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महाभारतः       mahābhārataḥ - book-3, chapter-133

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अष्टावक्र उवाच ।
अन्धस्य पन्था बधिरस्य पन्थाः स्त्रियः पन्था वैवधिकस्य पन्थाः ।
राज्ञः पन्था ब्राह्मणेनासमेत्य समेत्य तु ब्राह्मणस्यैव पन्थाः ॥१॥
1. aṣṭāvakra uvāca ,
andhasya panthā badhirasya panthāḥ; striyaḥ panthā vaivadhikasya panthāḥ ,
rājñaḥ panthā brāhmaṇenāsametya; sametya tu brāhmaṇasyaiva panthāḥ.
1. aṣṭāvakraḥ uvāca andhasya panthāḥ badhirasya
panthāḥ striyaḥ panthāḥ vaivadhikasya
panthāḥ rājñaḥ panthāḥ brāhmaṇena
asamétya samétya tu brāhmaṇasya eva panthāḥ
1. Aṣṭāvakra said: There is a path for the blind, a path for the deaf, a path for women, and a path for the one who carries burdens. A king's path is his own when he does not encounter a Brahmin; but when he does encounter a Brahmin, it is indeed the Brahmin's path that should be followed.
राजोवाच ।
पन्था अयं तेऽद्य मया निसृष्टो येनेच्छसे तेन कामं व्रजस्व ।
न पावको विद्यते वै लघीयानिन्द्रोऽपि नित्यं नमते ब्राह्मणानाम् ॥२॥
2. rājovāca ,
panthā ayaṁ te'dya mayā nisṛṣṭo; yenecchase tena kāmaṁ vrajasva ,
na pāvako vidyate vai laghīyā;nindro'pi nityaṁ namate brāhmaṇānām.
2. rājan uvāca panthāḥ ayam te adya mayā
nisṛṣṭaḥ yena icchase tena kāmam
vrajasva na pāvakaḥ vidyate vai laghīyān
indraḥ api nityam namate brāhmaṇānām
2. The King said: This path is now granted to you by me. Go freely by whichever way you wish. Indeed, no fire is ever deemed insignificant, and even Indra always bows to Brahmins.
अष्टावक्र उवाच ।
यज्ञं द्रष्टुं प्राप्तवन्तौ स्व तात कौतूहलं नौ बलवद्वै विवृद्धम् ।
आवां प्राप्तावतिथी संप्रवेशं काङ्क्षावहे द्वारपते तवाज्ञाम् ॥३॥
3. aṣṭāvakra uvāca ,
yajñaṁ draṣṭuṁ prāptavantau sva tāta; kautūhalaṁ nau balavadvai vivṛddham ,
āvāṁ prāptāvatithī saṁpraveśaṁ; kāṅkṣāvahe dvārapate tavājñām.
3. aṣṭāvakraḥ uvāca yajñam draṣṭum prāptavantau
sva tāta kautūhalam nau balavat
vai vivṛddham āvām prāptau atithī
saṃpravesam kāṅkṣāvahe dvārapate tava ājñām
3. Aṣṭāvakra said: O sire, we have come to witness the (yajña) sacrifice, and our curiosity has indeed grown immensely. We two have arrived as guests, and we desire permission to enter, O doorkeeper.
ऐन्द्रद्युम्नेर्यज्ञदृशाविहावां विवक्षू वै जनकेन्द्रं दिदृक्षू ।
न वै क्रोधाद्व्याधिनैवोत्तमेन संयोजय द्वारपाल क्षणेन ॥४॥
4. aindradyumneryajñadṛśāvihāvāṁ; vivakṣū vai janakendraṁ didṛkṣū ,
na vai krodhādvyādhinaivottamena; saṁyojaya dvārapāla kṣaṇena.
4. aindradyumneḥ yajña-dṛśau iha āvām
vivakṣū vai janakendram didṛkṣū
na vai krodhāt vyādhinā eva
uttamena saṃyojaya dvārapāla kṣaṇena
4. Aṣṭāvakra said: We two have come here to witness the (yajña) sacrifice of King Indradyumna, and we are indeed eager to speak with and see King Janaka. O doorkeeper, do not prevent us from entering out of anger, nor treat us as if we were afflicted with a grave disease. Grant us entry instantly.
द्वारपाल उवाच ।
बन्देः समादेशकरा वयं स्म निबोध वाक्यं च मयेर्यमाणम् ।
न वै बालाः प्रविशन्त्यत्र विप्रा वृद्धा विद्वांसः प्रविशन्ति द्विजाग्र्याः ॥५॥
5. dvārapāla uvāca ,
bandeḥ samādeśakarā vayaṁ sma; nibodha vākyaṁ ca mayeryamāṇam ,
na vai bālāḥ praviśantyatra viprā; vṛddhā vidvāṁsaḥ praviśanti dvijāgryāḥ.
5. dvārapālaḥ uvāca | bandeḥ samādeśakarāḥ
vayam sma nibodha vākyam ca mayā īryamāṇam
| na vai bālāḥ praviśanti atra viprāḥ
vṛddhāḥ vidvāṃsaḥ praviśanti dvijāgryāḥ
5. The doorkeeper said: "We are servants who carry out commands. Please listen to the words I am about to speak. Indeed, young brahmins do not enter this place. Only elderly, learned brahmins, the foremost among the twice-born (dvija), are permitted to enter."
अष्टावक्र उवाच ।
यद्यत्र वृद्धेषु कृतः प्रवेशो युक्तं मम द्वारपाल प्रवेष्टुम् ।
वयं हि वृद्धाश्चरितव्रताश्च वेदप्रभावेन प्रवेशनार्हाः ॥६॥
6. aṣṭāvakra uvāca ,
yadyatra vṛddheṣu kṛtaḥ praveśo; yuktaṁ mama dvārapāla praveṣṭum ,
vayaṁ hi vṛddhāścaritavratāśca; vedaprabhāvena praveśanārhāḥ.
6. aṣṭāvakraḥ uvāca | yadi atra vṛddheṣu
kṛtaḥ praveśaḥ yuktam mama dvārapāla
praveṣṭum | vayam hi vṛddhāḥ caritavratāḥ
ca veda prabhāvena praveśanārhāḥ
6. Aṣṭāvakra said: "O doorkeeper, if entry here is granted to the elderly, then it is indeed proper for me to enter. For we are truly elderly, have observed our vows (vrata), and by the power (prabhāva) of the Vedas, we are worthy of admission."
शुश्रूषवश्चापि जितेन्द्रियाश्च ज्ञानागमे चापि गताः स्म निष्ठाम् ।
न बाल इत्यवमन्तव्यमाहुर्बालोऽप्यग्निर्दहति स्पृश्यमानः ॥७॥
7. śuśrūṣavaścāpi jitendriyāśca; jñānāgame cāpi gatāḥ sma niṣṭhām ,
na bāla ityavamantavyamāhu;rbālo'pyagnirdahati spṛśyamānaḥ.
7. śuśrūṣavaḥ ca api jitendriyāḥ ca
jñānāgame ca api gatāḥ sma niṣṭhām
| na bālaḥ iti avamantavyam āhuḥ
bālaḥ api agniḥ dahati spṛśyamānaḥ
7. "Furthermore, we are eager to listen, we have controlled our senses (jitendriya), and we have attained firm resolve in the acquisition of knowledge. One should not scorn someone just because they are young (bāla), for even a small fire burns when it is touched."
द्वारपाल उवाच ।
सरस्वतीमीरय वेदजुष्टामेकाक्षरां बहुरूपां विराजम् ।
अङ्गात्मानं समवेक्षस्व बालं किं श्लाघसे दुर्लभा वादसिद्धिः ॥८॥
8. dvārapāla uvāca ,
sarasvatīmīraya vedajuṣṭā;mekākṣarāṁ bahurūpāṁ virājam ,
aṅgātmānaṁ samavekṣasva bālaṁ; kiṁ ślāghase durlabhā vādasiddhiḥ.
8. dvārapālaḥ uvāca | sarasvatīm īraya
vedajuṣṭām ekākṣarām bahurūpām
virājam | aṅga ātmānam samavekṣasva
bālam kim ślāghase durlabhā vādasiddhiḥ
8. The doorkeeper said: "Invoke Sarasvatī, who is revered by the Vedas, who is the single syllable (eka-akṣara) and of many forms (bahurūpā), and who shines gloriously. O dear one, reflect upon yourself as merely a child (bāla). Why do you boast? Success in debate (vāda) is indeed difficult to achieve."
अष्टावक्र उवाच ।
न ज्ञायते कायवृद्ध्या विवृद्धिर्यथाष्ठीला शाल्मलेः संप्रवृद्धा ।
ह्रस्वोऽल्पकायः फलितो विवृद्धो यश्चाफलस्तस्य न वृद्धभावः ॥९॥
9. aṣṭāvakra uvāca ,
na jñāyate kāyavṛddhyā vivṛddhi;ryathāṣṭhīlā śālmaleḥ saṁpravṛddhā ,
hrasvo'lpakāyaḥ phalito vivṛddho; yaścāphalastasya na vṛddhabhāvaḥ.
9. aṣṭāvakra uvāca | na jñāyate kāyavṛddhyā
vivṛddhiḥ yathā aṣṭhīlā śālmaleḥ saṃpravṛddhā
| hrasvaḥ alpakāyaḥ phalitaḥ
vivṛddhaḥ yaḥ ca aphalaḥ tasya na vṛddhabhāvaḥ
9. Aṣṭāvakra said: True development is not determined by an increase in physical size, just as the mere growth of a large, knotty stump (aṣṭhīlā) of a silk-cotton tree doesn't represent its true vitality. One who is short and small-bodied, but fruitful, is truly grown; whereas for one who is unfruitful, there is no real state of growth.
द्वारपाल उवाच ।
वृद्धेभ्य एवेह मतिं स्म बाला गृह्णन्ति कालेन भवन्ति वृद्धाः ।
न हि ज्ञानमल्पकालेन शक्यं कस्माद्बालो वृद्ध इवावभाषसे ॥१०॥
10. dvārapāla uvāca ,
vṛddhebhya eveha matiṁ sma bālā; gṛhṇanti kālena bhavanti vṛddhāḥ ,
na hi jñānamalpakālena śakyaṁ; kasmādbālo vṛddha ivāvabhāṣase.
10. dvārapāla uvāca | vṛddhebhyaḥ eva iha
matim sma bālāḥ gṛhṇanti kālena bhavanti
vṛddhāḥ | na hi jñānam alpakālena
śakyam kasmāt bālaḥ vṛddhaḥ iva avabhāṣase
10. The doorkeeper said: Here, indeed, children (bālāḥ) gain wisdom from elders, and in due course, they become elders themselves. Knowledge is certainly not attainable in a short time. Why do you, a child, speak as if you were an elder?
अष्टावक्र उवाच ।
न तेन स्थविरो भवति येनास्य पलितं शिरः ।
बालोऽपि यः प्रजानाति तं देवाः स्थविरं विदुः ॥११॥
11. aṣṭāvakra uvāca ,
na tena sthaviro bhavati yenāsya palitaṁ śiraḥ ,
bālo'pi yaḥ prajānāti taṁ devāḥ sthaviraṁ viduḥ.
11. aṣṭāvakra uvāca | na tena sthaviraḥ bhavati yena asya palitam
śiraḥ | bālaḥ api yaḥ prajānāti tam devāḥ sthaviram viduḥ
11. Aṣṭāvakra said: One does not become an elder (sthavira) merely because one's head has greyed. Rather, even a child who truly understands (prajānāti) is considered an elder by the gods.
न हायनैर्न पलितैर्न वित्तेन न बन्धुभिः ।
ऋषयश्चक्रिरे धर्मं योऽनूचानः स नो महान् ॥१२॥
12. na hāyanairna palitairna vittena na bandhubhiḥ ,
ṛṣayaścakrire dharmaṁ yo'nūcānaḥ sa no mahān.
12. na hāyanaiḥ na palitaiḥ na vittena na bandhubhiḥ |
ṛṣayaḥ cakrire dharmam yaḥ anūcānaḥ saḥ naḥ mahān
12. One is not (considered great) by years, nor by grey hairs, nor by wealth, nor by relatives. The sages (ṛṣi) established this fundamental principle (dharma): that one who is thoroughly learned (anūcāna) is considered great among us.
दिदृक्षुरस्मि संप्राप्तो बन्दिनं राजसंसदि ।
निवेदयस्व मां द्वाःस्थ राज्ञे पुष्करमालिने ॥१३॥
13. didṛkṣurasmi saṁprāpto bandinaṁ rājasaṁsadi ,
nivedayasva māṁ dvāḥstha rājñe puṣkaramāline.
13. didṛkṣuḥ asmi samprāptaḥ bandinam rājasansadi
nivedayasva mām dvāḥstha rājñe puṣkaramāline
13. O doorkeeper, I have arrived in the royal assembly desiring to see [the king] as a debater. Please announce me to the king, who is adorned with lotus garlands.
द्रष्टास्यद्य वदतो द्वारपाल मनीषिभिः सह वादे विवृद्धे ।
उताहो वाप्युच्चतां नीचतां वा तूष्णीं भूतेष्वथ सर्वेषु चाद्य ॥१४॥
14. draṣṭāsyadya vadato dvārapāla; manīṣibhiḥ saha vāde vivṛddhe ,
utāho vāpyuccatāṁ nīcatāṁ vā; tūṣṇīṁ bhūteṣvatha sarveṣu cādya.
14. draṣṭā asi adya vadataḥ dvārapāla
manīṣibhiḥ saha vāde vivṛddhe uta
āho vā api uccatām nīcatām vā
tūṣṇīm bhūteṣu atha sarveṣu ca adya
14. O doorkeeper, today you will witness my participation when the debate with the wise scholars intensifies. You will then see either my superiority or my inferiority, or perhaps you will see all others fall silent today.
द्वारपाल उवाच ।
कथं यज्ञं दशवर्षो विशेस्त्वं विनीतानां विदुषां संप्रवेश्यम् ।
उपायतः प्रयतिष्ये तवाहं प्रवेशने कुरु यत्नं यथावत् ॥१५॥
15. dvārapāla uvāca ,
kathaṁ yajñaṁ daśavarṣo viśestvaṁ; vinītānāṁ viduṣāṁ saṁpraveśyam ,
upāyataḥ prayatiṣye tavāhaṁ; praveśane kuru yatnaṁ yathāvat.
15. dvārapāla uvāca katham yajñam daśavarṣaḥ
viśeḥ tvam vinītānām viduṣām
sampraveśyam upāyataḥ prayatiṣye tava
aham praveśane kuru yatnam yathāvat
15. The doorkeeper said, 'How can you, a ten-year-old, enter this assembly (yajña), which is meant for the entry of humble and learned scholars? I will try my best to arrange your entry, and you, too, should make the necessary effort.'
अष्टावक्र उवाच ।
भो भो राजञ्जनकानां वरिष्ठ सभाज्यस्त्वं त्वयि सर्वं समृद्धम् ।
त्वं वा कर्ता कर्मणां यज्ञियानां ययातिरेको नृपतिर्वा पुरस्तात् ॥१६॥
16. aṣṭāvakra uvāca ,
bho bho rājañjanakānāṁ variṣṭha; sabhājyastvaṁ tvayi sarvaṁ samṛddham ,
tvaṁ vā kartā karmaṇāṁ yajñiyānāṁ; yayātireko nṛpatirvā purastāt.
16. aṣṭāvakraḥ uvāca bho bho rājan janakānām
variṣṭha sabhāryaḥ tvam tvayi sarvam
samṛddham tvam vā kartā karmaṇām
yajñiyānām yayātiḥ ekaḥ nṛpatiḥ vā purastāt
16. aṣṭāvakraḥ uvāca: bho bho rājan,
tvam janakānām variṣṭha sabhāryaḥ.
sarvam tvayi samṛddham.
tvam vā yajñiyānām karmaṇām kartā,
vā ekaḥ nṛpatiḥ yayātiḥ purastāt?
16. Aṣṭāvakra said, 'Oh King, Oh King! You are the most esteemed among the Janakas, and everything thrives within you. But are you truly the doer of these ritualistic (yajña) actions, or was that the role of a singular king like Yayāti from ancient times?'
विद्वान्बन्दी वेदविदो निगृह्य वादे भग्नानप्रतिशङ्कमानः ।
त्वया निसृष्टैः पुरुषैराप्तकृद्भिर्जले सर्वान्मज्जयतीति नः श्रुतम् ॥१७॥
17. vidvānbandī vedavido nigṛhya; vāde bhagnānapratiśaṅkamānaḥ ,
tvayā nisṛṣṭaiḥ puruṣairāptakṛdbhi;rjale sarvānmajjayatīti naḥ śrutam.
17. vidvān bandī vedavidaḥ nigṛhya vāde
bhagnān apratiśaṅkamānaḥ tvayā
nisṛṣṭaiḥ puruṣaiḥ āptakṛdbhiḥ
jale sarvān majjayati iti naḥ śrutam
17. We have heard that the learned Bāndī, fearlessly defeating the knowers of the Vedas in debate, submerges all those vanquished ones in water with the help of trustworthy men dispatched by you.
स तच्छ्रुत्वा ब्राह्मणानां सकाशाद्ब्रह्मोद्यं वै कथयितुमागतोऽस्मि ।
क्वासौ बन्दी यावदेनं समेत्य नक्षत्राणीव सविता नाशयामि ॥१८॥
18. sa tacchrutvā brāhmaṇānāṁ sakāśā;dbrahmodyaṁ vai kathayitumāgato'smi ,
kvāsau bandī yāvadenaṁ sametya; nakṣatrāṇīva savitā nāśayāmi.
18. saḥ tat śrutvā brāhmaṇānām sakāśāt
brahmodyam vai kathayitum āgataḥ
asmi kva asau bandī yāvat enam
sametya nakṣatrāṇi iva savitā nāśayāmi
18. Having heard that from the Brahmins, I have indeed come to engage in a spiritual debate (brahmodya). Where is that Bāndī? As soon as I meet him, I will destroy him, just as the sun obliterates the stars.
राजोवाच ।
आशंससे बन्दिनं त्वं विजेतुमविज्ञात्वा वाक्यबलं परस्य ।
विज्ञातवीर्यैः शक्यमेवं प्रवक्तुं दृष्टश्चासौ ब्राह्मणैर्वादशीलैः ॥१९॥
19. rājovāca ,
āśaṁsase bandinaṁ tvaṁ vijetu;mavijñātvā vākyabalaṁ parasya ,
vijñātavīryaiḥ śakyamevaṁ pravaktuṁ; dṛṣṭaścāsau brāhmaṇairvādaśīlaiḥ.
19. rājā uvāca āśaṃsase bandinam tvam
vijetum avijñātvā vākyabalam parasya
vijñātavīryaiḥ śakyam evam pravaktum
dṛṣṭaḥ ca asau brāhmaṇaiḥ vādaśīlaiḥ
19. The King said: 'You hope to conquer Bāndī without knowing the strength of his words. Only those whose own power (vīrya) is truly ascertained should speak like this. Moreover, he has been faced by many Brahmins who delight in debate.'
अष्टावक्र उवाच ।
विवादितोऽसौ न हि मादृशैर्हि सिंहीकृतस्तेन वदत्यभीतः ।
समेत्य मां निहतः शेष्यतेऽद्य मार्गे भग्नं शकटमिवाबलाक्षम् ॥२०॥
20. aṣṭāvakra uvāca ,
vivādito'sau na hi mādṛśairhi; siṁhīkṛtastena vadatyabhītaḥ ,
sametya māṁ nihataḥ śeṣyate'dya; mārge bhagnaṁ śakaṭamivābalākṣam.
20. aṣṭāvakraḥ uvāca vivāditaḥ asau na hi
mādṛśaiḥ hi siṃhīkṛtaḥ tena vadati
abhītaḥ sametya mām nihataḥ śeṣyate adya
mārge bhagnam śakaṭam iva abalākṣam
20. Aṣṭāvakra said: 'Indeed, he has never been challenged by anyone like me. He speaks fearlessly because he has been made like a lion (lionized) by those he has encountered. Today, upon meeting me, he will lie slain on the road, like a broken cart with a weak axle.'
राजोवाच ।
षण्णाभेर्द्वादशाक्षस्य चतुर्विंशतिपर्वणः ।
यस्त्रिषष्टिशतारस्य वेदार्थं स परः कविः ॥२१॥
21. rājovāca ,
ṣaṇṇābherdvādaśākṣasya caturviṁśatiparvaṇaḥ ,
yastriṣaṣṭiśatārasya vedārthaṁ sa paraḥ kaviḥ.
21. rāja uvāca | ṣaṇṇābheḥ dvādaśākṣasya caturviṃśatiparvaṇaḥ
| yaḥ triṣaṣṭiśatārasya vedārtham saḥ paraḥ kaviḥ
21. The King said, "Whoever understands the profound meaning of that [Wheel of Time] which has six navels (seasons), twelve axles (months), twenty-four sections (fortnights), and three hundred and sixty spokes (days), he is a supreme sage (kavi)."
अष्टावक्र उवाच ।
चतुर्विंशतिपर्व त्वां षण्णाभि द्वादशप्रधि ।
तत्त्रिषष्टिशतारं वै चक्रं पातु सदागति ॥२२॥
22. aṣṭāvakra uvāca ,
caturviṁśatiparva tvāṁ ṣaṇṇābhi dvādaśapradhi ,
tattriṣaṣṭiśatāraṁ vai cakraṁ pātu sadāgati.
22. aṣṭāvakra uvāca | caturviṃśatiparva tvām ṣaṇṇābhi
dvādaśapradhi | tat triṣaṣṭiśatāram vai cakram pātu sadāgati
22. Aṣṭāvakra said, "May that wheel, with its six navels (seasons), twelve felloes (months), twenty-four sections (fortnights), and three hundred and sixty spokes (days), indeed protect you, O constantly active one!"
राजोवाच ।
वडवे इव संयुक्ते श्येनपाते दिवौकसाम् ।
कस्तयोर्गर्भमाधत्ते गर्भं सुषुवतुश्च कम् ॥२३॥
23. rājovāca ,
vaḍave iva saṁyukte śyenapāte divaukasām ,
kastayorgarbhamādhatte garbhaṁ suṣuvatuśca kam.
23. rāja uvāca | vaḍave iva saṃyukte śyenapāte divaukasām
| kaḥ tayoḥ garbham ā dhatte garbham suṣuvatuḥ ca kam
23. The King said, "Like two united mares, at the swift celestial event (like a hawk's swoop), who causes them both to conceive a child, and what child do they both bring forth?"
अष्टावक्र उवाच ।
मा स्म ते ते गृहे राजञ्शात्रवाणामपि ध्रुवम् ।
वातसारथिराधत्ते गर्भं सुषुवतुश्च तम् ॥२४॥
24. aṣṭāvakra uvāca ,
mā sma te te gṛhe rājañśātravāṇāmapi dhruvam ,
vātasārathirādhatte garbhaṁ suṣuvatuśca tam.
24. aṣṭāvakra uvāca | mā sma te te gṛhe rājan śātravāṇām api
dhruvam | vātasārathiḥ ā dhatte garbham suṣuvatuḥ ca tam
24. Aṣṭāvakra said, "May those two (Day and Night) not cease in your house, O King, nor certainly even in the houses of your enemies! The one whose charioteer is the wind (vātasārathi, i.e., Fire/Agni) causes them to conceive a child, and they both give birth to that [child, which is Time]."
राजोवाच ।
किं स्वित्सुप्तं न निमिषति किं स्विज्जातं न चोपति ।
कस्य स्विद्धृदयं नास्ति किं स्विद्वेगेन वर्धते ॥२५॥
25. rājovāca ,
kiṁ svitsuptaṁ na nimiṣati kiṁ svijjātaṁ na copati ,
kasya sviddhṛdayaṁ nāsti kiṁ svidvegena vardhate.
25. rājaḥ uvāca kim svit suptam na nimiṣati kim svit jātam na ca
upati kasya svit hṛdayam na asti kim svit vegena vardhate
25. The king asked: What sleeps but does not wink? What is born but does not move? What has no heart? What grows rapidly?
अष्टावक्र उवाच ।
मत्स्यः सुप्तो न निमिषत्यण्डं जातं न चोपति ।
अश्मनो हृदयं नास्ति नदी वेगेन वर्धते ॥२६॥
26. aṣṭāvakra uvāca ,
matsyaḥ supto na nimiṣatyaṇḍaṁ jātaṁ na copati ,
aśmano hṛdayaṁ nāsti nadī vegena vardhate.
26. aṣṭāvakraḥ uvāca matsyaḥ suptaḥ na nimiṣati aṇḍam jātam
na ca upati aśmanaḥ hṛdayam na asti nadī vegena vardhate
26. Aṣṭāvakra said: A fish sleeps but does not wink. An egg is born but does not move. A stone has no heart. A river grows rapidly.
राजोवाच ।
न त्वा मन्ये मानुषं देवसत्त्वं न त्वं बालः स्थविरस्त्वं मतो मे ।
न ते तुल्यो विद्यते वाक्प्रलापे तस्माद्द्वारं वितराम्येष बन्दी ॥२७॥
27. rājovāca ,
na tvā manye mānuṣaṁ devasattvaṁ; na tvaṁ bālaḥ sthavirastvaṁ mato me ,
na te tulyo vidyate vākpralāpe; tasmāddvāraṁ vitarāmyeṣa bandī.
27. rājaḥ uvāca na tvā manye mānuṣam
devasattvam na tvam bālaḥ sthaviraḥ tvam
mataḥ me na te tulyaḥ vidyate
vākpralāpe tasmāt dvāram vitarāmi eṣa bandī
27. The king said: I do not consider you a human being, but a divine essence (devasattva). You are not a child; you are regarded by me as an elder. No one equal to you exists in eloquent speech. Therefore, I grant you entry (dvāra), O prisoner!