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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-4

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मार्कण्डेय उवाच ।
एवं ते द्रोणतनयाः पक्षिणो ज्ञानिनोऽभवन् ।
वसन्ति ह्यचले विन्ध्ये तानुपास्व च पृच्छ च ॥१॥
1. mārkaṇḍeya uvāca .
evaṃ te droṇatanayāḥ pakṣiṇo jñānino'bhavan .
vasanti hyacale vindhye tānupāsva ca pṛccha ca.
1. mārkaṇḍeya uvāca evam te droṇatanayāḥ pakṣiṇaḥ jñāninaḥ
abhavan vasanti hi acale vindhye tān upāsva ca pṛccha ca
1. Mārkaṇḍeya said: "Thus, those sons of Droṇa became wise, knowing birds. They indeed reside on the Vindhya mountain. You should approach them and question them."
इत्यृषेर्वचनं श्रुत्वा मार्कण्डेयस्य जैमिनिः ।
जगाम विन्ध्यशिखरं यत्र ते धर्मपक्षिणः ॥२॥
2. ityṛṣervacanaṃ śrutvā mārkaṇḍeyasya jaiminiḥ .
jagāma vindhyaśikharaṃ yatra te dharmapakṣiṇaḥ.
2. iti ṛṣeḥ vacanam śrutvā mārkaṇḍeyasya jaiminiḥ
jagāma vindhyaśikharam yatra te dharmapakṣiṇaḥ
2. Having heard these words from the sage Mārkaṇḍeya, Jaimini went to the Vindhya mountain peak, where those birds embodying natural law (dharma) resided.
तन्नगासन्नभूतश्च शुश्राठ पठतां ध्वनिम् ।
श्रुत्वा च विस्मयाविष्टश्चिन्तयामास जैमिनिः ॥३॥
3. tannagāsannabhūtaśca śuśrāṭha paṭhatāṃ dhvanim .
śrutvā ca vismayāviṣṭaścintayāmāsa jaiminiḥ.
3. tat nagāsannabhūtaḥ ca śuśrāva paṭhatām dhvanim
śrutvā ca vismayāviṣṭaḥ cintayāmāsa jaiminiḥ
3. When he reached that mountain, he heard the sound of those reciting. And hearing it, Jaimini, filled with wonder, began to ponder.
स्थानसौष्ठवसम्पन्नं जितश्वासमविश्रमम् ।
विस्पष्टमपदोषञ्च पठ्यते द्विजसत्तमैः ॥४॥
4. sthānasauṣṭhavasampannaṃ jitaśvāsamaviśramam .
vispaṣṭamapadoṣañca paṭhyate dvijasattamaiḥ.
4. sthānasauṣṭhavasampannam jitaśvāsam aviśramam
vispaṣṭam apadoṣam ca paṭhyate dvijasattamaiḥ
4. The sound [of their recitation] was endowed with perfect articulation and excellence, with controlled breath, continuous, very clear, and flawless, as it was recited by the best of the twice-born (dvija).
वियोनिमपि सम्प्राप्तानेतान् मुनिकुमारकान् ।
चित्रमेतदहं मन्ये न जहाति सरस्वती ॥५॥
5. viyonimapi samprāptānetān munikumārakān .
citrametadahaṃ manye na jahāti sarasvatī.
5. viyonim api samprāptān etān munikumārakān
citram etat aham manye na jahāti sarasvatī
5. I consider it a wonder that even though these young sages have attained a different species, Sarasvatī (Sarasvatī) does not abandon them.
बन्धुवर्गस्तथा मित्रं यच्चेष्टमपरं गृहे ।
त्यक्त्वा गच्छति तत्सर्वं न जहाति सरस्वती ॥६॥
6. bandhuvargastathā mitraṃ yacceṣṭamaparaṃ gṛhe .
tyaktvā gacchati tatsarvaṃ na jahāti sarasvatī.
6. bandhuvargaḥ tathā mitram yat ca iṣṭam aparam gṛhe
tyaktvā gacchati tat sarvam na jahāti sarasvatī
6. Family, friends, and whatever other dear possessions one has in the home - all that departs, being forsaken. But knowledge (sarasvatī) never abandons.
इति सञ्चिन्तयन्नेव विवेश गिरिकन्दरम् ।
प्रविश्य च ददर्शासौ शिलापट्टगातान् द्विजान् ॥७॥
7. iti sañcintayanneva viveśa girikandaram .
praviśya ca dadarśāsau śilāpaṭṭagātān dvijān.
7. iti saṃcintayan eva viveśa girikandaram
praviśya ca dadarśa asau śilāpaṭṭagatān dvijān
7. Pondering thus, he entered a mountain cave. And upon entering, he saw Brahmins (dvija) seated on stone slabs.
पठतस्तान् समालोक्य मुखदोषविवर्जितान् ।
सोऽथ शोकेन हर्षेण सर्वानेवाभ्यभाषत ॥८॥
8. paṭhatastān samālokya mukhadoṣavivarjitān .
so'tha śokena harṣeṇa sarvānevābhyabhāṣata.
8. paṭhataḥ tān samālokya mukhadoṣavivarjitān saḥ
atha śokena harṣeṇa sarvān eva abhyabhāṣata
8. Observing them reciting without any speech impediments, he then addressed them all with a mixture of sorrow and joy.
स्वस्त्यस्तु वो द्विजश्रेष्ठा जैमिनिं मां निबोधत ।
व्यासशिष्यमनुप्राप्तं भवतां दर्शनोत्सुकम् ॥९॥
9. svastyastu vo dvijaśreṣṭhā jaiminiṃ māṃ nibodhata .
vyāsaśiṣyamanuprāptaṃ bhavatāṃ darśanotsukam.
9. svasti astu vaḥ dvijaśreṣṭhāḥ jaiminim mām nibodhata
vyāsaśiṣyam anuprāptam bhavatām darśanotsukam
9. May good fortune be with you, O best among Brahmins! Know me to be Jaimini, the disciple of Vyāsa, who has arrived, eager to behold you.
मन्युर्न खलु कर्तव्यो यत् पित्रातीव मन्युना ।
शप्ताः खगत्वमापन्नाः सर्वथा दिष्टमेव तत् ॥१०॥
10. manyurna khalu kartavyo yat pitrātīva manyunā .
śaptāḥ khagatvamāpannāḥ sarvathā diṣṭameva tat.
10. manyuḥ na khalu kartavyaḥ yat pitrā atīva manyunā
śaptāḥ khagatvam āpannāḥ sarvathā diṣṭam eva tat
10. One should certainly not feel anger (manyu), because it was due to the father's excessive anger (manyu) that they were cursed and attained the state of being birds. That is entirely destiny (diṣṭam).
स्फीतद्रव्ये कुले केचिज्जाताः किल मनस्विनः ।
द्रव्यनाशे द्विजेन्द्रास्ते शबरेण सुसान्त्विताः ॥११॥
11. sphītadravye kule kecijjātāḥ kila manasvinaḥ .
dravyanāśe dvijendrāste śabareṇa susāntvitāḥ.
11. sphītadravye kule kecit jātāḥ kila manasvinaḥ
dravyanāśe dvijendrāḥ te śabareṇa susāntvitāḥ
11. Some high-minded individuals (manasvin) were indeed born into a wealthy family. Later, when they suffered loss of wealth, those excellent Brahmins (dvijendra) were well consoled by a hunter (śabara).
दत्त्वा याचन्ति पुरुषा हत्वा वध्यन्ति चापरे ।
पातयित्वा च पात्यन्ते त एव तपसः क्षयात् ॥१२॥
12. dattvā yācanti puruṣā hatvā vadhyanti cāpare .
pātayitvā ca pātyante ta eva tapasaḥ kṣayāt.
12. dattvā yācanti puruṣāḥ hatvā vadhyanti ca apare
pātayitvā ca pātyante te eva tapasaḥ kṣayāt
12. Men (puruṣa) give and then beg; others kill and are then killed. And having caused others to fall, they themselves fall, due to the depletion of their spiritual merit (tapas).
एतद्दृष्टं सुबहुशो विपरीतं तथा मया ।
भावाभावसमुच्छेदैरजस्त्रं व्याकुलं जगत् ॥१३॥
13. etaddṛṣṭaṃ subahuśo viparītaṃ tathā mayā .
bhāvābhāvasamucchedairajastraṃ vyākulaṃ jagat.
13. etat dṛṣṭam subahuśaḥ viparītam tathā mayā
bhāvābhāvasamucchedaiḥ ajastram vyākulam jagat
13. I have frequently observed this, and also the reverse. The world (jagat) is perpetually agitated by the cycles of coming into being and ceasing to be (bhāvābhāvasamucchedaiḥ).
इति सञ्चिन्त्य मनसा न शोकं कर्तुमर्हथ ।
ज्ञानस्य फलमेतावच्छोकहर्षैरधृष्यता ॥१४॥
14. iti sañcintya manasā na śokaṃ kartumarhatha .
jñānasya phalametāvacchokaharṣairadhṛṣyatā.
14. iti sañcintya manasā na śokam kartum arhatha
jñānasya phalam etāvat śokaharṣaiḥ adhṛṣyatā
14. Having reflected thus in your mind, you should not indulge in grief. The fruit of knowledge (jñāna) is precisely this: not to be overcome by sorrow and elation.
ततस्ते जैमिनिं सर्वे पाद्यार्घ्याभ्यामपूजयन् ।
अनामयञ्च पप्रच्छुः प्रणिपत्य महामुनिम् ॥१५॥
15. tataste jaiminiṃ sarve pādyārghyābhyāmapūjayan .
anāmayañca papracchuḥ praṇipatya mahāmunim.
15. tataḥ te jaiminim sarve pādya-arghyābhyām apūjayan
anāmayam ca papracchuḥ praṇipatya mahāmunim
15. Then all of them worshipped Jaimini with water for his feet (pādya) and respectful offerings (arghya). Having prostrated themselves before the great sage, they also inquired about his well-being.
अथोचुः खगमाः सर्वे व्यासशिष्यं तपोनिधिम् ।
सुखोपविष्टं विश्रान्तं पक्षानिलहतक्लमम् ॥१६॥
16. athocuḥ khagamāḥ sarve vyāsaśiṣyaṃ taponidhim .
sukhopaviṣṭaṃ viśrāntaṃ pakṣānilahataklamam.
16. atha ūcuḥ khagamāḥ sarve vyāsasiṣyam tapo-nidhim
sukha-upaviṣṭam viśrāntam pakṣa-anila-hata-klamam
16. Then all the birds spoke to the disciple of Vyasa, who was a treasure of asceticism (tapas), who was comfortably seated, rested, and whose fatigue had been dispelled by the wind from their wings.
पक्षिण ऊचुः ।
अद्य नः सफलं जन्म जीवितञ्च सुजीवितम् ।
यत् पश्यामः सुरैर्वन्द्यं तव पादाम्बुजद्वयम् ॥१७॥
17. pakṣiṇa ūcuḥ .
adya naḥ saphalaṃ janma jīvitañca sujīvitam .
yat paśyāmaḥ surairvandyaṃ tava pādāmbujadvayam.
17. pakṣiṇaḥ ūcuḥ adya naḥ saphalam janma jīvitam ca su-jīvitam
yat paśyāmaḥ suraiḥ vandyam tava pāda-ambuja-dvayam
17. The birds said: 'Today, our birth is fruitful, and our life is truly well-lived, because we behold your pair of lotus-like feet, which is revered even by the gods.'
पितृकोपाग्निरुद्भूतो यो नो देहेषु वर्तते ।
सोऽद्य शान्तिं गतो विप्र युष्मद्दर्शनवारिणा ॥१८॥
18. pitṛkopāgnirudbhūto yo no deheṣu vartate .
so'dya śāntiṃ gato vipra yuṣmaddarśanavāriṇā.
18. pitṛkopa-agniḥ udbhūtaḥ yaḥ naḥ deheṣu vartate
saḥ adya śāntim gataḥ vipra yuṣmad-darśana-vāriṇā
18. O Brahmin, the fire of our father's anger, which resided within our bodies, has today attained peace by the water of your sight.
कच्चित् ते कुशलं ब्रह्मन्नाश्रमे मृगपक्षिषु ।
वृक्षेष्वथ लता-गुल्म-त्वक्सार-तृणजातिषु ॥१९॥
19. kaccit te kuśalaṃ brahmannāśrame mṛgapakṣiṣu .
vṛkṣeṣvatha latā-gulma-tvaksāra-tṛṇajātiṣu.
19. kaccit te kuśalam brahman āśrame mṛga-pakṣiṣu
vṛkṣeṣu atha latā-gulma-tvaksāra-tṛṇajātiṣu
19. O Brahmin, is all well with you, and in the hermitage (āśrama), with the animals and birds, and with the trees, and the creeping plants, shrubs, plants with strong bark, and various types of grasses?
अथवा नैतदुक्तं हि सम्यगस्माभिरादृतैः ।
भवता सङ्गमो येषां तेषामकुशलं कुतः ॥२०॥
20. athavā naitaduktaṃ hi samyagasmābhirādṛtaiḥ .
bhavatā saṅgamo yeṣāṃ teṣāmakuśalaṃ kutaḥ.
20. athavā na etat uktam hi samyak asmābhiḥ ādṛtaiḥ
bhavatā saṅgamaḥ yeṣām teṣām akuśalam kutaḥ
20. Or rather, this was not said properly by us, who are respectful. How can there be misfortune for those who have met with you?
प्रसादञ्च कुरुष्वात्र ब्रूह्यागमनकारणम् ।
देवानामिव संसर्गो भवतोऽभ्युदयो महान् ।
केनास्मद्भाग्यगुरुण आनीतो दृष्टिगोचरम् ॥२१॥
21. prasādañca kuruṣvātra brūhyāgamanakāraṇam .
devānāmiva saṃsargo bhavato'bhyudayo mahān .
kenāsmadbhāgyaguruṇa ānīto dṛṣṭigocaram.
21. prasādam ca kuruṣva atra brūhi
āgamana-kāraṇam devānām iva saṃsargaḥ
bhavataḥ abhyudayaḥ mahān kena
asmad-bhāgya-guruṇā ānītaḥ dṛṣṭi-gocaram
21. And please show your favor here, tell us the reason for your arrival. Your association is a great boon, like that of the gods. By what great fortune of ours have you been brought within our sight?
जैमिनिरुवाच ।
श्रूयतां द्विजशार्दूलाः कारणं येन कन्दरम् ।
विन्ध्यस्येहागतो रम्यं रेवावारिकणोक्षितम् ।
सन्देहान् भारते शास्त्रे तान् प्रष्टुं गतवानहम् ॥२२॥
22. jaiminiruvāca .
śrūyatāṃ dvijaśārdūlāḥ kāraṇaṃ yena kandaram .
vindhyasyehāgato ramyaṃ revāvārikaṇokṣitam .
sandehān bhārate śāstre tān praṣṭuṃ gatavānaham.
22. jaiminiḥ uvāca śrūyatām dvijaśārdūlāḥ
kāraṇam yena kandaram vindhyasya iha āgataḥ
ramyam revāvārikaṇokṣitam sandehān
bhārate śāstre tān praṣṭum gatavān aham
22. Jaimini said: O foremost among the twice-born (dvijaśārdūlāḥ), listen to the reason why I have come here to the beautiful cave (kandaram) of the Vindhya mountains, moistened by the spray of the Revā river's water. I had doubts (sandehān) regarding the treatise (śāstre) on Bharata (the Mahābhārata), and I came here to ask about them.
मार्कण्डेयं महात्मानं पूर्वं भृगुकुलोद्वहम् ।
तमहं पृष्टवान् प्राप्य सन्देहान् भरतं प्रति ॥२३॥
23. mārkaṇḍeyaṃ mahātmānaṃ pūrvaṃ bhṛgukulodvaham .
tamahaṃ pṛṣṭavān prāpya sandehān bharataṃ prati.
23. mārkaṇḍeyam mahātmānam pūrvam bhṛgukulodvaham
tam aham pṛṣṭavān prāpya sandehān bharatam prati
23. I approached the great-souled (mahātmānam) Mārkaṇḍeya, the foremost scion of the Bhṛgu family (bhṛgukulodvaham). Having reached him, I questioned him about my doubts (sandehān) regarding Bharata (the Mahābhārata).
स च पृष्टो मया प्राह सन्ति विन्ध्ये महाचले ।
द्रोणपुत्रा महात्मानस्ते वक्ष्मन्त्यर्थविस्तरम् ॥२४॥
24. sa ca pṛṣṭo mayā prāha santi vindhye mahācale .
droṇaputrā mahātmānaste vakṣmantyarthavistaram.
24. saḥ ca pṛṣṭaḥ mayā prāha santi vindhye mahācale
droṇaputrāḥ mahātmānaḥ te vakṣyanti arthavistaram
24. And he, when questioned by me, replied: 'In the great Vindhya mountain (vindhye mahācale), there reside the great-souled (mahātmānaḥ) sons of Droṇa (droṇaputrāḥ). They will fully explain the extensive meaning (arthavistaram) to you.'
तद्वाक्ययोदितश्चेममागतोऽहं महागिरिम् ।
तच्छृणुध्वमशेषेण श्रुत्वा व्याख्यातुमर्हथ ॥२५॥
25. tadvākyayoditaścemamāgato'haṃ mahāgirim .
tacchṛṇudhvamaśeṣeṇa śrutvā vyākhyātumarhatha.
25. tadvākyena uditaḥ ca imam āgataḥ aham mahāgirim
tat śṛṇudhvam aśeṣeṇa śrutvā vyākhyātum arhatha
25. And so, impelled by his words, I have come to this great mountain. Therefore, listen to it completely (aśeṣeṇa), and having heard it, you are qualified to explain it.
पक्षिण ऊचुः ।
विषये सति वक्ष्यामो निर्विशङ्कः शृणुष्व तत् ।
कथं तन्न वदिष्यामो यदस्मद्बुद्धिगोचरम् ॥२६॥
26. pakṣiṇa ūcuḥ .
viṣaye sati vakṣyāmo nirviśaṅkaḥ śṛṇuṣva tat .
kathaṃ tanna vadiṣyāmo yadasmadbuddhigocaram.
26. pakṣiṇaḥ ūcuḥ viṣaye sati vakṣyāmaḥ nirviśaṅkaḥ śṛṇuṣva
tat katham tat na vadiṣyāmaḥ yat asmat buddhigocaram
26. The birds said: If there is a topic, we will speak, so listen to it without apprehension. How can we not speak about that which is within the scope of our intellect?
चतुर्ष्वपि हि वेदेषु धर्मशास्त्रेषु चैव हि ।
समस्तेषु तथाङ्गेषु यच्चान्यद्वेदसंमितम् ॥२७॥
27. caturṣvapi hi vedeṣu dharmaśāstreṣu caiva hi .
samasteṣu tathāṅgeṣu yaccānyadvedasaṃmitam.
27. catuṣu api hi vedeṣu dharmaśāstreṣu ca eva hi
samasteṣu tathā aṅgeṣu yat ca anyat vedasaṃmitam
27. Indeed, in all four Vedas, and certainly in the treatises on natural law (dharmaśāstra), and likewise in all the ancillary texts (aṅga), and whatever else is sanctioned by the Vedas.
एतेषु गोचरोऽस्माकं बुद्धेर्ब्राह्मणसत्तम ।
प्रतिज्ञान्तु समारोढुं तथापि नहि शक्नुमः ॥२८॥
28. eteṣu gocaro'smākaṃ buddherbrāhmaṇasattama .
pratijñāntu samāroḍhuṃ tathāpi nahi śaknumaḥ.
28. eteṣu gocaraḥ asmākam buddheḥ brāhmaṇasattama
pratijñām tu sam āroḍhum tathā api na hi śaknumaḥ
28. O best of Brahmins, in these (subjects) lies the scope of our intellect (buddhi). Yet, we are unable to make such a firm promise (pratijñā).
तस्माद्वदस्व विश्रब्धं सन्दिग्धं यद्वि भारते ।
वक्ष्यामस्तव धर्मज्ञ न चेन्मोहो भविष्यति ॥२९॥
29. tasmādvadasva viśrabdhaṃ sandigdhaṃ yadvi bhārate .
vakṣyāmastava dharmajña na cenmoho bhaviṣyati.
29. tasmāt vadasva viśrabdham sandigdham yat vi bhārate
vakṣyāmaḥ tava dharmajña na cet mohaḥ bhaviṣyati
29. Therefore, speak confidently whatever is doubtful in the Mahābhārata (Bhārata). We will tell you, O knower of natural law (dharma), for if not, confusion (moha) will arise.
जैमिनिरुवाच ।
सन्दिग्धानीह वस्तूनि भारतं प्रति यानि मे ।
शृणुध्वममलास्तानि श्रुत्वा व्याख्यातुमर्हथ ॥३०॥
30. jaiminiruvāca .
sandigdhānīha vastūni bhārataṃ prati yāni me .
śṛṇudhvamamalāstāni śrutvā vyākhyātumarhatha.
30. jaiminiḥ uvāca | sandigdhāni iha vastūni bhāratam prati
yāni me | śṛṇudhvam amalāḥ tāni śrutvā vyākhyātum arhatha
30. Jaimini said: "Listen, you pure ones, to these matters concerning the Bhārata about which I have doubts. After hearing them, you should explain them."
कस्मान्मानुषतां प्राप्तो निर्गुणोऽपि जनार्दनः ।
वासुदेवोऽखिलाधारः सर्वकारणकारणम् ॥३१॥
31. kasmānmānuṣatāṃ prāpto nirguṇo'pi janārdanaḥ .
vāsudevo'khilādhāraḥ sarvakāraṇakāraṇam.
31. kasmāt mānuṣatām prāptaḥ nirguṇaḥ api janārdanaḥ
| vāsudevaḥ akhilādhāraḥ sarvakāraṇakāraṇam
31. Why did Janārdana, who is without attributes (nirguṇa) and is Vāsudeva, the support of all and the cause of all causes, assume a human form?
कस्माच्च पाण्डुपुत्राणामेका सा द्रुपदात्मजा ।
पञ्चानां महिषी कृष्णा सुमाहनत्र संशयः ॥३२॥
32. kasmācca pāṇḍuputrāṇāmekā sā drupadātmajā .
pañcānāṃ mahiṣī kṛṣṇā sumāhanatra saṃśayaḥ.
32. kasmāt ca pāṇḍuputrāṇām ekā sā drupadaātmajā
| pañcānām mahiṣī kṛṣṇā su mahān atra saṃśayaḥ
32. And why was Draupadī (Drupada-ātmajā), also known as Kṛṣṇā, the sole wife of the five sons of Pāṇḍu? This is indeed a great doubt.
भेषजं ब्रह्महत्याया बलदेवो महाबलः ।
तीर्थयात्राप्रसङ्गेन कस्माच्चक्रे हलायुधः ॥३३॥
33. bheṣajaṃ brahmahatyāyā baladevo mahābalaḥ .
tīrthayātrāprasaṅgena kasmāccakre halāyudhaḥ.
33. bheṣajam brahmahatyāyāḥ baladevaḥ mahābalaḥ |
tīrthayātrāprasaṅgena kasmāt ca cakre halāyudhaḥ
33. And why did the mighty Baladeva, also known as Halāyudha, undertake a pilgrimage (tīrthayātrā) as an atonement for the sin of brahminicide (brahmahatyā)?
कथं च द्रौपदेयास्तेऽकृतदारा महारथाः ।
पाण्डुनाथा महात्मानो वधमापुरनाथवत् ॥३४॥
34. kathaṃ ca draupadeyāste'kṛtadārā mahārathāḥ .
pāṇḍunāthā mahātmāno vadhamāpuranāthavat.
34. kathaṃ ca draupadeyāḥ te akṛtadārāḥ mahārathāḥ
pāṇḍunāthāḥ mahātmānaḥ vadham āpuḥ anāthavat
34. And how did those great charioteers, the noble sons of Draupadi, who were still unmarried and had the Pandavas as their protectors, meet their death so helplessly?
एतत् सर्वं कथ्यतां मे सन्दिग्धं भारतं प्रति ।
कृतार्थोहं सुखं येन गच्छेयं निजमाश्रमम् ॥३५॥
35. etat sarvaṃ kathyatāṃ me sandigdhaṃ bhārataṃ prati .
kṛtārthohaṃ sukhaṃ yena gaccheyaṃ nijamāśramam.
35. etat sarvam kathyatām me sandigdham bhāratam prati
kṛtārthaḥ aham sukham yena gaccheyam nijam āśramam
35. Please tell me all this that is unclear concerning the Bharata (war/narrative). By doing so, I will feel fulfilled and can comfortably return to my own hermitage (āśrama).
पक्षिण ऊचुः ।
नमस्कृत्य सुरेशाय विष्णवे प्रभविष्णवे ।
पुरुषायाप्रमेयाय शाश्वतायाव्ययाय च ॥३६॥
36. pakṣiṇa ūcuḥ .
namaskṛtya sureśāya viṣṇave prabhaviṣṇave .
puruṣāyāprameyāya śāśvatāyāvyayāya ca.
36. pakṣiṇaḥ ūcuḥ namaskṛtya sureśāya viṣṇave
prabhaviṣṇave puruṣāya aprameyāya śāśvatāya avyayāya ca
36. The birds said: Having offered obeisance to the Lord of the gods, Vishnu, the powerful and all-manifesting one; to the immeasurable and eternal supreme cosmic person (puruṣa), and to the imperishable one...
चतुर्व्यूहात्मने तस्मै त्रिगुणायागुणाय च ।
वरिष्ठाय गरिष्ठाय वरेष्यायामृताय च ॥३७॥
37. caturvyūhātmane tasmai triguṇāyāguṇāya ca .
variṣṭhāya gariṣṭhāya vareṣyāyāmṛtāya ca.
37. caturvyūhātmane tasmai triguṇāya aguṇāya ca
variṣṭhāya gariṣṭhāya vareṣyāya amṛtāya ca
37. to Him who embodies the fourfold manifestation, who possesses the three qualities (guṇas) yet is also beyond all qualities; to the most excellent, the most venerable, the most desirable, and the immortal one.
यस्मादणुतरं नास्ति यस्मान्नास्ति बृहत्तरम् ।
येन विश्वमिदं व्याप्तमजेन जगदादिना ॥३८॥
38. yasmādaṇutaraṃ nāsti yasmānnāsti bṛhattaram .
yena viśvamidaṃ vyāptamajena jagadādinā.
38. yasmāt aṇutaram na asti yasmāt na asti bṛhattaram
yena viśvam idam vyāptam ajena jagadādinā
38. There is nothing smaller than it, and nothing greater than it. By this unborn one, the origin of the world, this entire universe is pervaded.
आविर्भाव-तिरोभाव-दृष्टादृष्ट-विलक्षणम् ।
वदन्ति यद् सृष्टमिदं तथैवान्ते च संहृतम् ॥३९॥
39. āvirbhāva-tirobhāva-dṛṣṭādṛṣṭa-vilakṣaṇam .
vadanti yad sṛṣṭamidaṃ tathaivānte ca saṃhṛtam.
39. āvirbhāva-tirobhāva-dṛṣṭādṛṣṭa-vilakṣaṇam vadanti
yat sṛṣṭam idam tathā eva ante ca saṃhṛtam
39. They declare that this universe, which is characterized by manifestation and disappearance, by being both visible and invisible, is created and similarly withdrawn at the end.
ब्रह्मणे चादिदेवाय नमस्कृत्य समाधिना ।
ऋक्सामान्युद्गिरन् वक्त्रैर्यः पुनाति जगत्त्रयम् ॥४०॥
40. brahmaṇe cādidevāya namaskṛtya samādhinā .
ṛksāmānyudgiran vaktrairyaḥ punāti jagattrayam.
40. brahmaṇe ca ādidevāya namaskṛtya samādhinā
ṛksāmāni udgiran vaktraiḥ yaḥ punāti jagattrayam
40. Having bowed down with deep contemplation (samādhi) to Brahman and to the primeval deity, he who, by uttering the Ṛg and Sāma hymns through his mouths, purifies the three worlds.
प्रणिपत्य तथेशानमेकबाणविनिर्जितैः ।
यस्यासुरगणैर्यज्ञा विलुप्यन्ते न यज्विनाम् ॥४१॥
41. praṇipatya tatheśānamekabāṇavinirjitaiḥ .
yasyāsuragaṇairyajñā vilupyante na yajvinām.
41. praṇipatya tathā īśānam ekabāṇavinirjitaiḥ
yasya asuragaṇaiḥ yajñāḥ vilupyante na yajvinām
41. And having bowed down to Īśāna, by whose (power/will) the hosts of asuras – those who were conquered by a single arrow – do not obstruct the Vedic rituals (yajña) of the sacrificers.
प्रवक्ष्यामो मतं कृत्स्नं व्यासस्याद्भुतकर्मणः ।
येन भारतमुद्दिश्य धर्माद्याः प्रकटीकृताः ॥४२॥
42. pravakṣyāmo mataṃ kṛtsnaṃ vyāsasyādbhutakarmaṇaḥ .
yena bhāratamuddiśya dharmādyāḥ prakaṭīkṛtāḥ.
42. pravakṣyāmaḥ matam kṛtsnam vyāsasya adbhutakarmaṇaḥ
yena bhāratam uddiśya dharmādyāḥ prakaṭīkṛtāḥ
42. We will expound the entire teaching of Vyāsa, whose deeds are wondrous. Through him, with the Mahābhārata as its primary subject, fundamental principles such as natural law (dharma) were revealed.
आपो नारा इति प्रोक्ता मुनिभिस्तत्त्वदर्शिभिः ।
अयनं तस्य ताः पूर्वं तेन नारायणः स्मृतः ॥४३॥
43. āpo nārā iti proktā munibhistattvadarśibhiḥ .
ayanaṃ tasya tāḥ pūrvaṃ tena nārāyaṇaḥ smṛtaḥ.
43. āpaḥ nārā iti proktā munibhiḥ tattvadarśibhiḥ
ayanam tasya tāḥ pūrvam tena nārāyaṇaḥ smṛtaḥ
43. Truth-perceiving sages declare the waters to be 'nārā'. Since these waters were formerly his abode, he is thus known as Nārāyaṇa.
स देवो भगवान् सर्वं व्याप्य नारायणो विभुः ।
चतुर्धा संस्थितो ब्रह्मन् सगुणो निर्गुणस्तथा ॥४४॥
44. sa devo bhagavān sarvaṃ vyāpya nārāyaṇo vibhuḥ .
caturdhā saṃsthito brahman saguṇo nirguṇastathā.
44. sa devaḥ bhagavān sarvam vyāpya nārāyaṇaḥ vibhuḥ
caturdhā saṃsthitaḥ brahman saguṇaḥ nirguṇaḥ tathā
44. O Brahmā, that divine Lord Nārāyaṇa, the omnipresent and all-pervading one, is established in four forms: both with attributes (saguṇa) and without attributes (nirguṇa).
एका मूर्तिरनिर्देश्या शुक्लां पश्यन्ति तां बुधाः ।
ज्वालामालोपरुद्धाङ्गी निष्ठा सा योगिनां परा ॥४५॥
45. ekā mūrtiranirdeśyā śuklāṃ paśyanti tāṃ budhāḥ .
jvālāmāloparuddhāṅgī niṣṭhā sā yogināṃ parā.
45. ekā mūrtiḥ anirdeśyā śuklām paśyanti tām budhāḥ
jvālāmāloparuddhāṅgī niṣṭhā sā yoginām parā
45. The wise perceive that single, indescribable, pure form, whose body is enveloped by a garland of flames. That (form) is the supreme goal (niṣṭhā) for practitioners of yoga (yogin).
दूरस्था चान्तिकस्था च विज्ञेया सा गुणातिगा ।
वासुदेवाभिधानासौ निर्ममत्वेन दृश्यते ॥४६॥
46. dūrasthā cāntikasthā ca vijñeyā sā guṇātigā .
vāsudevābhidhānāsau nirmamatvena dṛśyate.
46. dūrasthā ca antikasthā ca vijñeyā sā guṇātigā
vāsudevābhidhānā asau nirmamatvena dṛśyate
46. She is to be understood as both far away and very near, transcending the qualities (guṇas). This being, known as Vāsudevā, is perceived through a state of non-possessiveness (nirmamatvena).
रूपवर्णादयस्तस्या न भावाः कल्पनामयाः ।
अस्त्येव सा सदा शुद्धा सुप्रतिष्ठैकरूपिणी ॥४७॥
47. rūpavarṇādayastasyā na bhāvāḥ kalpanāmayāḥ .
astyeva sā sadā śuddhā supratiṣṭhaikarūpiṇī.
47. rūpavarṇādayaḥ tasyā na bhāvāḥ kalpanāmayāḥ
asti eva sā sadā śuddhā supratiṣṭhaikarūpiṇī
47. Her forms, colors, and other attributes are not products of imagination. She certainly exists, always pure and possessing a single, firmly established nature.
द्वितीया पृथिवीं मूद्र्घ्ना शेषाख्या धारयत्यधः ।
तामसी सा समाख्याता तिर्यक्त्वं समुपाश्रिता ॥४८॥
48. dvitīyā pṛthivīṃ mūdrghnā śeṣākhyā dhārayatyadhaḥ .
tāmasī sā samākhyātā tiryaktvaṃ samupāśritā.
48. dvitīyā pṛthivīṃ mūrdhnā śeṣākhyā dhārayati
adhaḥ tāmasī sā samākhyātā tiryaktvaṃ samupāśritā
48. The second [form], named Śeṣā, supports the earth from below with her head. She is designated as 'tāmasī' (characterized by tamas) and has adopted a horizontal or animal-like existence.
तृतीया कर्म कुरुते प्रजापालनतत्परा ।
सत्त्वोद्रिक्ता तु सा ज्ञेया धर्मसंस्थानकारिणी ॥४९॥
49. tṛtīyā karma kurute prajāpālanatatparā .
sattvodriktā tu sā jñeyā dharmasaṃsthānakāriṇī.
49. tṛtīyā karma kurute prajāpālanatatparā
sattvodriktā tu sā jñeyā dharmasaṃsthānakāriṇī
49. The third [form] performs duties, diligently engaged in the protection of beings. Indeed, she is to be known as imbued with sattva and is the one who establishes the natural law (dharma).
चतुर्थो जलमध्यस्था शेते पन्नगतल्पगा ।
रजस्तस्या गुणः सर्गं सा करोति सदैव हि ॥५०॥
50. caturtho jalamadhyasthā śete pannagatalpagā .
rajastasyā guṇaḥ sargaṃ sā karoti sadaiva hi.
50. caturthaḥ jalamadhyasthā śete pannagatalpagā
rajaḥ tasyāḥ guṇaḥ sargam sā karoti sadā eva hi
50. The fourth form, who resides in the midst of water and reclines on a serpent-couch, possesses the quality of rajas. Indeed, she always performs creation.
या तृतीया हरेर्मूर्तिः प्रजापालनतत्परा ।
सा तु धर्मव्यवस्थानं करोति नियतं भुवि ॥५१॥
51. yā tṛtīyā harermūrtiḥ prajāpālanatatparā .
sā tu dharmavyavasthānaṃ karoti niyataṃ bhuvi.
51. yā tṛtīyā hareḥ mūrtiḥ prajāpālanatatparā sā
tu dharmavyavasthānam karoti niyatam bhuvi
51. The third form of Hari, who is diligently devoted to the protection of beings, indeed constantly maintains the order of natural law (dharma) on earth.
प्रोद्धूतानसुरान् हन्ति धर्मविच्छित्तिकारिणः ।
पाति देवान् सतश्चान्यान् धर्मरक्षापरायणान् ॥५२॥
52. proddhūtānasurān hanti dharmavicchittikāriṇaḥ .
pāti devān sataścānyān dharmarakṣāparāyaṇān.
52. proddhūtān asurān hanti dharmavicchettikāriṇaḥ
pāti devān sataḥ ca anyān dharmarakṣāparāyaṇān
52. She slays the agitated asuras who undermine natural law (dharma). And she protects the gods and other virtuous beings who are dedicated to the preservation of natural law (dharma).
यदा यदा हि धर्मस्य ग्लानिर्भवति जैमिने ।
अभ्युत्थानमधर्मस्य तदात्मानं सृजत्यसौ ॥५३॥
53. yadā yadā hi dharmasya glānirbhavati jaimine .
abhyutthānamadharmasya tadātmānaṃ sṛjatyasau.
53. yadā yadā hi dharmasya glāniḥ bhavati jaimine
abhyutthānam adharmasya tadā ātmānam sṛjati asau
53. O Jaimini, whenever there is indeed a decline of natural law (dharma) and a rise of unrighteousness (adharma), then that one manifests her own self (ātman).
भूत्वा पुरा वराहेण तुण्डेनापो निरस्य च ।
एकया दंष्ट्रयोत्खाता नलिनीव वसुन्धरा ॥५४॥
54. bhūtvā purā varāheṇa tuṇḍenāpo nirasya ca .
ekayā daṃṣṭrayotkhātā nalinīva vasundharā.
54. bhūtvā purā varāheṇa tuṇḍena āpaḥ nirasya ca
ekayā daṃṣṭrayā utkhātā nalinī iva vasundharā
54. Having formerly become a boar (varāha), and having expelled the waters with his snout, the Earth (vasundharā) was lifted by a single tusk, like a lotus stalk.
कृत्वा नृसिंहरूपञ्च हिरण्यकशिपुर्हतः ।
विप्रचित्तिमुखाश्चान्ये दानवा विनिपातिताः ॥५५॥
55. kṛtvā nṛsiṃharūpañca hiraṇyakaśipurhataḥ .
vipracittimukhāścānye dānavā vinipātitāḥ.
55. kṛtvā nṛsiṃharūpam ca hiraṇyakaśipuḥ hataḥ
vipracittimukhāḥ ca anye dānavāḥ vinipātitāḥ
55. Having assumed the form of Narasimha, Hiraṇyakaśipu was slain, and other demons led by Vipracitti were also destroyed.
वामनादींस्तथैवान्यान् न संख्यातुमिहोत्सहे ।
अवताराश्च तस्येह माथुरः साम्प्रतं त्वयम् ॥५६॥
56. vāmanādīṃstathaivānyān na saṃkhyātumihotsahe .
avatārāśca tasyeha māthuraḥ sāmprataṃ tvayam.
56. vāmana ādīn tathā eva anyān na saṃkhyātum iha utsahe
avatārāḥ ca tasya iha māthuraḥ sāmpratam tu ayam
56. I am unable to enumerate here Vāmana and similar figures, or his other incarnations (avatāra). But among his manifestations here, this one, the Mathura (incarnation), is the present one.
इति सा सात्त्विकी मूर्तिरवतारान् करोति वै ।
प्रद्युम्नेति च सा ख्याता रक्षाकर्मण्यवस्थिता ॥५७॥
57. iti sā sāttvikī mūrtiravatārān karoti vai .
pradyumneti ca sā khyātā rakṣākarmaṇyavasthitā.
57. iti sā sāttvikī mūrtiḥ avatārān karoti vai
pradyumnā iti ca sā khyātā rakṣākarmaṇi avasthitā
57. Thus, that pure (sāttvikī) form (mūrti) indeed creates incarnations (avatāra). She is also known as Pradyumnā, engaged in the work of protection.
देवत्वेऽथ मनुष्यत्वे तिर्यग्योनौ च संस्थिता ।
गृह्णाति तत्स्वभावं च वासुदेवेच्छया सदा ॥५८॥
58. devatve'tha manuṣyatve tiryagyonau ca saṃsthitā .
gṛhṇāti tatsvabhāvaṃ ca vāsudevecchayā sadā.
58. devatve atha manuṣyatve tiryagyonau ca saṃsthitā
gṛhṇāti tatsvabhāvaṃ ca vāsudeva icchayā sadā
58. Whether existing as a deity, a human, or an animal, it always assumes its particular intrinsic nature (svabhāva) by the will of Vāsudeva.
इत्येतत् ते समाख्यातं कृतकृत्योऽपि यत्प्रभुः ।
मानुषत्वं गतो विष्णुः शृणुष्वास्योत्तरं पुनः ॥५९॥
59. ityetat te samākhyātaṃ kṛtakṛtyo'pi yatprabhuḥ .
mānuṣatvaṃ gato viṣṇuḥ śṛṇuṣvāsyottaraṃ punaḥ.
59. iti etat te samākhyātaṃ kṛtakṛtyaḥ api yat prabhuḥ
mānuṣatvaṃ gataḥ viṣṇuḥ śṛṇuṣva asya uttaraṃ punaḥ
59. Thus, this has been fully explained to you: how the Lord (prabhu), even after achieving His purpose, assumed a human form. Now, listen further to its explanation.

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