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महाभारतः       mahābhārataḥ - book-14, chapter-16

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जनमेजय उवाच ।
सभायां वसतोस्तस्यां निहत्यारीन्महात्मनोः ।
केशवार्जुनयोः का नु कथा समभवद्द्विज ॥१॥
1. janamejaya uvāca ,
sabhāyāṁ vasatostasyāṁ nihatyārīnmahātmanoḥ ,
keśavārjunayoḥ kā nu kathā samabhavaddvija.
1. janamejaya uvāca | sabhāyām vasatoḥ tasyām nihitya arīn
mahātmanoḥ | keśavārjunayoḥ kā nu kathā samabhavat dvija
1. janamejaya uvāca dvija,
arīn nihitya,
tasyām sabhāyām vasatoḥ mahātmanoḥ keśavārjunayoḥ kā nu kathā samabhavat.
1. Janamejaya said: "O twice-born (dvija), what kind of conversation took place between Keśava (Krishna) and Arjuna, those magnanimous heroes, while they resided in that assembly hall after having vanquished their enemies?"
वैशंपायन उवाच ।
कृष्णेन सहितः पार्थः स्वराज्यं प्राप्य केवलम् ।
तस्यां सभायां रम्यायां विजहार मुदा युतः ॥२॥
2. vaiśaṁpāyana uvāca ,
kṛṣṇena sahitaḥ pārthaḥ svarājyaṁ prāpya kevalam ,
tasyāṁ sabhāyāṁ ramyāyāṁ vijahāra mudā yutaḥ.
2. vaiśaṃpāyana uvāca | kṛṣṇena sahitaḥ pārthaḥ svarājyam prāpya
kevalam | tasyām sabhāyām ramyāyām vijahāra mudā yutaḥ
2. vaiśaṃpāyana uvāca kṛṣṇena sahitaḥ pārthaḥ kevalam svarājyam prāpya,
mudā yutaḥ tasyām ramyāyām sabhāyām vijahāra.
2. Vaiśampāyana replied: "Arjuna, accompanied by Krishna, having fully regained his kingdom, enjoyed himself in that beautiful assembly hall, filled with joy."
ततः कंचित्सभोद्देशं स्वर्गोद्देशसमं नृप ।
यदृच्छया तौ मुदितौ जग्मतुः स्वजनावृतौ ॥३॥
3. tataḥ kaṁcitsabhoddeśaṁ svargoddeśasamaṁ nṛpa ,
yadṛcchayā tau muditau jagmatuḥ svajanāvṛtau.
3. tataḥ kaṃcit sabhā-uddeśam svarga-uddeśa-samam nṛpa
| yadṛcchayā tau muditau jagmatuḥ svajana-āvṛtau
3. tataḥ nṛpa,
tau muditau svajanāvṛtau,
yadṛcchayā svarga-uddeśa-samam kaṃcit sabhā-uddeśam jagmatuḥ.
3. Then, O king, those two joyful ones, surrounded by their own people, casually went to a certain part of the assembly hall, which was like a part of heaven.
ततः प्रतीतः कृष्णेन सहितः पाण्डवोऽर्जुनः ।
निरीक्ष्य तां सभां रम्यामिदं वचनमब्रवीत् ॥४॥
4. tataḥ pratītaḥ kṛṣṇena sahitaḥ pāṇḍavo'rjunaḥ ,
nirīkṣya tāṁ sabhāṁ ramyāmidaṁ vacanamabravīt.
4. tataḥ pratītaḥ kṛṣṇena sahitaḥ pāṇḍavaḥ arjunaḥ
| nirīkṣya tām sabhām ramyām idam vacanam abravīt
4. tataḥ kṛṣṇena sahitaḥ pratītaḥ pāṇḍavaḥ arjunaḥ tām ramyām sabhām nirīkṣya,
idam vacanam abravīt.
4. Then, the pleased Pāṇḍava Arjuna, accompanied by Krishna, having observed that charming assembly hall, spoke these words.
विदितं ते महाबाहो संग्रामे समुपस्थिते ।
माहात्म्यं देवकीमातस्तच्च ते रूपमैश्वरम् ॥५॥
5. viditaṁ te mahābāho saṁgrāme samupasthite ,
māhātmyaṁ devakīmātastacca te rūpamaiśvaram.
5. viditam te mahābāho saṅgrāme samupasthite
mahātmyam devakīmātaḥ tat ca te rūpam aiśvaram
5. mahābāho devakīmātaḥ te mahātmyam te aiśvaram
rūpam ca saṅgrāme samupasthite viditam
5. O mighty-armed one, your greatness and that divine form of yours were known to you when the battle was at hand, O mother of Devaki.
यत्तु तद्भवता प्रोक्तं तदा केशव सौहृदात् ।
तत्सर्वं पुरुषव्याघ्र नष्टं मे नष्टचेतसः ॥६॥
6. yattu tadbhavatā proktaṁ tadā keśava sauhṛdāt ,
tatsarvaṁ puruṣavyāghra naṣṭaṁ me naṣṭacetasaḥ.
6. yat tu tat bhavatā proktam tadā keśava sauhṛdāt
tat sarvam puruṣavyāghra naṣṭam me naṣṭacetasaḥ
6. keśava puruṣavyāghra tadā sauhṛdāt bhavatā yat
tu tat proktam tat sarvam naṣṭacetasaḥ me naṣṭam
6. But whatever was said by you then, O Keśava, out of friendship, all that, O tiger among men, is lost to me, whose mind is bewildered.
मम कौतूहलं त्वस्ति तेष्वर्थेषु पुनः प्रभो ।
भवांश्च द्वारकां गन्ता नचिरादिव माधव ॥७॥
7. mama kautūhalaṁ tvasti teṣvartheṣu punaḥ prabho ,
bhavāṁśca dvārakāṁ gantā nacirādiva mādhava.
7. mama kautūhalam tu asti teṣu artheṣu punaḥ prabho
bhavān ca dvārakām gantā nacirāt iva mādhava
7. prabho mādhava mama kautūhalam tu teṣu artheṣu
punaḥ asti bhavān ca nacirāt iva dvārakām gantā
7. However, O Lord, my curiosity concerning those subjects is revived. And you, O Mādhava, will soon depart for Dvārakā.
एवमुक्तस्ततः कृष्णः फल्गुनं प्रत्यभाषत ।
परिष्वज्य महातेजा वचनं वदतां वरः ॥८॥
8. evamuktastataḥ kṛṣṇaḥ phalgunaṁ pratyabhāṣata ,
pariṣvajya mahātejā vacanaṁ vadatāṁ varaḥ.
8. evam uktaḥ tataḥ kṛṣṇaḥ phālgunam prati abhāṣata
pariṣvajya mahātejā vacanam vadatām varaḥ
8. evam uktaḥ tataḥ mahātejā vadatām varaḥ kṛṣṇaḥ
pariṣvajya phālgunam prati vacanam abhāṣata
8. Thus addressed, Kṛṣṇa, the greatly effulgent one and best among speakers, then embraced Phālguna and replied to him with a word.
श्रावितस्त्वं मया गुह्यं ज्ञापितश्च सनातनम् ।
धर्मं स्वरूपिणं पार्थ सर्वलोकांश्च शाश्वतान् ॥९॥
9. śrāvitastvaṁ mayā guhyaṁ jñāpitaśca sanātanam ,
dharmaṁ svarūpiṇaṁ pārtha sarvalokāṁśca śāśvatān.
9. śrāvitaḥ tvam mayā guhyam jñāpitaḥ ca sanātanam
dharmam svarūpiṇam pārtha sarvalokān ca śāśvatān
9. pārtha mayā tvam guhyam śrāvitaḥ ca sanātanam
svarūpiṇam dharmam ca śāśvatān sarvalokān jñāpitaḥ
9. O Pārtha, I have made you hear the profound (teaching) and revealed to you the eternal natural law (dharma) which embodies its own inherent nature, as well as all the everlasting worlds.
अबुद्ध्वा यन्न गृह्णीथास्तन्मे सुमहदप्रियम् ।
नूनमश्रद्दधानोऽसि दुर्मेधाश्चासि पाण्डव ॥१०॥
10. abuddhvā yanna gṛhṇīthāstanme sumahadapriyam ,
nūnamaśraddadhāno'si durmedhāścāsi pāṇḍava.
10. abuddhvā yat na gṛhṇīthāḥ tat me sumahat apriyam
nūnam aśraddadhānaḥ asi durmedhāḥ ca asi pāṇḍava
10. pāṇḍava yat abuddhvā na gṛhṇīthāḥ tat me sumahat
apriyam nūnam aśraddadhānaḥ ca durmedhāḥ asi
10. That which you do not grasp without understanding it is a source of great displeasure to me. Surely, O Pāṇḍava, you are without spiritual conviction (śraddhā) and are dull-witted.
स हि धर्मः सुपर्याप्तो ब्रह्मणः पदवेदने ।
न शक्यं तन्मया भूयस्तथा वक्तुमशेषतः ॥११॥
11. sa hi dharmaḥ suparyāpto brahmaṇaḥ padavedane ,
na śakyaṁ tanmayā bhūyastathā vaktumaśeṣataḥ.
11. saḥ hi dharmaḥ suparyāptaḥ brahmaṇaḥ padavedane
na śakyam tat mayā bhūyaḥ tathā vaktum aśeṣataḥ
11. saḥ hi dharmaḥ brahmaṇaḥ padavedane suparyāptaḥ
tat mayā bhūyaḥ tathā aśeṣataḥ vaktum na śakyam
11. That teaching (dharma) is indeed perfectly sufficient for understanding the state of the ultimate reality (brahman). It is not possible for me to explain that again in the same way, exhaustively.
परं हि ब्रह्म कथितं योगयुक्तेन तन्मया ।
इतिहासं तु वक्ष्यामि तस्मिन्नर्थे पुरातनम् ॥१२॥
12. paraṁ hi brahma kathitaṁ yogayuktena tanmayā ,
itihāsaṁ tu vakṣyāmi tasminnarthe purātanam.
12. param hi brahma kathitam yogayuktena tat mayā
itihāsam tu vakṣyāmi tasmin arthe purātanam
12. hi param brahma yogayuktena mayā kathitam
tu tasmin arthe purātanam itihāsam vakṣyāmi
12. Indeed, the supreme (brahman) has been declared by me, who am engaged in the spiritual discipline (yoga). But concerning that subject, I will now relate an ancient narrative (itihāsa).
यथा तां बुद्धिमास्थाय गतिमग्र्यां गमिष्यसि ।
शृणु धर्मभृतां श्रेष्ठ गदतः सर्वमेव मे ॥१३॥
13. yathā tāṁ buddhimāsthāya gatimagryāṁ gamiṣyasi ,
śṛṇu dharmabhṛtāṁ śreṣṭha gadataḥ sarvameva me.
13. yathā tām buddhim āsthāya gatim agryām gamiṣyasi
śṛṇu dharmabhṛtām śreṣṭha gadataḥ sarvam eva me
13. Listen, O best among those who uphold the natural law (dharma), to everything I will tell you, regarding how, by cultivating that understanding, you will attain the supreme state.
आगच्छद्ब्राह्मणः कश्चित्स्वर्गलोकादरिंदम ।
ब्रह्मलोकाच्च दुर्धर्षः सोऽस्माभिः पूजितोऽभवत् ॥१४॥
14. āgacchadbrāhmaṇaḥ kaścitsvargalokādariṁdama ,
brahmalokācca durdharṣaḥ so'smābhiḥ pūjito'bhavat.
14. āgacchat brāhmaṇaḥ kaścit svargalokāt ariṃdama
brahmalokāt ca durdharṣaḥ saḥ asmābhiḥ pūjitaḥ abhavat
14. O subduer of foes, a formidable brahmin came from the heavenly realm and also from the (brahma) world; he was honored by us.
अस्माभिः परिपृष्टश्च यदाह भरतर्षभ ।
दिव्येन विधिना पार्थ तच्छृणुष्वाविचारयन् ॥१५॥
15. asmābhiḥ paripṛṣṭaśca yadāha bharatarṣabha ,
divyena vidhinā pārtha tacchṛṇuṣvāvicārayan.
15. asmābhiḥ paripṛṣṭaḥ ca yat āha bharatarṣabha
divyena vidhinā pārtha tat śṛṇuṣva avicārayan
15. O bull among the Bharatas, O son of Pṛthā, listen without doubting to what he said to us when questioned, in a divine manner.
ब्राह्मण उवाच ।
मोक्षधर्मं समाश्रित्य कृष्ण यन्मानुपृच्छसि ।
भूतानामनुकम्पार्थं यन्मोहच्छेदनं प्रभो ॥१६॥
16. brāhmaṇa uvāca ,
mokṣadharmaṁ samāśritya kṛṣṇa yanmānupṛcchasi ,
bhūtānāmanukampārthaṁ yanmohacchedanaṁ prabho.
16. brāhmaṇaḥ uvāca mokṣadharmam samāśritya kṛṣṇa yat mām
anupṛcchasi bhūtānām anukampārtham yat mohacchedanam prabho
16. The Brahmin said: 'O Kṛṣṇa, O Lord, what you are asking me about concerning the intrinsic nature (dharma) of liberation (mokṣa) - that which is for the sake of compassion for all beings and which dispels delusion...'
तत्तेऽहं संप्रवक्ष्यामि यथावन्मधुसूदन ।
शृणुष्वावहितो भूत्वा गदतो मम माधव ॥१७॥
17. tatte'haṁ saṁpravakṣyāmi yathāvanmadhusūdana ,
śṛṇuṣvāvahito bhūtvā gadato mama mādhava.
17. tat te aham sampravakṣyāmi yathāvat madhusūdana
śṛṇuṣva avahitaḥ bhūtvā gadatḥ mama mādhava
17. madhusūdana tat te aham yathāvat sampravakṣyāmi
mādhava mama gadatḥ avahitaḥ bhūtvā śṛṇuṣva
17. O Madhusūdana, I will now explain that to you precisely. O Mādhava, listen attentively while I speak.
कश्चिद्विप्रस्तपोयुक्तः काश्यपो धर्मवित्तमः ।
आससाद द्विजं कंचिद्धर्माणामागतागमम् ॥१८॥
18. kaścidviprastapoyuktaḥ kāśyapo dharmavittamaḥ ,
āsasāda dvijaṁ kaṁciddharmāṇāmāgatāgamam.
18. kaścit vipraḥ tapas yuktaḥ kāśyapaḥ dharma vittamaḥ
āsasāda dvijam kaścit dharmāṇām āgata āgamam
18. tapas yuktaḥ dharma vittamaḥ kaścit kāśyapaḥ vipraḥ
dharmāṇām āgata āgamam kaścit dvijam āsasāda
18. A certain Brahmin (vipra) named Kāśyapa, who was devoted to austerity (tapas) and foremost among those who understood natural law (dharma), approached another Brahmin (dvija) who had perfectly mastered the sacred texts concerning all principles of natural law (dharma).
गतागते सुबहुशो ज्ञानविज्ञानपारगम् ।
लोकतत्त्वार्थकुशलं ज्ञातारं सुखदुःखयोः ॥१९॥
19. gatāgate subahuśo jñānavijñānapāragam ,
lokatattvārthakuśalaṁ jñātāraṁ sukhaduḥkhayoḥ.
19. gatāgate subahuśaḥ jñānavijñānapāragaṃ
lokatattvārthakuśalam jñātāram sukha duḥkhayoḥ
19. gatāgate subahuśaḥ jñānavijñānapāragaṃ
lokatattvārthakuśalam sukha duḥkhayoḥ jñātāram
19. Who had repeatedly traversed the cycles of birth and death (saṃsāra), was deeply proficient in both theoretical (jñāna) and practical (vijñāna) knowledge, skilled in understanding the true meaning of the principles of the world, and a knower of both pleasure and pain.
जातीमरणतत्त्वज्ञं कोविदं पुण्यपापयोः ।
द्रष्टारमुच्चनीचानां कर्मभिर्देहिनां गतिम् ॥२०॥
20. jātīmaraṇatattvajñaṁ kovidaṁ puṇyapāpayoḥ ,
draṣṭāramuccanīcānāṁ karmabhirdehināṁ gatim.
20. jātīmaraṇatattvajñam kovidam puṇya pāpayoḥ
draṣṭāram ucca nīcānām karmabhiḥ dehinām gatim
20. jātīmaraṇatattvajñam puṇya pāpayoḥ kovidam
karmabhiḥ dehinām ucca nīcānām gatim draṣṭāram
20. One who understood the true nature of birth and death, an expert concerning merit (puṇya) and demerit (pāpa), and who perceived the high and low states (gati) of embodied beings (dehin) according to their actions (karma).
चरन्तं मुक्तवत्सिद्धं प्रशान्तं संयतेन्द्रियम् ।
दीप्यमानं श्रिया ब्राह्म्या क्रममाणं च सर्वशः ॥२१॥
21. carantaṁ muktavatsiddhaṁ praśāntaṁ saṁyatendriyam ,
dīpyamānaṁ śriyā brāhmyā kramamāṇaṁ ca sarvaśaḥ.
21. carantam muktavat siddham praśāntam saṃyatendriyam
dīpyamānam śriyā brāhmyā kramamāṇam ca sarvaśaḥ
21. carantam muktavat siddham praśāntam saṃyatendriyam
dīpyamānam śriyā brāhmyā kramamāṇam ca sarvaśaḥ
21. Wandering like a liberated and perfected being, utterly tranquil, with controlled senses, radiant with spiritual splendor, and moving about everywhere.
अन्तर्धानगतिज्ञं च श्रुत्वा तत्त्वेन काश्यपः ।
तथैवान्तर्हितैः सिद्धैर्यान्तं चक्रधरैः सह ॥२२॥
22. antardhānagatijñaṁ ca śrutvā tattvena kāśyapaḥ ,
tathaivāntarhitaiḥ siddhairyāntaṁ cakradharaiḥ saha.
22. antardhānagatijñam ca śrutvā tattvena kāśyapaḥ
tathaiva antarhitaiḥ siddhaiḥ yāntam cakradharaiḥ saha
22. kāśyapaḥ antardhānagatijñam ca yāntam tathaiva
antarhitaiḥ siddhaiḥ cakradharaiḥ saha tattvena śrutvā
22. And Kaśyapa, having truly heard about him - who knew the art of disappearing, and who was journeying with perfected beings (siddhas) who had likewise become invisible, accompanied by discus-bearers.
संभाषमाणमेकान्ते समासीनं च तैः सह ।
यदृच्छया च गच्छन्तमसक्तं पवनं यथा ॥२३॥
23. saṁbhāṣamāṇamekānte samāsīnaṁ ca taiḥ saha ,
yadṛcchayā ca gacchantamasaktaṁ pavanaṁ yathā.
23. saṃbhāṣamāṇam ekānte samāsīnam ca taiḥ saha
yadṛcchayā ca gacchantam asaktam pavanam yathā
23. ekānte taiḥ saha saṃbhāṣamāṇam ca samāsīnam ca
yadṛcchayā asaktam pavanam yathā gacchantam
23. Also, conversing in private and seated with them (the perfected beings), and moving freely, unattached like the wind.
तं समासाद्य मेधावी स तदा द्विजसत्तमः ।
चरणौ धर्मकामो वै तपस्वी सुसमाहितः ।
प्रतिपेदे यथान्यायं भक्त्या परमया युतः ॥२४॥
24. taṁ samāsādya medhāvī sa tadā dvijasattamaḥ ,
caraṇau dharmakāmo vai tapasvī susamāhitaḥ ,
pratipede yathānyāyaṁ bhaktyā paramayā yutaḥ.
24. tam samāsādya medhāvī saḥ tadā
dvijasattamaḥ caraṇau dharmakāmaḥ
vai tapasvī susamāhitaḥ pratipede
yathānyāyam bhaktyā paramayā yutaḥ
24. tadā saḥ medhāvī dvijasattamaḥ
dharmakāmaḥ vai tapasvī susamāhitaḥ
tam samāsādya paramayā bhaktyā
yutaḥ yathānyāyam caraṇau pratipede
24. Having approached him, then that wise Kaśyapa, the foremost among brahmins, being desirous of righteous conduct (dharma), an ascetic (tapasvī) and very well-composed, properly venerated his feet, endowed with supreme devotion (bhakti).
विस्मितश्चाद्भुतं दृष्ट्वा काश्यपस्तं द्विजोत्तमम् ।
परिचारेण महता गुरुं वैद्यमतोषयत् ॥२५॥
25. vismitaścādbhutaṁ dṛṣṭvā kāśyapastaṁ dvijottamam ,
paricāreṇa mahatā guruṁ vaidyamatoṣayat.
25. vismitaḥ ca adbhutam dṛṣṭvā kāśyapaḥ tam
dvijottamam paricāreṇa mahatā gurum vaidyam atoṣayat
25. Kashyapa, astonished upon seeing that amazing best of the twice-born, who was his teacher (guru) and physician, pleased him with great service.
प्रीतात्मा चोपपन्नश्च श्रुतचारित्रसंयुतः ।
भावेन तोषयच्चैनं गुरुवृत्त्या परंतपः ॥२६॥
26. prītātmā copapannaśca śrutacāritrasaṁyutaḥ ,
bhāvena toṣayaccainaṁ guruvṛttyā paraṁtapaḥ.
26. prītātmā ca upapannaḥ ca śrutacāritrasaṃyutaḥ
bhāvena toṣayat ca enam guruvṛttyā paraṃtapaḥ
26. With a pleased spirit (ātman), and endowed with learning and good conduct, he (Kashyapa), O tormentor of foes, pleased him (the teacher, guru) with sincere devotion and proper student-like behavior.
तस्मै तुष्टः स शिष्याय प्रसन्नोऽथाब्रवीद्गुरुः ।
सिद्धिं परामभिप्रेक्ष्य शृणु तन्मे जनार्दन ॥२७॥
27. tasmai tuṣṭaḥ sa śiṣyāya prasanno'thābravīdguruḥ ,
siddhiṁ parāmabhiprekṣya śṛṇu tanme janārdana.
27. tasmai tuṣṭaḥ saḥ śiṣyāya prasannaḥ atha abravīt
guruḥ siddhim parām abhiprekṣya śṛṇu tat me janārdana
27. Pleased and gracious towards that disciple, the teacher (guru) then said to him: "O Janardana, intending supreme perfection (siddhi), listen to this from me."
विविधैः कर्मभिस्तात पुण्ययोगैश्च केवलैः ।
गच्छन्तीह गतिं मर्त्या देवलोकेऽपि च स्थितिम् ॥२८॥
28. vividhaiḥ karmabhistāta puṇyayogaiśca kevalaiḥ ,
gacchantīha gatiṁ martyā devaloke'pi ca sthitim.
28. vividhaiḥ karmabhiḥ tāta puṇyayogaiḥ ca kevalaiḥ
gacchanti iha gatim martyāḥ devaloke api ca sthitim
28. O dear one, by various actions (karma) and by pure meritorious connections (yoga), mortals attain a certain state in this world, and also a position in the divine realm.
न क्वचित्सुखमत्यन्तं न क्वचिच्छाश्वती स्थितिः ।
स्थानाच्च महतो भ्रंशो दुःखलब्धात्पुनः पुनः ॥२९॥
29. na kvacitsukhamatyantaṁ na kvacicchāśvatī sthitiḥ ,
sthānācca mahato bhraṁśo duḥkhalabdhātpunaḥ punaḥ.
29. na kvacit sukham atyantam na kvacit śāśvatī sthitiḥ
sthānāt ca mahataḥ bhraṃśaḥ duḥkhalabdhāt punaḥ punaḥ
29. kvacit atyantam sukham na kvacit śāśvatī sthitiḥ na
ca mahataḥ duḥkhalabdhāt sthānāt punaḥ punaḥ bhraṃśaḥ
29. There is never absolute happiness anywhere, nor a permanent state of being. And there is a repeated falling from a great position, even one attained with difficulty.
अशुभा गतयः प्राप्ताः कष्टा मे पापसेवनात् ।
काममन्युपरीतेन तृष्णया मोहितेन च ॥३०॥
30. aśubhā gatayaḥ prāptāḥ kaṣṭā me pāpasevanāt ,
kāmamanyuparītena tṛṣṇayā mohitena ca.
30. aśubhāḥ gatayaḥ prāptāḥ kaṣṭāḥ me pāpasevanāt
kāmamanyuparītena tṛṣṇayā mohitena ca
30. me pāpasevanāt kāmamanyuparītena ca tṛṣṇayā
mohitena aśubhāḥ kaṣṭāḥ gatayaḥ prāptāḥ
30. Because of my indulgence in sinful acts, I have experienced inauspicious and painful states of existence (gati), driven by desire, anger, and delusion (moha) due to craving.
पुनः पुनश्च मरणं जन्म चैव पुनः पुनः ।
आहारा विविधा भुक्ताः पीता नानाविधाः स्तनाः ॥३१॥
31. punaḥ punaśca maraṇaṁ janma caiva punaḥ punaḥ ,
āhārā vividhā bhuktāḥ pītā nānāvidhāḥ stanāḥ.
31. punaḥ punaḥ ca maraṇam janma ca eva punaḥ punaḥ
āhārāḥ vividhāḥ bhuktāḥ pītāḥ nānāvidhāḥ stanāḥ
31. punaḥ punaḥ ca maraṇam janma ca eva punaḥ punaḥ
vividhāḥ āhārāḥ bhuktāḥ nānāvidhāḥ stanāḥ pītāḥ
31. Repeatedly there has been death and repeatedly rebirth (saṃsāra). Various kinds of foods have been eaten, and breasts of many kinds have been suckled.
मातरो विविधा दृष्टाः पितरश्च पृथग्विधाः ।
सुखानि च विचित्राणि दुःखानि च मयानघ ॥३२॥
32. mātaro vividhā dṛṣṭāḥ pitaraśca pṛthagvidhāḥ ,
sukhāni ca vicitrāṇi duḥkhāni ca mayānagha.
32. mātaraḥ vividhāḥ dṛṣṭāḥ pitaraḥ ca pṛthagvidhāḥ
sukhāni ca vicitrāṇi duḥkhāni ca mayā anagha
32. anagha mātaraḥ vividhāḥ dṛṣṭāḥ ca pitaraḥ
pṛthagvidhāḥ ca mayā sukhāni vicitrāṇi ca duḥkhāni
32. O blameless one (anagha), various mothers have been seen, and fathers of different kinds. And by me, diverse joys and sorrows have been experienced.
प्रियैर्विवासो बहुशः संवासश्चाप्रियैः सह ।
धननाशश्च संप्राप्तो लब्ध्वा दुःखेन तद्धनम् ॥३३॥
33. priyairvivāso bahuśaḥ saṁvāsaścāpriyaiḥ saha ,
dhananāśaśca saṁprāpto labdhvā duḥkhena taddhanam.
33. priyaiḥ vivāsaḥ bahuśaḥ saṃvāsaḥ ca apriyaiḥ saha
dhananāśaḥ ca saṃprāptaḥ labdhvā duḥkhena tat dhanam
33. priyaiḥ vivāsaḥ bahuśaḥ ca apriyaiḥ saha saṃvāsaḥ ca
duḥkhena tat dhanam labdhvā dhananāśaḥ saṃprāptaḥ
33. Frequent separation from dear ones and association with the unpleasant, as well as the loss of wealth that was acquired with great difficulty, have been experienced.
अवमानाः सुकष्टाश्च परतः स्वजनात्तथा ।
शारीरा मानसाश्चापि वेदना भृशदारुणाः ॥३४॥
34. avamānāḥ sukaṣṭāśca parataḥ svajanāttathā ,
śārīrā mānasāścāpi vedanā bhṛśadāruṇāḥ.
34. avamānāḥ su-kaṣṭāḥ ca parataḥ svajanāt tathā
śārīrāḥ mānasāḥ ca api vedanāḥ bhṛśa-dāruṇāḥ
34. parataḥ ca svajanāt tathā su-kaṣṭāḥ avamānāḥ
ca śārīrāḥ mānasāḥ api bhṛśa-dāruṇāḥ vedanāḥ
34. Furthermore, very painful insults from others and likewise from one's own relatives, and also extremely dreadful physical and mental sufferings (vedanā) [have been encountered].
प्राप्ता विमाननाश्चोग्रा वधबन्धाश्च दारुणाः ।
पतनं निरये चैव यातनाश्च यमक्षये ॥३५॥
35. prāptā vimānanāścogrā vadhabandhāśca dāruṇāḥ ,
patanaṁ niraye caiva yātanāśca yamakṣaye.
35. prāptāḥ vimānanāḥ ca ugrāḥ vadhabandhāḥ ca
dāruṇāḥ patanam niraye ca eva yātanāḥ ca yamakṣaye
35. ugrāḥ vimānanāḥ ca dāruṇāḥ vadhabandhāḥ ca
prāptāḥ niraye patanam ca eva yamakṣaye yātanāḥ ca
35. Fierce humiliations and dreadful death sentences and imprisonment have been encountered, and also a fall into hell (niraya) and torments in Yama's abode (yamakṣaya).
जरा रोगाश्च सततं वासनानि च भूरिशः ।
लोकेऽस्मिन्ननुभूतानि द्वंद्वजानि भृशं मया ॥३६॥
36. jarā rogāśca satataṁ vāsanāni ca bhūriśaḥ ,
loke'sminnanubhūtāni dvaṁdvajāni bhṛśaṁ mayā.
36. jarā rogāḥ ca satatam vāsanāni ca bhūriśaḥ
loke asmin anubhūtāni dvandvajāni bhṛśam mayā
36. mayā asmin loke jarā rogāḥ ca satatam bhūriśaḥ
vāsanāni ca dvandvajāni bhṛśam anubhūtāni
36. By me, in this world, old age, diseases, and countless latent tendencies (vāsanā), all born of the pairs of opposites (dvandvaja), have been constantly and intensely experienced.
ततः कदाचिन्निर्वेदान्निकारान्निकृतेन च ।
लोकतन्त्रं परित्यक्तं दुःखार्तेन भृशं मया ।
ततः सिद्धिरियं प्राप्ता प्रसादादात्मनो मया ॥३७॥
37. tataḥ kadācinnirvedānnikārānnikṛtena ca ,
lokatantraṁ parityaktaṁ duḥkhārtena bhṛśaṁ mayā ,
tataḥ siddhiriyaṁ prāptā prasādādātmano mayā.
37. tataḥ kadācit nirvedān nikārān
nikṛtena ca lokatantram parityaktam
duḥkhārtena bhṛśam mayā tataḥ siddhiḥ
iyam prāptā prasādāt ātmanaḥ mayā
37. tataḥ kadācit mayā duḥkhārtena bhṛśam
nikṛtena ca nirvedān nikārān
lokatantram parityaktam tataḥ ātmanaḥ
prasādāt mayā iyam siddhiḥ prāptā
37. Then, at some point, due to dejection and various humiliations, and being greatly afflicted by sorrow, I abandoned the worldly system. Consequently, this spiritual accomplishment (siddhi) was attained by me through the grace of the self (ātman).
नाहं पुनरिहागन्ता लोकानालोकयाम्यहम् ।
आ सिद्धेरा प्रजासर्गादात्मनो मे गतिः शुभा ॥३८॥
38. nāhaṁ punarihāgantā lokānālokayāmyaham ,
ā siddherā prajāsargādātmano me gatiḥ śubhā.
38. na aham punaḥ iha āgantā lokān ālokayāmi aham
ā siddheḥ ā prajāsargāt ātmanaḥ me gatiḥ śubhā
38. aham punaḥ iha na āgantā aham lokān ālokayāmi
prajāsargāt ā siddheḥ ātmanaḥ me gatiḥ śubhā (asti)
38. I will not return here again. I observe the worlds. From the creation of beings (prajāsarga) until final spiritual attainment (siddhi), my auspicious destiny concerning the self (ātman) is assured.
उपलब्धा द्विजश्रेष्ठ तथेयं सिद्धिरुत्तमा ।
इतः परं गमिष्यामि ततः परतरं पुनः ।
ब्रह्मणः पदमव्यग्रं मा ते भूदत्र संशयः ॥३९॥
39. upalabdhā dvijaśreṣṭha tatheyaṁ siddhiruttamā ,
itaḥ paraṁ gamiṣyāmi tataḥ parataraṁ punaḥ ,
brahmaṇaḥ padamavyagraṁ mā te bhūdatra saṁśayaḥ.
39. upalabdhā dvijaśreṣṭha tathā iyam
siddhiḥ uttamā itaḥ param gamiṣyāmi
tataḥ parataram punaḥ brahmaṇaḥ padam
avyagram mā te bhūt atra saṃśayaḥ
39. dvijaśreṣṭha,
tathā iyam uttamā siddhiḥ upalabdhā itaḥ param tataḥ punaḥ parataram gamiṣyāmi brahmaṇaḥ avyagram padam (gamiṣyāmi) atra te saṃśayaḥ mā bhūt
39. O best among Brahmins, this excellent spiritual attainment (siddhi) has thus been achieved. From here I shall go further, and then even beyond that, to the unwavering state of Brahman (brahman). May you have no doubt about this.
नाहं पुनरिहागन्ता मर्त्यलोकं परंतप ।
प्रीतोऽस्मि ते महाप्राज्ञ ब्रूहि किं करवाणि ते ॥४०॥
40. nāhaṁ punarihāgantā martyalokaṁ paraṁtapa ,
prīto'smi te mahāprājña brūhi kiṁ karavāṇi te.
40. na aham punaḥ iha āgantā martyalokam paraṃtapa
prītaḥ asmi te mahāprājña brūhi kim karavāṇi te
40. paraṃtapa,
aham punaḥ iha martyalokam na āgantā mahāprājña,
te (saha) prītaḥ asmi kim te karavāṇi (iti) brūhi
40. I will not return to this mortal world (martyaloka) again, O scorcher of foes (paraṃtapa). I am pleased with you, O greatly wise one (mahāprājña). Tell me, what may I do for you?
यदीप्सुरुपपन्नस्त्वं तस्य कालोऽयमागतः ।
अभिजाने च तदहं यदर्थं मा त्वमागतः ।
अचिरात्तु गमिष्यामि येनाहं त्वामचूचुदम् ॥४१॥
41. yadīpsurupapannastvaṁ tasya kālo'yamāgataḥ ,
abhijāne ca tadahaṁ yadarthaṁ mā tvamāgataḥ ,
acirāttu gamiṣyāmi yenāhaṁ tvāmacūcudam.
41. yat īpsuḥ upapannaḥ tvam tasya kālaḥ
ayam āgataḥ abhijāne ca tat aham
yat artham mā tvam āgataḥ acirāt
tu gamiṣyāmi yena aham tvām acūcudam
41. tvam yat īpsuḥ upapannaḥ tasya ayam
kālaḥ āgataḥ ca aham tat abhijāne yat
artham tvam mā āgataḥ tu aham acirāt
gamiṣyāmi yena aham tvām acūcudam
41. Whatever you seek, for that you have approached me, and its time has now arrived. I know well the purpose for which you have come to me. Indeed, I shall soon depart, and that is precisely why I have urged you (to approach me).
भृशं प्रीतोऽस्मि भवतश्चारित्रेण विचक्षण ।
परिपृच्छ यावद्भवते भाषेयं यत्तवेप्सितम् ॥४२॥
42. bhṛśaṁ prīto'smi bhavataścāritreṇa vicakṣaṇa ,
paripṛccha yāvadbhavate bhāṣeyaṁ yattavepsitam.
42. bhṛśam prītaḥ asmi bhavataḥ caritreṇa vicakṣaṇa
paripṛccha yāvat bhavate bhāṣeyam yat tava īpsitam
42. vicakṣaṇa bhavataḥ cāritreṇa bhṛśam prītaḥ asmi
paripṛccha yāvat yat tava īpsitam bhavate bhāṣeyam
42. O wise one, I am greatly pleased by your character. Ask whatever you wish, and I will explain to you that which you desire.
बहु मन्ये च ते बुद्धिं भृशं संपूजयामि च ।
येनाहं भवता बुद्धो मेधावी ह्यसि काश्यप ॥४३॥
43. bahu manye ca te buddhiṁ bhṛśaṁ saṁpūjayāmi ca ,
yenāhaṁ bhavatā buddho medhāvī hyasi kāśyapa.
43. bahu manye ca te buddhim bhṛśam sampūjayāmi ca
yena aham bhavatā buddhaḥ medhāvī hi asi kāśyapa
43. ca aham te buddhim bahu manye ca aham bhṛśam sampūjayāmi.
yena aham bhavatā buddhaḥ.
hi kāśyapa tvam medhāvī asi.
43. And I greatly esteem your intellect, and I honor you immensely. For I have been understood by you; indeed, you are intelligent, O Kaśyapa.