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Since, O best of rivers, thou hast gone away and deceived me, let thy current be changed into blood liked of Rakshasas!' | यस्मान्मां त्वं सरिच्छ्रेष्ठे वञ्चयित्वा पुनर्गता॥ शोणितं वह कल्याणि रक्षोग्रामणिसम्मतम्। |
Thus cursed by the intelligent Vishvamitra, Sarasvati flowed for a whole year, bearing blood mixed with water. | ततः सरस्वती शप्ता विश्वामित्रेण धीमता॥ अवहच्छोणितोन्मिभं तोयं संवत्सरं तदा। |
Beholding the Sarasvati in that plights the gods, the Gandharvas and the Apsaras became filled with great sorrow. | अथर्षयश्च देवाश्च गन्धर्वाप्सरसस्तदा॥ सरस्वती तथा दृष्ट्वा बभूवुर्भृशदुःखिताः। |
For this reason, O king, the tirtha passed by the name of Vashishthapavaha on Earth. The best of rivers, however, once more regained her own proper condition. | एवं वसिष्ठापवाहो लोके ख्यातो जनाधिप॥ आगच्छच्च पुनर्मार्ग स्वमेव सरितां वरा॥ |
Vaishampayana said Then those foremost of men, shorn of anger and jealousy and purged of every sin, met with another, according to those high and auspicious ordinances which have been laid down by regenerate Rishis. All of them were happy of hearts and looked like celestials moving in celestial regions. | वैशम्पायन उवाच ततस्ते पुरुषश्रेष्ठाः समाजग्मुः परस्परम्। विगतक्रोधमात्सर्याः सर्वे विगतकल्मषाः॥ विधि परममास्थाय ब्रह्मर्षिविहितं शुभम्। संहृष्टमनसः सर्वे देवलोके इवामराः॥ |
Son met with father or mother, wives with husbands, brother with brother, and friend with friend, O king. | पुत्रः पित्रा च मात्रा च भार्याश्च पतिभिः सह। भ्रात्रा भ्राता सखा चैव सख्या राजन् समागताः॥ |
The Pandavas full of joy, inet with the powerful bowman Karna as also with the son of Subhadra, and the children of Draupadi. | पाण्डवास्तु महेष्वासं कर्णं सौभद्रमेव च। सम्प्रहर्षात् समाजग्मुर्दोपदेयांश्च सर्वशः॥ |
With pleased hearts the son of Pandu approached Karna, O king, and became reconciled with him. | ततस्ते प्रीयमाणा वै कर्णेन सह पाण्डवाः। समेत्य पृथिवीपाल सौहृद्ये च स्थिता भवन॥ |
All those warriors, O chief of Bharata's race, meeting with one another through the favour of the great ascetic, became reconciled with one another. | परस्परं समागम्य योधास्ते भरतर्षभ। मुनेः प्रसादात् ते ह्येवं क्षत्रिया नष्टमन्यवः॥ |
Renouncing all unfriendliness, they became established on amity and peace. It was thus that all those foremost of men, viz., the Kauravas and other kinsmen of theirs as also with their children. They passed in great happiness the whole of that night. | असौहृदं परित्यज्य सौहदे पर्यवस्थिताः एवं समागताः सर्वे गुरुभिर्बान्धवैः सह॥ पुत्रैश्च पुरुषव्याघ्राः कुरवोऽन्ये च पार्थिवाः। तां रात्रिमखिलामेवं विहत्य प्रीतमानसाः॥ |
Indeed, the Kshatriya warriors, on account of the happiness they experienced, considered that place as Heaven itself. There was no grief, no fear, ne suspicion, no discontent, no reproach in that region, as those warriors, O king, met with one another on that night, Meeting with their sires and brothers and husbands and sars. the Indias ........ grief and felt great joy. Having sported with one another thus for one night, those heroes and those ladies, embracing one another taking one another's leave, came back to the places they had come from. Indeed, that foremost of ascetics dismissed that collection of warriors. | मेनिरे परितोषेण नृपाः स्वर्गसदो यथा। नात्र शोको भयं त्रासो नारति यशोऽभवत्।।९। परस्परं समागम्य योधानां भरतर्षभ। समागतास्ताः पितृभिर्भ्रातृभिः पतिभिः सुतैः॥ मुदं परमिकां प्राप्य नार्यो दुःखमथात्यजन्। एकां रात्रि विहृत्यैव ते वीरास्ताश्च योषितः॥ आमन्त्र्यान्योन्यमाश्लिष्य ततो जग्मुर्यथागतम्। ततो विसर्जयामास लोकांस्तान् मुनिपुङ्गवः॥ |
Within the twinkling of an eye that large crowd disappeared in the very sight of all those persons. Those great persons, plunging into the sacred river Bhagirathi, proceeded, with their cars and standards, to their respective abodes. Some went to the regions of the gods, some to the region of Brahman, some to the region of Varuna, and some to the region of Kubera. Some among those kings went to the region of Surya. | क्षणेनान्तर्हिताश्चैव प्रेक्षतामेव तेऽभवन्। अवगाह्य महात्मानः पुण्यां भागीरथी नदीम्॥ सरथाः सध्वजाश्चैव स्वानि वेश्मानि भेजिरे। देवलोकं ययुः केचित् केचिद् ब्रह्मसदस्तथा॥ केचिच्च वारुणं लोकं केचित् कौबेरमाप्नुवन्। ततो वैवस्वतं लोकं केचिच्चैवाप्नुवन्नृपाः॥ |
Amongst the Rakshasas and Pishachas, some proceeded to the country of the UttaraKurus. Others, moving delightfully, went in the company of the celestials. | राक्षसानां पिशाचानां केचिच्चाप्युत्तरान् कुरून्। विचित्रगतयः सर्वे यानवाप्यामरैः सह॥ |
Thus did all those great persons disappear with their vehicles and animals and with all their followers. After all of them had departed, the great sage, who was standing in the waters of the sacred rivers, viz., Vyasa of great virtue and energy, that benefactor of the Kurus, then addressed those Kshatriya ladies who had become windows, and said these words, 'Let those amongst these foremost of women who are desirous of attaining to the regions acquired by their husbands cast away all idleness and quickly plunge into the sacred Bhagirathi. Hearing these words of his, those foremost ladies, placing faith in them, took the permission of their father-in-law and then plunged into the waters of the Bhagirathi. | आजग्मुस्ते महात्मानः सवाहाः सपदानुगाः। गतेषु तेषु सर्वेषु सलिलस्थो महामुनिः॥ धर्मशीलो महातेजाः कुरूणां हितकृत् तथा। ततः प्रोवाच ताः सर्वाः क्षत्रिया निहतेश्वराः॥ या याः पतिकृतान् लोका निच्छन्ति परमस्त्रियः। ता जाह्नवीजलं क्षिप्रं मवगाहन्त्वतन्द्रिताः॥ ततस्तस्य वचः श्रुत्वा श्रदधाना वराङ्गनाः। श्वशुरं समनुज्ञाप्य विविशुर्जाह्नवीजलम्॥ |
Freed from human bodies, those chaste ladies then went, O king, with their husbands to the regions acquired by the latter. | विमुक्ता मानुषैर्देहैस्ततस्ता भर्तृभिः सह। समाजग्मुस्तदा साध्व्यः सर्वा एव विशाम्पते॥ |
Thus, those ladies of various conduct, devoted to their husbands, entering the waters of the Bhagirathi, became freed from their mortal bodies and attained to the companionship of their husbands in the regions acquired by them. | एवं क्रमेण सर्वास्ताः शीलवत्यः पतिव्रताः। प्रविश्य क्षत्रिया मुक्ता जग्मुर्भर्तृसलोकताम्॥ |
Possessed of celestiai forms, and adorned with celestial ornaments, and wearing celestial garments and garlands hey proceeded to those regions where their husbands were living. | दिव्यरूपसमायुक्ता दिव्याभरणभूषिताः। दिव्यमाल्याम्बरधरा यथाऽऽसां पतयस्तथा॥ |
Endued with excellent conduct and many virtues, their anxieties all removed, they were seen to ride on excellent cars, and gifted with every accomplishment, they found those regions of felicity which were theirs by right. | ताः शीलगुणसम्पन्ना विमानस्था गतक्लमाः। सर्वाः सर्वगुणोपेताः स्वस्थानं प्रतिपेदिरे॥ |
Devoted to the duties of piety, Vyasa, at that time, becoming a giver of boons, granted to all the men there collected the fruition of the desires they respectively cherished. | यस्य यस्य तु यः कामस्तस्मिन् काले बभूव ह। तं तं विसृष्टवान् व्यासो वरदो धर्मवत्सलः॥ |
People of various kingdoms hearing of this meeting between the hallowed dead and living human beings, became highly pleased. | तच्छ्रुत्वा नरदेवानां पुनरागमनं नराः। जहषुर्मुदिताश्चासन् नानादेशगता अपि॥ |
That man who duly listens to this discourse meets with everything that is dear to him. Indeed, he obtains all agreeable objects both in this world and in the next. | प्रियैः समागमं तेषां यः सम्यक् शृणुयान्नरः। प्रियाणि लभते नित्यमिह च प्रेत्य चैव सः॥ |
That man of learning and science that foremost of pious persons, who recites this narrative for the hearing of others wins great fame here and an auspicious end hereafter, as also a union with kinsmen and all desirable objects. Such a man has not to work hard for his maintenance and meets with all sorts of auspicious objects in life. These are the rewards reaped by a person who gifted with devotion to Vedic studies and with penances, recites this narrative in the hearing of others. | इष्टबान्धवसंयोगमनायासमनामयम्। यश्चैतच्छावयेद् विद्वान् विदुषो धर्मवित्तमः॥ स यशः प्राप्नुयाल्लोके परत्र च शुभां गतिम्। स्वाध्याययुक्ता मनुजास्तपोयुक्ताश्च भारत॥ |
Those persons who endued with good conduct, devoted to self-control, purged of all sins by the gifts they make, endued with sincerity, having tranquil souls, freed from falsehood and the desire of injuring others, adorned with faith, belief in the scriptures, and intelligence, listen to this wonderful book, surely attain to the highest end hereafter. | साध्वाचारा दमोपेता दाननिषूतकल्मषाः। ऋजवः शुचयः शान्ता हिंसानृतविवर्जिताः॥ आस्तिकाः श्रद्दधानाश्च धृतिमन्तश्च मानवाः। श्रुत्वाऽऽश्चर्यमिदं पर्व हवाप्स्यन्ति परां गतिम्॥ |
Vaishampayana said, After the noble Pandavas had all been seated, Satyavati's son Vyasa said, 'O Dhritarashtra of mighty-arms, have you been able to achieve penances? Is your mind, O king, pleased with your living in the forest? | वैशम्पायन उवाच ततः समुपविष्टेषु पाण्डवेषु महात्मसु। व्यासः सत्यवतीपुत्र इदं वचनमब्रवीत्॥ धृतराष्ट्र महाबाहो कच्चित् ते वर्तते तपः। कच्चिन्मनस्ते प्रीणाति वनवासे नराधिप॥ |
Has your grief begotten of the destruction of our sons in battle, disappeared from your heart? Are all your perceptions, O sinless one, now clear? | कच्चिद्धृदि न ते शोको राजन् पुत्रविनाशजः। कच्चिज्ज्ञानानि सर्वाणि सुप्रसन्नानि तेऽनघ॥ |
Do you practise the ordinances of forest-life after having made your heart firin? Does my daughter-in-law, Gandhari, suffer herself to be overwhelmed by grief? | कच्चिद् बुद्धिं दृढां कृत्वा चरस्यारण्यकं विधिम्। कच्चिद् वधूश्च गान्धारी न शोकेनाभिभूयते॥ |
She is endued with great wisdom. Endued with intelligence, that queen understands both virtue and profit. She is well conversant with the truths which relate to both prosperity and adversity. Does not still grieve? | महाप्रज्ञा बुद्धिमती देवी धर्मार्थदर्शिनी। आगमापायतत्त्वज्ञा कच्चिदेषा न शोचति॥ |
Does Kunti, o king, who for her devotion to the service of her seniors, left her children, attend to your wants and serve your with all humility? | कच्चित् कुन्ती च राजंस्त्वां शुश्रूषत्यनहंकृता। या परित्यज्य स्वं पुत्रं गुरुशुश्रूषणे रता॥ |
Have the high-minded and great king Yudhishthira, the son of Dharma, and Bhima and Arjuna, and the twins, been sufficiently comforted? | कच्चिद् धर्मसुतो राजा त्वया प्रत्यभिनन्दितः। भीमार्जुनयमाश्चैव कच्चिदेतेऽपि सान्त्विताः॥ |
Do you feel delight at seeing them? Has your mind become freed from every strain? Has your disposition, O king, become pure on account of he increase of your knowledge? | कच्चिन्नन्दसि दृष्ट्वैतान् कच्चित् ते निर्मलं मनः। कच्चिच्च शुद्धभावोऽसि जातज्ञानो नराधिप॥ |
These three, O king, are the foremost of all concerns, O Bharata, viz., abstension from injury to any creation, truth, and freedom from anger. | एतद्धि त्रितयं श्रेष्ठं सर्वभूतेषु भारत। निर्वैरता महाराज सत्यमक्रोध एव च॥ |
Does your forest-life any longer prove painful to you? Are you able to acquire with your own exertions the products of the forest for your food? Do fasts pain you now? | कच्चित् तेन च मोहोऽस्ति वनवासेन भारत। स्ववशे वन्यमन्नं वा उपवासोऽपि वा भवेत्॥ |
Have you learnt 'o king, how the great Vidura, who was Dharma's self, left this world? | विदितं चापि राजेन्द्र विदुरस्य महात्मनः। गमनं विधिनाऽनेन धर्मस्य सुमहात्मनः॥ |
Through the curse of Mandavya, the deity of Virtue became born as Vidura. He was gifted with great intelligence. Endued with high penances, he was great and high-minded. | माण्डव्यशापाद्धि स वै धर्मो विदुरतां गतः। महाबुद्धिर्महायोगी महात्मा सुमहामनाः॥ |
Even Brihaspati among the celestials, and Shukra among the Asuras, had not intelligence like that foremost of persons. | बृहस्पतिर्वा देवेषु शुक्रो वाप्यसुरेषु च। न तथा बुद्धिसम्पन्नो यथा स पुरुषर्षभः॥ |
The eternal deity of Virtue was stupefied by the Rishi Mandavya with an expenditure of his penances acquired for a long time with great care, | तपोबलव्ययं कृत्वा सुचिरात् सम्भृतं तदा। माण्डव्येनर्षिणा धर्मो ह्यभिभूतः सनातनः॥ |
At the command of the grandfather and through my own energy, the highly intelligent Vidura was procreated by me upon a soil owned by Vichitravirya. | नियोगाद् ब्रह्मणः पूर्वे मया स्वेन बलेन च। वैचित्रवीर्यके क्षेत्रे जातः स सुमहामतिः॥ |
A deity of deities, and eternal, he was, O king, your brother. The learned know him to be Dharma on account of his practices of concentration and abstraction. | भ्राता तव महाराज देवदेवः सनातनः। धारणान्मनसा ध्यानाद् यं धर्मं कवयो विदुः॥ |
He grows with truth, self-respect, tranquillity of heat, mercy, and gifts. He is always engaged in penances, and is eternal. | सत्येन संवर्धयति यो दमेन शमेन च। अहिंसया च दानेन तप्यमानः सनातनः॥ |
From that deity of Virtue, through YogaPower, the Kuru king Yudhishthria also took his birth. Yudhishthira, therefore, O king, is Dharma of great wisdom and immeasurable intelligence. | येन योगबलाज्जातः कुरुराजो युधिष्ठिरः। धर्म इत्येष नृपते प्राज्ञेनामितबुद्धिना॥ |
Dharma exists both in this world and in the next, and is like fire or wind or water or earth or space. | यथा वह्निर्यथा वायुर्यथाऽऽपः पृथिवी यथा। यथाऽऽकाशं तथा धर्म इह चामुत्र च स्थितः॥ |
He is, o king of kings, capable of going everywhere and exists, pervading the entire universe. He is capable of being seen by only those who are the foremost of the deities and those who are purged of every sin and crowned with ascetic success. | सर्वगश्चैव राजेन्द्र सर्वं व्याप्य चराचरम्। दृश्यते देवदेवैः स सिद्धैर्निर्मुक्तकल्मषैः॥ |
He who is Dharma, is Vidura and he who is Vidura is the (eldest) son of Pandu. That son of Pandu, O king, is capable of being perceived by you. He is before you as your servitor. | यो हि धर्मः स विदुरो विदुरो यः स पाण्डवः। स एष राजन् दृश्यस्ते पाण्डवः प्रेष्यवत् स्थितः॥२१ |
Gifted with great Yoga-Power, your highsouled brother, that foremost of intelligent men, seeing the high-souled Yudhishthira, the son of Kunti has entered into his body. | प्रविष्टः स महात्मानं भ्राता ते बुद्धिसत्तमः। दृष्ट्वा महात्मा कौन्तेयं महायोगबलान्वितः॥ |
O chief of Bharata's race, I shall unite you also with great benefit. Know, O son, that I am come here for removing your doubts. | त्वां चापि श्रेयसा योक्ष्ये न चिराद् भरतर्षभ। संशयच्छेदनार्थाय प्राप्तं मां विद्धि पुत्रका॥ |
I shall show you some feat which has never been accomplished before by any of the great Rishis-some wonderful effect of my penances. | न कृतं यैः पुरा कैश्चित् कर्म लोके महर्षिभिः। आश्चर्यभूतं तपसः फलं तद् दर्शयामि वः॥ |
What object is that, O king, whose accomplishment you wish from me? Tell me what is that which you wish to see or ask or hear? O sinless one, I shall accomplish it. | किमिच्छसि महीपाल मत्तः प्राप्तुमभीप्सितम्। द्रष्टुं स्प्रष्टुमथ श्रोतुं तत्कर्ताऽस्मि तवानघ।॥ |
Parashara said The lowest order, it is proper, should derive their maintenance from the three other orders. Such service, rendered with love and respect, makes them pious. | पराशर उवाच वृत्तिः सकाशाद् वर्णेभ्यस्त्रिभ्यो हीनस्य शोभना। प्रीत्योपनीता निर्दिष्टा धर्मिष्ठान् कुरुते सदा॥ |
If the ancestors of any Shudra were not engaged in service, he should not still engage himself in any other occupation. Truly, he should take up service as his occupation. | वृत्तिश्चेन्नास्ति शूद्रस्य पितृपैतामही ध्रुवा। न वृत्तिं परतो मार्गेच्छुश्रूषां तु प्रयोजयेत्॥ |
In my opinion, it is proper for them to mix under all circumstances, with good men devoted to virtue, but never with the wicked. | सद्भिस्तु सह संसर्गः शोभते धर्मदर्शिभिः। नित्यं सर्वास्ववस्थासु नासद्भिरिति मे मतिः॥ |
As in the Eastern hills, jewels and metals blaze with greater effulgence on account of their nearness to the Sun, so the lowest order shines on account of their association with the good. | यथोदयगिरौ द्रव्यं संनिकर्षेण दीप्यते। तथा सत्संनिकर्षेण हीनवर्णोऽपि दीप्यते॥ |
A piece of white cloth assumes that colour with which it is dyed. Such is the case with Shudras. | यादृशेन हि वर्णेन भाव्यते शुक्लमम्बरम्। तादृशं कुरुते रुपमेतदेवमवेहि मे॥ |
Therefore, one should also attach him to all good qualities but never to bad qualities. The life of human beings in this world is fickle and transitory. | तस्माद् गुणेषु रज्येथा मा दोषेषु कदाचन। अनित्यमिह मानां जीवितं हि चलाचलम्॥ |
That wise man who, in happiness as also in misery, acquire only what is good, is considered as a true observer of the scriptures. | सुखे वा यदि वा दुःखे वर्तमानो विचक्षणः। यश्चिनोति शुभान्येव स तन्त्राणीह पश्यति॥ |
That man who is gifted with intelligence would never do an act which is alienated from virtue, however great may that advantages be of that act. Indeed, such an act is not considered as truly wholesome. | धर्मादपेतं यत् कर्म यद्यपि स्यान्महाफलम्। न तत् सेवेत मेधावी न तद्धितमिहोच्यते॥ |
That lawless king who, taking thousands of kine from their lawful owners, gives them away acquires on fruit save an empty sound. On the other hand, he cominits the sin of theft. | यो हत्वा गोसहस्राणि नृपो दद्यादरक्षिता। स शब्दमात्रफलभाग् राजा भवति तस्करः॥ |
The Self-create at first created the Being called Dhatri held in universal esteem. Dhatri created a son who was engaged in maintaining all the worlds. | स्वयम्भूरसृजच्चाग्रे धातारं लोकसत्कृतम्। धातासृजत् पुत्रमेकं लोकानां धारणे रतम्॥ |
Adoring that God, the Vaishya engages for the means of his support, in agriculture and the tending of cattle. The Kshatriyas should undertake the task of protecting all the other classes. The Brahmanas should only enjoy. | तमर्चयित्वा वैश्यस्तु कुर्यादत्यर्थमृद्धिमत्। रक्षितव्यं तु राजन्यैरुपयोज्यं द्विजातिभिः॥ |
As regards the Shudras, they should take up the task of humbly and honestly collecting together the articles that are to be offered in sacrifices, and in cleaning altars and other places where sacrifices are to be celebrated. If each order acts in this way, virtue would not suffer any decrease. | अजिौरशठक्रोधैर्हव्यकव्यप्रयोक्तृभिः। शूद्रनिर्मार्जनं कार्यमेवं धर्मो न नश्यति॥ |
If virtue is preserved in its full, all creatures inhabiting the Earth would be happy, Seeing the happiness of all creatures on Earth, the gods in heaven become filled with gladness. | अप्रणष्टे ततो धर्मे भवन्ति सुखिताः प्रजाः। सुखेन तासां राजेन्द्र मोदन्ते दिवि देवताः॥ |
Hence, that king, who, according to the duties laid down for his order, protects the other classes, becomes worthy of respect. similarly, the Brahmana who is employed in studying the scriptures, the Vaishya who is engaged in acquiring riches, and the Shudra who is always engaged in serving the three other classes with rapt attention, become objects of reverence. By acting in other ways, O king, each order is said to deviate from virtue. | तस्माद् यो रक्षति नृपः स धर्मेणेति पूज्यते। अधीते चापि यो विप्रो वैश्यो यश्चार्जने रतः॥ यश्च शुश्रूषते शूद्रः सततं नियतेन्द्रियः। अतोऽन्यथा मनुष्येन्द्र स्वधर्मात् परिहीयते॥ |
Keeping aside gifts by thousands, even twenty cowries that one may give painfully, having acquired them righteously, will yield great benefit. | प्राणसंतापनिर्दिष्टाः काकिण्योऽपि महाफलाः। न्यायेनोपार्जिता दत्ता: किमुतान्याः सहस्रशः॥ |
Those persons, O king, who make gifts to Brahmanas after respecting them duly, reap excellent fruits proportionate to those gifts. | सत्कृत्य हि द्विजातिभ्यो यो ददाति नराधिपः। यादृशं तादृशं नित्यमश्नाति फलमूर्जितम्॥ |
The gift is highly valued which the donor inakes after seeking out the done and respecting him properly. That gift is middling which the donor makes upon being prayed for it. | अभिगम्य च तत् तुष्ट्या दत्तमाहुरभिष्टुतम्। याचितेन तु तद् दत्तं तदाहुर्मध्यमं बुधाः॥ |
That gift, however, which is made contemptuously and without any respect, is said to be very inferior. This is what the truthful sages say. | अवज्ञया दीयते यत् तथैवाश्रद्धयापि वा। तमाहुरधमं दानं मुनयः सत्यवादिनः॥ |
While sinking in this ocean of life, man should always try to cross that ocean by various means. Indeed, he should so exert himself that he might be released from the fetters of this world. | अतिक्रामेन्मज्जमानो विविधेन नरः सदा। तथा प्रयत्नं कुर्वीत यथा मुच्येत संश्रयात्॥ |
The Brahmana shines by self-control; the Kshatriya by victory; the Vaishya by riches; while the Shudra always shines in glory through clever serving. | दमेन शोभते विप्रः क्षत्रियो विजयेन तु। धनेन वैश्यः शूद्रस्तु नित्यं दाक्ष्येण शोभते॥ |
Vaishampayana said King Yudhishthira gifted with humility, once again asked the royal son of Shantanu on the subject of gifts of kine in full. | वैशम्पायन उवाच ततो युधिष्ठिरो राजा भूयः शान्तनवं नृपम्। गोदानविस्तरं धर्मान् पप्रच्छ विनयान्वितः॥ |
The king said Do you, O Bharata, once more describe to me in full merits of giving away kine. Indeed, O hero, I have not been satiated with hearing your nectarlike words. | राजोवाच गोप्रदानगुणान् सम्यक् पुनर्मे ब्रूहि भारत। न हि तृप्याम्यहं वीर शृण्वानोऽमृतमीदृशम्॥ |
Vaishampayana said Thus accosted by king Yudhishthira the just, Shantanu's son began to describe to him once again, in full, the merits of the gift of kine. | वैशम्पायन उवाच इत्युक्तो धर्मराजेन तदा शान्तनवो नृपः। सम्यगाह गुणांस्तस्मै गोप्रदानस्य केवलान्॥ |
Bhishma said By giving to a Brahmana a cow having a calf, gifted with docility and other virtues, young in years and covered round with a piece of cloth, one is purged of all his sins. | भीष्म उवाच वत्सलां गुणसम्पन्नां तरुणीं वस्त्रसंयुताम्। दत्त्वेदृशीं गां विप्राय सर्वपापैः प्रमुच्यते॥ |
There are many regions which have no sun. One who makes the gift of a cow has not to go there. | असुर्या नाम ते लोका गां दत्त्वा तान् न गच्छति। पीतोदकां जग्धतृणां नष्टक्षीरां निरिन्द्रियाम्॥ |
That man, however, who gives to a Brahmana a cow that cannot drink or eat, that has her milk dried up, that has weakened senses and that is diseased and overcome with decrepitude, and that may, therefore, be compared to a tank whose water has been dried upindeed, the man who gives such cow to a Brahmana and thereby inflicts only pain and disappointment upon him, has certainly to enter into dark Hell. | जरारोगोपसम्पन्नां जीर्णां वापीमिवाजलाम्। दत्त्वा तमः प्रविशति द्विजं क्लेशेन योजयेत्॥ |
That cow which is wrathful and vicious, or diseased, or weak, or which has been brought without the price agreed upon having been paid, or which would only afflict the twiceborn recipient with distress and disappointment, should never be given. The regions such a man may acquire would not give him any happiness or energy. | रुष्टा दुष्टा व्याधिता दुर्बला वा नो दातव्या याश्च मूल्यैरदत्तैः। क्लेशैर्विप्रं योऽफलैः संयुनक्ति तस्यावीर्याश्चाफलाश्चैव लोकाः॥ |
Only such kine as are strong, gifted with good behaviour, young in years, and possessed of odour, are highly spoken of by all. Indeed, as Ganga is the foremost of all rivers, so is a Kapila cow the foremost of all kine. | बलान्विताः शीलवयोपपन्नाः सर्वे प्रशंसन्ति सुगन्धवत्यः। यथा हि गङ्गा सरितां वरिष्ठा तथार्जुनीनां कपिला वरिष्ठा॥ |
Yudhishthira said Why, O grandfather, do the righteous highly speak of the gift of a Kapila cow when all good kine that are given away should be considered as equal? O you of great power, I wish to hear what the superiority is of a Kapila cow. You are indeed, competent to discourse to me on this subject. | युधिष्ठिर उवाच कस्मात् समाने बहुलाप्रदाने सद्धिः प्रशस्तं कपिलाप्रदानाम्। विशेषमिच्छामि महाप्रभावं श्रोतुं समर्थोऽस्मि भवान् प्रवक्तुम्॥ |
Bhishma said I have, O son, heard old men recite this history about the circumstances under which the Kapila cow was created. I shall recite that old history to you. | भीष्म उवाच वृद्धानां ब्रुवतां तात श्रुतं मे यत् पुरातनम्। वक्ष्यामि तदशेषेण रोहिण्यो निर्मिता यथा।॥ |
Formerly the Selfcreate Brahman commanded the Rishi Daksha, saying, Do you create living creatures, For doing good to creatures, Daksha, first of all created food. | प्रजाः सृजेति चादिष्टः पूर्वं दक्षः स्वयम्भुवा। असृजद् वृत्तिमेवाग्रे प्रजानां हितकाम्यया॥ |
As the deities live upon nectar, so all living creatures, O powerful one, live upon the food assigned by Daksha. | यथा ह्यमृतमाश्रित्य वर्तयन्ति दिवौकसः। तथा वृत्तिं समाश्रित्य वर्तयन्ति प्रजा विभो॥ |
Among all objects mobile and immobile, the mobile are superior. Among mobile creatures, Brahmanas are superior. The sacrifices are all set upon them. | अचरेभ्यश्च भूतेभ्यश्चराः श्रेष्ठाः सदा नराः। ब्राह्मणाश्च ततः श्रेष्ठास्तेषु यज्ञाः प्रतिष्ठिताः॥ |
It is by sacrifice that Soma is got. Sacrifice has been fixed upon kine. The gods become pleased through sacrifices. The means of livelihood were created first, creatures came next. | यज्ञैरवाप्यते सोमः स च गोषु प्रतिष्ठितः। ततो देवाः प्रमोदन्ते पूर्वं वृत्तिस्ततः प्रजाः॥ |
As soon as creatures were born, they began to cry aloud for food. All of them then approached their creator who was to give them food, like children approaching their parents. | प्रजातान्येव भूतानि प्राक्रोशन् वृत्तिकाझया। वृत्तिदं चान्वपद्यन्त तृषिताः पितृमातृवत्॥ |
Approved of the desire of all his creatures, the holy lord of all creatures, viz., Daksha, for the sake of his creatures, himself drank a quantity of nectar. | इतीदं मनसा गत्वा प्रजासर्गार्थमात्मनः। प्रजापतिस्तु भगवानमृतं प्रापिबत् तदा॥ |
He became pleased with the nectar, he drank and thereupon an eructation came out, spreading an excellent odour all around. That cruciation, Daksha saw gave birth to a cow which he named Surabhi. This Surabhi was thus a daughter of his, that had come out of his inouth. | स गतस्तस्य तृप्ति तु गन्धं सुरभिमुद्भिरन्। ददर्शोद्वारसंवृत्तां सुरभिं मुखजां सुताम्॥ |
That cow called Surabhi gave birth to a number of daughters who became the mothers of the world. They were goldhued, and were all Kapilas. They were the means of livelihood for all crcatures. | सासृजत् सौरभेयीस्तु सुरभिर्लोकमातृकाः। सुवर्णवर्णाः कपिलाः प्रजानां वृत्तिधेनवः॥ |
As those kine, whose complexion resembled that of nectar, began to pour milk, the forth of that inilk arose and began to spread on all sides as when the waves of a running river dashing against one another, sufficient froth is produced that spreads on all sides. | तासाममृतवर्णानां क्षरन्तीनां समन्ततः। बभूवामृतजः फेनः स्रवन्तीनामिवोर्मिजः॥ |
Some of that froth fell, from the mouths of the calves that were sucking, upon the head of Mahadeva who was then sitting on the Earth. The powerful Mahadeva thereupon, stricken with anger, looked at those kine. | स वत्समुखविभ्रष्टो भवस्य भुवि तिष्ठतः। शिरस्यवाप तत् क्रुद्धः स तदैक्षत च प्रभुः॥ |
With that third eye of his which adorns his forehead, he seemed to burn those kine as he espied them. Like the Sun living masses of clouds with various colours, the energy that, came out from the third eye of Mahadeva produced, O king, various complexions in those kine. Those amongst them, however, which succeeded in escaping from the looks of Mahadeva by entering the region of Soma, remained of the same colour with which they were born, for no change was produced in their colour. Seeing that Mahadeva had become highly wroth, Daksha, the lord of all creatures, addressed him, saying, You have, O great deity, been drenched with nectar. The milk or the froth that escapes from the mouths of calves sucking their dams is never considered as impure. The Moon, after drinking the nectar, pours it once more. It is not, therefore, regarded as impure. | ललाटप्रभवेणाक्ष्वा रोहिणीं प्रदहन्निव। तत्तेजस्तु ततो रौद्रं कपिलास्ता विशाम्पते॥ नानावर्णत्वमनयन्मेघानिव दिवाकरः। यास्तु तस्मादपक्रम्य सोममेषाभिसंश्रिताः॥ यथौत्पन्नाः स्ववर्णास्थास्ता ह्येता नान्यवर्णगाः। अथ क्रुद्धं महादेवं प्रजापतिरभाषत॥ अमृतेनावसिक्तस्तवं नोच्छिष्टं विद्यते गवाम्। यथा ह्यमृतमादाय सोमो विस्यन्दते पुनः॥ |
Likewise, the milk that these kine give, being born of nectar, should not be considered as impure. The wind can never become impure. Fire can never become impure. Gold can never become impure. The Ocean can never become impure. | तथा क्षीरं क्षरन्त्येता रोहिण्योऽमृतसम्भवम्। न दुष्यत्यनिलो नाग्निर्न सुवर्णं न चोदधिः॥ |
The Nectar, even when drunk by the gods, can never become impure. Likewise, the milk of a cow, even when her udders are sucked by her calf, can never become impure. These kine will support all these worlds with the milk they will give and the clarified butter that will be inade from it. | नामृते नामृतं पीतं वत्सपीता न वत्सला। इमाल्लोकान् भरिष्यन्ति हविषा प्रस्रवेण च॥ |
All creatures wish to enjoy the sacred wealth, at one with nectar, that kine possess. Having said these words, the lord of creatures, Daksha, made a present to Mahadeva of a bull with certain kine. | आसामैश्चर्यमिच्छन्ति सर्वेऽमृतमयं शुभम्। वृषभं च ददौ तस्मै सह गोभिः प्रजापतिः॥ |
Daksha pleased Rudra, O Bharata, with that present. Mahadeva, thus pleased, made that bull his career, And it was after the form of that bull that Mahadeva adopted the emblem on the standard floating on his battlecar. Therefore it is that Rudra came to be known as the bullbannered deity. | प्रसादयामास मनस्तेन रुद्रस्य भारत। प्रीतश्चापि महादेवश्चकार वृषभं तदा॥ ध्वजं च वाहनं चैव तस्मात् स वृषभध्वजः। |
It was on that occasion also that the celestials, in a body, made Mahadeva the lord of animals. Indeed, the great Rudra became the Master of kine and is named as the bullemblemed deity. | ततो देवैर्महादेवस्तदा पशुपतिः कृतः। ईश्वरः स गवां मध्ये वृषभाङ्कः प्रकीर्तितः॥ |
Hence, O king, the gift of kine is considered as primarily desirable of Kapila kine which are endued with great energy and possessed of unchanged colour. | एवमव्यग्रवर्णानां कपिलानां महौजसाम्। प्रदाने प्रथमः कल्पः सर्वासामेव कीर्तितः॥ |
Thus are kine the foremost of all creatures in the world. It is from them that the food of all the worlds has emanated. They have Rudra for their lord. They yield (nectar) in the form of milk. They are auspicious and sacred, and grantors of every wish and givers of life. A person by making a gift of a cow is considered as making a gift of every article that is to be enjoyed by men. | लोकज्येष्ठा लोकवृत्तिप्रवृत्ता रुद्रोपेता: सोमविष्यन्दभूताः। सौम्याः पुण्याः कामदाः प्राणदाश्च गा वै दत्त्वा सर्वकामप्रदः स्यात्॥ |
That who, wishing to acquire prosperity, reads with a pure heart and body these Verses on the origin of kine, becomes purged of all his sins and acquires prosperity and children and wealth and animals. | इदं गवां प्रभवविधानमुत्तमं पठन् सदाशुचिरपि मङ्गलप्रियः। विमुच्यते कलिकलुषेण मानव: श्रियं सुतान् धनपशुमाप्नुयात् सदा॥ |
man He who makes a gift of a cow. O king, always succeeds in winning the merits of gifts of Havya and Kavya, of the offer of oblations of water to the departed Manes, of religious acts whose performance brings peace and happiness, of the gift of vehicles and cloths, and of cherishing of children and the old. | हव्यं कव्यं तर्पणं शान्तिकर्म यानं वासो वृद्धबालस्य तुष्टिः। एतान् सर्वान् गोप्रदाने गुणान् वै दाता राजन्नाप्नुयाद् वै सदैव॥ |
Vaishampayana said Hearing these words of his grandfather, Pritha's son, viz., the royal Yudhishthira of Ajamidha's race, uniting with his brothers, began to make gifts of both bulls and kine of different colours to foremost of Brahmanas. | वैशम्पायन उवाच पितामहस्याथ निशम्य वाक्यं राजा सह भ्रातृभिराजमीढः। सुवर्णवर्णानडुहस्तथा गाः पार्थो ददौ ब्राह्मणसत्तमेभ्यः॥ |
Indeed, for getting regions of felicity in the next, and acquiring great fame, king Yudhishthira celebrated many sacrifices and, as sacrificial presents, gave away hundreds of thousands of kine to such Brahmanas. | तथैव तेभ्योऽपि ददौ द्विजेभ्यो गवां सहस्राणि शतानि चैव। यज्ञान् समुद्दिश्य च दक्षिणार्थे लोकान् विजेतुं परमां च कीर्तिम्॥ |
Jarasandha said I do not recollect when I have ever done you any injury. After careful reflection, I cannot recollect the injury I have done you. | जरासंध उवाच न स्मरामि कदा वैरं कृतं युष्माभिरित्युत। चिन्तयंश्च न पश्यामि भवतां प्रति वैकृतम्॥ |