Mahabharata — Volume VIII (Dutt edition) — Chapter 171
MBh 8 171.1
नरनारायणावूचतुः धन्योऽस्यनुगृहीतोऽसि यत् ते दृष्टः स्वयं प्रभुः। न हि तं दृष्टवान् कश्चित् पद्मयोनिरपि स्वयम्॥
naranārāyaṇāvūcatuḥ dhanyo'syanugṛhīto'si yat te dṛṣṭaḥ svayaṃ prabhuḥ| na hi taṃ dṛṣṭavān kaścit padmayonirapi svayam||
Nara and Narayana said You deserve very high encomiums, and highly favoured have you been, since you have seen the powerful Narayana himself. None else, not even Brahman himself who has sprung from the primal lotus, has been able to see him.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.2
अव्यक्तयोनिर्भगवान् दुर्दर्शः पुरुषोत्तमः। नारदैतद्धि नौ सत्यं वचनं समुदाहृतम्॥
avyaktayonirbhagavān durdarśaḥ puruṣottamaḥ| nāradaitaddhi nau satyaṃ vacanaṃ samudāhṛtam||
That foremost of Purushas, gifted with power and holiness, is of unmanifest origin and incapable of being seen. These words that we say to you are very true, O Narada!
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.3
नास्य भक्तात् प्रियतरो लोके कश्चन विद्यते। ततः स्वयं दर्शितवान् स्वमात्मानं द्विजोत्तम॥
nāsya bhaktāt priyataro loke kaścana vidyate| tataḥ svayaṃ darśitavān svamātmānaṃ dvijottama||
There exists no one in the universe who is dearer to him than one that worships him with devotion. It is, therefore, O best of twice-born ones, that he showed himself to you!
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.4
तपो हि तप्यतस्तस्य यत् स्थान परमात्मनः। न तत् सम्प्राप्नुते कश्चिदृते ह्यावां द्विजोत्तम॥
tapo hi tapyatastasya yat sthāna paramātmanaḥ| na tat samprāpnute kaścidṛte hyāvāṃ dvijottama||
No one can go to that realm where the Supreme Soul resides practising penances, except we two, O foremost of twice-born ones.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.5
या हि सूर्यसहस्रस्य समस्तस्य भवेद् द्युतिः। स्थानस्य सा भवेत् तस्य स्वयं तेन विराजता॥
yā hi sūryasahasrasya samastasya bhaved dyutiḥ| sthānasya sā bhavet tasya svayaṃ tena virājatā||
On account of that places being adorned by Him, Its splendour resembles the effulgence of a thousand Suns collected together.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.6
तस्मादुत्तिष्ठते विप्र देवाद् विश्वभुवः पतेः। क्षमा क्षमावतां श्रेष्ठ यया भूमिस्तु युज्यते॥
tasmāduttiṣṭhate vipra devād viśvabhuvaḥ pateḥ| kṣamā kṣamāvatāṃ śreṣṭha yayā bhūmistu yujyate||
From that illustrious Being, O Brahmana, from Him who is the origin of the Creator of the universe, O foremost of all persons gifted with forgiveness, originates the attribute of forgiveness which attaches to the Earth.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.7
तस्माच्चोत्तिष्ठते देवात् सर्वभूतहिताद् रसः। आपो हि तेन युज्यन्ते द्रवत्वं प्राप्नुवन्ति च॥
tasmāccottiṣṭhate devāt sarvabhūtahitād rasaḥ| āpo hi tena yujyante dravatvaṃ prāpnuvanti ca||
It is from that illustrious Being whose attributes are for the good of all beings, that Rasa (Taste) has flown. The attribute of Rasa belongs to the waters which are, again, liquid.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.8
तस्मादेव समुद्भूतं तेजो रूपगुणात्मकम्। येन संयुज्यते सूर्यस्ततो लोके विराजते॥
tasmādeva samudbhūtaṃ tejo rūpaguṇātmakam| yena saṃyujyate sūryastato loke virājate||
It is from Him that Heat or Light has flown, having the attribute of Form or vision for its soul. It belongs to the Sun on account of which the Sun becomes able to shine and give heat.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.9
तस्माद् देवात् समुद्भूतः स्पर्शस्तु पुरुषोत्तमात्। येन स्म युज्यते वायुस्ततो लोकान् विवात्यसौ॥
tasmād devāt samudbhūtaḥ sparśastu puruṣottamāt| yena sma yujyate vāyustato lokān vivātyasau||
It is from that illustrious and foremost of Beings that Touch also has originated. It belongs to the Wind, on account of which the Wind moves about in the world producing the sensation of Touch.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.10
तस्माच्चोत्तिष्ठते शब्दः सर्वलोकेश्वरात् प्रभोः। आकाशं युज्यते येन ततस्तिष्ठत्यसंवृतम्॥
tasmāccottiṣṭhate śabdaḥ sarvalokeśvarāt prabhoḥ| ākāśaṃ yujyate yena tatastiṣṭhatyasaṃvṛtam||
It is from that powerful Lord of the entire universe that that Sound has arisen. It belongs to Ether, which, therefore, exists uncovered and unconfined.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.11
तस्माच्चोत्तिष्ठते देवात् सर्वभूतगतं मनः। चन्द्रमा येन संयुक्तः प्रकाशगुणधारणः॥
tasmāccottiṣṭhate devāt sarvabhūtagataṃ manaḥ| candramā yena saṃyuktaḥ prakāśaguṇadhāraṇaḥ||
It is from that illustrious Being that Mind, which pervades all Beings, has originated. It belongs to the Moon, on account of which the Moon has come to be invested with the attribute of showing all the things.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.12
यद्धृतोत्पादकं नाम तत् स्थानं वेदसंज्ञितम्। विद्यासहायो यत्रास्ते भगवान् हव्यकव्यभुक्॥
yaddhṛtotpādakaṃ nāma tat sthānaṃ vedasaṃjñitam| vidyāsahāyo yatrāste bhagavān havyakavyabhuk||
That spot where the divine Narayana, that cater of the libations and other offerings made in sacrifices lives with Knowledge alone for his companion, has, in the Vedas, been called by the name of the productive cause of all things known as Sat.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.13
ये हि निष्कलुषा लोके पुण्यपापविवर्जिताः। तेषां वै क्षेममध्वानं गच्छतां द्विजसत्तम॥
ye hi niṣkaluṣā loke puṇyapāpavivarjitāḥ| teṣāṃ vai kṣemamadhvānaṃ gacchatāṃ dvijasattama||
The path that is theirs, O foremost of twiceborn ones, that are stainless and that are freed from both virtue and sin, is fraught with auspiciousness and happiness.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.14
सर्वलोकतमोहन्ता आदित्यो द्वारमुच्यते। आदित्यदग्धसर्वाङ्गा अदृश्याः केनचित् क्वचित्॥
sarvalokatamohantā ādityo dvāramucyate| ādityadagdhasarvāṅgā adṛśyāḥ kenacit kvacit||
The Sun, who is the remover of the darkness of all the worlds, is said to be the door. Entering the Sun, the bodies of such persons consumed by his fire. They then become invisible for after that they cannot be beheld by any one at any time.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.15
परमाणुभूता भूत्वा तु तं देवं प्रविशन्त्युत। तस्मादपि च निर्मुक्ता अनिरुद्धतनौ स्थिताः॥
paramāṇubhūtā bhūtvā tu taṃ devaṃ praviśantyuta| tasmādapi ca nirmuktā aniruddhatanau sthitāḥ||
Reduced into invisible atoms, they then enter into Narayana. Passing out from him also, they enter into the form of Aniruddha.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.16
मनोभूतास्ततो भूत्वा प्रद्युम्नं प्रविशन्त्युत। प्रद्युम्नाच्चापि निर्मुक्ता जीवं संकर्षणं ततः॥ विशन्ति विप्रप्रवरा: सांख्या भागवतैः सह। ततस्त्रैगुण्यहीनास्ते परमात्मानमञ्जसा॥ प्रविशन्ति द्विजश्रेष्ठाः क्षेत्रज्ञं निर्गुणात्मकम्। सर्वावासं वासुदेवं क्षेत्रज्ञं विद्धिं तत्त्वतः॥
manobhūtāstato bhūtvā pradyumnaṃ praviśantyuta| pradyumnāccāpi nirmuktā jīvaṃ saṃkarṣaṇaṃ tataḥ|| viśanti viprapravarā: sāṃkhyā bhāgavataiḥ saha| tatastraiguṇyahīnāste paramātmānamañjasā|| praviśanti dvijaśreṣṭhāḥ kṣetrajñaṃ nirguṇātmakam| sarvāvāsaṃ vāsudevaṃ kṣetrajñaṃ viddhiṃ tattvataḥ||
Losing all physical attributes altogether and changed into mind alone, they then enter into Pradyumna. Passing out of Pradyumna, those foremost of twice-born ones, including both those who are conversant with Sankhya philosophy and those who are devoted to the Supreme God, then enter Sankarshana who is otherwise called Individual Soul. After inis, divested of the three primal qualities of Goodness, Darkness, and Ignorance, those foremost of twice-born ones speedily enter the Supreme Soul otherwise called Kshetrajna and which itself is above the three primal qualities. Know that Vasudeva is He called Kshetrajna. Verily should you know that, that Vasudeva is the residence or original refuge of all things in the universe.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.17
समाहितमनस्काश्च नियताः संयतेन्द्रियाः। एकान्तभावोपगता वासुदेवं विशन्ति ते॥
samāhitamanaskāśca niyatāḥ saṃyatendriyāḥ| ekāntabhāvopagatā vāsudevaṃ viśanti te||
Only they whose mind are concentrated, who observe all sorts of restraint, whose senses are restrained, and who are devoted with their whole souls, succeed in entering Vasudeva.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.18
आवामपि च धर्मस्य गृहे जातौ द्विजोत्तम। रम्यां विशालामाश्रित्य तप उग्रं समास्थितौ॥
āvāmapi ca dharmasya gṛhe jātau dvijottama| ramyāṃ viśālāmāśritya tapa ugraṃ samāsthitau||
We two, O foremost to twice-born ones, have taken birth in the house of Dharma. Living in this charming and spacious herinitage, we are practising the austerest penances.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.19
ये तु तस्यैव देवस्य प्रादुर्भावाः सुरप्रियाः। भविष्यन्ति त्रिलोकस्थास्तेषां स्वतीत्यथो द्विज॥
ye tu tasyaiva devasya prādurbhāvāḥ surapriyāḥ| bhaviṣyanti trilokasthāsteṣāṃ svatītyatho dvija||
We are thus employed, O twice-born one, moved by the desire of benefiting those manifestations of the Supreme God, dear to all the celestials, that will appear in the three worlds.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.20
विधिना स्वेन युक्ताभ्यां यथापूर्वं द्विजोत्तम। आस्थिताभ्यां सर्वकृच्छ्रे व्रतं सम्यगनुत्तमम्॥
vidhinā svena yuktābhyāṃ yathāpūrvaṃ dvijottama| āsthitābhyāṃ sarvakṛcchre vrataṃ samyaganuttamam||
In accordance, one after another, which such ordinances as are extraordinary and as apply to us two only, O best of twice-born ones, we are duly observing all excellent and high vows fraught with the austerest penances.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.21
आवाभ्यामपि दृष्टस्त्वं श्वेतद्वीपे तपोधन। समागतो भगवता संजल्पं कृतवांस्तथा॥
āvābhyāmapi dṛṣṭastvaṃ śvetadvīpe tapodhana| samāgato bhagavatā saṃjalpaṃ kṛtavāṃstathā||
You, O celestial Rishi having penances for your wealth were seen by us in White Island when you were there. Having met with Narayana, you have formed a particular resolution.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.22
सर्वं हि नौ संविदितं त्रैलोक्ये सचराचरे। यद् भविष्यति वृत्तं वा वर्तते वा शुभाशुभम्। सर्वं स ते कथितवान् देवदेवो महामुने॥
sarvaṃ hi nau saṃviditaṃ trailokye sacarācare| yad bhaviṣyati vṛttaṃ vā vartate vā śubhāśubham| sarvaṃ sa te kathitavān devadevo mahāmune||
In the three worlds consisting of mobile and immobile Beings, there is nothing that we do not know. Of good or evil that will occur or has occurred or is occurring, that God of gods, O great ascetic, has informed you.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.23
वैशम्पायन उवाच एतच्छ्रुत्वा तयोर्वाक्यं तपस्युगे च वर्ततोः। नारदः प्राञ्जलिर्भूत्वा नारायणपरायणः॥
vaiśampāyana uvāca etacchrutvā tayorvākyaṃ tapasyuge ca vartatoḥ| nāradaḥ prāñjalirbhūtvā nārāyaṇaparāyaṇaḥ||
Vaishampayana continued Having heard these words of Nara and Narayana both of whom were practising the austerest penances, the celestial Rishi Narada joined his hands in respect and became entirely devoted to Narayana.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 171.24
जजाप विधिवन्मन्त्रान् नारायणगतान् बहून्। दिव्यं वर्षसहस्रं हि नरनारायणाश्रमे॥ अवसत् स महातेजा नारदो भगवानृषिः। तमेवाभ्यर्चयन् देवं नरनारायणौ च तौ॥
jajāpa vidhivanmantrān nārāyaṇagatān bahūn| divyaṃ varṣasahasraṃ hi naranārāyaṇāśrame|| avasat sa mahātejā nārado bhagavānṛṣiḥ| tamevābhyarcayan devaṃ naranārāyaṇau ca tau||
He passed his time in mental recitation, with due observances, numberless sacred Mantras that are approved by Narayana. Adoring the Supreme Deity Narayana, and worshipping those two ancient Rishis also that had taken birth in the house of Dharma, the illustrious Rishis Narada, gifted with great energy, continued to live, thus engaged, in that retreat, called Vadari, on the breast of Himavat, belonging to Nara and Narayana, for thousand divine years. a worshipping those two ancient Rishis also that had taken birth in the house of Dharma, the illustrious Rishis Narada, gifted with great energy, continued to live, thus engaged, in that retreat, called Vadari, on the breast of Himavat, belonging to Nara and Narayana, for thousand divine years. a
— tr. M.N. Dutt (1891–96) (public domain)