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महाभारतः       mahābhārataḥ - book-13, chapter-83

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युधिष्ठिर उवाच ।
उक्तं पितामहेनेदं गवां दानमनुत्तमम् ।
विशेषेण नरेन्द्राणामिति धर्ममवेक्षताम् ॥१॥
1. yudhiṣṭhira uvāca ,
uktaṁ pitāmahenedaṁ gavāṁ dānamanuttamam ,
viśeṣeṇa narendrāṇāmiti dharmamavekṣatām.
1. yudhiṣṭhira uvāca uktam pitāmahena idam gavām dānam
anuttamam viśeṣeṇa narendrāṇām iti dharmam avekṣatām
1. yudhiṣṭhira uvāca pitāmahena idam anuttamam gavām
dānam uktam viśeṣeṇa narendrāṇām iti dharmam avekṣatām
1. Yudhiṣṭhira said: 'This excellent gift of cows has been spoken of by the grandfather (Bhīṣma), especially for kings, who are observers of their duty (dharma).'
राज्यं हि सततं दुःखमाश्रमाश्च सुदुर्विदाः ।
परिवारेण वै दुःखं दुर्धरं चाकृतात्मभिः ।
भूयिष्ठं च नरेन्द्राणां विद्यते न शुभा गतिः ॥२॥
2. rājyaṁ hi satataṁ duḥkhamāśramāśca sudurvidāḥ ,
parivāreṇa vai duḥkhaṁ durdharaṁ cākṛtātmabhiḥ ,
bhūyiṣṭhaṁ ca narendrāṇāṁ vidyate na śubhā gatiḥ.
2. rājyam hi satatam duḥkham āśramāḥ ca
sudurvidāḥ parivāreṇa vai duḥkham
durdharam ca akṛtātmabhiḥ bhūyiṣṭham
ca narendrāṇām vidyate na śubhā gatiḥ
2. rājyam hi satatam duḥkham āśramāḥ ca
sudurvidāḥ parivāreṇa vai ca akṛtātmabhiḥ
duḥkham durdharam bhūyiṣṭham
ca narendrāṇām śubhā gatiḥ na vidyate
2. Kingship is indeed constant sorrow. The stages of life (āśramas) are also very difficult to understand. Sorrow is truly difficult to bear through one's retinue and by those whose inner self (ātman) is not cultivated. Furthermore, for most kings, an auspicious destination is not found.
पूयन्ते तेऽत्र नियतं प्रयच्छन्तो वसुंधराम् ।
पूर्वं च कथिता धर्मास्त्वया मे कुरुनन्दन ॥३॥
3. pūyante te'tra niyataṁ prayacchanto vasuṁdharām ,
pūrvaṁ ca kathitā dharmāstvayā me kurunandana.
3. pūyante te atra niyatam prayacchantaḥ vasundharām
pūrvam ca kathitāḥ dharmāḥ tvayā me kurunandana
3. kurunandana te atra niyatam vasundharām prayacchantaḥ
pūyante ca pūrvam dharmāḥ tvayā me kathitāḥ
3. Those who give land are constantly purified in this world. And, O delight of the Kurus, these intrinsic natures (dharma) were previously described to me by you.
एवमेव गवामुक्तं प्रदानं ते नृगेण ह ।
ऋषिणा नाचिकेतेन पूर्वमेव निदर्शितम् ॥४॥
4. evameva gavāmuktaṁ pradānaṁ te nṛgeṇa ha ,
ṛṣiṇā nāciketena pūrvameva nidarśitam.
4. evam eva gavām uktam pradānam te nṛgeṇa
ha ṛṣiṇā nāciketenā pūrvam eva nidarśitam
4. te nṛgeṇa ha gavām pradānam evam eva uktam
ṛṣiṇā nāciketenā pūrvam eva nidarśitam
4. In this very manner, the gift (dāna) of cows by Nṛga was mentioned to you. Indeed, it was demonstrated previously by the sage Nāciketa.
वेदोपनिषदे चैव सर्वकर्मसु दक्षिणा ।
सर्वक्रतुषु चोद्दिष्टं भूमिर्गावोऽथ काञ्चनम् ॥५॥
5. vedopaniṣade caiva sarvakarmasu dakṣiṇā ,
sarvakratuṣu coddiṣṭaṁ bhūmirgāvo'tha kāñcanam.
5. veda upaniṣade ca eva sarva karmasu dakṣiṇā sarva
kratuṣu ca uddiṣṭam bhūmiḥ gāvaḥ atha kāñcanam
5. veda upaniṣade ca eva sarva karmasu dakṣiṇā sarva
kratuṣu ca bhūmiḥ gāvaḥ atha kāñcanam uddiṣṭam
5. In the Vedas and Upaniṣads, and likewise in all religious rites (karma), the ritual fee (dakṣiṇā) is prescribed; in all Vedic rituals (kratu), land, cows, and gold are specified.
तत्र श्रुतिस्तु परमा सुवर्णं दक्षिणेति वै ।
एतदिच्छाम्यहं श्रोतुं पितामह यथातथम् ॥६॥
6. tatra śrutistu paramā suvarṇaṁ dakṣiṇeti vai ,
etadicchāmyahaṁ śrotuṁ pitāmaha yathātatham.
6. tatra śrutiḥ tu paramā suvarṇam dakṣiṇā iti vai
etat icchāmi aham śrotum pitāmaha yathātatham
6. tatra paramā śrutiḥ tu suvarṇam dakṣiṇā iti vai pitāmaha,
aham etat yathātatham śrotum icchāmi
6. In this regard, the supreme scripture declares that gold is indeed the ritual fee. O Grandfather, I wish to hear this exactly as it happened.
किं सुवर्णं कथं जातं कस्मिन्काले किमात्मकम् ।
किं दानं किं फलं चैव कस्माच्च परमुच्यते ॥७॥
7. kiṁ suvarṇaṁ kathaṁ jātaṁ kasminkāle kimātmakam ,
kiṁ dānaṁ kiṁ phalaṁ caiva kasmācca paramucyate.
7. kim suvarṇam katham jātam kasmin kāle kim ātmakam
kim dānam kim phalam ca eva kasmāt ca param ucyate
7. suvarṇam kim? katham jātam? kasmin kāle? kim ātmakam?
dānam kim? phalam ca eva kim? ca kasmāt param ucyate?
7. What is gold? How was it produced? At what time did it originate? What is its intrinsic nature (ātman)? What constitutes a gift (dāna) of gold? What is its result? And why is it declared to be supreme?
कस्माद्दानं सुवर्णस्य पूजयन्ति मनीषिणः ।
कस्माच्च दक्षिणार्थं तद्यज्ञकर्मसु शस्यते ॥८॥
8. kasmāddānaṁ suvarṇasya pūjayanti manīṣiṇaḥ ,
kasmācca dakṣiṇārthaṁ tadyajñakarmasu śasyate.
8. kasmāt dānam suvarṇasya pūjayanti manīṣiṇaḥ
kasmāt ca dakṣiṇārtham tat yajñakarmasu śasyate
8. Why do wise men honor the giving of gold? And why is that gold commended as an offering (dakṣiṇā) in the performance of Vedic rituals (yajña)?
कस्माच्च पावनं श्रेष्ठं भूमेर्गोभ्यश्च काञ्चनम् ।
परमं दक्षिणार्थे च तद्ब्रवीहि पितामह ॥९॥
9. kasmācca pāvanaṁ śreṣṭhaṁ bhūmergobhyaśca kāñcanam ,
paramaṁ dakṣiṇārthe ca tadbravīhi pitāmaha.
9. kasmāt ca pāvanam śreṣṭham bhūmeḥ gobhyaḥ ca
kāñcanam paramam dakṣiṇārthe ca tat bravīhi pitāmaha
9. And why is gold the best purifier for the earth and superior to cows? And why is it considered supreme for the purpose of a ritual offering (dakṣiṇā)? Please explain that to me, O Pitamaha.
भीष्म उवाच ।
शृणु राजन्नवहितो बहुकारणविस्तरम् ।
जातरूपसमुत्पत्तिमनुभूतं च यन्मया ॥१०॥
10. bhīṣma uvāca ,
śṛṇu rājannavahito bahukāraṇavistaram ,
jātarūpasamutpattimanubhūtaṁ ca yanmayā.
10. bhīṣma uvāca śṛṇu rājan avahitaḥ bahukāraṇavistaram
jātarūpasamutpattim anubhūtam ca yat mayā
10. Bhishma said: "Listen attentively, O King, to the detailed explanation of many reasons, and to the origin of gold (jātarūpa) which I have personally experienced."
पिता मम महातेजाः शंतनुर्निधनं गतः ।
तस्य दित्सुरहं श्राद्धं गङ्गाद्वारमुपागमम् ॥११॥
11. pitā mama mahātejāḥ śaṁtanurnidhanaṁ gataḥ ,
tasya ditsurahaṁ śrāddhaṁ gaṅgādvāramupāgamam.
11. pitā mama mahātejāḥ śaṃtanuḥ nidhanam gataḥ
tasya ditsuḥ aham śrāddham gaṅgādvāram upāgamam
11. My greatly powerful father, Shantanu, had passed away. Desirous of performing the funerary rite (śrāddha) for him, I went to Gangadvāra.
तत्रागम्य पितुः पुत्र श्राद्धकर्म समारभम् ।
माता मे जाह्नवी चैव साहाय्यमकरोत्तदा ॥१२॥
12. tatrāgamya pituḥ putra śrāddhakarma samārabham ,
mātā me jāhnavī caiva sāhāyyamakarottadā.
12. tatra āgamya pituḥ putra śrāddhakarma samārabham
mātā me jāhnavī ca eva sāhāyyam akarot tadā
12. putra tatra pituḥ śrāddhakarma āgamya samārabham
tadā me mātā jāhnavī ca eva sāhāyyam akarot
12. Having arrived there, O son, I commenced the ancestral ritual (śrāddhakarma) for my father. My mother Janhavi herself then offered assistance.
ततोऽग्रतस्तपःसिद्धानुपवेश्य बहूनृषीन् ।
तोयप्रदानात्प्रभृति कार्याण्यहमथारभम् ॥१३॥
13. tato'gratastapaḥsiddhānupaveśya bahūnṛṣīn ,
toyapradānātprabhṛti kāryāṇyahamathārabham.
13. tataḥ agrataḥ tapaḥsiddhān upaveśya bahūn ṛṣīn
toyapradānāt prabhṛti kāryāṇi aham atha ārabham
13. tataḥ agrataḥ bahūn tapaḥsiddhān ṛṣīn upaveśya
aham atha toyapradānāt prabhṛti kāryāṇi ārabham
13. Then, having seated many accomplished sages (tapaḥsiddha ṛṣi) in front, I began the tasks, starting from the water offering (toyapradāna).
तत्समाप्य यथोद्दिष्टं पूर्वकर्म समाहितः ।
दातुं निर्वपणं सम्यग्यथावदहमारभम् ॥१४॥
14. tatsamāpya yathoddiṣṭaṁ pūrvakarma samāhitaḥ ,
dātuṁ nirvapaṇaṁ samyagyathāvadahamārabham.
14. tat samāpya yathoddiṣṭam pūrvakarma samāhitaḥ
dātum nirvapaṇam samyak yathāvat aham ārabham
14. aham samāhitaḥ yathoddiṣṭam tat pūrvakarma
samāpya samyak yathāvat nirvapaṇam dātum ārabham
14. Having completed that previous task (pūrvakarma) as instructed, I, being composed, began to offer the oblation properly and duly.
ततस्तं दर्भविन्यासं भित्त्वा सुरुचिराङ्गदः ।
प्रलम्बाभरणो बाहुरुदतिष्ठद्विशां पते ॥१५॥
15. tatastaṁ darbhavinyāsaṁ bhittvā surucirāṅgadaḥ ,
pralambābharaṇo bāhurudatiṣṭhadviśāṁ pate.
15. tataḥ tam darbhavinyāsam bhittvā surucirāṅgadaḥ
pralambābharaṇaḥ bāhuḥ udatiṣṭhat viśām pate
15. tataḥ viśām pate surucirāṅgadaḥ pralambābharaṇaḥ
bāhuḥ tam darbhavinyāsam bhittvā udatiṣṭhat
15. Then, O lord of the people (viśām pate), an arm, adorned with beautiful armlets and long, dangling ornaments, rose up, having pierced through that arrangement of Darbha grass.
तमुत्थितमहं दृष्ट्वा परं विस्मयमागमम् ।
प्रतिग्रहीता साक्षान्मे पितेति भरतर्षभ ॥१६॥
16. tamutthitamahaṁ dṛṣṭvā paraṁ vismayamāgamam ,
pratigrahītā sākṣānme piteti bharatarṣabha.
16. tam utthitam aham dṛṣṭvā param vismayam āgamam
pratigrahītā sākṣāt me pitā iti bharatarṣabha
16. bharatarṣabha tam utthitam dṛṣṭvā aham param
vismayam āgamam iti me pitā sākṣāt pratigrahītā
16. Having seen him rise, I was struck with great astonishment, thinking, 'My father himself is directly receiving (the offering),' O best of Bharatas.
ततो मे पुनरेवासीत्संज्ञा संचिन्त्य शास्त्रतः ।
नायं वेदेषु विहितो विधिर्हस्त इति प्रभो ।
पिण्डो देयो नरेणेह ततो मतिरभून्मम ॥१७॥
17. tato me punarevāsītsaṁjñā saṁcintya śāstrataḥ ,
nāyaṁ vedeṣu vihito vidhirhasta iti prabho ,
piṇḍo deyo nareṇeha tato matirabhūnmama.
17. tataḥ me punar eva āsīt saṃjñā saṃcintya
śāstrataḥ na ayam vedeṣu vihitaḥ
vidhiḥ hastaḥ iti prabho piṇḍaḥ
deyaḥ nareṇa iha tataḥ matiḥ abhūt mama
17. tataḥ punar eva saṃjñā me āsīt śāstrataḥ
saṃcintya iti prabho ayam hastaḥ
vidhiḥ vedeṣu na vihitaḥ piṇḍaḥ iha
nareṇa deyaḥ tataḥ mama matiḥ abhūt
17. Then again, by pondering the scriptures (śāstra), understanding came to me, (thinking,) 'O Lord, this method of (receiving with) the hand is not enjoined in the Vedas.' (Rather,) 'The ancestral offering (pinda) should be given by a person here.' This thought then occurred to me.
साक्षान्नेह मनुष्यस्य पितरोऽन्तर्हिताः क्वचित् ।
गृह्णन्ति विहितं त्वेवं पिण्डो देयः कुशेष्विति ॥१८॥
18. sākṣānneha manuṣyasya pitaro'ntarhitāḥ kvacit ,
gṛhṇanti vihitaṁ tvevaṁ piṇḍo deyaḥ kuśeṣviti.
18. sākṣāt na iha manuṣyasya pitaraḥ antarhitāḥ kvacit
gṛhṇanti vihitam tu evam piṇḍaḥ deyaḥ kuśeṣu iti
18. iha manuṣyasya antarhitāḥ pitaraḥ sākṣāt na kvacit
gṛhṇanti tu evam vihitam gṛhṇanti iti piṇḍaḥ kuśeṣu deyaḥ
18. Ancestors (pitaraḥ), having disappeared, never directly receive a person's offerings here. However, they do accept what is prescribed in this manner: 'The ancestral offering (pinda) should be placed on kusha grass,' thus it is said.
ततोऽहं तदनादृत्य पितुर्हस्तनिदर्शनम् ।
शास्त्रप्रमाणात्सूक्ष्मं तु विधिं पार्थिव संस्मरन् ॥१९॥
19. tato'haṁ tadanādṛtya piturhastanidarśanam ,
śāstrapramāṇātsūkṣmaṁ tu vidhiṁ pārthiva saṁsmaran.
19. tataḥ aham tat anādṛtya pituḥ hastanidarśanam
śāstrapramāṇāt sūkṣmam tu vidhim pārthiva saṃsmaran
19. tataḥ aham pārthiva tat pituḥ hastanidarśanam
anādṛtya tu śāstrapramāṇāt sūkṣmam vidhim saṃsmaran
19. Therefore, O king (pārthiva), disregarding that demonstration involving my father's hand, I instead recalled the subtle method (vidhi) based on scriptural authority (śāstra-pramāṇa).
ततो दर्भेषु तत्सर्वमददं भरतर्षभ ।
शास्त्रमार्गानुसारेण तद्विद्धि मनुजर्षभ ॥२०॥
20. tato darbheṣu tatsarvamadadaṁ bharatarṣabha ,
śāstramārgānusāreṇa tadviddhi manujarṣabha.
20. tataḥ darbheṣu tat sarvam adadam bharatarṣabha
śāstramārgānusāreṇa tat viddhi manujarṣabha
20. Then, O best of Bharatas, I offered all that on the darbha grass, following the scriptural injunctions. Understand this, O best of men.
ततः सोऽन्तर्हितो बाहुः पितुर्मम नराधिप ।
ततो मां दर्शयामासुः स्वप्नान्ते पितरस्तदा ॥२१॥
21. tataḥ so'ntarhito bāhuḥ piturmama narādhipa ,
tato māṁ darśayāmāsuḥ svapnānte pitarastadā.
21. tataḥ saḥ antarhitaḥ bāhuḥ pituḥ mama narādhipa
tataḥ mām darśayāmāsuḥ svapnānte pitaraḥ tadā
21. Then, O king, that arm of my father vanished. After that, at the end of the dream, my ancestors (pitaraḥ) appeared to me.
प्रीयमाणास्तु मामूचुः प्रीताः स्म भरतर्षभ ।
विज्ञानेन तवानेन यन्न मुह्यसि धर्मतः ॥२२॥
22. prīyamāṇāstu māmūcuḥ prītāḥ sma bharatarṣabha ,
vijñānena tavānena yanna muhyasi dharmataḥ.
22. prīyamāṇāḥ tu mām ūcuḥ prītāḥ sma bharatarṣabha
vijñānena tava anena yat na muhyasi dharmataḥ
22. Being pleased, they said to me, 'O best of Bharatas, we are indeed pleased by this insight of yours, by which you are not bewildered regarding natural law (dharma).'
त्वया हि कुर्वता शास्त्रं प्रमाणमिह पार्थिव ।
आत्मा धर्मः श्रुतं वेदाः पितरश्च महर्षिभिः ॥२३॥
23. tvayā hi kurvatā śāstraṁ pramāṇamiha pārthiva ,
ātmā dharmaḥ śrutaṁ vedāḥ pitaraśca maharṣibhiḥ.
23. tvayā hi kurvatā śāstram pramāṇam iha pārthiva
ātmā dharmaḥ śrutam vedāḥ pitaraḥ ca maharṣibhiḥ
23. O king, by treating scripture as an authority here, you also implicitly establish the self (ātman), natural law (dharma), the revealed tradition (śruta), the Vedas, and the ancestors (pitaraḥ) as authorities, as they are upheld by the great sages.
साक्षात्पितामहो ब्रह्मा गुरवोऽथ प्रजापतिः ।
प्रमाणमुपनीता वै स्थितिश्च न विचालिता ॥२४॥
24. sākṣātpitāmaho brahmā guravo'tha prajāpatiḥ ,
pramāṇamupanītā vai sthitiśca na vicālitā.
24. sākṣāt pitāmahaḥ brahmā guravaḥ atha prajāpatiḥ
pramāṇam upanītā vai sthitiḥ ca na vicālitā
24. brahmā sākṣāt pitāmahaḥ atha guravaḥ prajāpatiḥ
vai pramāṇam upanītā ca sthitiḥ na vicālitā
24. Brahmā, the direct grandfather, along with the preceptors and Prajāpati, are indeed presented as authorities, and the established order is not disturbed.
तदिदं सम्यगारब्धं त्वयाद्य भरतर्षभ ।
किं तु भूमेर्गवां चार्थे सुवर्णं दीयतामिति ॥२५॥
25. tadidaṁ samyagārabdhaṁ tvayādya bharatarṣabha ,
kiṁ tu bhūmergavāṁ cārthe suvarṇaṁ dīyatāmiti.
25. tat idam samyak ārabdham tvayā adya bharatarṣabha
kim tu bhūmeḥ gavām ca arthe suvarṇam dīyatām iti
25. bharatarṣabha tat idam samyak ārabdham tvayā adya
kim tu bhūmeḥ gavām ca arthe suvarṇam dīyatām iti
25. O best of Bharatas, this has been properly initiated by you today. However, for the sake of land and cows, let gold be given.
एवं वयं च धर्मश्च सर्वे चास्मत्पितामहाः ।
पाविता वै भविष्यन्ति पावनं परमं हि तत् ॥२६॥
26. evaṁ vayaṁ ca dharmaśca sarve cāsmatpitāmahāḥ ,
pāvitā vai bhaviṣyanti pāvanaṁ paramaṁ hi tat.
26. evam vayam ca dharmaḥ ca sarve ca asmatpitāmahāḥ
pāvitāḥ vai bhaviṣyanti pāvanam paramam hi tat
26. evam vayam ca dharmaḥ ca sarve ca asmatpitāmahāḥ
vai pāvitāḥ bhaviṣyanti hi tat paramam pāvanam
26. Thus, we, along with our natural law (dharma) and all our grandfathers, will indeed be purified, for that is truly the supreme purification.
दश पूर्वान्दश परांस्तथा संतारयन्ति ते ।
सुवर्णं ये प्रयच्छन्ति एवं मे पितरोऽब्रुवन् ॥२७॥
27. daśa pūrvāndaśa parāṁstathā saṁtārayanti te ,
suvarṇaṁ ye prayacchanti evaṁ me pitaro'bruvan.
27. daśa pūrvān daśa parān tathā saṃtārayanti te
suvarṇam ye prayacchanti evam me pitaraḥ abruvan
27. ye suvarṇam prayacchanti te daśa pūrvān daśa
parān tathā saṃtārayanti evam me pitaraḥ abruvan
27. Those who give gold cause ten ancestors and ten descendants to cross over (saṃsāra). Thus, my fathers (ancestors) told me.
ततोऽहं विस्मितो राजन्प्रतिबुद्धो विशां पते ।
सुवर्णदानेऽकरवं मतिं भरतसत्तम ॥२८॥
28. tato'haṁ vismito rājanpratibuddho viśāṁ pate ,
suvarṇadāne'karavaṁ matiṁ bharatasattama.
28. tatas aham vismitaḥ rājan pratibuddhaḥ viśām
pate suvarṇadāne akaravam matim bharatasattama
28. Thereupon, O King, O Lord of the people, I, awakened and astonished, made up my mind to give gold, O best among the Bharatas.
इतिहासमिमं चापि शृणु राजन्पुरातनम् ।
जामदग्न्यं प्रति विभो धन्यमायुष्यमेव च ॥२९॥
29. itihāsamimaṁ cāpi śṛṇu rājanpurātanam ,
jāmadagnyaṁ prati vibho dhanyamāyuṣyameva ca.
29. itihāsam imam ca api śṛṇu rājan purātanam
jāmadagnyam prati vibho dhanyam āyuṣyam eva ca
29. O King, O mighty one, listen also to this ancient account concerning Parashurama, which is indeed blessed and grants longevity.
जामदग्न्येन रामेण तीव्ररोषान्वितेन वै ।
त्रिःसप्तकृत्वः पृथिवी कृता निःक्षत्रिया पुरा ॥३०॥
30. jāmadagnyena rāmeṇa tīvraroṣānvitena vai ,
triḥsaptakṛtvaḥ pṛthivī kṛtā niḥkṣatriyā purā.
30. jāmadagnyena rāmeṇa tīvraroṣānviteṇa vai
triḥsaptakṛtvaḥ pṛthivī kṛtā niḥkṣatriyā purā
30. Indeed, by Parashurama, who was filled with intense anger, the earth was cleared of kṣatriyas twenty-one times in ancient times.
ततो जित्वा महीं कृत्स्नां रामो राजीवलोचनः ।
आजहार क्रतुं वीरो ब्रह्मक्षत्रेण पूजितम् ॥३१॥
31. tato jitvā mahīṁ kṛtsnāṁ rāmo rājīvalocanaḥ ,
ājahāra kratuṁ vīro brahmakṣatreṇa pūjitam.
31. tatas jitvā mahīm kṛtsnām rāmaḥ rājīvalocanaḥ
ājāhāra kratum vīraḥ brahmakṣatreṇa pūjitam
31. Then, having conquered the entire earth, the lotus-eyed hero Parashurama conducted a Vedic ritual (kratu) that was honored by Brahmins and kṣatriyas.
वाजिमेधं महाराज सर्वकामसमन्वितम् ।
पावनं सर्वभूतानां तेजोद्युतिविवर्धनम् ॥३२॥
32. vājimedhaṁ mahārāja sarvakāmasamanvitam ,
pāvanaṁ sarvabhūtānāṁ tejodyutivivardhanam.
32. vājimedham mahārāja sarvakāmasamanvitam
pāvanam sarvabhūtānām tejo-dyutivivardhanam
32. mahārāja vājimedham sarvakāmasamanvitam
sarvabhūtānām pāvanam tejo-dyutivivardhanam
32. O great king, the horse ritual (vājimedha) is endowed with the fulfillment of all desires, purifying for all beings, and enhancing splendor and radiance.
विपाप्मापि स तेजस्वी तेन क्रतुफलेन वै ।
नैवात्मनोऽथ लघुतां जामदग्न्योऽभ्यगच्छत ॥३३॥
33. vipāpmāpi sa tejasvī tena kratuphalena vai ,
naivātmano'tha laghutāṁ jāmadagnyo'bhyagacchata.
33. vipāpmā api saḥ tejasvī tena kratuphalena vai na
eva ātmanaḥ atha laghutām jāmadagnyaḥ abhyagacchata
33. tena kratuphalena vipāpmā api saḥ tejasvī jāmadagnyaḥ
atha ātmanaḥ laghutām na eva abhyagacchata vai
33. Indeed, even though he, glorious and freed from sin by the fruit of that (Vedic) ritual (yajña), the son of Jamadagni (Jāmadagnya), did not then experience any diminution of his own inner self (ātman).
स तु क्रतुवरेणेष्ट्वा महात्मा दक्षिणावता ।
पप्रच्छागमसंपन्नानृषीन्देवांश्च भार्गवः ॥३४॥
34. sa tu kratuvareṇeṣṭvā mahātmā dakṣiṇāvatā ,
papracchāgamasaṁpannānṛṣīndevāṁśca bhārgavaḥ.
34. saḥ tu kratuvareṇa iṣṭvā mahātmā dakṣiṇāvatā
papraccha āgamasampannān ṛṣīn devān ca bhārgavaḥ
34. saḥ tu mahātmā bhārgavaḥ dakṣiṇāvatā kratuvareṇa
iṣṭvā āgamasampannān ṛṣīn devān ca papraccha
34. But that great-souled Bhārgava, having completed the excellent (Vedic) ritual (yajña) with its prescribed gifts, questioned the sages and gods who were rich in scriptural knowledge.
पावनं यत्परं नॄणामुग्रे कर्मणि वर्तताम् ।
तदुच्यतां महाभागा इति जातघृणोऽब्रवीत् ॥३५॥
35. pāvanaṁ yatparaṁ nṝṇāmugre karmaṇi vartatām ,
taducyatāṁ mahābhāgā iti jātaghṛṇo'bravīt.
35. pāvanam yat param nṝṇām ugre karmaṇi vartatām
tat ucyatām mahābhāgāḥ iti jātaghṛṇaḥ abravīt
35. jātaghṛṇaḥ abravīt iti mahābhāgāḥ nṝṇām ugre
karmaṇi vartatām yat param pāvanam tat ucyatām
35. He, filled with compassion, said: "Please tell me, O illustrious ones, what is the supreme purification for people who engage in fierce actions (karma)."
वसिष्ठ उवाच ।
देवतास्ते प्रयच्छन्ति सुवर्णं ये ददत्युत ।
अग्निर्हि देवताः सर्वाः सुवर्णं च तदात्मकम् ॥३६॥
36. vasiṣṭha uvāca ,
devatāste prayacchanti suvarṇaṁ ye dadatyuta ,
agnirhi devatāḥ sarvāḥ suvarṇaṁ ca tadātmakam.
36. vasiṣṭha uvāca devatāḥ te prayacchanti suvarṇam ye dadati
uta agniḥ hi devatāḥ sarvāḥ suvarṇam ca tadātmakam
36. Vasiṣṭha said: "Those who offer gold, the deities bestow their blessings upon them. Indeed, Agni is the embodiment of all deities, and gold is his very essence."
तस्मात्सुवर्णं ददता दत्ताः सर्वाश्च देवताः ।
भवन्ति पुरुषव्याघ्र न ह्यतः परमं विदुः ॥३७॥
37. tasmātsuvarṇaṁ dadatā dattāḥ sarvāśca devatāḥ ,
bhavanti puruṣavyāghra na hyataḥ paramaṁ viduḥ.
37. tasmāt suvarṇam dadatā dattāḥ sarvāḥ ca devatāḥ
bhavanti puruṣavyāghra na hi ataḥ paramam viduḥ
37. Therefore, by giving gold, all the deities are (considered) honored, O tiger among men (puruṣavyāghra). Indeed, people do not know anything higher than this.
भूय एव च माहात्म्यं सुवर्णस्य निबोध मे ।
गदतो मम विप्रर्षे सर्वशस्त्रभृतां वर ॥३८॥
38. bhūya eva ca māhātmyaṁ suvarṇasya nibodha me ,
gadato mama viprarṣe sarvaśastrabhṛtāṁ vara.
38. bhūya eva ca māhātmyam suvarṇasya nibodha me
gadataḥ mama viprarṣe sarvaśastrabhṛtām vara
38. Furthermore, O brahmin-sage (viprarṣe), O best of all weapon-bearers, listen to me as I recount the greatness of gold.
मया श्रुतमिदं पूर्वं पुराणे भृगुनन्दन ।
प्रजापतेः कथयतो मनोः स्वायंभुवस्य वै ॥३९॥
39. mayā śrutamidaṁ pūrvaṁ purāṇe bhṛgunandana ,
prajāpateḥ kathayato manoḥ svāyaṁbhuvasya vai.
39. mayā śrutam idam pūrvam purāṇe bhṛgunandana
prajāpateḥ kathayataḥ manoḥ svāyambhuvasya vai
39. O descendant of Bhṛgu (bhṛgunandana), I heard this previously in the Purāṇas, when Svāyambhuva Manu, the progenitor (prajāpati), was recounting it.
शूलपाणेर्भगवतो रुद्रस्य च महात्मनः ।
गिरौ हिमवति श्रेष्ठे तदा भृगुकुलोद्वह ॥४०॥
40. śūlapāṇerbhagavato rudrasya ca mahātmanaḥ ,
girau himavati śreṣṭhe tadā bhṛgukulodvaha.
40. śūlapāṇeḥ bhagavataḥ rudrasya ca mahātmanaḥ
girau himavati śreṣṭhe tadā bhṛgukulodvaha
40. bhṛgukulodvaha tadā śreṣṭhe himavati girau
bhagavataḥ ca mahātmanaḥ rudrasya śūlapāṇeḥ
40. O upholder of the Bhṛgu lineage, at that time, on the supreme Himālaya mountain, (this matter concerned) the divine, great-souled Rudra, the wielder of the trident.
देव्या विवाहे निर्वृत्ते रुद्राण्या भृगुनन्दन ।
समागमे भगवतो देव्या सह महात्मनः ।
ततः सर्वे समुद्विग्ना भगवन्तमुपागमन् ॥४१॥
41. devyā vivāhe nirvṛtte rudrāṇyā bhṛgunandana ,
samāgame bhagavato devyā saha mahātmanaḥ ,
tataḥ sarve samudvignā bhagavantamupāgaman.
41. devyāḥ vivāhe nirvṛtte rudrāṇyāḥ
bhṛgunandana samāgame bhagavataḥ
devyā saha mahātmanaḥ tataḥ sarve
samudvignāḥ bhagavantam upāgaman
41. bhṛgunandana devyāḥ rudrāṇyāḥ vivāhe
nirvṛtte ca mahātmanaḥ bhagavataḥ
devyā saha samāgame tataḥ
sarve samudvignāḥ bhagavantam upāgaman
41. O son of Bhṛgu, after the marriage of the goddess Rudrāṇī was accomplished, and following the union of the divine, great-souled (Rudra) with the goddess, all (the gods), being agitated, then approached the revered (Rudra).
ते महादेवमासीनं देवीं च वरदामुमाम् ।
प्रसाद्य शिरसा सर्वे रुद्रमूचुर्भृगूद्वह ॥४२॥
42. te mahādevamāsīnaṁ devīṁ ca varadāmumām ,
prasādya śirasā sarve rudramūcurbhṛgūdvaha.
42. te mahādevam āsīnam devīm ca varadām umām
prasādya śirasā sarve rudram ūcuḥ bhṛgūdvaha
42. bhṛgūdvaha sarve śirasā āsīnam mahādevam
ca varadām devīm umām prasādya rudram ūcuḥ
42. O upholder of the Bhṛgu lineage, having propitiated with bowed heads Mahādeva, who was seated, and also the boon-bestowing goddess Umā, all of them then spoke to Rudra.
अयं समागमो देव देव्या सह तवानघ ।
तपस्विनस्तपस्विन्या तेजस्विन्यातितेजसः ।
अमोघतेजास्त्वं देव देवी चेयमुमा तथा ॥४३॥
43. ayaṁ samāgamo deva devyā saha tavānagha ,
tapasvinastapasvinyā tejasvinyātitejasaḥ ,
amoghatejāstvaṁ deva devī ceyamumā tathā.
43. ayam samāgamaḥ deva devyā saha tava
anagha tapasvinaḥ tapasvinyāḥ
tejasvinyāḥ atitejasaḥ amoghatejāḥ
tvam deva devī ca iyam umā tathā
43. anagha deva ayam tava devyā saha
samāgamaḥ tapasvinaḥ tapasvinyāḥ
atitejasaḥ tejasvinyāḥ tvam deva
amoghatejāḥ ca iyam devī umā tathā
43. O sinless one (anagha), O god, this union of yours with the goddess (devī) is that of an ascetic with an ascetic, and of one exceedingly brilliant with one who is radiant. You, O god, possess unfailing energy, and this goddess (devī) Umā is likewise (of unfailing energy).
अपत्यं युवयोर्देव बलवद्भविता प्रभो ।
तन्नूनं त्रिषु लोकेषु न किंचिच्छेषयिष्यति ॥४४॥
44. apatyaṁ yuvayordeva balavadbhavitā prabho ,
tannūnaṁ triṣu lokeṣu na kiṁciccheṣayiṣyati.
44. apatyam yuvayoḥ deva balavat bhavitā prabho
tat nūnam triṣu lokeṣu na kiṃcit śeṣayiṣyati
44. prabho deva yuvayoḥ apatyam balavat bhavitā
tat nūnam triṣu lokeṣu kiṃcit na śeṣayiṣyati
44. O Lord, O God, the offspring of you two will certainly be very powerful. Indeed, that child will leave nothing remaining in the three worlds.
तदेभ्यः प्रणतेभ्यस्त्वं देवेभ्यः पृथुलोचन ।
वरं प्रयच्छ लोकेश त्रैलोक्यहितकाम्यया ।
अपत्यार्थं निगृह्णीष्व तेजो ज्वलितमुत्तमम् ॥४५॥
45. tadebhyaḥ praṇatebhyastvaṁ devebhyaḥ pṛthulocana ,
varaṁ prayaccha lokeśa trailokyahitakāmyayā ,
apatyārthaṁ nigṛhṇīṣva tejo jvalitamuttamam.
45. tat ebhyaḥ praṇatebhyaḥ tvam devebhyaḥ
pṛthulocana varam prayaccha lokeśa
trailokyahitakāmyayā apatyārtham
nigṛhṇīṣva tejaḥ jvalitam uttamam
45. pṛthulocana lokeśa tvam trailokyahitakāmyayā
ebhyaḥ praṇatebhyaḥ
devebhyaḥ varam prayaccha apatyārtham
jvalitam uttamam tejaḥ nigṛhṇīṣva
45. Therefore, O broad-eyed one, O lord of the worlds, out of a desire for the welfare of the three worlds, you should grant a boon to these gods who are prostrating before you. For the sake of offspring, take hold of your supreme, blazing creative energy.
इति तेषां कथयतां भगवान्गोवृषध्वजः ।
एवमस्त्विति देवांस्तान्विप्रर्षे प्रत्यभाषत ॥४६॥
46. iti teṣāṁ kathayatāṁ bhagavāngovṛṣadhvajaḥ ,
evamastviti devāṁstānviprarṣe pratyabhāṣata.
46. iti teṣām kathayatām bhagavān govṛṣadhvajaḥ
evam astu iti devān tān viprarṣe pratyabhāṣata
46. viprarṣe iti teṣām kathayatām bhagavān
govṛṣadhvajaḥ tān devān evam astu iti pratyabhāṣata
46. O Brahmin sage, as they were speaking thus, the revered Lord, whose banner is a bull, replied to those gods, saying, 'So be it!'
इत्युक्त्वा चोर्ध्वमनयत्तद्रेतो वृषवाहनः ।
ऊर्ध्वरेताः समभवत्ततःप्रभृति चापि सः ॥४७॥
47. ityuktvā cordhvamanayattadreto vṛṣavāhanaḥ ,
ūrdhvaretāḥ samabhavattataḥprabhṛti cāpi saḥ.
47. iti uktvā ca ūrdhvam anayat tat retaḥ vṛṣavāhanaḥ
ūrdhvaretāḥ samabhavat tataḥprabhṛti ca api saḥ
47. iti uktvā ca vṛṣavāhanaḥ tat retaḥ ūrdhvam anayat
ca api saḥ tataḥprabhṛti ūrdhvaretāḥ samabhavat
47. And having spoken thus, Shiva, whose vehicle is a bull, drew his creative energy (retas) upwards. From that time onwards, he indeed became one whose seminal fluid (retas) flows upwards (an ūrdhvaretas, i.e., a perfect celibate).
रुद्राणी तु ततः क्रुद्धा प्रजोच्छेदे तथा कृते ।
देवानथाब्रवीत्तत्र स्त्रीभावात्परुषं वचः ॥४८॥
48. rudrāṇī tu tataḥ kruddhā prajocchede tathā kṛte ,
devānathābravīttatra strībhāvātparuṣaṁ vacaḥ.
48. rudrāṇī tu tataḥ kruddhā prajā ucćhede tathā kṛte
devān atha abravīt tatra strībhāvāt paruṣam vacaḥ
48. tataḥ tu prajā ucćhede tathā kṛte,
kruddhā rudrāṇī strībhāvāt tatra devān atha paruṣam vacaḥ abravīt
48. Then, indeed, when such a destruction of offspring had been carried out, the angry Rudrāṇī, due to her feminine nature, spoke harsh words to the gods there.
यस्मादपत्यकामो वै भर्ता मे विनिवर्तितः ।
तस्मात्सर्वे सुरा यूयमनपत्या भविष्यथ ॥४९॥
49. yasmādapatyakāmo vai bhartā me vinivartitaḥ ,
tasmātsarve surā yūyamanapatyā bhaviṣyatha.
49. yasmāt apatyakāmaḥ vai bhartā me vinivartitaḥ
tasmāt sarve surāḥ yūyam anapatyāḥ bhaviṣyatha
49. yasmāt vai me apatyakāmaḥ bhartā vinivartitaḥ,
tasmāt yūyam sarve surāḥ anapatyāḥ bhaviṣyatha
49. Because my husband, desirous of offspring, has indeed been turned away, therefore all you gods shall become childless.
प्रजोच्छेदो मम कृतो यस्माद्युष्माभिरद्य वै ।
तस्मात्प्रजा वः खगमाः सर्वेषां न भविष्यति ॥५०॥
50. prajocchedo mama kṛto yasmādyuṣmābhiradya vai ,
tasmātprajā vaḥ khagamāḥ sarveṣāṁ na bhaviṣyati.
50. prajā ucćhedaḥ mama kṛtaḥ yasmāt yuṣmābhiḥ adya vai
tasmāt prajā vaḥ khagamāḥ sarveṣām na bhaviṣyati
50. yasmāt adya vai yuṣmābhiḥ mama prajā ucćhedaḥ kṛtaḥ,
tasmāt vaḥ sarveṣām prajā khagamāḥ na bhaviṣyati
50. Because you have indeed caused the destruction of my offspring today, therefore the progeny of all of you will come to naught.
पावकस्तु न तत्रासीच्छापकाले भृगूद्वह ।
देवा देव्यास्तथा शापादनपत्यास्तदाभवन् ॥५१॥
51. pāvakastu na tatrāsīcchāpakāle bhṛgūdvaha ,
devā devyāstathā śāpādanapatyāstadābhavan.
51. pāvakaḥ tu na tatra āsīt śāpakāle bhṛgūdvaha
devāḥ devyāḥ tathā śāpāt anapatyāḥ tadā abhavan
51. bhṛgūdvaha,
tu śāpakāle pāvakaḥ na tatra āsīt.
tathā tadā devyāḥ śāpāt devāḥ anapatyāḥ abhavan
51. O descendant of Bhṛgu, at the time of the curse, Agni (Pāvaka) was not present there. Thus, because of the goddess's curse, the gods then became childless.
रुद्रस्तु तेजोऽप्रतिमं धारयामास तत्तदा ।
प्रस्कन्नं तु ततस्तस्मात्किंचित्तत्रापतद्भुवि ॥५२॥
52. rudrastu tejo'pratimaṁ dhārayāmāsa tattadā ,
praskannaṁ tu tatastasmātkiṁcittatrāpatadbhuvi.
52. rudraḥ tu tejaḥ apratimam dhārayāmāsa tat tadā
praskannam tu tataḥ tasmāt kiṃcit tatra apatat bhuvi
52. tadā rudraḥ apratimam tejaḥ tat dhārayāmāsa tu
tataḥ tasmāt praskannam kiṃcit tatra bhuvi apatat
52. Rudra then held that unequaled radiance. But something, having spilled from him, fell onto the ground there.
तत्पपात तदा चाग्नौ ववृधे चाद्भुतोपमम् ।
तेजस्तेजसि संपृक्तमेकयोनित्वमागतम् ॥५३॥
53. tatpapāta tadā cāgnau vavṛdhe cādbhutopamam ,
tejastejasi saṁpṛktamekayonitvamāgatam.
53. tat papāta tadā ca agnau vavṛdhe ca adbhutopamam
tejas tejasi saṃpṛktam ekayonitvam āgatam
53. tadā tat agnau papāta ca adbhutopamam vavṛdhe
tejas tejasi saṃpṛktam ekayonitvam āgatam
53. That (radiance) then fell into the fire and grew, becoming wonderfully magnificent. That brilliance, having merged with fire's own brilliance, had attained a single source.
एतस्मिन्नेव काले तु देवाः शक्रपुरोगमाः ।
असुरस्तारको नाम तेन संतापिता भृशम् ॥५४॥
54. etasminneva kāle tu devāḥ śakrapurogamāḥ ,
asurastārako nāma tena saṁtāpitā bhṛśam.
54. etasmin eva kāle tu devāḥ śakrapurogamāḥ
asuraḥ tārakaḥ nāma tena saṃtāpitāḥ bhṛśam
54. tu etasmin eva kāle śakrapurogamāḥ devāḥ
tārakaḥ nāma asuraḥ tena bhṛśam saṃtāpitāḥ
54. But at this very time, the gods, with Indra as their leader, were greatly tormented by an asura named Tāraka.
आदित्या वसवो रुद्रा मरुतोऽथाश्विनावपि ।
साध्याश्च सर्वे संत्रस्ता दैतेयस्य पराक्रमात् ॥५५॥
55. ādityā vasavo rudrā maruto'thāśvināvapi ,
sādhyāśca sarve saṁtrastā daiteyasya parākramāt.
55. ādityāḥ vasavaḥ rudrāḥ marutaḥ atha aśvinau api
sādhyāḥ ca sarve saṃtrastāḥ daiteyasya parākramāt
55. ādityāḥ vasavaḥ rudrāḥ marutaḥ atha aśvinau api
ca sarve sādhyāḥ daiteyasya parākramāt saṃtrastāḥ
55. The Adityas, Vasus, Rudras, Maruts, the two Ashvins, and all the Sadhyas were all greatly distressed by the valor of the Daitya (Tāraka).
स्थानानि देवतानां हि विमानानि पुराणि च ।
ऋषीणामाश्रमाश्चैव बभूवुरसुरैर्हृताः ॥५६॥
56. sthānāni devatānāṁ hi vimānāni purāṇi ca ,
ṛṣīṇāmāśramāścaiva babhūvurasurairhṛtāḥ.
56. sthānāni devatānām hi vimānāni purāṇi ca
ṛṣīṇām āśramāḥ ca eva babhūvuḥ asuraiḥ hṛtāḥ
56. hi devatānām sthānāni vimānāni purāṇi ca
ṛṣīṇām āśramāḥ ca eva asuraiḥ hṛtāḥ babhūvuḥ
56. Indeed, the abodes, palaces, and cities of the deities, and also the hermitages of the sages, were all seized by the asuras.
ते दीनमनसः सर्वे देवाश्च ऋषयश्च ह ।
प्रजग्मुः शरणं देवं ब्रह्माणमजरं प्रभुम् ॥५७॥
57. te dīnamanasaḥ sarve devāśca ṛṣayaśca ha ,
prajagmuḥ śaraṇaṁ devaṁ brahmāṇamajaraṁ prabhum.
57. te dīnamanasaḥ sarve devāḥ ca ṛṣayaḥ ca ha
prajagmuḥ śaraṇam devam brahmāṇam ajaram prabhum
57. te sarve devāḥ ca ṛṣayaḥ ca dīnamanasaḥ ha
ajaram prabhum devam brahmāṇam śaraṇam prajagmuḥ
57. All of them, the gods and sages, distressed in mind, indeed went to seek refuge in the ageless lord, the deity (brahman) Brahmā.