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महाभारतः       mahābhārataḥ - book-2, chapter-33

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वैशंपायन उवाच ।
ततोऽभिषेचनीयेऽह्नि ब्राह्मणा राजभिः सह ।
अन्तर्वेदीं प्रविविशुः सत्कारार्थं महर्षयः ॥१॥
1. vaiśaṁpāyana uvāca ,
tato'bhiṣecanīye'hni brāhmaṇā rājabhiḥ saha ,
antarvedīṁ praviviśuḥ satkārārthaṁ maharṣayaḥ.
1. vaiśaṃpāyana uvāca tataḥ abhiṣecanīye ahni brāhmaṇāḥ
rājabhiḥ saha antarvedīm praviviśuḥ satkārārtham maharṣayaḥ
1. Vaiśampāyana said: Then, on the day of the consecration ceremony, the brahmins and the great sages, accompanied by the kings, entered the sacrificial enclosure to receive honor.
नारदप्रमुखास्तस्यामन्तर्वेद्यां महात्मनः ।
समासीनाः शुशुभिरे सह राजर्षिभिस्तदा ॥२॥
2. nāradapramukhāstasyāmantarvedyāṁ mahātmanaḥ ,
samāsīnāḥ śuśubhire saha rājarṣibhistadā.
2. nāradapramukhāḥ tasyām antarvedyām mahātmanaḥ
samāsīnāḥ śuśubhire saha rājarṣibhiḥ tadā
2. Then, in that sacrificial enclosure, the great souls (mahātman), with Nārada as their chief, sat together with the royal sages and shone splendidly.
समेता ब्रह्मभवने देवा देवर्षयो यथा ।
कर्मान्तरमुपासन्तो जजल्पुरमितौजसः ॥३॥
3. sametā brahmabhavane devā devarṣayo yathā ,
karmāntaramupāsanto jajalpuramitaujasaḥ.
3. sametāḥ brahmabhavane devāḥ devarṣayaḥ yathā
karmāntaram upāsantaḥ jajalpuḥ amitaujasaḥ
3. The assembled ones of immeasurable energy conversed, just as the gods and divine sages do, gathered in Brahmā's abode (brahmabhavana) while attending to other rituals.
इदमेवं न चाप्येवमेवमेतन्न चान्यथा ।
इत्यूचुर्बहवस्तत्र वितण्डानाः परस्परम् ॥४॥
4. idamevaṁ na cāpyevamevametanna cānyathā ,
ityūcurbahavastatra vitaṇḍānāḥ parasparam.
4. idam evam na ca api evam evam etat na ca anyathā
iti ūcuḥ bahavaḥ tatra vitaṇḍānāḥ parasparam
4. Many people there argued among themselves, saying, "This is so, and it is not so; it is indeed so, and it is not otherwise."
कृशानर्थांस्तथा केचिदकृशांस्तत्र कुर्वते ।
अकृशांश्च कृशांश्चक्रुर्हेतुभिः शास्त्रनिश्चितैः ॥५॥
5. kṛśānarthāṁstathā kecidakṛśāṁstatra kurvate ,
akṛśāṁśca kṛśāṁścakrurhetubhiḥ śāstraniścitaiḥ.
5. kṛśān arthān tathā kecit akṛśān tatra kurvate
akṛśān ca kṛśān ca cakruḥ hetubhiḥ śāstra-niścitaiḥ
5. Some people there would make trivial meanings substantial, and substantial ones trivial, by means of arguments that were definitively established in the scriptures.
तत्र मेधाविनः केचिदर्थमन्यैः प्रपूरितम् ।
विचिक्षिपुर्यथा श्येना नभोगतमिवामिषम् ॥६॥
6. tatra medhāvinaḥ kecidarthamanyaiḥ prapūritam ,
vicikṣipuryathā śyenā nabhogatamivāmiṣam.
6. tatra medhāvinaḥ kecit artham anyaiḥ prapūritam
vicikṣipuḥ yathā śyenā nabhoga-gatam iva āmiṣam
6. Some discerning individuals there tossed aside the meaning that had been fully elaborated by others, just as hawks would scatter a piece of meat that had fallen from the sky.
केचिद्धर्मार्थसंयुक्ताः कथास्तत्र महाव्रताः ।
रेमिरे कथयन्तश्च सर्ववेदविदां वराः ॥७॥
7. keciddharmārthasaṁyuktāḥ kathāstatra mahāvratāḥ ,
remire kathayantaśca sarvavedavidāṁ varāḥ.
7. kecit dharma-artha-saṃyuktāḥ kathāḥ tatra mahā-vratāḥ
remire kathayantaḥ ca sarva-veda-vidām varāḥ
7. Some individuals there, who observed great vows and were the foremost among those who knew all the Vedas, found joy in narrating stories that combined discussions on righteousness (dharma) and material pursuits (artha).
सा वेदिर्वेदसंपन्नैर्देवद्विजमहर्षिभिः ।
आबभासे समाकीर्णा नक्षत्रैर्द्यौरिवामला ॥८॥
8. sā vedirvedasaṁpannairdevadvijamaharṣibhiḥ ,
ābabhāse samākīrṇā nakṣatrairdyaurivāmalā.
8. sā vediḥ vedasaṃpannaiḥ devadvijamaharṣibhiḥ
ābabhāse samākīrṇā nakṣatraiḥ dyauḥ iva amalā
8. That sacrificial altar, teeming with gods, Brahmins (dvija), and great sages (maharṣi) who were accomplished in Vedic knowledge, shone like a clear sky adorned with stars.
न तस्यां संनिधौ शूद्रः कश्चिदासीन्न चाव्रतः ।
अन्तर्वेद्यां तदा राजन्युधिष्ठिरनिवेशने ॥९॥
9. na tasyāṁ saṁnidhau śūdraḥ kaścidāsīnna cāvrataḥ ,
antarvedyāṁ tadā rājanyudhiṣṭhiraniveśane.
9. na tasyām saṃnidhau śūdraḥ kaścit āsīt na ca
avrataḥ antarvedyām tadā rājan yudhiṣṭhiraniveśane
9. At that time, O King, within Yudhiṣṭhira's abode and the sacrificial enclosure, there was neither any śūdra nor anyone who had not observed the proper vows.
तां तु लक्ष्मीवतो लक्ष्मीं तदा यज्ञविधानजाम् ।
तुतोष नारदः पश्यन्धर्मराजस्य धीमतः ॥१०॥
10. tāṁ tu lakṣmīvato lakṣmīṁ tadā yajñavidhānajām ,
tutoṣa nāradaḥ paśyandharmarājasya dhīmataḥ.
10. tām tu lakṣmīvataḥ lakṣmīm tadā yajñavidhānajām
tutuṣa nāradaḥ paśyan dharmarājasya dhīmataḥ
10. tu tām lakṣmīvataḥ tadā yajñavidhānajām lakṣmīm
paśyan nāradaḥ dhīmataḥ dharmarājasya tutuṣa
10. Indeed, Nārada, seeing that prosperity, which arose from the performance of the Vedic ritual (yajña) and belonged to the wise Dharmarāja (Yudhiṣṭhira), was delighted.
अथ चिन्तां समापेदे स मुनिर्मनुजाधिप ।
नारदस्तं तदा पश्यन्सर्वक्षत्रसमागमम् ॥११॥
11. atha cintāṁ samāpede sa munirmanujādhipa ,
nāradastaṁ tadā paśyansarvakṣatrasamāgamam.
11. atha cintām samāpede saḥ muniḥ manujādhipa
nāradaḥ tam tadā paśyan sarvakṣatrasamāgamam
11. Then, O lord of men, that sage Nārada, observing the gathering of all the kṣatriyas at that time, fell into deep contemplation.
सस्मार च पुरावृत्तां कथां तां भरतर्षभ ।
अंशावतरणे यासौ ब्रह्मणो भवनेऽभवत् ॥१२॥
12. sasmāra ca purāvṛttāṁ kathāṁ tāṁ bharatarṣabha ,
aṁśāvataraṇe yāsau brahmaṇo bhavane'bhavat.
12. sasmāra ca purāvṛttām kathām tām bharatarṣabha
aṃśāvataraṇe yā asau brahmaṇaḥ bhavane abhavat
12. O best of Bharatas, he remembered that ancient story concerning the descent of a divine portion, which had occurred in Brahmā's abode.
देवानां संगमं तं तु विज्ञाय कुरुनन्दन ।
नारदः पुण्डरीकाक्षं सस्मार मनसा हरिम् ॥१३॥
13. devānāṁ saṁgamaṁ taṁ tu vijñāya kurunandana ,
nāradaḥ puṇḍarīkākṣaṁ sasmāra manasā harim.
13. devānām saṃgamam tam tu vijñāya kurunandana
nāradaḥ puṇḍarīkākṣam sasmāra manasā harim
13. O delight of the Kurus, having indeed learned of that gathering of the gods, Narada remembered the lotus-eyed Hari (Viṣṇu) in his mind.
साक्षात्स विबुधारिघ्नः क्षत्रे नारायणो विभुः ।
प्रतिज्ञां पालयन्धीमाञ्जातः परपुरंजयः ॥१४॥
14. sākṣātsa vibudhārighnaḥ kṣatre nārāyaṇo vibhuḥ ,
pratijñāṁ pālayandhīmāñjātaḥ parapuraṁjayaḥ.
14. sākṣāt saḥ vibudhārighnaḥ kṣatre nārāyaṇaḥ vibhuḥ
pratijñām pālayan dhīmān jātaḥ parapuraṃjayaḥ
14. Indeed, He (Viṣṇu), the omnipresent Narayana, who slays the foes of the gods, was born in person in the warrior (kṣatra) class, wise and a conqueror of enemy cities, thereby fulfilling His promise.
संदिदेश पुरा योऽसौ विबुधान्भूतकृत्स्वयम् ।
अन्योन्यमभिनिघ्नन्तः पुनर्लोकानवाप्स्यथ ॥१५॥
15. saṁdideśa purā yo'sau vibudhānbhūtakṛtsvayam ,
anyonyamabhinighnantaḥ punarlokānavāpsyatha.
15. saṃdideśa purā yaḥ asau vibudhān bhūtakṛt svayam
anyonyam abhinighnantaḥ punar lokān avāpsyatha
15. He who, the creator of beings (bhūtakṛt) himself, had commanded the gods in the past: 'By striking one another, you will again attain the worlds.'
इति नारायणः शंभुर्भगवाञ्जगतः प्रभुः ।
आदिश्य विबुधान्सर्वानजायत यदुक्षये ॥१६॥
16. iti nārāyaṇaḥ śaṁbhurbhagavāñjagataḥ prabhuḥ ,
ādiśya vibudhānsarvānajāyata yadukṣaye.
16. iti nārāyaṇaḥ śambhuḥ bhagavān jagataḥ prabhuḥ
ādiśya vibudhān sarvān ajāyata yadukṣaye
16. Thus, Nārāyaṇa (nārāyaṇaḥ), who is also Śambhu (śaṃbhuḥ), the divine Lord (bhagavān) and master (prabhuḥ) of the universe (jagataḥ), having instructed all the demigods (vibudhān), was born in the dynasty (kṣaye) of Yadu.
क्षितावन्धकवृष्णीनां वंशे वंशभृतां वरः ।
परया शुशुभे लक्ष्म्या नक्षत्राणामिवोडुराट् ॥१७॥
17. kṣitāvandhakavṛṣṇīnāṁ vaṁśe vaṁśabhṛtāṁ varaḥ ,
parayā śuśubhe lakṣmyā nakṣatrāṇāmivoḍurāṭ.
17. kṣitau andhakavṛṣṇīnām vaṃśe vaṃśabhṛtām varaḥ
parayā śuśubhe lakṣmyā nakṣatrāṇām iva uḍurāṭ
17. On earth (kṣitau), in the dynasty (vaṃśe) of the Andhakas and Vṛṣṇis (andhakavṛṣṇīnām), he, the best (varaḥ) among those who uphold their lineage (vaṃśabhṛtām), shone with supreme (parayā) splendor (lakṣmyā), just like the moon (uḍurāṭ) shines among the stars (nakṣatrāṇām).
यस्य बाहुबलं सेन्द्राः सुराः सर्व उपासते ।
सोऽयं मानुषवन्नाम हरिरास्तेऽरिमर्दनः ॥१८॥
18. yasya bāhubalaṁ sendrāḥ surāḥ sarva upāsate ,
so'yaṁ mānuṣavannāma harirāste'rimardanaḥ.
18. yasya bāhubalam sa-indrāḥ surāḥ sarve upāsate
saḥ ayam mānuṣavat nāma hariḥ āste arimardanaḥ
18. His (yasya) mighty arm (bāhubalam) is worshipped (upāsate) by all (sarve) the gods (surāḥ), including Indra (sendrāḥ). Yet, this same Hari (hariḥ), the vanquisher of foes (arimardanaḥ), now (nāma) lives (āste) as if (vat) he were a mere human (mānuṣa).
अहो बत महद्भूतं स्वयंभूर्यदिदं स्वयम् ।
आदास्यति पुनः क्षत्रमेवं बलसमन्वितम् ॥१९॥
19. aho bata mahadbhūtaṁ svayaṁbhūryadidaṁ svayam ,
ādāsyati punaḥ kṣatramevaṁ balasamanvitam.
19. aho bata mahat bhūtam svayambhūḥ yadi idam svayam
ādāsyati punaḥ kṣatram evam balasamanvitam
19. Oh, alas (aho bata)! What a great (mahat) and astonishing (bhūtam) thing it is, if (yadi) this Self-existent One (svayambhūḥ) Himself (svayam) will again (punar) take away (ādāsyati) the Kṣatriya class (kṣatram) which is thus (evam) endowed with such power (balasamanvitam)!
इत्येतां नारदश्चिन्तां चिन्तयामास धर्मवित् ।
हरिं नारायणं ज्ञात्वा यज्ञैरीड्यं तमीश्वरम् ॥२०॥
20. ityetāṁ nāradaścintāṁ cintayāmāsa dharmavit ,
hariṁ nārāyaṇaṁ jñātvā yajñairīḍyaṁ tamīśvaram.
20. iti etām nāradaḥ cintām cintayāmāsa dharmavit
harim nārāyaṇam jñātvā yajñaiḥ īḍyam tam īśvaram
20. Narada, the knower of natural law (dharma), having understood that Hari, Narayana, is that Lord who is to be worshipped through Vedic rituals (yajña), thus pondered this matter.
तस्मिन्धर्मविदां श्रेष्ठो धर्मराजस्य धीमतः ।
महाध्वरे महाबुद्धिस्तस्थौ स बहुमानतः ॥२१॥
21. tasmindharmavidāṁ śreṣṭho dharmarājasya dhīmataḥ ,
mahādhvare mahābuddhistasthau sa bahumānataḥ.
21. tasmin dharmavidām śreṣṭhaḥ dharmarājasya dhīmataḥ
mahādhvare mahābuddhiḥ tasthau saḥ bahumānataḥ
21. He (Narada), the greatly intelligent one and the foremost among the knowers of natural law (dharma), stood respectfully in that great sacrifice, alongside the wise Dharmaraja (Yudhishthira).
ततो भीष्मोऽब्रवीद्राजन्धर्मराजं युधिष्ठिरम् ।
क्रियतामर्हणं राज्ञां यथार्हमिति भारत ॥२२॥
22. tato bhīṣmo'bravīdrājandharmarājaṁ yudhiṣṭhiram ,
kriyatāmarhaṇaṁ rājñāṁ yathārhamiti bhārata.
22. tataḥ bhīṣmaḥ abravīt rājan dharmarājam yudhiṣṭhiram
kriyatām arhaṇam rājñām yathārham iti bhārata
22. Then Bhishma addressed King Yudhishthira, also known as Dharmaraja, saying, 'O King, let the honors due to the kings be performed appropriately, O descendant of Bharata!'
आचार्यमृत्विजं चैव संयुक्तं च युधिष्ठिर ।
स्नातकं च प्रियं चाहुः षडर्घ्यार्हान्नृपं तथा ॥२३॥
23. ācāryamṛtvijaṁ caiva saṁyuktaṁ ca yudhiṣṭhira ,
snātakaṁ ca priyaṁ cāhuḥ ṣaḍarghyārhānnṛpaṁ tathā.
23. ācāryam ṛtvijam ca eva saṃyuktam ca yudhiṣṭhira
snātakam ca priyam ca āhuḥ ṣaḍarghyārhān nṛpam tathā
23. O Yudhishthira, they say that a preceptor, a ritual priest, a relative (or son-in-law), a student who has completed his studies (snātaka), a dear one, and a king are the six persons who deserve the honorific offering (arghya).
एतानर्हानभिगतानाहुः संवत्सरोषितान् ।
त इमे कालपूगस्य महतोऽस्मानुपागताः ॥२४॥
24. etānarhānabhigatānāhuḥ saṁvatsaroṣitān ,
ta ime kālapūgasya mahato'smānupāgatāḥ.
24. etān arhān abhigatān āhuḥ saṃvatsaroṣitān
| te ime kālapūgasya mahataḥ asmān upāgatāḥ
24. It is said that these worthy individuals, who have resided here for a year, have now arrived before us after a considerable passage of time.
एषामेकैकशो राजन्नर्घ्यमानीयतामिति ।
अथ चैषां वरिष्ठाय समर्थायोपनीयताम् ॥२५॥
25. eṣāmekaikaśo rājannarghyamānīyatāmiti ,
atha caiṣāṁ variṣṭhāya samarthāyopanīyatām.
25. eṣām ekaikaśaḥ rājan arghyam ānīyatām iti |
atha ca eṣām variṣṭhāya samarthāya upanīyatām
25. O King, let the respectful offering be brought to each of these individually. And moreover, among them, let it be presented to the most distinguished and capable one.
युधिष्ठिर उवाच ।
कस्मै भवान्मन्यतेऽर्घमेकस्मै कुरुनन्दन ।
उपनीयमानं युक्तं च तन्मे ब्रूहि पितामह ॥२६॥
26. yudhiṣṭhira uvāca ,
kasmai bhavānmanyate'rghamekasmai kurunandana ,
upanīyamānaṁ yuktaṁ ca tanme brūhi pitāmaha.
26. Yudhiṣṭhiraḥ uvāca | kasmai bhavān manyate argham ekasmai
kurunandana | upanīyamānam yuktam ca tat me brūhi pitāmaha
26. Yudhiṣṭhira said: 'O delight of the Kurus, Grandfather, please tell me, to whom among these do you consider it appropriate to present the offering as a single individual?'
वैशंपायन उवाच ।
ततो भीष्मः शांतनवो बुद्ध्या निश्चित्य भारत ।
वार्ष्णेयं मन्यते कृष्णमर्हणीयतमं भुवि ॥२७॥
27. vaiśaṁpāyana uvāca ,
tato bhīṣmaḥ śāṁtanavo buddhyā niścitya bhārata ,
vārṣṇeyaṁ manyate kṛṣṇamarhaṇīyatamaṁ bhuvi.
27. Vaiśaṃpāyanaḥ uvāca | tataḥ bhīṣmaḥ śāntanavaḥ buddhyā niścitya
bhārata | vārṣṇeyam manyate kṛṣṇam arhaṇīyatamaṃ bhuvi
27. Vaiśaṃpāyana said: 'Then, O descendant of Bharata, Bhishma, son of Śāntanu, having thoughtfully determined, considered Kṛṣṇa, the Vārṣṇeya, to be the most supremely honorable (arhaṇīyatama) one on earth.'
एष ह्येषां समेतानां तेजोबलपराक्रमैः ।
मध्ये तपन्निवाभाति ज्योतिषामिव भास्करः ॥२८॥
28. eṣa hyeṣāṁ sametānāṁ tejobalaparākramaiḥ ,
madhye tapannivābhāti jyotiṣāmiva bhāskaraḥ.
28. eṣaḥ hi eṣām sametānām tejobalaparākramaiḥ
madhye tapan iva ābhāti jyotiṣām iva bhāskaraḥ
28. Indeed, he shines brightly among these assembled individuals, with his brilliance, strength, and valor, just as the sun glows among the celestial bodies.
असूर्यमिव सूर्येण निवातमिव वायुना ।
भासितं ह्लादितं चैव कृष्णेनेदं सदो हि नः ॥२९॥
29. asūryamiva sūryeṇa nivātamiva vāyunā ,
bhāsitaṁ hlāditaṁ caiva kṛṣṇenedaṁ sado hi naḥ.
29. asūryam iva sūryeṇa nivātam iva vāyunā | bhāsitam
hlāditam ca eva kṛṣṇena idam sadaḥ hi naḥ
29. Indeed, this assembly (sadaḥ) of ours has been illuminated and refreshed by Kṛṣṇa, just as a sunless place is lit by the sun, and a windless place is invigorated by the wind.
तस्मै भीष्माभ्यनुज्ञातः सहदेवः प्रतापवान् ।
उपजह्रेऽथ विधिवद्वार्ष्णेयायार्घ्यमुत्तमम् ॥३०॥
30. tasmai bhīṣmābhyanujñātaḥ sahadevaḥ pratāpavān ,
upajahre'tha vidhivadvārṣṇeyāyārghyamuttamam.
30. tasmai bhīṣmābhyanujñātaḥ sahadevaḥ pratāpavān |
upajahre atha vidhivat vārṣṇeyāya arghyam uttamam
30. Then, the mighty Sahadeva, having received permission from Bhishma, properly offered the excellent oblation (arghya) to the Vṛṣṇi descendant (Kṛṣṇa).
प्रतिजग्राह तत्कृष्णः शास्त्रदृष्टेन कर्मणा ।
शिशुपालस्तु तां पूजां वासुदेवे न चक्षमे ॥३१॥
31. pratijagrāha tatkṛṣṇaḥ śāstradṛṣṭena karmaṇā ,
śiśupālastu tāṁ pūjāṁ vāsudeve na cakṣame.
31. pratijagrāha tat kṛṣṇaḥ śāstradṛṣṭena karmaṇā
| śiśupālaḥ tu tām pūjām vāsudeve na cakṣame
31. Kṛṣṇa accepted that offering (tat) in an act (karmaṇā) performed according to scriptural injunctions (śāstradṛṣṭena). However, Śiśupāla could not tolerate that homage (pūjām) shown to Vāsudeva.
स उपालभ्य भीष्मं च धर्मराजं च संसदि ।
अपाक्षिपद्वासुदेवं चेदिराजो महाबलः ॥३२॥
32. sa upālabhya bhīṣmaṁ ca dharmarājaṁ ca saṁsadi ,
apākṣipadvāsudevaṁ cedirājo mahābalaḥ.
32. saḥ upālabhya bhīṣmaṃ ca dharmarājaṃ ca
saṃsadi apākṣipat vāsudevaṃ cedirājaḥ mahābalaḥ
32. The mighty king of Chedi, having reproached both Bhishma and Dharmaraja (Yudhishthira) in the assembly, then condemned Vasudeva (Krishna).