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महाभारतः       mahābhārataḥ - book-3, chapter-111

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लोमश उवाच ।
सा तु नाव्याश्रमं चक्रे राजकार्यार्थसिद्धये ।
संदेशाच्चैव नृपतेः स्वबुद्ध्या चैव भारत ॥१॥
1. lomaśa uvāca ,
sā tu nāvyāśramaṁ cakre rājakāryārthasiddhaye ,
saṁdeśāccaiva nṛpateḥ svabuddhyā caiva bhārata.
1. Lomaśa uvāca | sā tu navya-āśramam cakre rājakāryārthasiddhaye
| saṃdeśāt ca eva nṛpateḥ sva-buddhyā ca eva bhārata
1. Lomaśa said: But she created a new hermitage (āśrama) for the accomplishment of the king's task, acting both by the king's message and by her own intelligence, O Bhārata.
नानापुष्पफलैर्वृक्षैः कृत्रिमैरुपशोभितम् ।
नानागुल्मलतोपेतैः स्वादुकामफलप्रदैः ॥२॥
2. nānāpuṣpaphalairvṛkṣaiḥ kṛtrimairupaśobhitam ,
nānāgulmalatopetaiḥ svādukāmaphalapradaiḥ.
2. nānāpuṣpaphalaiḥ vṛkṣaiḥ kṛtrimaiḥ upaśobhitam
| nānāgulmalatopetaiḥ svādukāmaphalapradaiḥ
2. It was adorned with artificial trees bearing various flowers and fruits, and filled with various bushes and creepers providing delicious fruits as desired.
अतीव रमणीयं तदतीव च मनोहरम् ।
चक्रे नाव्याश्रमं रम्यमद्भुतोपमदर्शनम् ॥३॥
3. atīva ramaṇīyaṁ tadatīva ca manoharam ,
cakre nāvyāśramaṁ ramyamadbhutopamadarśanam.
3. atīva ramaṇīyam tat atīva ca manoharam |
cakre navya-āśramam ramyam adbhutopamadarśanam
3. That hermitage (āśrama) was exceedingly delightful and exceedingly captivating; she made a beautiful new hermitage (āśrama) with an astonishing appearance.
ततो निबध्य तां नावमदूरे काश्यपाश्रमात् ।
चारयामास पुरुषैर्विहारं तस्य वै मुनेः ॥४॥
4. tato nibadhya tāṁ nāvamadūre kāśyapāśramāt ,
cārayāmāsa puruṣairvihāraṁ tasya vai muneḥ.
4. tatas nibadhya tām nāvam adūre kāśyapa-āśramāt
| cārayāmāsa puruṣaiḥ vihāram tasya vai muneḥ
4. Then, having tied that boat not far from Kaśyapa's hermitage (āśrama), she had men conduct a pleasure excursion for that sage.
ततो दुहितरं वेश्या समाधायेतिकृत्यताम् ।
दृष्ट्वान्तरं काश्यपस्य प्राहिणोद्बुद्धिसंमताम् ॥५॥
5. tato duhitaraṁ veśyā samādhāyetikṛtyatām ,
dṛṣṭvāntaraṁ kāśyapasya prāhiṇodbuddhisaṁmatām.
5. tataḥ duhitaram veśyā samādhāya iti kṛtyatām
dṛṣṭvā antaram kāśyapasya prāhiṇot buddhisammatām
5. Then, the courtesan, having decided what needed to be done, and perceiving an opportunity concerning Kaśyapa, sent her clever daughter.
सा तत्र गत्वा कुशला तपोनित्यस्य संनिधौ ।
आश्रमं तं समासाद्य ददर्श तमृषेः सुतम् ॥६॥
6. sā tatra gatvā kuśalā taponityasya saṁnidhau ,
āśramaṁ taṁ samāsādya dadarśa tamṛṣeḥ sutam.
6. sā tatra gatvā kuśalā taponityasya saṃnidhau
āśramam tam samāsādya dadarśa tam ṛṣeḥ sutam
6. She, being skillful, went there and, having reached that hermitage (āśrama), saw the sage's son who was constantly engaged in asceticism (tapas).
वेश्योवाच ।
कच्चिन्मुने कुशलं तापसानां कच्चिच्च वो मूलफलं प्रभूतम् ।
कच्चिद्भवान्रमते चाश्रमेऽस्मिंस्त्वां वै द्रष्टुं सांप्रतमागतोऽस्मि ॥७॥
7. veśyovāca ,
kaccinmune kuśalaṁ tāpasānāṁ; kaccicca vo mūlaphalaṁ prabhūtam ,
kaccidbhavānramate cāśrame'smiṁ;stvāṁ vai draṣṭuṁ sāṁpratamāgato'smi.
7. veśyā uvāca kaccit mune kuśalam tāpasānām
kaccit ca vaḥ mūlaphalam prabhūtam
kaccit bhavān ramate ca āśrame asmin
tvām vai draṣṭum sāmpratam āgataḥ asmi
7. The courtesan spoke: 'O sage, I hope the ascetics (tāpasas) are well? And I hope your roots and fruits are abundant? And I hope you enjoy yourself in this hermitage (āśrama)? I have indeed come now to see you.'
कच्चित्तपो वर्धते तापसानां पिता च ते कच्चिदहीनतेजाः ।
कच्चित्त्वया प्रीयते चैव विप्र कच्चित्स्वाध्यायः क्रियते ऋश्यशृङ्ग ॥८॥
8. kaccittapo vardhate tāpasānāṁ; pitā ca te kaccidahīnatejāḥ ,
kaccittvayā prīyate caiva vipra; kaccitsvādhyāyaḥ kriyate ṛśyaśṛṅga.
8. kaccit tapaḥ vardhate tāpasānām
pitā ca te kaccit ahīnatejāḥ kaccit
tvayā prīyate ca eva vipra
kaccit svādhyāyaḥ kriyate ṛśyaśṛṅga
8. I hope the asceticism (tapas) of the ascetics (tāpasas) flourishes? And I hope your father's energy is undiminished? O Brahmin, I hope he is pleased with you? And O Ṛṣyaśṛṅga, I hope your Vedic study is performed properly?
ऋश्यशृङ्ग उवाच ।
ऋद्धो भवाञ्ज्योतिरिव प्रकाशते मन्ये चाहं त्वामभिवादनीयम् ।
पाद्यं वै ते संप्रदास्यामि कामाद्यथाधर्मं फलमूलानि चैव ॥९॥
9. ṛśyaśṛṅga uvāca ,
ṛddho bhavāñjyotiriva prakāśate; manye cāhaṁ tvāmabhivādanīyam ,
pādyaṁ vai te saṁpradāsyāmi kāmā;dyathādharmaṁ phalamūlāni caiva.
9. ṛśyaśṛṅgaḥ uvāca ṛddhaḥ bhavān jyotiḥ
iva prakāśate manye ca aham tvām
abhivādanīyam pādyam vai te saṃpradāsyāmi
kāmāt yathādharmaṃ phalamūlāni ca eva
9. Ṛṣyaśṛṅga said: "You are prosperous and shine like a light. I consider you worthy of veneration. Indeed, I will offer you water for your feet, and also fruits and roots, as you desire and in accordance with natural law (dharma)."
कौश्यां बृस्यामास्स्व यथोपजोषं कृष्णाजिनेनावृतायां सुखायाम् ।
क्व चाश्रमस्तव किं नाम चेदं व्रतं ब्रह्मंश्चरसि हि देववत्त्वम् ॥१०॥
10. kauśyāṁ bṛsyāmāssva yathopajoṣaṁ; kṛṣṇājinenāvṛtāyāṁ sukhāyām ,
kva cāśramastava kiṁ nāma cedaṁ; vrataṁ brahmaṁścarasi hi devavattvam.
10. kauśyām bṛsyām āssva yathopajoṣam
kṛṣṇājina-āvṛtāyām sukhāyām kva
ca āśramaḥ tava kim nāma ca idam
vratam brahman carasi hi devavattvam
10. "Sit comfortably on this cushion of grass, which is covered with a black antelope skin and is soft. And where is your hermitage (āśrama)? What is this vow (vrata) you observe, O Brahmin? For you truly behave like a god."
वेश्योवाच ।
ममाश्रमः काश्यपपुत्र रम्यस्त्रियोजनं शैलमिमं परेण ।
तत्र स्वधर्मोऽनभिवादनं नो न चोदकं पाद्यमुपस्पृशामः ॥११॥
11. veśyovāca ,
mamāśramaḥ kāśyapaputra ramya;striyojanaṁ śailamimaṁ pareṇa ,
tatra svadharmo'nabhivādanaṁ no; na codakaṁ pādyamupaspṛśāmaḥ.
11. veśyā uvāca mama āśramaḥ kāśyapaputra
ramyaḥ triyojanam śailam imam
pareṇa tatra svadharmaḥ anabhivādanam
naḥ na ca udakam pādyam upaspṛśāmaḥ
11. The courtesan said: "My beautiful hermitage (āśrama), O son of Kaśyapa, is three yojanas beyond this mountain. There, our intrinsic nature (dharma) dictates that we do not offer salutations, nor do we partake in the ritual of offering water for the feet."
ऋश्यशृङ्ग उवाच ।
फलानि पक्वानि ददानि तेऽहं भल्लातकान्यामलकानि चैव ।
परूषकानीङ्गुदधन्वनानि प्रियालानां कामकारं कुरुष्व ॥१२॥
12. ṛśyaśṛṅga uvāca ,
phalāni pakvāni dadāni te'haṁ; bhallātakānyāmalakāni caiva ,
parūṣakānīṅgudadhanvanāni; priyālānāṁ kāmakāraṁ kuruṣva.
12. ṛśyaśṛṅgaḥ uvāca phalāni pakvāni
dadāni te aham bhallātakāni āmalakāni
ca eva parūṣakāṇi iṅgudadhanvanāni
priyālānām kāmakāram kuruṣva
12. Ṛṣyaśṛṅga said: "I will give you ripe fruits: both Bhallātaka and Amalaka fruits, as well as Parūṣaka, Iṅguda, and Dhanvana fruits. Feel free to eat as many Priyāla fruits as you wish."
लोमश उवाच ।
सा तानि सर्वाणि विसर्जयित्वा भक्षान्महार्हान्प्रददौ ततोऽस्मै ।
तान्यृश्यशृङ्गस्य महारसानि भृशं सुरूपाणि रुचिं ददुर्हि ॥१३॥
13. lomaśa uvāca ,
sā tāni sarvāṇi visarjayitvā; bhakṣānmahārhānpradadau tato'smai ,
tānyṛśyaśṛṅgasya mahārasāni; bhṛśaṁ surūpāṇi ruciṁ dadurhi.
13. lomaśaḥ uvāca sā tāni sarvāṇi
visarjayitvā bhakṣān mahārhān pradadau
tataḥ asmai tāni ṛṣyaśṛṅgasya mahārasāni
bhṛśam surūpāṇi rucim daduḥ hi
13. Lomaśa said: Having sent all of them away, she then gave him very expensive foods. Indeed, those exceedingly delicious and beautiful items greatly delighted Ṛṣyaśṛṅga.
ददौ च माल्यानि सुगन्धवन्ति चित्राणि वासांसि च भानुमन्ति ।
पानानि चाग्र्याणि ततो मुमोद चिक्रीड चैव प्रजहास चैव ॥१४॥
14. dadau ca mālyāni sugandhavanti; citrāṇi vāsāṁsi ca bhānumanti ,
pānāni cāgryāṇi tato mumoda; cikrīḍa caiva prajahāsa caiva.
14. dadau ca mālyāni sugandhavanti
citrāṇi vāsāṃsi ca bhānumanti
pānāni ca agryāṇi tataḥ mumoda
cikrīḍa ca eva prajahāsa ca eva
14. She gave fragrant garlands, colorful and radiant clothes, and also excellent drinks. Then she rejoiced, played, and laughed heartily.
सा कन्दुकेनारमतास्य मूले विभज्यमाना फलिता लतेव ।
गात्रैश्च गात्राणि निषेवमाणा समाश्लिषच्चासकृदृश्यशृङ्गम् ॥१५॥
15. sā kandukenāramatāsya mūle; vibhajyamānā phalitā lateva ,
gātraiśca gātrāṇi niṣevamāṇā; samāśliṣaccāsakṛdṛśyaśṛṅgam.
15. sā kandukena aramata asya mūle
vibhajyamānā phalitā latā iva
gātraiḥ ca gātrāṇi niṣevamāṇā
samāśliṣat ca asakṛt ṛṣyaśṛṅgam
15. She played with a ball at his feet, like a fruit-laden creeper being gently parted. With her limbs touching his, she repeatedly embraced Ṛṣyaśṛṅga.
सर्जानशोकांस्तिलकांश्च वृक्षान्प्रपुष्पितानवनाम्यावभज्य ।
विलज्जमानेव मदाभिभूता प्रलोभयामास सुतं महर्षेः ॥१६॥
16. sarjānaśokāṁstilakāṁśca vṛkṣā;nprapuṣpitānavanāmyāvabhajya ,
vilajjamāneva madābhibhūtā; pralobhayāmāsa sutaṁ maharṣeḥ.
16. sarjān aśokān tilakān ca vṛkṣān
prapuṣpitān avanamya avabhajya
vilajjamānā iva madābhibhūtā
pralobhayāmāsa sutam maharṣeḥ
16. Bending down and breaking fully bloomed sāla, aśoka, and tilaka trees, she, as if shy and overcome by intoxication, proceeded to entice the great sage's son.
अथर्श्यशृङ्गं विकृतं समीक्ष्य पुनः पुनः पीड्य च कायमस्य ।
अवेक्षमाणा शनकैर्जगाम कृत्वाग्निहोत्रस्य तदापदेशम् ॥१७॥
17. atharśyaśṛṅgaṁ vikṛtaṁ samīkṣya; punaḥ punaḥ pīḍya ca kāyamasya ,
avekṣamāṇā śanakairjagāma; kṛtvāgnihotrasya tadāpadeśam.
17. atha ṛṣyaśṛṅgam vikṛtam samīkṣya
punaḥ punaḥ pīḍya ca kāyam asya
avekṣamāṇā śanakaiḥ jagāma
kṛtvā agnihotrasya tadā apadeśam
17. Then, observing Ṛṣyaśṛṅga's transformed state and repeatedly touching his body, she slowly departed, having used the Agnihotra (fire ritual) as a pretext.
तस्यां गतायां मदनेन मत्तो विचेतनश्चाभवदृश्यशृङ्गः ।
तामेव भावेन गतेन शून्यो विनिःश्वसन्नार्तरूपो बभूव ॥१८॥
18. tasyāṁ gatāyāṁ madanena matto; vicetanaścābhavadṛśyaśṛṅgaḥ ,
tāmeva bhāvena gatena śūnyo; viniḥśvasannārtarūpo babhūva.
18. tasyām gatāyām madanena mattaḥ
vicetanaḥ ca abhavat ṛṣyaśṛṅgaḥ
tām eva bhāvena gatena śūnyaḥ
viniḥśvasan ārtarūpaḥ babhūva
18. When she had departed, Ṛṣyaśṛṅga became bewildered, intoxicated (matta) by love (madana). Feeling utterly empty due to her absence, he sighed and appeared distressed.
ततो मुहूर्ताद्धरिपिङ्गलाक्षः प्रवेष्टितो रोमभिरा नखाग्रात् ।
स्वाध्यायवान्वृत्तसमाधियुक्तो विभाण्डकः काश्यपः प्रादुरासीत् ॥१९॥
19. tato muhūrtāddharipiṅgalākṣaḥ; praveṣṭito romabhirā nakhāgrāt ,
svādhyāyavānvṛttasamādhiyukto; vibhāṇḍakaḥ kāśyapaḥ prādurāsīt.
19. tataḥ muhūrtāt haripiṅgalākṣaḥ
praveṣṭitaḥ romabhiḥ ā nakhāgrāt
svādhyāyavān vṛttasamādhiyuktaḥ
vibhāṇḍakaḥ kāśyapaḥ prādurāsīt
19. Then, after a moment, Vibhāṇḍaka, the son of Kaśyapa, appeared. He had tawny-brown eyes (haripiṅgalākṣa), was covered with hair down to his fingernails, was devoted to his Vedic study (svādhyāya), and was engaged in established meditation (samādhi).
सोऽपश्यदासीनमुपेत्य पुत्रं ध्यायन्तमेकं विपरीतचित्तम् ।
विनिःश्वसन्तं मुहुरूर्ध्वदृष्टिं विभाण्डकः पुत्रमुवाच दीनम् ॥२०॥
20. so'paśyadāsīnamupetya putraṁ; dhyāyantamekaṁ viparītacittam ,
viniḥśvasantaṁ muhurūrdhvadṛṣṭiṁ; vibhāṇḍakaḥ putramuvāca dīnam.
20. saḥ apaśyat āsīnam upetya putram
dhyāyantam ekam viparītacittam
viniḥśvasantam muhuḥ ūrdhvadṛṣṭim
vibhāṇḍakaḥ putram uvāca dīnam
20. Approaching his son, who was sitting alone, meditating, with a bewildered mind, repeatedly sighing and looking upwards, Vibhāṇḍaka spoke to his sorrowful son.
न कल्प्यन्ते समिधः किं नु तात कच्चिद्धुतं चाग्निहोत्रं त्वयाद्य ।
सुनिर्णिक्तं स्रुक्स्रुवं होमधेनुः कच्चित्सवत्सा च कृता त्वयाद्य ॥२१॥
21. na kalpyante samidhaḥ kiṁ nu tāta; kacciddhutaṁ cāgnihotraṁ tvayādya ,
sunirṇiktaṁ sruksruvaṁ homadhenuḥ; kaccitsavatsā ca kṛtā tvayādya.
21. na kalpyante samidhaḥ kim nu tāta
kaccit hutam ca agnihotram tvayā
adya sunirṇiktam sruksruvam homadhenuḥ
kaccit savatsā ca kṛtā tvayā adya
21. My dear son, why are the sacrificial sticks not being prepared? Have you performed the Agnihotra ritual (yajña) today? And have you properly cleaned the ladle (sruc), the spoon (sruva), the sacrificial cow (homadhenu), and her calf today?
न वै यथापूर्वमिवासि पुत्र चिन्तापरश्चासि विचेतनश्च ।
दीनोऽतिमात्रं त्वमिहाद्य किं नु पृच्छामि त्वां क इहाद्यागतोऽभूत् ॥२२॥
22. na vai yathāpūrvamivāsi putra; cintāparaścāsi vicetanaśca ,
dīno'timātraṁ tvamihādya kiṁ nu; pṛcchāmi tvāṁ ka ihādyāgato'bhūt.
22. na vai yathāpūrvam iva asi putra
cintāparaḥ ca asi vicetanaḥ ca dīnaḥ
atimātram tvam iha adya kim nu pṛcchāmi
tvām kaḥ iha adya āgataḥ abhūt
22. My son, you are not as you were before; you are absorbed in thought and quite bewildered. Why are you so exceedingly distressed here today? I ask you, who has come here today?