣyavat pādau aspṛśat
19. But that great-flamed fire, having completely burnt everything, approached Viṣṇu and, like a disciple, touched his feet.
ततो विष्णुर्वनं दृष्ट्वा निर्दग्धमरिकर्शनः ।
सौम्यैर्दृष्टिनिपातैस्तत्पुनः प्रकृतिमानयत् ॥२०॥
20. tato viṣṇurvanaṁ dṛṣṭvā nirdagdhamarikarśanaḥ ,
saumyairdṛṣṭinipātaistatpunaḥ prakṛtimānayat.
20. tataḥ viṣṇuḥ vanam dṛṣṭvā nirdagdham arikarśanaḥ
saumyaiḥ dṛṣṭinipātaiḥ tat punaḥ prakṛtim ānayat
20. tataḥ arikarśanaḥ viṣṇuḥ nirdagdham vanam dṛṣṭvā
saumyaiḥ dṛṣṭinipātaiḥ tat punaḥ prakṛtim ānayat
20. Then Viṣṇu, the tormentor of foes, having seen the forest completely burnt, restored it to its original state (prakṛti) with his gentle glances.
तथैव स गिरिर्भूयः प्रपुष्पितलताद्रुमः ।
सपक्षिगणसंघुष्टः सश्वापदसरीसृपः ॥२१॥
21. tathaiva sa girirbhūyaḥ prapuṣpitalatādrumaḥ ,
sapakṣigaṇasaṁghuṣṭaḥ saśvāpadasarīsṛpaḥ.
21. tathā eva sa giriḥ bhūyaḥ prapuṣpitalatādrumaḥ
sapakṣigaṇasaṃghuṣṭaḥ saśvāpadasarīsṛpaḥ
21. tathā eva saḥ giriḥ bhūyaḥ prapuṣpitalatādrumaḥ
sapakṣigaṇasaṃghuṣṭaḥ saśvāpadasarīsṛpaḥ
21. Just so, that mountain again became abundant with profusely flowered creepers and trees, filled with the clamor of bird flocks, and populated with wild animals and reptiles.
तदद्भुतमचिन्त्यं च दृष्ट्वा मुनिगणस्तदा ।
विस्मितो हृष्टलोमा च बभूवास्राविलेक्षणः ॥२२॥
22. tadadbhutamacintyaṁ ca dṛṣṭvā munigaṇastadā ,
vismito hṛṣṭalomā ca babhūvāsrāvilekṣaṇaḥ.
22. tat adbhutam acintyam ca dṛṣṭvā munigaṇaḥ tadā
vismitaḥ hṛṣṭalomā ca babhūva asrāvilekṣaṇaḥ
22. tadā munigaṇaḥ tat adbhutam acintyam ca dṛṣṭvā
vismitaḥ hṛṣṭalomā ca asrāvilekṣaṇaḥ babhūva
22. Then, having seen that wonderful and inconceivable event, the host of sages became amazed, with their hairs bristling, and their eyes moist with tears.
ततो नारायणो दृष्ट्वा तानृषीन्विस्मयान्वितान् ।
प्रश्रितं मधुरं स्निग्धं पप्रच्छ वदतां वरः ॥२३॥
23. tato nārāyaṇo dṛṣṭvā tānṛṣīnvismayānvitān ,
praśritaṁ madhuraṁ snigdhaṁ papraccha vadatāṁ varaḥ.
23. tataḥ nārāyaṇaḥ dṛṣṭvā tān ṛṣīn vismayānvitān
praśritam madhuram snigdham papraccha vadatām varaḥ
23. nārāyaṇaḥ vadatām varaḥ tataḥ tān ṛṣīn vismayānvitān
dṛṣṭvā praśritam madhuram snigdham papraccha
23. Then, Nārāyaṇa, the foremost among speakers, seeing those sages filled with astonishment, addressed them with courteous, sweet, and gentle words.
किमस्य ऋषिपूगस्य त्यक्तसङ्गस्य नित्यशः ।
निर्ममस्यागमवतो विस्मयः समुपागतः ॥२४॥
24. kimasya ṛṣipūgasya tyaktasaṅgasya nityaśaḥ ,
nirmamasyāgamavato vismayaḥ samupāgataḥ.
24. kim asya ṛṣipūgasya tyaktasaṅgasya nityaśaḥ
nirmamasya āgamavataḥ vismayaḥ samupāgataḥ
24. kim vismayaḥ asya ṛṣipūgasya tyaktasaṅgasya
nityaśaḥ nirmamasya āgamavataḥ samupāgataḥ
24. What kind of astonishment has come upon this assembly of sages, who are perpetually detached, free from possessiveness, and endowed with scriptural knowledge?
एतं मे संशयं सर्वं याथातथ्यमनिन्दिताः ।
ऋषयो वक्तुमर्हन्ति निश्चितार्थं तपोधनाः ॥२५॥
25. etaṁ me saṁśayaṁ sarvaṁ yāthātathyamaninditāḥ ,
ṛṣayo vaktumarhanti niścitārthaṁ tapodhanāḥ.
25. etam me saṃśayam sarvam yathātathyam aninditāḥ
ṛṣayaḥ vaktum arhanti niścitārtham tapodhanāḥ
25. aninditāḥ tapodhanāḥ ṛṣayaḥ etam me sarvam
saṃśayam yathātathyam niścitārtham vaktum arhanti
25. O blameless sages, whose wealth is asceticism (tapas), you ought to tell me this entire doubt exactly as it is, with its certain meaning.
ऋषय ऊचुः ।
भवान्विसृजते लोकान्भवान्संहरते पुनः ।
भवाञ्शीतं भवानुष्णं भवानेव प्रवर्षति ॥२६॥
26. ṛṣaya ūcuḥ ,
bhavānvisṛjate lokānbhavānsaṁharate punaḥ ,
bhavāñśītaṁ bhavānuṣṇaṁ bhavāneva pravarṣati.
26. ṛṣayaḥ ūcuḥ bhavān visṛjate lokān bhavān saṃharate
punaḥ bhavān śītam bhavān uṣṇam bhavān eva pravarṣati
26. ṛṣayaḥ ūcuḥ bhavān lokān visṛjate punaḥ bhavān saṃharate
bhavān śītam bhavān uṣṇam bhavān eva pravarṣati
26. The sages said: 'You create the worlds, and you again withdraw them. You are the cold, you are the heat, and you alone bring forth rain.'
पृथिव्यां यानि भूतानि स्थावराणि चराणि च ।
तेषां पिता त्वं माता च प्रभुः प्रभव एव च ॥२७॥
27. pṛthivyāṁ yāni bhūtāni sthāvarāṇi carāṇi ca ,
teṣāṁ pitā tvaṁ mātā ca prabhuḥ prabhava eva ca.
27. pṛthivyām yāni bhūtāni sthāvarāṇi carāṇi ca
teṣām pitā tvam mātā ca prabhuḥ prabhavaḥ eva ca
27. You are the father and the mother, the lord and indeed the origin, of all beings, both immobile and mobile, that exist on earth.
एतन्नो विस्मयकरं प्रशंस मधुसूदन ।
त्वमेवार्हसि कल्याण वक्तुं वह्नेर्विनिर्गमम् ॥२८॥
28. etanno vismayakaraṁ praśaṁsa madhusūdana ,
tvamevārhasi kalyāṇa vaktuṁ vahnervinirgamam.
28. etat naḥ vismayakaram praśaṃsa madhusūdana tvam
eva arhasi kalyāṇa vaktum vahneḥ vinirgamam
28. O Madhusūdana, this is astonishing to us; please describe it. O auspicious one, you alone are truly capable of explaining the emergence of the fire.
ततो विगतसंत्रासा वयमप्यरिकर्शन ।
यच्छ्रुतं यच्च दृष्टं नस्तत्प्रवक्ष्यामहे हरे ॥२९॥
29. tato vigatasaṁtrāsā vayamapyarikarśana ,
yacchrutaṁ yacca dṛṣṭaṁ nastatpravakṣyāmahe hare.
29. tataḥ vigatasaṃtrāsāḥ vayam api arikarśana yat
śrutam yat ca dṛṣṭam naḥ tat pravakṣyāmahe hare
29. Then, freed from fear, we too, O tormentor of foes (arikarśana), shall declare to you, O Hari, what we have heard and what we have seen.
वासुदेव उवाच ।
एतत्तद्वैष्णवं तेजो मम वक्त्राद्विनिःसृतम् ।
कृष्णवर्त्मा युगान्ताभो येनायं मथितो गिरिः ॥३०॥
30. vāsudeva uvāca ,
etattadvaiṣṇavaṁ tejo mama vaktrādviniḥsṛtam ,
kṛṣṇavartmā yugāntābho yenāyaṁ mathito giriḥ.
30. vāsudevaḥ uvāca etat tat vaiṣṇavam tejaḥ mama vaktrāt
viniḥsṛtam kṛṣṇavartmā yugāntābhaḥ yena ayam mathitaḥ giriḥ
30. Vāsudeva said: "This is that divine (vaiṣṇava) energy (tejas) that emerged from my mouth, fiery (kṛṣṇavartmā) and resembling the destructive power at the end of an age (yugāntābha), by which this mountain was churned."
ऋषयश्चार्तिमापन्ना जितक्रोधा जितेन्द्रियाः ।
भवन्तो व्यथिताश्चासन्देवकल्पास्तपोधनाः ॥३१॥
31. ṛṣayaścārtimāpannā jitakrodhā jitendriyāḥ ,
bhavanto vyathitāścāsandevakalpāstapodhanāḥ.
31. ṛṣayaḥ ca ārtim āpannāḥ jitakrodhāḥ jitendriyāḥ
bhavantaḥ vyathitāḥ ca āsan devakalpāḥ tapodhanāḥ
31. Even you, the sages - god-like, rich in asceticism (tapas), who have conquered anger and controlled your senses - were afflicted by distress and troubled.
व्रतचर्यापरीतस्य तपस्विव्रतसेवया ।
मम वह्निः समुद्भूतो न वै व्यथितुमर्हथ ॥३२॥
32. vratacaryāparītasya tapasvivratasevayā ,
mama vahniḥ samudbhūto na vai vyathitumarhatha.
32. vratacaryāparītasyā tapasvivratasevayā mama
vahniḥ samudbhūtaḥ na vai vyathitum arhatha
32. My fire has arisen from my strict adherence to vows and the performance of an ascetic's (tapasvin) vow; therefore, you should certainly not be distressed.
व्रतं चर्तुमिहायातस्त्वहं गिरिमिमं शुभम् ।
पुत्रं चात्मसमं वीर्ये तपसा स्रष्टुमागतः ॥३३॥
33. vrataṁ cartumihāyātastvahaṁ girimimaṁ śubham ,
putraṁ cātmasamaṁ vīrye tapasā sraṣṭumāgataḥ.
33. vratam cartum iha āyātaḥ tu aham girim imam śubham
putram ca ātmasamam vīrye tapasā sraṣṭum āgataḥ
33. Indeed, I have come here to this auspicious mountain to observe a vow, and I have also come to create, through asceticism (tapas), a son equal to myself in valor.
ततो ममात्मा यो देहे सोऽग्निर्भूत्वा विनिःसृतः ।
गतश्च वरदं द्रष्टुं सर्वलोकपितामहम् ॥३४॥
34. tato mamātmā yo dehe so'gnirbhūtvā viniḥsṛtaḥ ,
gataśca varadaṁ draṣṭuṁ sarvalokapitāmaham.
34. tataḥ mama ātmā yaḥ dehe saḥ agniḥ bhūtvā viniḥsṛtaḥ
gataḥ ca varadam draṣṭum sarvalokapitāmaham
34. Then, that self (ātman) of mine, which was within my body, emerged having transformed into fire. And it went to see the granter of boons, the grandfather of all worlds (Brahmā).
तेन चात्मानुशिष्टो मे पुत्रत्वे मुनिसत्तमाः ।
तेजसोऽर्धेन पुत्रस्ते भवितेति वृषध्वजः ॥३५॥
35. tena cātmānuśiṣṭo me putratve munisattamāḥ ,
tejaso'rdhena putraste bhaviteti vṛṣadhvajaḥ.
35. tena ca ātmanusiṣṭaḥ me putratve munisattamāḥ
tejasaḥ ardhena putraḥ te bhavitā iti vṛṣadhvajaḥ
35. munisattamāḥ tena ca me putratve ātmanusiṣṭaḥ
vṛṣadhvajaḥ te putraḥ tejasaḥ ardhena bhavitā iti
35. O best of sages, Śiva (vṛṣadhvaja), having instructed me about the self (ātman) concerning my sonship, declared: 'Your son will be born from half of [my] splendor.'
सोऽयं वह्निरुपागम्य पादमूले ममान्तिकम् ।
शिष्यवत्परिचर्याथ शान्तः प्रकृतिमागतः ॥३६॥
36. so'yaṁ vahnirupāgamya pādamūle mamāntikam ,
śiṣyavatparicaryātha śāntaḥ prakṛtimāgataḥ.
36. saḥ ayam vahniḥ upāgamya pādamūle mama antikam
śiṣyavat paricaryārtham śāntaḥ prakṛtim āgataḥ
36. saḥ ayam vahniḥ mama antikam pādamūle upāgamya
śiṣyavat paricaryārtham śāntaḥ prakṛtim āgataḥ
36. This Agni, having approached me at my feet, remained like a disciple for service. He became peaceful and reverted to his original nature (prakṛti).
एतदस्य रहस्यं वः पद्मनाभस्य धीमतः ।
मया प्रेम्णा समाख्यातं न भीः कार्या तपोधनाः ॥३७॥
37. etadasya rahasyaṁ vaḥ padmanābhasya dhīmataḥ ,
mayā premṇā samākhyātaṁ na bhīḥ kāryā tapodhanāḥ.
37. etat asya rahasyam vaḥ padmanābhasya dhīmataḥ
mayā premṇā samākhyātam na bhīḥ kāryā tapodhanāḥ
37. tapodhanāḥ mayā premṇā asya dhīmataḥ padmanābhasya
etat rahasyam vaḥ samākhyātam bhīḥ na kāryā
37. O ascetics whose wealth is spiritual discipline (tapas), I have affectionately revealed this secret of the wise Padmanābha (Vishnu) to you. You should not have any fear.
सर्वत्र गतिरव्यग्रा भवतां दीर्घदर्शनाः ।
तपस्विव्रतसंदीप्ता ज्ञानविज्ञानशोभिताः ॥३८॥
38. sarvatra gatiravyagrā bhavatāṁ dīrghadarśanāḥ ,
tapasvivratasaṁdīptā jñānavijñānaśobhitāḥ.
38. sarvatra gatiḥ avyagrā bhavatām dīrghadarśanāḥ
tapasvivratasaṃdīptāḥ jñānavijñānaśobhitāḥ
38. sarvatra bhavatām gatiḥ avyagrā dīrghadarśanāḥ
tapasvivratasaṃdīptāḥ jñānavijñānaśobhitāḥ
38. Your progress is unhindered everywhere. O far-sighted ones, you who shine with the vows of those practicing spiritual discipline, and are adorned with knowledge and wisdom!
यच्छ्रुतं यच्च वो दृष्टं दिवि वा यदि वा भुवि ।
आश्चर्यं परमं किंचित्तद्भवन्तो ब्रुवन्तु मे ॥३९॥
39. yacchrutaṁ yacca vo dṛṣṭaṁ divi vā yadi vā bhuvi ,
āścaryaṁ paramaṁ kiṁcittadbhavanto bruvantu me.
39. yat śrutam yat ca vaḥ dṛṣṭam divi vā yadi vā bhuvi
āścaryam paramam kiñcit tat bhavantaḥ bruvantu me
39. bhavantaḥ yadi vā divi vā bhuvi yat śrutam ca yat
vaḥ dṛṣṭam kiñcit paramam āścaryam tat me bruvantu
39. Whatever supreme wonder you have heard or seen, be it in heaven or on earth, please tell me about it.
तस्यामृतनिकाशस्य वाङ्मधोरस्ति मे स्पृहा ।
भवद्भिः कथितस्येह तपोवननिवासिभिः ॥४०॥
40. tasyāmṛtanikāśasya vāṅmadhorasti me spṛhā ,
bhavadbhiḥ kathitasyeha tapovananivāsibhiḥ.
40. tasya amṛta-nikāśasya vāk-madhoḥ asti me spṛhā
bhavadbhiḥ kathitasya iha tapo-vana-nivāsibhiḥ
40. me spṛhā asti tasya amṛta-nikāśasya vāk-madhoḥ,
iha tapo-vana-nivāsibhiḥ bhavadbhiḥ kathitasya
40. I have a longing for that nectar-like honey of speech, spoken by you, the residents of this hermitage (tapo-vana).
यद्यप्यहमदृष्टं वा दिव्यमद्भुतदर्शनम् ।
दिवि वा भुवि वा किंचित्पश्याम्यमलदर्शनाः ॥४१॥
41. yadyapyahamadṛṣṭaṁ vā divyamadbhutadarśanam ,
divi vā bhuvi vā kiṁcitpaśyāmyamaladarśanāḥ.
41. yadi api aham adṛṣṭam vā divyam adbhuta-darśanam
divi vā bhuvi vā kiñcit paśyāmi amala-darśanāḥ
41. amala-darśanāḥ! yadi api aham divi vā bhuvi vā
kiñcit adṛṣṭam vā divyam adbhuta-darśanam paśyāmi
41. O you of pure vision! Even if I myself see something previously unseen, divine, or of wondrous appearance, whether in heaven or on earth, (I still desire to hear your accounts).
प्रकृतिः सा मम परा न क्वचित्प्रतिहन्यते ।
न चात्मगतमैश्वर्यमाश्चर्यं प्रतिभाति मे ॥४२॥
42. prakṛtiḥ sā mama parā na kvacitpratihanyate ,
na cātmagatamaiśvaryamāścaryaṁ pratibhāti me.
42. prakṛtiḥ sā mama parā na kvacit pratihanyate na
ca ātma-gatam aiśvaryam āścaryam pratibhāti me
42. sā mama parā prakṛtiḥ (asti),
(sā) kvacit na pratihanyate.
ca ātma-gatam aiśvaryam me āścaryam na pratibhāti
42. That is my supreme nature (prakṛti), and it is never obstructed. Nor does my inherent power appear as a wonder to me.
श्रद्धेयः कथितो ह्यर्थः सज्जनश्रवणं गतः ।
चिरं तिष्ठति मेदिन्यां शैले लेख्यमिवार्पितम् ॥४३॥
43. śraddheyaḥ kathito hyarthaḥ sajjanaśravaṇaṁ gataḥ ,
ciraṁ tiṣṭhati medinyāṁ śaile lekhyamivārpitam.
43. śraddheyaḥ kathitaḥ hi arthaḥ sajjanasravaṇam gataḥ
ciram tiṣṭhati medinyām śaile lekhyam iva arpitam
43. śraddheyaḥ arthaḥ sajjanasravaṇam gataḥ hi ciram
medinyām śaile arpitam lekhyam iva tiṣṭhati
43. A trustworthy statement, when heard by virtuous persons, indeed endures on earth for a long time, like an inscription placed on a rock.
तदहं सज्जनमुखान्निःसृतं तत्समागमे ।
कथयिष्याम्यहरहर्बुद्धिदीपकरं नृणाम् ॥४४॥
44. tadahaṁ sajjanamukhānniḥsṛtaṁ tatsamāgame ,
kathayiṣyāmyaharaharbuddhidīpakaraṁ nṛṇām.
44. tat aham sajjanamukhāt niḥsṛtam tat samāgame
kathayiṣyāmi aharahar buddhidīpkaram nṛṇām
44. tat aham sajjanamukhāt niḥsṛtam nṛṇām
buddhidīpkaram tat samāgame aharahar kathayiṣyāmi
44. Therefore, I shall narrate daily, in the assembly of such virtuous persons, that which has issued from their mouths and which illuminates the intellect (buddhi) of people.
ततो मुनिगणाः सर्वे प्रश्रिताः कृष्णसंनिधौ ।
नेत्रैः पद्मदलप्रख्यैरपश्यन्त जनार्दनम् ॥४५॥
45. tato munigaṇāḥ sarve praśritāḥ kṛṣṇasaṁnidhau ,
netraiḥ padmadalaprakhyairapaśyanta janārdanam.
45. tataḥ munigaṇāḥ sarve praśritāḥ kṛṣṇasaṃnidhau
netraiḥ padmadalaprakhyaiḥ apaśyanta janārdanam
45. tataḥ sarve munigaṇāḥ kṛṣṇasaṃnidhau praśritāḥ
padmadalaprakhyaiḥ netraiḥ janārdanam apaśyanta
45. Then, all the groups of sages (muni), reverently present before Kṛṣṇa, beheld Janārdana with eyes that resembled lotus petals.
वर्धयन्तस्तथैवान्ये पूजयन्तस्तथापरे ।
वाग्भिरृग्भूषितार्थाभिः स्तुवन्तो मधुसूदनम् ॥४६॥
46. vardhayantastathaivānye pūjayantastathāpare ,
vāgbhirṛgbhūṣitārthābhiḥ stuvanto madhusūdanam.
46. vardhayantaḥ tathā eva anye pūjayantaḥ tathā apare
vāgbhiḥ ṛgbhūṣitārthābhiḥ stuvantaḥ madhusūdanam
46. anye vardhayantaḥ tathā eva apare pūjayantaḥ tathā
ṛgbhūṣitārthābhiḥ vāgbhiḥ madhusūdanam stuvantaḥ
46. Some were extolling, others were worshiping, and still others were praising Madhusūdana with words whose meanings were adorned by Vedic verses (ṛc).
ततो मुनिगणाः सर्वे नारदं देवदर्शनम् ।
तदा नियोजयामासुर्वचने वाक्यकोविदम् ॥४७॥
47. tato munigaṇāḥ sarve nāradaṁ devadarśanam ,
tadā niyojayāmāsurvacane vākyakovidam.
47. tataḥ munigaṇāḥ sarve nāradam devadarśanam
tadā niyojayāmāsuḥ vacane vākyakovidam
47. tataḥ tadā sarve munigaṇāḥ devadarśanam
vākyakovidam nāradam vacane niyojayāmāsuḥ
47. Then, all the groups of sages engaged Nārada, who is a seer of the gods and an expert in words, for that statement.
यदाश्चर्यमचिन्त्यं च गिरौ हिमवति प्रभो ।
अनुभूतं मुनिगणैस्तीर्थयात्रापरायणैः ॥४८॥
48. yadāścaryamacintyaṁ ca girau himavati prabho ,
anubhūtaṁ munigaṇaistīrthayātrāparāyaṇaiḥ.
48. yat āścaryam acintyam ca girau himavati prabho
anubhūtam munigaṇaiḥ tīrthayātrāparāyaṇaiḥ
48. prabho yat āścaryam acintyam ca himavati girau
tīrthayātrāparāyaṇaiḥ munigaṇaiḥ anubhūtam
48. O lord, that which is wondrous and inconceivable, and which was experienced by the groups of sages devoted to holy journey (tīrthayātrā), on the Himālaya mountain.
तद्भवानृषिसंघस्य हितार्थं सर्वचोदितः ।
यथादृष्टं हृषीकेशे सर्वमाख्यातुमर्हति ॥४९॥
49. tadbhavānṛṣisaṁghasya hitārthaṁ sarvacoditaḥ ,
yathādṛṣṭaṁ hṛṣīkeśe sarvamākhyātumarhati.
49. tat bhavān ṛṣisaṃghasya hitārtham sarvacoditaḥ
yathādṛṣṭam hṛṣīkeśe sarvam ākhyātum arhati
49. tat bhavān ṛṣisaṃghasya hitārtham sarvacoditaḥ
yathādṛṣṭam hṛṣīkeśe sarvam ākhyātum arhati
49. Therefore, you, having been urged by all for the welfare of the assembly of sages, are able to narrate everything as it was witnessed concerning Hṛṣīkeśa.
एवमुक्तः स मुनिभिर्नारदो भगवानृषिः ।
कथयामास देवर्षिः पूर्ववृत्तां कथां शुभाम् ॥५०॥
50. evamuktaḥ sa munibhirnārado bhagavānṛṣiḥ ,
kathayāmāsa devarṣiḥ pūrvavṛttāṁ kathāṁ śubhām.
50. evam uktaḥ saḥ munibhiḥ nāradaḥ bhagavān ṛṣiḥ
kathayāmāsa devarṣiḥ pūrvavṛttām kathām śubhām
50. evam munibhiḥ uktaḥ saḥ bhagavān ṛṣiḥ devarṣiḥ
nāradaḥ pūrvavṛttām śubhām kathām kathayāmāsa
50. Thus addressed by the sages, that venerable (bhagavān) sage (ṛṣi) Nārada, the divine sage (devarṣi), narrated the auspicious tale of past events.