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महाभारतः       mahābhārataḥ - book-3, chapter-148

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वैशंपायन उवाच ।
एवमुक्तो महाबाहुर्भीमसेनः प्रतापवान् ।
प्रणिपत्य ततः प्रीत्या भ्रातरं हृष्टमानसः ।
उवाच श्लक्ष्णया वाचा हनूमन्तं कपीश्वरम् ॥१॥
1. vaiśaṁpāyana uvāca ,
evamukto mahābāhurbhīmasenaḥ pratāpavān ,
praṇipatya tataḥ prītyā bhrātaraṁ hṛṣṭamānasaḥ ,
uvāca ślakṣṇayā vācā hanūmantaṁ kapīśvaram.
1. vaiśaṃpāyanaḥ uvāca evam uktaḥ mahābāhuḥ
bhīmasenaḥ pratāpavān praṇipatya
tataḥ prītyā bhrātaram hṛṣṭamānasaḥ uvāca
ślakṣṇayā vācā hanūmantam kapīśvaram
1. Vaiśaṃpāyana said: Thus addressed, the mighty-armed, glorious Bhīmasena, with a gladdened mind, then bowed down with affection to his brother. He spoke with gentle words to Hanumān, the lord of monkeys.
मया धन्यतरो नास्ति यदार्यं दृष्टवानहम् ।
अनुग्रहो मे सुमहांस्तृप्तिश्च तव दर्शनात् ॥२॥
2. mayā dhanyataro nāsti yadāryaṁ dṛṣṭavānaham ,
anugraho me sumahāṁstṛptiśca tava darśanāt.
2. mayā dhanyataraḥ na asti yat āryam dṛṣṭavān aham
anugrahaḥ me sumahān tṛptiḥ ca tava darśanāt
2. There is no one more fortunate than me, for I have seen you, the noble one. Your grace (anugraha) upon me is immense, and I find great satisfaction (tṛpti) from seeing you.
एवं तु कृतमिच्छामि त्वयार्याद्य प्रियं मम ।
यत्ते तदासीत्प्लवतः सागरं मकरालयम् ।
रूपमप्रतिमं वीर तदिच्छामि निरीक्षितुम् ॥३॥
3. evaṁ tu kṛtamicchāmi tvayāryādya priyaṁ mama ,
yatte tadāsītplavataḥ sāgaraṁ makarālayam ,
rūpamapratimaṁ vīra tadicchāmi nirīkṣitum.
3. evam tu kṛtam icchāmi tvayā ārya
adya priyam mama yat te tadā āsīt
plavataḥ sāgaram makarālayam rūpam
apratimam vīra tat icchāmi nirīkṣitum
3. Therefore, O noble one, I wish for this deed, dear to me, to be done by you today. O hero, I desire to behold that unparalleled form of yours, which you possessed then, while leaping across the ocean (sāgara), the abode of makaras.
एवं तुष्टो भविष्यामि श्रद्धास्यामि च ते वचः ।
एवमुक्तः स तेजस्वी प्रहस्य हरिरब्रवीत् ॥४॥
4. evaṁ tuṣṭo bhaviṣyāmi śraddhāsyāmi ca te vacaḥ ,
evamuktaḥ sa tejasvī prahasya harirabravīt.
4. evam tuṣṭaḥ bhaviṣyāmi śraddhāsyāmi ca te vacaḥ
evamuktaḥ saḥ tejasvī prahasya hariḥ abravīt
4. "Thus, I will be satisfied and will have faith (śraddhā) in your words." Having been addressed in this way, that radiant Hari laughed and spoke.
न तच्छक्यं त्वया द्रष्टुं रूपं नान्येन केनचित् ।
कालावस्था तदा ह्यन्या वर्तते सा न सांप्रतम् ॥५॥
5. na tacchakyaṁ tvayā draṣṭuṁ rūpaṁ nānyena kenacit ,
kālāvasthā tadā hyanyā vartate sā na sāṁpratam.
5. na tat śakyam tvayā draṣṭum rūpam na anyena kenacit
kālāvasthā tadā hi anyā vartate sā na sāmpratam
5. That form cannot be seen by you, nor by anyone else. Indeed, the state of time (kāla) was different then; that (form) does not exist now.
अन्यः कृतयुगे कालस्त्रेतायां द्वापरेऽपरः ।
अयं प्रध्वंसनः कालो नाद्य तद्रूपमस्ति मे ॥६॥
6. anyaḥ kṛtayuge kālastretāyāṁ dvāpare'paraḥ ,
ayaṁ pradhvaṁsanaḥ kālo nādya tadrūpamasti me.
6. anyaḥ kṛtayuge kālaḥ tretāyām dvāpare aparaḥ ayam
pradhvaṃsanaḥ kālaḥ na adya tat rūpam asti me
6. The age (kāla) is different in Kṛtayuga, different in Tretā, and different in Dvāpara. This is the age (kāla) of destruction; that form does not belong to me now (adya).
भूमिर्नद्यो नगाः शैलाः सिद्धा देवा महर्षयः ।
कालं समनुवर्तन्ते यथा भावा युगे युगे ।
बलवर्ष्मप्रभावा हि प्रहीयन्त्युद्भवन्ति च ॥७॥
7. bhūmirnadyo nagāḥ śailāḥ siddhā devā maharṣayaḥ ,
kālaṁ samanuvartante yathā bhāvā yuge yuge ,
balavarṣmaprabhāvā hi prahīyantyudbhavanti ca.
7. bhūmiḥ nadyaḥ nagāḥ śailāḥ siddhāḥ
devāḥ maharṣayaḥ kālam samanuvarante
yathā bhāvāḥ yuge yuge balavarṣmaprabhāvāḥ
hi prahīyanti udbhavanti ca
7. The earth, rivers, trees, mountains, perfected beings (siddha), gods, and great sages (maharṣi) - all follow the course of time (kāla), just as all entities (bhāva) arise and decline in every age (yuga). For indeed, their strength, physical forms, and influence (prabhāva) diminish and re-emerge.
तदलं तव तद्रूपं द्रष्टुं कुरुकुलोद्वह ।
युगं समनुवर्तामि कालो हि दुरतिक्रमः ॥८॥
8. tadalaṁ tava tadrūpaṁ draṣṭuṁ kurukulodvaha ,
yugaṁ samanuvartāmi kālo hi duratikramaḥ.
8. tat alam tava tat rūpam draṣṭum kurukulodvaha
yugam samanuvartāmi kālaḥ hi duratikramaḥ
8. Therefore, it is enough for you to see that form, O upholder of the Kuru lineage. I shall adapt myself to the age (yuga), for time (kāla) is indeed irresistible.
भीम उवाच ।
युगसंख्यां समाचक्ष्व आचारं च युगे युगे ।
धर्मकामार्थभावांश्च वर्ष्म वीर्यं भवाभवौ ॥९॥
9. bhīma uvāca ,
yugasaṁkhyāṁ samācakṣva ācāraṁ ca yuge yuge ,
dharmakāmārthabhāvāṁśca varṣma vīryaṁ bhavābhavau.
9. bhīmaḥ uvāca yugasaṅkhyām samācakṣva ācāram ca yuge
yuge dharmakāmārthabhāvān ca varṣma vīryam bhavābhavau
9. Bhīma said: 'Please explain the enumeration of the ages (yugas), and the conduct (ācāra) in each age (yuga), and the conditions related to natural law (dharma), pleasure (kāma), and prosperity (artha), as well as physical form (varṣma), energy (vīrya), and existence and non-existence (bhavābhavau).'
हनूमानुवाच ।
कृतं नाम युगं तात यत्र धर्मः सनातनः ।
कृतमेव न कर्तव्यं तस्मिन्काले युगोत्तमे ॥१०॥
10. hanūmānuvāca ,
kṛtaṁ nāma yugaṁ tāta yatra dharmaḥ sanātanaḥ ,
kṛtameva na kartavyaṁ tasminkāle yugottame.
10. hanūmān uvāca kṛtam nāma yugam tāta yatra dharmaḥ
sanātanaḥ kṛtam eva na kartavyam tasmin kāle yugottame
10. Hanumān said: 'O dear one, there is an age (yuga) called Kṛta, where the natural law (dharma) is eternal. In that supreme age (yugottama), what has been accomplished (kṛtam) means that no (further) actions (karma) are necessary to be performed.'
न तत्र धर्माः सीदन्ति न क्षीयन्ते च वै प्रजाः ।
ततः कृतयुगं नाम कालेन गुणतां गतम् ॥११॥
11. na tatra dharmāḥ sīdanti na kṣīyante ca vai prajāḥ ,
tataḥ kṛtayugaṁ nāma kālena guṇatāṁ gatam.
11. na tatra dharmāḥ sīdanti na kṣīyante ca vai
prajāḥ tataḥ kṛtayugam nāma kālena guṇatām gatam
11. In that age, natural laws (dharma) do not diminish, nor do living beings (prajāḥ) decline. Therefore, that age (yuga) is called Kṛta Yuga, for it has attained excellence (guṇatā) through the passage of time (kāla).
देवदानवगन्धर्वयक्षराक्षसपन्नगाः ।
नासन्कृतयुगे तात तदा न क्रयविक्रयाः ॥१२॥
12. devadānavagandharvayakṣarākṣasapannagāḥ ,
nāsankṛtayuge tāta tadā na krayavikrayāḥ.
12. deva dānava gandharva yakṣa rākṣasa pannagāḥ |
na āsan kṛta-yuge tāta tadā na kraya-vikrayāḥ
12. Dear one, in the Kṛta Yuga, there were no gods (deva), demons (dānava), celestial musicians (gandharva), nature spirits (yakṣa), fierce demons (rākṣasa), or serpents (pannaga). Also, at that time, there was no buying and selling.
न सामयजुऋग्वर्णाः क्रिया नासीच्च मानवी ।
अभिध्याय फलं तत्र धर्मः संन्यास एव च ॥१३॥
13. na sāmayajuṛgvarṇāḥ kriyā nāsīcca mānavī ,
abhidhyāya phalaṁ tatra dharmaḥ saṁnyāsa eva ca.
13. na sāma-yajuḥ-ṛk-varṇāḥ kriyā na āsīt ca mānavī |
abhidhyāya phalam tatra dharmaḥ saṃnyāsaḥ eva ca
13. Neither were there the distinctions of the Sāma, Yajus, or Ṛk Vedas, nor were there human rituals or actions. In that age, contemplation was the result, and (natural law) dharma was indeed renunciation (saṃnyāsa).
न तस्मिन्युगसंसर्गे व्याधयो नेन्द्रियक्षयः ।
नासूया नापि रुदितं न दर्पो नापि पैशुनम् ॥१४॥
14. na tasminyugasaṁsarge vyādhayo nendriyakṣayaḥ ,
nāsūyā nāpi ruditaṁ na darpo nāpi paiśunam.
14. na tasmin yuga-saṃsarge vyādhayaḥ na indriya-kṣayaḥ
| na asūyā na api ruditam na darpaḥ na api paiśunam
14. In that association of ages, there were no diseases, nor any decay of the senses. There was no envy, no weeping, no pride, nor any maliciousness.
न विग्रहः कुतस्तन्द्री न द्वेषो नापि वैकृतम् ।
न भयं न च संतापो न चेर्ष्या न च मत्सरः ॥१५॥
15. na vigrahaḥ kutastandrī na dveṣo nāpi vaikṛtam ,
na bhayaṁ na ca saṁtāpo na cerṣyā na ca matsaraḥ.
15. na vigrahaḥ kutaḥ tandrī na dveṣaḥ na api vaikṛtam |
na bhayam na ca santāpaḥ na ca īrṣyā na ca matsaraḥ
15. There was no conflict; how could there be sloth? There was no hatred, nor any perversion. There was no fear, no suffering, no jealousy, nor any malice.
ततः परमकं ब्रह्म या गतिर्योगिनां परा ।
आत्मा च सर्वभूतानां शुक्लो नारायणस्तदा ॥१६॥
16. tataḥ paramakaṁ brahma yā gatiryogināṁ parā ,
ātmā ca sarvabhūtānāṁ śuklo nārāyaṇastadā.
16. tataḥ paramakam brahma yā gatiḥ yoginām parā
ātmā ca sarvabhūtānām śuklaḥ nārāyaṇaḥ tadā
16. Thereafter, Nārāyaṇa, who is pure, is both the supreme (brahman) – that ultimate destination of yogis – and also the Self (ātman) of all beings at that time.
ब्राह्मणाः क्षत्रिया वैश्याः शूद्राश्च कृतलक्षणाः ।
कृते युगे समभवन्स्वकर्मनिरताः प्रजाः ॥१७॥
17. brāhmaṇāḥ kṣatriyā vaiśyāḥ śūdrāśca kṛtalakṣaṇāḥ ,
kṛte yuge samabhavansvakarmaniratāḥ prajāḥ.
17. brāhmaṇāḥ kṣatriyāḥ vaiśyāḥ śūdrāḥ ca kṛtalakṣaṇāḥ
kṛte yuge samabhavan svakarmaniratāḥ prajāḥ
17. In the Kṛta age, people – Brahmins, Kṣatriyas, Vaiśyas, and Śūdras – whose characteristics were established, became devoted to their own duties (karma).
समाश्रमं समाचारं समज्ञानमतीबलम् ।
तदा हि समकर्माणो वर्णा धर्मानवाप्नुवन् ॥१८॥
18. samāśramaṁ samācāraṁ samajñānamatībalam ,
tadā hi samakarmāṇo varṇā dharmānavāpnuvan.
18. samāśramam samācāram samajñānam atībalam tadā
hi samakarmāṇaḥ varṇāḥ dharmān avāpnuvan
18. At that time, indeed, the social classes (varṇas), being uniform in their stages of life (āśrama), their conduct, their knowledge, and possessing great strength, had equal actions (karma) and attained their natural laws (dharma).
एकवेदसमायुक्ता एकमन्त्रविधिक्रियाः ।
पृथग्धर्मास्त्वेकवेदा धर्ममेकमनुव्रताः ॥१९॥
19. ekavedasamāyuktā ekamantravidhikriyāḥ ,
pṛthagdharmāstvekavedā dharmamekamanuvratāḥ.
19. ekavedasamāyuktāḥ ekamantravidhikriyāḥ
pṛthagdharmāḥ tu ekavedāḥ dharmam ekam anuvratāḥ
19. They were connected with a single Veda, and their rituals were performed according to the injunctions of a single mantra. Although they possessed distinct natural laws (dharma) (appropriate to each social class), they nevertheless adhered to one supreme natural law (dharma) and were followers of a single Veda.
चातुराश्रम्ययुक्तेन कर्मणा कालयोगिना ।
अकामफलसंयोगात्प्राप्नुवन्ति परां गतिम् ॥२०॥
20. cāturāśramyayuktena karmaṇā kālayoginā ,
akāmaphalasaṁyogātprāpnuvanti parāṁ gatim.
20. cāturāśramyayuktena karmaṇā kālayoginā
akāmaphalasaṃyogāt prāpnuvanti parām gatim
20. People who perform actions (karma) in accordance with the system of four stages of life (āśrama) and which are appropriate for the age, attain the supreme state by being unattached to the fruits of those actions.
आत्मयोगसमायुक्तो धर्मोऽयं कृतलक्षणः ।
कृते युगे चतुष्पादश्चातुर्वर्ण्यस्य शाश्वतः ॥२१॥
21. ātmayogasamāyukto dharmo'yaṁ kṛtalakṣaṇaḥ ,
kṛte yuge catuṣpādaścāturvarṇyasya śāśvataḥ.
21. ātmayogasamāyuktaḥ dharmaḥ ayam kṛtalakṣaṇaḥ
kṛte yuge catuṣpādaḥ cāturvarṇyasya śāśvataḥ
21. This natural law (dharma), characterized by perfection and endowed with self-discipline (yoga), is four-footed and eternal for the four social classes (varṇa) in the Kṛta Yuga.
एतत्कृतयुगं नाम त्रैगुण्यपरिवर्जितम् ।
त्रेतामपि निबोध त्वं यस्मिन्सत्रं प्रवर्तते ॥२२॥
22. etatkṛtayugaṁ nāma traiguṇyaparivarjitam ,
tretāmapi nibodha tvaṁ yasminsatraṁ pravartate.
22. etat kṛtayugam nāma traiguṇyaparivarjitam |
tretām api nibodha tvam yasmin sattram pravartate
22. etat kṛtayugam nāma,
(yat) traiguṇyaparivarjitam tvam tretām api nibodha yasmin sattram pravartate
22. This is called the Kṛtayuga (or Satya Yuga), which is devoid of the three qualities (guṇas). You should also understand the Tretā Yuga, in which the Vedic ritual (sattra) is performed.
पादेन ह्रसते धर्मो रक्ततां याति चाच्युतः ।
सत्यप्रवृत्ताश्च नराः क्रियाधर्मपरायणाः ॥२३॥
23. pādena hrasate dharmo raktatāṁ yāti cācyutaḥ ,
satyapravṛttāśca narāḥ kriyādharmaparāyaṇāḥ.
23. pādena hrasate dharmaḥ raktatām yāti ca acyutaḥ
satyapravṛttāḥ ca narāḥ kriyādharmaparāyaṇāḥ
23. (In the Tretā Yuga) the constitution (dharma) diminishes by one quarter (one foot), and the unwavering (truth of dharma) becomes characterized by 'redness'. And people are devoted to truth and intent on performing prescribed actions (dharma).
ततो यज्ञाः प्रवर्तन्ते धर्माश्च विविधाः क्रियाः ।
त्रेतायां भावसंकल्पाः क्रियादानफलोदयाः ॥२४॥
24. tato yajñāḥ pravartante dharmāśca vividhāḥ kriyāḥ ,
tretāyāṁ bhāvasaṁkalpāḥ kriyādānaphalodayāḥ.
24. tataḥ yajñāḥ pravartante dharmāḥ ca vividhāḥ
kriyāḥ tretāyām bhāvasaṅkalpāḥ kriyādānaphalodayāḥ
24. From then on, various Vedic rituals (yajña), natural laws (dharma), and activities come into being. In the Treta era, these are characterized by resolutions based on inner intention, and their fruits manifest from actions and charitable giving.
प्रचलन्ति न वै धर्मात्तपोदानपरायणाः ।
स्वधर्मस्थाः क्रियावन्तो जनास्त्रेतायुगेऽभवन् ॥२५॥
25. pracalanti na vai dharmāttapodānaparāyaṇāḥ ,
svadharmasthāḥ kriyāvanto janāstretāyuge'bhavan.
25. prachalanti na vai dharmāt tapodānaparāyaṇāḥ
svadharmasthāḥ kriyāvantaḥ janāḥ tretāyuge abhavan
25. Indeed, those devoted to asceticism (tapas) and charity (dāna) do not deviate from natural law (dharma). In the Treta era, people were established in their own natural law (dharma) and diligent in their actions.
द्वापरेऽपि युगे धर्मो द्विभागोनः प्रवर्तते ।
विष्णुर्वै पीततां याति चतुर्धा वेद एव च ॥२६॥
26. dvāpare'pi yuge dharmo dvibhāgonaḥ pravartate ,
viṣṇurvai pītatāṁ yāti caturdhā veda eva ca.
26. dvāpare api yuge dharmaḥ dvibhāgonaḥ pravartate
viṣṇuḥ vai pītatām yāti chaturdhā vedaḥ eva ca
26. Even in the Dvapara era, natural law (dharma) prevails, but it is diminished by two parts (i.e., reduced to half). Indeed, Vishnu assumes a yellow hue, and the Veda itself becomes fourfold.
ततोऽन्ये च चतुर्वेदास्त्रिवेदाश्च तथापरे ।
द्विवेदाश्चैकवेदाश्चाप्यनृचश्च तथापरे ॥२७॥
27. tato'nye ca caturvedāstrivedāśca tathāpare ,
dvivedāścaikavedāścāpyanṛcaśca tathāpare.
27. tataḥ anye ca chaturvedāḥ trivedāḥ ca tathā apare
dvivedāḥ ca ekavedāḥ ca api anṛchaḥ ca tathā apare
27. Subsequently, there were those who knew all four Vedas, and similarly others who knew three. There were also those who knew two Vedas, and those who knew only one Veda; and similarly, there were others who had no Vedic knowledge at all.
एवं शास्त्रेषु भिन्नेषु बहुधा नीयते क्रिया ।
तपोदानप्रवृत्ता च राजसी भवति प्रजा ॥२८॥
28. evaṁ śāstreṣu bhinneṣu bahudhā nīyate kriyā ,
tapodānapravṛttā ca rājasī bhavati prajā.
28. evam śāstreṣu bhinneṣu bahudhā nīyate kriyā
tapo-dāna-pravṛttā ca rājasī bhavati prajā
28. When the scriptures (śāstra) are thus diverse, ritual actions (kriyā) are performed in many different ways. And the people (prajā), engaged in asceticism (tapas) and acts of charity (dāna), become passionate (rajas).
एकवेदस्य चाज्ञानाद्वेदास्ते बहवः कृताः ।
सत्यस्य चेह विभ्रंशात्सत्ये कश्चिदवस्थितः ॥२९॥
29. ekavedasya cājñānādvedāste bahavaḥ kṛtāḥ ,
satyasya ceha vibhraṁśātsatye kaścidavasthitaḥ.
29. eka-vedasya ca ajñānāt vedāḥ te bahavaḥ kṛtāḥ
satyasya ca iha vibhraṃśāt satye kaḥ cit avasthitaḥ
29. And due to the ignorance of the one Veda, those (Vedas) were made into many. Also, due to the deviation from truth (satya) in this world, scarcely anyone remains established in truth (satya).
सत्यात्प्रच्यवमानानां व्याधयो बहवोऽभवन् ।
कामाश्चोपद्रवाश्चैव तदा दैवतकारिताः ॥३०॥
30. satyātpracyavamānānāṁ vyādhayo bahavo'bhavan ,
kāmāścopadravāścaiva tadā daivatakāritāḥ.
30. satyāt pracyavamānānām vyādhayaḥ bahavaḥ abhavan
kāmāḥ ca upadravāḥ ca eva tadā daivata-kāritāḥ
30. Many diseases befell those who deviate from truth (satya). And then, desires (kāma) and afflictions (upadrava) too, indeed caused by divine forces, also arose.
यैरर्द्यमानाः सुभृशं तपस्तप्यन्ति मानवाः ।
कामकामाः स्वर्गकामा यज्ञांस्तन्वन्ति चापरे ॥३१॥
31. yairardyamānāḥ subhṛśaṁ tapastapyanti mānavāḥ ,
kāmakāmāḥ svargakāmā yajñāṁstanvanti cāpare.
31. yaiḥ ardyamānāḥ su-bhṛśam tapas tapyanti mānavāḥ
kāma-kāmāḥ svarga-kāmāḥ yajñān tanvanti ca apare
31. Tormented greatly by which (ailments), people (mānavāḥ) practice asceticism (tapas). And others, desiring worldly pleasures (kāma) or desiring heaven, perform Vedic rituals (yajña).
एवं द्वापरमासाद्य प्रजाः क्षीयन्त्यधर्मतः ।
पादेनैकेन कौन्तेय धर्मः कलियुगे स्थितः ॥३२॥
32. evaṁ dvāparamāsādya prajāḥ kṣīyantyadharmataḥ ,
pādenaikena kaunteya dharmaḥ kaliyuge sthitaḥ.
32. evam dvāparam āsādya prajāḥ kṣīyanti adharmataḥ
pādena ekena kaunteya dharmaḥ kaliyuge sthitaḥ
32. Thus, having reached the Dvāpara age, people decline due to unrighteousness (adharma). O son of Kunti, in the Kali Yuga, natural law (dharma) stands on only one quarter.
तामसं युगमासाद्य कृष्णो भवति केशवः ।
वेदाचाराः प्रशाम्यन्ति धर्मयज्ञक्रियास्तथा ॥३३॥
33. tāmasaṁ yugamāsādya kṛṣṇo bhavati keśavaḥ ,
vedācārāḥ praśāmyanti dharmayajñakriyāstathā.
33. tāmasam yugam āsādya kṛṣṇaḥ bhavati keśavaḥ
vedācārāḥ praśāmyanti dharmayajñakriyāḥ tathā
33. tāmasam yugam āsādya keśavaḥ kṛṣṇaḥ bhavati
vedācārāḥ tathā dharmayajñakriyāḥ praśāmyanti
33. Upon the arrival of the Tāmasic age, Krishna (Keśava) becomes dark [in manifestation, indicating a decline]. Vedic practices (vedācārāḥ) diminish, and likewise, the activities related to natural law (dharma) and Vedic rituals (yajña) cease.
ईतयो व्याधयस्तन्द्री दोषाः क्रोधादयस्तथा ।
उपद्रवाश्च वर्तन्ते आधयो व्याधयस्तथा ॥३४॥
34. ītayo vyādhayastandrī doṣāḥ krodhādayastathā ,
upadravāśca vartante ādhayo vyādhayastathā.
34. ītayaḥ vyādhayaḥ tandrī doṣāḥ krodhādayaḥ tathā
upadravāḥ ca vartante ādhayaḥ vyādhayaḥ tathā
34. Calamities, diseases, lethargy, faults, anger, and other such negative qualities prevail, along with afflictions, mental distresses, and various physical ailments.
युगेष्वावर्तमानेषु धर्मो व्यावर्तते पुनः ।
धर्मे व्यावर्तमाने तु लोको व्यावर्तते पुनः ॥३५॥
35. yugeṣvāvartamāneṣu dharmo vyāvartate punaḥ ,
dharme vyāvartamāne tu loko vyāvartate punaḥ.
35. yugeṣu āvartamāneṣu dharmaḥ vyāvartate punaḥ
dharme vyāvartamāne tu lokaḥ vyāvartate punaḥ
35. As the cosmic ages (yuga) continue to revolve, natural law (dharma) recedes again. And when natural law (dharma) recedes, then the world (loka) also declines again.
लोके क्षीणे क्षयं यान्ति भावा लोकप्रवर्तकाः ।
युगक्षयकृता धर्माः प्रार्थनानि विकुर्वते ॥३६॥
36. loke kṣīṇe kṣayaṁ yānti bhāvā lokapravartakāḥ ,
yugakṣayakṛtā dharmāḥ prārthanāni vikurvate.
36. loke kṣīṇe kṣayam yānti bhāvāḥ lokapravartakāḥ
yugakṣayakṛtāḥ dharmāḥ prārthanāni vikurvate
36. When the world declines, the very principles that govern it also decay. The (natural) laws (dharma) established by the decline of the age (yuga) corrupt people's aspirations.
एतत्कलियुगं नाम अचिराद्यत्प्रवर्तते ।
युगानुवर्तनं त्वेतत्कुर्वन्ति चिरजीविनः ॥३७॥
37. etatkaliyugaṁ nāma acirādyatpravartate ,
yugānuvartanaṁ tvetatkurvanti cirajīvinaḥ.
37. etat kaliyugam nāma acirāt yat pravartate
yugānuvartanam tu etat kurvanti cirajīvinaḥ
37. This is the age (yuga) named Kali, which has just begun. Even the long-lived beings adapt themselves to the characteristics of this age (yuga).
यच्च ते मत्परिज्ञाने कौतूहलमरिंदम ।
अनर्थकेषु को भावः पुरुषस्य विजानतः ॥३८॥
38. yacca te matparijñāne kautūhalamariṁdama ,
anarthakeṣu ko bhāvaḥ puruṣasya vijānataḥ.
38. yat ca te matparijñāne kautūhalam ariṃdama
anarthakeṣu kaḥ bhāvaḥ puruṣasya vijānataḥ
38. O subduer of enemies, regarding this curiosity (kautūhala) of yours about the knowledge of Me – what meaning or purpose is there for a discerning person (puruṣa) in matters that are futile?
एतत्ते सर्वमाख्यातं यन्मां त्वं परिपृच्छसि ।
युगसंख्यां महाबाहो स्वस्ति प्राप्नुहि गम्यताम् ॥३९॥
39. etatte sarvamākhyātaṁ yanmāṁ tvaṁ paripṛcchasi ,
yugasaṁkhyāṁ mahābāho svasti prāpnuhi gamyatām.
39. etat te sarvam ākhyātam yat mām tvam paripṛcchasi
yugasaṃkhyām mahābāho svasti prāpnuhi gamyatām
39. O mighty-armed one, I have explained to you everything that you asked me about the number of ages (yuga). Now attain well-being, and you may depart.