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महाभारतः       mahābhārataḥ - book-3, chapter-183

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मार्कण्डेय उवाच ।
भूय एव तु माहात्म्यं ब्राह्मणानां निबोध मे ।
वैन्यो नामेह राजर्षिरश्वमेधाय दीक्षितः ।
तमत्रिर्गन्तुमारेभे वित्तार्थमिति नः श्रुतम् ॥१॥
1. mārkaṇḍeya uvāca ,
bhūya eva tu māhātmyaṁ brāhmaṇānāṁ nibodha me ,
vainyo nāmeha rājarṣiraśvamedhāya dīkṣitaḥ ,
tamatrirgantumārebhe vittārthamiti naḥ śrutam.
1. mārkaṇḍeyaḥ uvāca bhūyaḥ eva tu māhātmyam
brāhmaṇānām nibodha me vainyaḥ nāma iha
rājarṣiḥ aśvamedhāya dīkṣitaḥ tam atriḥ
gantum ārabhe vittārtham iti naḥ śrutam
1. mārkaṇḍeyaḥ uvāca bhūyaḥ eva tu brāhmaṇānām
māhātmyam me nibodha iha vainyaḥ nāma
rājarṣiḥ aśvamedhāya dīkṣitaḥ atriḥ tam
vittārtham gantum ārabhe iti naḥ śrutam
1. Mārkaṇḍeya said: Now hear from me further about the greatness of the Brahmins. Here, a royal sage (rājarṣi) named Vainya was initiated for an Aśvamedha (Vedic ritual). Atri began to go to him, for the sake of wealth, so we have heard.
भूयोऽथ नानुरुध्यत्स धर्मव्यक्तिनिदर्शनात् ।
संचिन्त्य स महातेजा वनमेवान्वरोचयत् ।
धर्मपत्नीं समाहूय पुत्रांश्चेदमुवाच ह ॥२॥
2. bhūyo'tha nānurudhyatsa dharmavyaktinidarśanāt ,
saṁcintya sa mahātejā vanamevānvarocayat ,
dharmapatnīṁ samāhūya putrāṁścedamuvāca ha.
2. bhūyaḥ atha na anurudhyat saḥ
dharmavyaktinidarśanāt saṃcintya saḥ mahātejāḥ
vanam eva anvarocayat dharmapatnīm
samāhūya putrān ca idam uvāca ha
2. Then, furthermore, he (Atri) did not abide by the clear example of (dharma). Having reflected deeply, that greatly glorious sage chose the forest itself. Having summoned his lawful wife and his sons, he indeed spoke these words.
प्राप्स्यामः फलमत्यन्तं बहुलं निरुपद्रवम् ।
अरण्यगमनं क्षिप्रं रोचतां वो गुणाधिकम् ॥३॥
3. prāpsyāmaḥ phalamatyantaṁ bahulaṁ nirupadravam ,
araṇyagamanaṁ kṣipraṁ rocatāṁ vo guṇādhikam.
3. prāpsyāmaḥ phalam atyantam bahulam nirupadravam
araṇyagamanam kṣipram rocatām vaḥ guṇādhikam
3. "We shall obtain a most abundant, utterly trouble-free, and great reward. May this journey to the forest, which is greatly beneficial, quickly become agreeable to you."
तं भार्या प्रत्युवाचेदं धर्ममेवानुरुध्यती ।
वैन्यं गत्वा महात्मानमर्थयस्व धनं बहु ।
स ते दास्यति राजर्षिर्यजमानोऽर्थिने धनम् ॥४॥
4. taṁ bhāryā pratyuvācedaṁ dharmamevānurudhyatī ,
vainyaṁ gatvā mahātmānamarthayasva dhanaṁ bahu ,
sa te dāsyati rājarṣiryajamāno'rthine dhanam.
4. tam bhāryā prati uvāca idam dharmam
eva anurudhyatī vainyam gatvā mahātmānam
arthayasva dhanam bahu saḥ te dāsyati
rājarṣiḥ yajamānaḥ arthine dhanam
4. His wife, adhering strictly to her intrinsic nature (dharma), replied to him, "Go to the great-souled Vainya and request much wealth. That royal sage, performing a ritual (yajña), will give wealth to one who asks."
तत आदाय विप्रर्षे प्रतिगृह्य धनं बहु ।
भृत्यान्सुतान्संविभज्य ततो व्रज यथेप्सितम् ।
एष वै परमो धर्मो धर्मविद्भिरुदाहृतः ॥५॥
5. tata ādāya viprarṣe pratigṛhya dhanaṁ bahu ,
bhṛtyānsutānsaṁvibhajya tato vraja yathepsitam ,
eṣa vai paramo dharmo dharmavidbhirudāhṛtaḥ.
5. tataḥ ādāya viprarṣe pratigṛhya dhanam
bahu bhṛtyān sutān saṃvibhajya
tataḥ vraja yathā īpsitam eṣaḥ vai
paramaḥ dharmaḥ dharmavidbhiḥ udāhṛtaḥ
5. "Then, O brahmin sage, having taken and received much wealth, distribute it among your servants and sons, and then go wherever you desire. This, indeed, is the supreme intrinsic nature (dharma), declared by those who understand the natural law (dharma)."
अत्रिरुवाच ।
कथितो मे महाभागे गौतमेन महात्मना ।
वैन्यो धर्मार्थसंयुक्तः सत्यव्रतसमन्वितः ॥६॥
6. atriruvāca ,
kathito me mahābhāge gautamena mahātmanā ,
vainyo dharmārthasaṁyuktaḥ satyavratasamanvitaḥ.
6. atriḥ uvāca kathitaḥ me mahābhāge gautamena mahātmanā
vainyaḥ dharmārthasaṃyuktaḥ satyavratasamanvitaḥ
6. Atri said, "O noble lady, the story of Vainya, who is associated with his intrinsic nature (dharma) and purpose, and who is endowed with truthfulness, was recounted to me by the great-souled Gautama."
किं त्वस्ति तत्र द्वेष्टारो निवसन्ति हि मे द्विजाः ।
यथा मे गौतमः प्राह ततो न व्यवसाम्यहम् ॥७॥
7. kiṁ tvasti tatra dveṣṭāro nivasanti hi me dvijāḥ ,
yathā me gautamaḥ prāha tato na vyavasāmyaham.
7. kim tu asti tatra dveṣṭāraḥ nivasanti hi me dvijāḥ
yathā me gautamaḥ prāha tataḥ na vyavasāmi aham
7. However, there are Brahmins hostile to me living there. Therefore, as Gautama told me, I cannot proceed with that.
तत्र स्म वाचं कल्याणीं धर्मकामार्थसंहिताम् ।
मयोक्तामन्यथा ब्रूयुस्ततस्ते वै निरर्थकाम् ॥८॥
8. tatra sma vācaṁ kalyāṇīṁ dharmakāmārthasaṁhitām ,
mayoktāmanyathā brūyustataste vai nirarthakām.
8. tatra sma vācam kalyāṇīm dharmakāmārthasaṃhitām |
mayā uktām anyathā brūyuḥ tataḥ te vai nirarthakām
8. If they were to speak differently from the auspicious words regarding natural law (dharma), desire (kāma), and material prosperity (artha) that I have uttered, then their words would certainly be meaningless.
गमिष्यामि महाप्राज्ञे रोचते मे वचस्तव ।
गाश्च मे दास्यते वैन्यः प्रभूतं चार्थसंचयम् ॥९॥
9. gamiṣyāmi mahāprājñe rocate me vacastava ,
gāśca me dāsyate vainyaḥ prabhūtaṁ cārthasaṁcayam.
9. gamiṣyāmi mahāprājñe rocate me vacas tava | gāḥ
ca me dāsyate vainyaḥ prabhūtam ca artha sañcayam
9. O greatly wise one, your words please me, and so I will go. Vainya will give me cows and an abundance of accumulated wealth.
मार्कण्डेय उवाच ।
एवमुक्त्वा जगामाशु वैन्ययज्ञं महातपाः ।
गत्वा च यज्ञायतनमत्रिस्तुष्टाव तं नृपम् ॥१०॥
10. mārkaṇḍeya uvāca ,
evamuktvā jagāmāśu vainyayajñaṁ mahātapāḥ ,
gatvā ca yajñāyatanamatristuṣṭāva taṁ nṛpam.
10. mārkaṇḍeya uvāca | evam uktvā jagāma āśu vainyayajñam
mahātapaḥ | gatvā ca yajñāyatanam atriḥ tuṣṭāva tam nṛpam
10. Mārkaṇḍeya said: Having spoken thus, the great ascetic (mahātapa) quickly went to Vainya's ritual (yajña). And having arrived at the ritual (yajña) ground, Atri then praised that king.
राजन्वैन्य त्वमीशश्च भुवि त्वं प्रथमो नृपः ।
स्तुवन्ति त्वां मुनिगणास्त्वदन्यो नास्ति धर्मवित् ॥११॥
11. rājanvainya tvamīśaśca bhuvi tvaṁ prathamo nṛpaḥ ,
stuvanti tvāṁ munigaṇāstvadanyo nāsti dharmavit.
11. rājan vainya tvam īśaḥ ca bhuvi tvam prathamaḥ nṛpaḥ
| stuvanti tvām munigaṇāḥ tvat anyaḥ na asti dharmavit
11. O King Vainya, you are indeed a sovereign ruler, and on this earth, you are the foremost king. Assemblies of sages praise you, and there is no other knower of natural law (dharma) like you.
तमब्रवीदृषिस्तत्र वचः क्रुद्धो महातपाः ।
मैवमत्रे पुनर्ब्रूया न ते प्रज्ञा समाहिता ।
अत्र नः प्रथमं स्थाता महेन्द्रो वै प्रजापतिः ॥१२॥
12. tamabravīdṛṣistatra vacaḥ kruddho mahātapāḥ ,
maivamatre punarbrūyā na te prajñā samāhitā ,
atra naḥ prathamaṁ sthātā mahendro vai prajāpatiḥ.
12. tam abravīt ṛṣiḥ tatra vacaḥ kruddhaḥ
mahātapāḥ mā evam atre punaḥ brūyāḥ
na te prajñā samāhitā atra naḥ
prathamam sthātā mahendraḥ vai prajāpatiḥ
12. There, the great ascetic sage, angered, spoke these words to him: "O Atri, you should not speak like this again; your intellect (prajñā) is not calm. Here, indeed, Mahendra, the creator (prajāpati), is established as our foremost [authority]."
अथात्रिरपि राजेन्द्र गौतमं प्रत्यभाषत ।
अयमेव विधाता च यथैवेन्द्रः प्रजापतिः ।
त्वमेव मुह्यसे मोहान्न प्रज्ञानं तवास्ति ह ॥१३॥
13. athātrirapi rājendra gautamaṁ pratyabhāṣata ,
ayameva vidhātā ca yathaivendraḥ prajāpatiḥ ,
tvameva muhyase mohānna prajñānaṁ tavāsti ha.
13. atha atriḥ api rāja-indra gautamam
prati-abhāṣata ayam eva vidhātā ca
yathā eva indraḥ prajāpatiḥ tvam eva
muhyase mohāt na prajñānam tava asti ha
13. Then, O king, Atri also replied to Gautama: "I myself am the ordainer, just as Indra is the creator (prajāpati). You yourself are deluded by ignorance, and indeed you possess no true knowledge (prajñāna)."
गौतम उवाच ।
जानामि नाहं मुह्यामि त्वं विवक्षुर्विमुह्यसे ।
स्तोष्यसेऽभ्युदयप्रेप्सुस्तस्य दर्शनसंश्रयात् ॥१४॥
14. gautama uvāca ,
jānāmi nāhaṁ muhyāmi tvaṁ vivakṣurvimuhyase ,
stoṣyase'bhyudayaprepsustasya darśanasaṁśrayāt.
14. gautama uvāca jānāmi na aham muhyāmi tvam vivakṣuḥ
vimuhyase stoṣyase abhyudaya-prepsuḥ tasya darśana-saṃśrayāt
14. Gautama said: "I know, I am not deluded. It is you, wishing to speak, who are deluded. You will eulogize him, being desirous of prosperity, due to your reliance on his presence."
न वेत्थ परमं धर्मं न चावैषि प्रयोजनम् ।
बालस्त्वमसि मूढश्च वृद्धः केनापि हेतुना ॥१५॥
15. na vettha paramaṁ dharmaṁ na cāvaiṣi prayojanam ,
bālastvamasi mūḍhaśca vṛddhaḥ kenāpi hetunā.
15. na vettha paramam dharmam na ca avaiṣi prayojanam
bālaḥ tvam asi mūḍhaḥ ca vṛddhaḥ kena api hetunā
15. "You do not know the supreme natural law (dharma), nor do you understand the purpose. You are but a child and foolish, even though you are old for some reason."
मार्कण्डेय उवाच ।
विवदन्तौ तथा तौ तु मुनीनां दर्शने स्थितौ ।
ये तस्य यज्ञे संवृत्तास्तेऽपृच्छन्त कथं त्विमौ ॥१६॥
16. mārkaṇḍeya uvāca ,
vivadantau tathā tau tu munīnāṁ darśane sthitau ,
ye tasya yajñe saṁvṛttāste'pṛcchanta kathaṁ tvimau.
16. mārkaṇḍeyaḥ uvāca vivadantau tathā tau tu munīnām darśane
sthitau ye tasya yajñe saṃvṛttāḥ te apṛcchanta katham tu imau
16. Mārkaṇḍeya said: "Those two disputants, present in the assembly of sages, were arguing. Those who had gathered for his sacrificial ritual (yajña) then inquired, 'How is it that these two...'
प्रवेशः केन दत्तोऽयमनयोर्वैन्यसंसदि ।
उच्चैः समभिभाषन्तौ केन कार्येण विष्ठितौ ॥१७॥
17. praveśaḥ kena datto'yamanayorvainyasaṁsadi ,
uccaiḥ samabhibhāṣantau kena kāryeṇa viṣṭhitau.
17. praveśaḥ kena dattaḥ ayam anayoḥ vainyasaṃsadi
uccaiḥ samabhibhāṣantau kena kāryeṇa viṣṭhitau
17. '...who gave these two entry into Vainya's assembly? And for what purpose are these two speaking loudly here?'
ततः परमधर्मात्मा काश्यपः सर्वधर्मवित् ।
विवादिनावनुप्राप्तौ तावुभौ प्रत्यवेदयत् ॥१८॥
18. tataḥ paramadharmātmā kāśyapaḥ sarvadharmavit ,
vivādināvanuprāptau tāvubhau pratyavedayat.
18. tataḥ paramadharmātmā kāśyapaḥ sarvadharmavit
vivādinau anuprāptau tau ubhau pratyavedayat
18. Then, Kāśyapa, whose nature (dharma) was supremely righteous and who knew all aspects of natural law (dharma), made known the arrival of those two disputants.
अथाब्रवीत्सदस्यांस्तु गौतमो मुनिसत्तमान् ।
आवयोर्व्याहृतं प्रश्नं शृणुत द्विजपुंगवाः ।
वैन्यो विधातेत्याहात्रिरत्र नः संशयो महान् ॥१९॥
19. athābravītsadasyāṁstu gautamo munisattamān ,
āvayorvyāhṛtaṁ praśnaṁ śṛṇuta dvijapuṁgavāḥ ,
vainyo vidhātetyāhātriratra naḥ saṁśayo mahān.
19. atha abravīt sadasyān tu gautamaḥ
munisattamān āvayoḥ vyāhṛtam praśnam
śṛṇuta dvijapuṃgavāḥ vainyaḥ vidhātā
iti āha atriḥ atra naḥ saṃśayaḥ mahān
19. Then Gautama addressed the excellent sages in the assembly, saying: "Listen, O foremost among the twice-born (dvija), to the question spoken by us two: 'Is Vainya the creator?' This is what Atri said, and we have a great doubt about it."
श्रुत्वैव तु महात्मानो मुनयोऽभ्यद्रवन्द्रुतम् ।
सनत्कुमारं धर्मज्ञं संशयच्छेदनाय वै ॥२०॥
20. śrutvaiva tu mahātmāno munayo'bhyadravandrutam ,
sanatkumāraṁ dharmajñaṁ saṁśayacchedanāya vai.
20. śrutvā eva tu mahātmānaḥ munayaḥ abhyadravan drutam
Sanatkumāram dharmajñam saṃśayacchedanāya vai
20. Indeed, just upon hearing, the great-souled sages quickly rushed to Sanatkumāra, the knower of natural law (dharma), specifically for the resolution of their doubts.
स च तेषां वचः श्रुत्वा यथातत्त्वं महातपाः ।
प्रत्युवाचाथ तानेवं धर्मार्थसहितं वचः ॥२१॥
21. sa ca teṣāṁ vacaḥ śrutvā yathātattvaṁ mahātapāḥ ,
pratyuvācātha tānevaṁ dharmārthasahitaṁ vacaḥ.
21. sa ca teṣām vacaḥ śrutvā yathātattvam mahātapāḥ
pratyuvāca atha tān evam dharmārthasahitam vacaḥ
21. And he, of great ascetic power (tapas), having accurately heard their words, then replied to them with words that conveyed natural law (dharma) and its true meaning.
सनत्कुमार उवाच ।
ब्रह्म क्षत्रेण सहितं क्षत्रं च ब्रह्मणा सह ।
राजा वै प्रथमो धर्मः प्रजानां पतिरेव च ।
स एव शक्रः शुक्रश्च स धाता स बृहस्पतिः ॥२२॥
22. sanatkumāra uvāca ,
brahma kṣatreṇa sahitaṁ kṣatraṁ ca brahmaṇā saha ,
rājā vai prathamo dharmaḥ prajānāṁ patireva ca ,
sa eva śakraḥ śukraśca sa dhātā sa bṛhaspatiḥ.
22. Sanatkumāraḥ uvāca brahma kṣatreṇa sahitam
kṣatram ca brahmaṇā saha rājā vai
prathamaḥ dharmaḥ prajānām patiḥ eva ca sa
eva śakraḥ śukraḥ ca sa dhātā sa bṛhaspatiḥ
22. Sanatkumāra said: The priestly class (brahma) is accompanied by the warrior class, and the warrior class by the priestly class (brahma). Indeed, the king is the foremost principle (dharma) and verily the protector of the subjects. He is none other than Indra (Śakra) and the illustrious one; he is the upholder (Dhātā); he is Bṛhaspati.
प्रजापतिर्विराट्सम्राट्क्षत्रियो भूपतिर्नृपः ।
य एभिः स्तूयते शब्दैः कस्तं नार्चितुमर्हति ॥२३॥
23. prajāpatirvirāṭsamrāṭkṣatriyo bhūpatirnṛpaḥ ,
ya ebhiḥ stūyate śabdaiḥ kastaṁ nārcitumarhati.
23. Prajāpatiḥ virāṭ samrāṭ kṣatriyaḥ bhūpatiḥ nṛpaḥ
yaḥ ebhiḥ stūyate śabdaiḥ kaḥ tam na arcitum arhati
23. He is the Lord of creatures (Prajāpati), the universal monarch (Virāṭ), the emperor (Samrāṭ), the warrior (kṣatriya), the lord of the earth (Bhūpati), and the king (Nṛpa). Who, then, would not be fit to worship him who is praised by these very words?
पुरायोनिर्युधाजिच्च अभिया मुदितो भवः ।
स्वर्णेता सहजिद्बभ्रुरिति राजाभिधीयते ॥२४॥
24. purāyoniryudhājicca abhiyā mudito bhavaḥ ,
svarṇetā sahajidbabhruriti rājābhidhīyate.
24. purāyoniḥ yudhājit ca abhiyā muditaḥ bhavaḥ
svarṇetā sahajit babhruḥ iti rājā abhidhīyate
24. A king is thus described as one of ancient origin, victorious in battle, fearless, joyfully existing, a leader to prosperity, easily victorious, and a great supporter.
सत्यमन्युर्युधाजीवः सत्यधर्मप्रवर्तकः ।
अधर्मादृषयो भीता बलं क्षत्रे समादधन् ॥२५॥
25. satyamanyuryudhājīvaḥ satyadharmapravartakaḥ ,
adharmādṛṣayo bhītā balaṁ kṣatre samādadhan.
25. satyamanyuḥ yudhājīvaḥ satyadharmapravartakaḥ
adharmāt ṛṣayaḥ bhītāḥ balam kṣatre samādadhan
25. A king is one whose resolve (manyu) is truthful, who thrives by battle, and who promotes true constitution (dharma). Frightened by unrighteousness (adharma), the sages bestowed power upon the warrior class.
आदित्यो दिवि देवेषु तमो नुदति तेजसा ।
तथैव नृपतिर्भूमावधर्मं नुदते भृशम् ॥२६॥
26. ādityo divi deveṣu tamo nudati tejasā ,
tathaiva nṛpatirbhūmāvadharmaṁ nudate bhṛśam.
26. ādityaḥ divi deveṣu tamaḥ nudati tejasā tathā
eva nṛpatiḥ bhūmau adharmam nudate bhṛśam
26. Just as the sun (āditya) in the sky dispels darkness and gloom among the celestial beings with its radiance, similarly a king on earth vigorously removes unrighteousness (adharma).
अतो राज्ञः प्रधानत्वं शास्त्रप्रामाण्यदर्शनात् ।
उत्तरः सिध्यते पक्षो येन राजेति भाषितम् ॥२७॥
27. ato rājñaḥ pradhānatvaṁ śāstraprāmāṇyadarśanāt ,
uttaraḥ sidhyate pakṣo yena rājeti bhāṣitam.
27. ataḥ rājñaḥ pradhānatvam śāstraprāmāṇyadarśanāt
uttaraḥ sidhyate pakṣaḥ yena rājā iti bhāṣitam
27. Therefore, the king's preeminence is established through the demonstration of scriptural authority. By this means, the subsequent statement ('thus is a king') is proven.
मार्कण्डेय उवाच ।
ततः स राजा संहृष्टः सिद्धे पक्षे महामनाः ।
तमत्रिमब्रवीत्प्रीतः पूर्वं येनाभिसंस्तुतः ॥२८॥
28. mārkaṇḍeya uvāca ,
tataḥ sa rājā saṁhṛṣṭaḥ siddhe pakṣe mahāmanāḥ ,
tamatrimabravītprītaḥ pūrvaṁ yenābhisaṁstutaḥ.
28. mārkaṇḍeyaḥ uvāca tataḥ saḥ rājā saṃhṛṣṭaḥ siddhe pakṣe
mahāmanāḥ tam atrim abravīt prītaḥ pūrvaṃ yena abhisaṃstutaḥ
28. Mārkaṇḍeya said: Then that great-minded king, greatly delighted and with his objective achieved, spoke to Atri, pleased because Atri had previously praised him.
यस्मात्सर्वमनुष्येषु ज्यायांसं मामिहाब्रवीः ।
सर्वदेवैश्च विप्रर्षे संमितं श्रेष्ठमेव च ।
तस्मात्तेऽहं प्रदास्यामि विविधं वसु भूरि च ॥२९॥
29. yasmātsarvamanuṣyeṣu jyāyāṁsaṁ māmihābravīḥ ,
sarvadevaiśca viprarṣe saṁmitaṁ śreṣṭhameva ca ,
tasmātte'haṁ pradāsyāmi vividhaṁ vasu bhūri ca.
29. yasmāt sarva-manuṣyeṣu jyāyāṃsaṃ mām
iha abravīḥ sarva-devaiḥ ca vipra-ṛṣe
saṃmitam śreṣṭham eva ca tasmāt te
aham pradāsyāmi vividham vasu bhūri ca
29. “Because you declared me to be superior among all humans here, and, O sage among brahmins, equal to all gods and indeed the best; therefore, I will give you various abundant riches.”
दासीसहस्रं श्यामानां सुवस्त्राणामलंकृतम् ।
दश कोट्यो हिरण्यस्य रुक्मभारांस्तथा दश ।
एतद्ददानि ते विप्र सर्वज्ञस्त्वं हि मे मतः ॥३०॥
30. dāsīsahasraṁ śyāmānāṁ suvastrāṇāmalaṁkṛtam ,
daśa koṭyo hiraṇyasya rukmabhārāṁstathā daśa ,
etaddadāni te vipra sarvajñastvaṁ hi me mataḥ.
30. dāsī-sahasram śyāmānām su-vastrāṇām
alaṃkṛtam daśa koṭyaḥ hiraṇyasya
rukma-bhārān tathā daśa etat dadāni
te vipra sarva-jñaḥ tvam hi me mataḥ
30. I will give you a thousand dark-complexioned maidservants, well-dressed and adorned, ten million (crores) of gold, and similarly ten loads of gold. O brahmin, for you are indeed considered by me to be omniscient.
तदत्रिर्न्यायतः सर्वं प्रतिगृह्य महामनाः ।
प्रत्याजगाम तेजस्वी गृहानेव महातपाः ॥३१॥
31. tadatrirnyāyataḥ sarvaṁ pratigṛhya mahāmanāḥ ,
pratyājagāma tejasvī gṛhāneva mahātapāḥ.
31. tat atriḥ nyāyataḥ sarvam pratigṛhya mahāmanāḥ
prati-ājagāma tejasvī gṛhān eva mahātapāḥ
31. That great-minded Atri, having properly accepted everything, then returned, radiant and endowed with great austerity (tapas), to his own home.
प्रदाय च धनं प्रीतः पुत्रेभ्यः प्रयतात्मवान् ।
तपः समभिसंधाय वनमेवान्वपद्यत ॥३२॥
32. pradāya ca dhanaṁ prītaḥ putrebhyaḥ prayatātmavān ,
tapaḥ samabhisaṁdhāya vanamevānvapadyata.
32. pradāya ca dhanam prītaḥ putrebhyaḥ prayatātmavān
tapaḥ samabhisaṃdhāya vanam eva anvapadyata
32. And having joyfully given his wealth to his sons, he, whose self (ātman) was disciplined, resolved to undertake austerity (tapas) and indeed went to the forest.