12.271
उशनोवाच॥
Uśanas said.
नमस्तस्मै भगवते देवाय प्रभविष्णवे। यस्य पृथ्वीतलं तात साकाशं बाहुगोचरम् ॥१२-२७१-१॥
Salutations to that divine, the god, the all-powerful, whose reach encompasses the surface of the earth, O dear one, all within the span of his arms.
मूर्धा यस्य त्वनन्तं च स्थानं दानवसत्तम। तस्याहं ते प्रवक्ष्यामि विष्णोर्माहात्म्यमुत्तमम् ॥१२-२७१-२॥
O best of Dānavas, whose head and place are endless, I shall declare to you the supreme greatness of Viṣṇu.
भीष्म उवाच॥
Bhīṣma said.
तयोः संवदतोरेवमाजगाम महामुनिः। सनत्कुमारो धर्मात्मा संशयच्छेदनाय वै ॥१२-२७१-३॥
As those two were conversing in this manner, the great sage Sanatkumāra, who was righteous-souled, arrived there to resolve their doubts.
स पूजितोऽसुरेन्द्रेण मुनिनोशनसा तथा। निषसादासने राजन्महार्हे मुनिपुङ्गवः ॥१२-२७१-४॥
O king, the foremost among sages, having been honored by the lord of the asuras and by the sage Uśanas, also sat down on the very precious seat.
तमासीनं महाप्राज्ञमुशना वाक्यमब्रवीत्। ब्रूह्यस्मै दानवेन्द्राय विष्णोर्माहात्म्यमुत्तमम् ॥१२-२७१-५॥
Uśanā, the greatly wise, addressed him as he sat there: "Tell this lord of the Dānavas about the supreme greatness of Viṣṇu."
सनत्कुमारस्तु ततः श्रुत्वा प्राह वचोऽर्थवत्। विष्णोर्माहात्म्यसंयुक्तं दानवेन्द्राय धीमते ॥१२-२७१-६॥
Sanatkumāra, having listened, then spoke meaningful words about the greatness of Viṣṇu to the wise king of the Dānavas.
शृणु सर्वमिदं दैत्य विष्णोर्माहात्म्यमुत्तमम्। विष्णौ जगत्स्थितं सर्वमिति विद्धि परन्तप ॥१२-२७१-७॥
O Daitya, listen to the supreme greatness of Viṣṇu. Know, O scorcher of foes, that the entire world abides in Viṣṇu.
सृजत्येष महाबाहो भूतग्रामं चराचरम्। एष चाक्षिपते काले काले विसृजते पुनः ॥ अस्मिन्गच्छन्ति विलयमस्माच्च प्रभवन्त्युत ॥१२-२७१-८॥
O mighty-armed one, this being creates the multitude of living and non-living entities. He also withdraws them periodically and again sends them forth. Into him they dissolve, and from him they indeed arise.
नैष दानवता शक्यस्तपसा नैव चेज्यया। सम्प्राप्तुमिन्द्रियाणां तु संयमेनैव शक्यते ॥१२-२७१-९॥
This cannot be attained by giving gifts, nor by austerity, nor by sacrifice; it can be attained only by restraint of the senses.
बाह्ये चाभ्यन्तरे चैव कर्मणा मनसि स्थितः। निर्मलीकुरुते बुद्ध्या सोऽमुत्रानन्त्यमश्नुते ॥१२-२७१-१०॥
He who, established in both the external and internal through action in the mind, purifies himself by intellect, attains the eternal in the hereafter.
यथा हिरण्यकर्ता वै रूप्यमग्नौ विशोधयेत्। बहुशोऽतिप्रयत्नेन महतात्मकृतेन ह ॥१२-२७१-११॥
Just as a goldsmith purifies silver in fire, again and again, with great effort and by a great act, so too...
तद्वज्जातिशतैर्जीवः शुध्यतेऽल्पेन कर्मणा। यत्नेन महता चैवाप्येकजातौ विशुध्यते ॥१२-२७१-१२॥
Just as, over hundreds of births, a living being is gradually purified by small actions, so too, with great effort, one can become completely purified even in a single birth.
लीलयाल्पं यथा गात्रात्प्रमृज्यादात्मनो रजः। बहु यत्नेन महता दोषनिर्हरणं तथा ॥१२-२७१-१३॥
Just as one can easily wipe a little dust from the body, so too, the removal of great faults requires much effort.
यथा चाल्पेन माल्येन वासितं तिलसर्षपम्। न मुञ्चति स्वकं गन्धं तद्वत्सूक्ष्मस्य दर्शनम् ॥१२-२७१-१४॥
Just as a sesame or mustard seed, even when perfumed with a small garland, does not give up its own scent, so too is the perception of the subtle.
तदेव बहुभिर्माल्यैर्वास्यमानं पुनः पुनः। विमुञ्चति स्वकं गन्धं माल्यगन्धेऽवतिष्ठति ॥१२-२७१-१५॥
That (object), though repeatedly perfumed by many garlands, continually emits its own fragrance and persists with the scent of the garlands.
एवं जातिशतैर्युक्तो गुणैरेव प्रसङ्गिषु। बुद्ध्या निवर्तते दोषो यत्नेनाभ्यासजेन वै ॥१२-२७१-१६॥
Thus, even when one is endowed with hundreds of births and qualities in attachments, the fault is removed by intellect and by effort born of practice.
कर्मणा स्वेन रक्तानि विरक्तानि च दानव। यथा कर्मविशेषांश्च प्राप्नुवन्ति तथा शृणु ॥१२-२७१-१७॥
O Dānava, beings become attached or detached by their own actions. Just as they attain particular results according to their actions, so listen.
यथा च सम्प्रवर्तन्ते यस्मिंस्तिष्ठन्ति वा विभो। तत्तेऽनुपूर्व्या व्याख्यास्ये तदिहैकमनाः शृणु ॥१२-२७१-१८॥
O mighty one, I shall explain to you in sequence how things proceed and in which they stand; therefore, listen here with one-pointed mind.
अनादिनिधनः श्रीमान्हरिर्नारायणः प्रभुः। स वै सृजति भूतानि स्थावराणि चराणि च ॥१२-२७१-१९॥
The illustrious Lord Nārāyaṇa, Hari, who is without beginning or end, is the one who indeed creates all beings, both immovable and movable.
एष सर्वेषु भूतेषु क्षरश्चाक्षर एव च। एकादशविकारात्मा जगत्पिबति रश्मिभिः ॥१२-२७१-२०॥
This principle, present in all beings, is both perishable and imperishable; possessing the nature of eleven modifications, it pervades the world through its rays.
पादौ तस्य महीं विद्धि मूर्धानं दिवमेव च। बाहवस्तु दिशो दैत्य श्रोत्रमाकाशमेव च ॥१२-२७१-२१॥
O Daitya, know his feet to be the earth, his head to be heaven, his arms as the directions, and his ears as the sky.
तस्य तेजोमयः सूर्यो मनश्चन्द्रमसि स्थितम्। बुद्धिर्ज्ञानगता नित्यं रसस्त्वप्सु प्रवर्तते ॥१२-२७१-२२॥
His sun is full of light, his mind is established in the moon, his intellect is always engaged in knowledge, and his essence flows in the waters.
भ्रुवोरनन्तरास्तस्य ग्रहा दानवसत्तम। नक्षत्रचक्रं नेत्राभ्यां पादयोर्भूश्च दानव ॥१२-२७१-२३॥
O best of Dānavas, the planets are just beyond his eyebrows; the circle of constellations is represented by his two eyes; the earth by his two feet, O Dānava.
रजस्तमश्च सत्त्वं च विद्धि नारायणात्मकम्। सोऽऽश्रमाणां मुखं तात कर्मणस्तत्फलं विदुः ॥१२-२७१-२४॥
Know that passion, darkness, and goodness are of the nature of Nārāyaṇa. He is regarded as the chief among the āśramas, O dear one, and they know that as the fruit of action.
अकर्मणः फलं चैव स एव परमव्ययः। छन्दांसि तस्य रोमाणि अक्षरं च सरस्वती ॥१२-२७१-२५॥
He who is without action is himself the supreme imperishable; the Vedic metres are his hairs, the syllable and Sarasvati are also his.
बह्वाश्रयो बहुमुखो धर्मो हृदि समाश्रितः। स ब्रह्मपरमो धर्मस्तपश्च सदसच्च सः ॥१२-२७१-२६॥
Dharma, which is supported by many, has many aspects, and is firmly established in the heart, is the supreme Brahman; that dharma is also austerity, and it is both truth and non-truth.
श्रुतिशास्त्रग्रहोपेतः षोडशर्त्विक्क्रतुश्च सः। पितामहश्च विष्णुश्च सोऽश्विनौ स पुरंदरः ॥१२-२७१-२७॥
He, endowed with the knowledge of Veda and scripture, possessing sixteen priests and sacrifices, is the grandfather, Viṣṇu, the Aśvins, and Indra.
मित्रश्च वरुणश्चैव यमोऽथ धनदस्तथा। ते पृथग्दर्शनास्तस्य संविदन्ति तथैकताम् ॥ एकस्य विद्धि देवस्य सर्वं जगदिदं वशे ॥१२-२७१-२८॥
Mitra, Varuṇa, Yama, and Dhanada—though appearing as distinct, all perceive unity in him. Know that all this world is under the control of the one god.
नानाभूतस्य दैत्येन्द्र तस्यैकत्वं वदत्ययम्। जन्तुः पश्यति ज्ञानेन ततः सत्त्वं प्रकाशते ॥१२-२७१-२९॥
O lord of the Daityas, this being who has become manifold, his oneness is spoken of. The creature perceives by knowledge; then the true essence becomes manifest.
संहारविक्षेपसहस्रकोटी; स्तिष्ठन्ति जीवाः प्रचरन्ति चान्ये। प्रजाविसर्गस्य च पारिमाण्यं; वापीसहस्राणि बहूनि दैत्य ॥१२-२७१-३०॥
O Daitya, there are thousands of crores of dissolutions and dispersions; some living beings stand, others move about. Regarding the creation of offspring and their measure, there are also many thousands of ponds.
वाप्यः पुनर्योजनविस्तृतास्ताः; क्रोशं च गम्भीरतयावगाढाः। आयामतः पञ्चशताश्च सर्वाः; प्रत्येकशो योजनतः प्रवृद्धाः ॥१२-२७१-३१॥
The reservoirs, again, were each extended by a yojana; they were a krosha deep, five hundred in length, and all were expanded by a yojana each.
वाप्या जलं क्षिप्यति वालकोट्या; त्वह्ना सकृच्चाप्यथ न द्वितीयम्। तासां क्षये विद्धि कृतं विसर्गं; संहारमेकं च तथा प्रजानाम् ॥१२-२७१-३२॥
Water from the reservoir is thrown with a tuft of hair; by the sun, it happens only once and not a second time. When these are destroyed, know that emission has occurred; likewise, there is a single dissolution of beings.
षड्जीववर्णाः परमं प्रमाणं; कृष्णो धूम्रो नीलमथास्य मध्यम्। रक्तं पुनः सह्यतरं सुखं तु; हारिद्रवर्णं सुसुखं च शुक्लम् ॥१२-२७१-३३॥
There are six colors of living beings considered the highest standard; among these, black, smoky, and blue are of medium quality. Red is again more endurable and pleasant; yellow is very pleasant, and white is the most pleasant.
परं तु शुक्लं विमलं विशोकं; गतक्लमं सिध्यति दानवेन्द्र। गत्वा तु योनिप्रभवानि दैत्य; सहस्रशः सिद्धिमुपैति जीवः ॥१२-२७१-३४॥
But, O lord of the Dānavas, the supreme, white, pure, sorrowless, and fatigue-free state is attained. O Daitya, having entered thousands of womb-born existences, the living being attains perfection.
गतिं च यां दर्शनमाह देवो; गत्वा शुभं दर्शनमेव चाह। गतिः पुनर्वर्णकृता प्रजानां; वर्णस्तथा कालकृतोऽसुरेन्द्र ॥१२-२७१-३५॥
The god described the motion as sight; after going, he also called the auspicious sight. Motion for beings is determined by caste, and caste, O lord of asuras, is likewise determined by time.
शतं सहस्राणि चतुर्दशेह; परा गतिर्जीवगुणस्य दैत्य। आरोहणं तत्कृतमेव विद्धि; स्थानं तथा निःसरणं च तेषाम् ॥१२-२७१-३६॥
O Daitya, here are fourteen hundred thousand (cycles); know that the supreme state of the quality of the soul is ascent, and likewise, their state and emergence.
कृष्णस्य वर्णस्य गतिर्निकृष्टा; स मज्जते नरके पच्यमानः। स्थानं तथा दुर्गतिभिस्तु तस्य; प्रजाविसर्गान्सुबहून्वदन्ति ॥१२-२७१-३७॥
The condition of one of black color is considered inferior; he sinks into hell, being tormented. Likewise, his place is said to be among many evil destinies; they say he has numerous generations of offspring.
शतं सहस्राणि ततश्चरित्वा; प्राप्नोति वर्णं हरितं तु पश्चात्। स चैव तस्मिन्निवसत्यनीशो; युगक्षये तमसा संवृतात्मा ॥१२-२७१-३८॥
After wandering for hundreds and thousands of years, he then attains a green color. Thereafter, he dwells there, powerless, at the end of the age, his self enveloped in darkness.
स वै यदा सत्त्वगुणेन युक्त; स्तमो व्यपोहन्घटते स्वबुद्ध्या। स लोहितं वर्णमुपैति नीलो; मनुष्यलोके परिवर्तते च ॥१२-२७१-३९॥
When he is endowed with the quality of sattva and removes tamas, he acts by his own intellect. The blue one then attains a red color and transforms in the world of men.
स तत्र संहारविसर्गमेव; स्वकर्मजैर्बन्धनैः क्लिश्यमानः। ततः स हारिद्रमुपैति वर्णं; संहारविक्षेपशते व्यतीते ॥१२-२७१-४०॥
There, he undergoes only dissolution and emission, suffering from bonds created by his own actions. After hundreds of cycles of dissolution and dispersion have passed, he attains a yellow color.
हारिद्रवर्णस्तु प्रजाविसर्गा; न्सहस्रशस्तिष्ठति सञ्चरन्वै। अविप्रमुक्तो निरये च दैत्य; ततः सहस्राणि दशापराणि ॥१२-२७१-४१॥
But of turmeric color, from the emission of beings, the demon remains moving by thousands. Not released in hell, then for another ten thousand (years).
गतीः सहस्राणि च पञ्च तस्य; चत्वारि संवर्तकृतानि चैव। विमुक्तमेनं निरयाच्च विद्धि; सर्वेषु चान्येषु च सम्भवेषु ॥१२-२७१-४२॥
Know that he has thousands and five paths; and four that cause dissolution. Know this one as liberated from hell, and in all other births.
स देवलोके विहरत्यभीक्ष्णं; ततश्च्युतो मानुषतामुपैति। संहारविक्षेपशतानि चाष्टौ; मर्त्येषु तिष्ठन्नमृतत्वमेति ॥१२-२७१-४३॥
He constantly resides in the world of the gods; then, when he falls, he is born as a human. Amidst hundreds of destructions and distractions, and eight (kinds), while living among mortals, he attains immortality.
सोऽस्मादथ भ्रश्यति कालयोगा; त्कृष्णे तले तिष्ठति सर्वकष्टे। यथा त्वयं सिध्यति जीवलोक; स्तत्तेऽभिधास्याम्यसुरप्रवीर ॥१२-२७१-४४॥
He falls from this state due to the influence of time; in darkness and at the lowest point, he remains in all suffering. Just as the world of living beings is sustained by you, I will explain that to you, O chief of the Asuras.
दैवानि स व्यूहशतानि सप्त; रक्तो हरिद्रोऽथ तथैव शुक्लः। संश्रित्य सन्धावति शुक्लमेत; मष्टापरानर्च्यतमान्स लोकान् ॥१२-२७१-४५॥
He arranges seven hundreds of divine arrays; red, yellow, and likewise white. Resorting to this white, he runs; he worships eight other most revered worlds.
अष्टौ च षष्टिं च शतानि यानि; मनोविरुद्धानि महाद्युतीनाम्। शुक्लस्य वर्णस्य परा गतिर्या; त्रीण्येव रुद्धानि महानुभाव ॥१२-२७१-४६॥
O greatly illustrious one, there are eight, sixty, and hundreds which are opposed to the mind of the greatly radiant; of the pure color, only three are restrained in the supreme state.
संहारविक्षेपमनिष्टमेकं; चत्वारि चान्यानि वसत्यनीशः। षष्ठस्य वर्णस्य परा गतिर्या; सिद्धा विशिष्टस्य गतक्लमस्य ॥१२-२७१-४७॥
Destruction, distraction, and the undesirable are one; four other states exist but are powerless. The supreme attainment of the sixth letter is accomplished by the distinguished one whose fatigue has departed.
सप्तोत्तरं तेषु वसत्यनीशः; संहारविक्षेपशतं सशेषम्। तस्मादुपावृत्य मनुष्यलोके; ततो महान्मानुषतामुपैति ॥१२-२७१-४८॥
He, powerless, dwells among the seven and more; after a hundred destructions and dispersions with remainder. Therefore, having withdrawn in the world of men, then the great one attains the state of humanity.
तस्मादुपावृत्य ततः क्रमेण; सोऽग्रे स्म सन्तिष्ठति भूतसर्गम्। स सप्तकृत्वश्च परैति लोका; न्संहारविक्षेपकृतप्रवासः ॥१२-२७१-४९॥
Therefore, having withdrawn, then in due order, he stands before the creation of beings. He passes through the worlds seven times, being in exile caused by dissolution and dispersion.
सप्तैव संहारमुपप्लवानि; सम्भाव्य सन्तिष्ठति सिद्धलोके। ततोऽव्ययं स्थानमनन्तमेति; देवस्य विष्णोरथ ब्रह्मणश्च ॥ शेषस्य चैवाथ नरस्य चैव; देवस्य विष्णोः परमस्य चैव ॥१२-२७१-५०॥
There are seven dissolutions, the calamities; having considered these, one remains in the world of the perfected beings. Then, one attains the imperishable and endless abode of Viṣṇu and Brahmā, as well as of Śeṣa, Nara, and the supreme Viṣṇu.
संहारकाले परिदग्धकाया; ब्रह्माणमायान्ति सदा प्रजा हि। चेष्टात्मनो देवगणाश्च सर्वे; ये ब्रह्मलोकादमराः स्म तेऽपि ॥१२-२७१-५१॥
At the time of cosmic dissolution, all beings whose bodies are consumed, as well as all the gods whose nature is activity, and even those who were once the immortals from Brahmaloka, all of them come to Brahmā.
प्रजाविसर्गं तु सशेषकालं; स्थानानि स्वान्येव सरन्ति जीवाः। निःशेषाणां तत्पदं यान्ति चान्ते; सर्वापदा ये सदृशा मनुष्याः ॥१२-२७१-५२॥
The creation of beings continues for a certain remaining time; living beings move to their own places. At the end, those who are without remainder attain that state; all beings who are similar to humans do so.
ये तु च्युताः सिद्धलोकात्क्रमेण; तेषां गतिं यान्ति तथानुपूर्व्या। जीवाः परे तद्बलवेषरूपा; विधिं स्वकं यान्ति विपर्ययेण ॥१२-२७१-५३॥
But those who have fallen from the world of perfected beings, in due order, follow their path accordingly. The living beings, in the next world, assuming forms according to that power, proceed to their own destined state by reversal.
स यावदेवास्ति सशेषभुक्ते; प्रजाश्च देव्यौ च तथैव शुक्ले। तावत्तदा तेषु विशुद्धभावः; संयम्य पञ्चेन्द्रियरूपमेतत् ॥१२-२७१-५४॥
As long as there is remaining enjoyment, offspring, and the two goddesses likewise in the bright fortnight, then in them there is a pure state, having restrained this form of the five senses.
शुद्धां गतिं तां परमां परैति; शुद्धेन नित्यं मनसा विचिन्वन्। ततोऽव्ययं स्थानमुपैति ब्रह्म; दुष्प्रापमभ्येति स शाश्वतं वै ॥ इत्येतदाख्यातमहीनसत्त्व; नारायणस्येह बलं मया ते ॥१२-२७१-५५॥
He who always seeks with a pure mind attains that supreme pure state; then he reaches the imperishable abode, Brahman, the eternal and difficult-to-attain. Thus, O one of undiminished strength, I have declared to you here the power of Nārāyaṇa.
वृत्र उवाच॥
Vṛtra said.
एवं गते मे न विषादोऽस्ति कश्चित् सम्यक्च पश्यामि वचस्तवैतत्। श्रुत्वा च ते वाचमदीनसत्त्व विकल्मषोऽस्म्यद्य तथा विपाप्मा ॥१२-२७१-५६॥
Thus, now I have no despondency at all; I clearly understand your words. Hearing your speech, O one of undepressed spirit, I am today free from sin and evil.
प्रवृत्तमेतद्भगवन्महर्षे; महाद्युतेश्चक्रमनन्तवीर्यम्। विष्णोरनन्तस्य सनातनं त; त्स्थानं सर्गा यत्र सर्वे प्रवृत्ताः ॥१२-२७१-५७॥
O venerable great sage, this has been set in motion; it is the wheel of the greatly radiant Viṣṇu, of infinite power, the eternal one; that is the place where all creations have arisen.
स वै महात्मा पुरुषोत्तमो वै; तस्मिञ्जगत्सर्वमिदं प्रतिष्ठितम् ॥१२-२७१-५७॥
He is truly the great-souled, the supreme person; in him the entire universe is established.
भीष्म उवाच॥
Bhīṣma said.
एवमुक्त्वा स कौन्तेय वृत्रः प्राणानवासृजत्। योजयित्वा तथात्मानं परं स्थानमवाप्तवान् ॥१२-२७१-५८॥
Having thus spoken, Vṛtra, O son of Kunti, released his life-breaths; having united his self in this way, he attained the supreme state.
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
अयं स भगवान्देवः पितामह जनार्दनः। सनत्कुमारो वृत्राय यत्तदाख्यातवान्पुरा ॥१२-२७१-५९॥
This is the illustrious god, the grandfather Janārdana. Sanatkumāra formerly declared that (teaching) for Vṛtra.
भीष्म उवाच॥
Bhīṣma said.
मूलस्थायी स भगवान्स्वेनानन्तेन तेजसा। तत्स्थः सृजति तान्भावान्नानारूपान्महातपाः ॥१२-२७१-६०॥
He, the Lord, abiding at the root, by his own infinite brilliance, being established there, the great ascetic creates those entities of various forms.
तुरीयार्धेन तस्येमं विद्धि केशवमच्युतम्। तुरीयार्धेन लोकांस्त्रीन्भावयत्येष बुद्धिमान् ॥१२-२७१-६१॥
Know this Keśava, Acyuta, as the one who, by a fourth part, sustains the three worlds with wisdom.
अर्वाक्स्थितस्तु यः स्थायी कल्पान्ते परिवर्तते। स शेते भगवानप्सु योऽसावतिबलः प्रभुः ॥ तान्विधाता प्रसन्नात्मा लोकांश्चरति शाश्वतान् ॥१२-२७१-६२॥
He who is established here, though permanent, undergoes change at the end of the kalpa. That exceedingly powerful Lord, the master, rests in the waters. The gracious-minded creator moves among those eternal worlds.
सर्वाण्यशून्यानि करोत्यनन्तः; सनत्कुमारः सञ्चरते च लोकान्। स चानिरुद्धः सृजते महात्मा; तत्स्थं जगत्सर्वमिदं विचित्रम् ॥१२-२७१-६३॥
The infinite makes everything full; Sanatkumara moves through the worlds. That great soul Aniruddha creates, and all this wondrous world abides in him.
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
वृत्रेण परमार्थज्ञ दृष्टा मन्येऽऽत्मनो गतिः। शुभा तस्मात्स सुखितो न शोचति पितामह ॥१२-२७१-६४॥
O grandsire, I think that by Vṛtra, who knows the highest truth, the path of the self has been seen. Therefore, being auspicious, he is happy and does not grieve.
शुक्लः शुक्लाभिजातीयः साध्यो नावर्ततेऽनघ। तिर्यग्गतेश्च निर्मुक्तो निरयाच्च पितामह ॥१२-२७१-६५॥
O grandsire, one who is pure, of pure birth, and accomplished does not return, O sinless one; being liberated from lower births and from hell.
हारिद्रवर्णे रक्ते वा वर्तमानस्तु पार्थिव। तिर्यगेवानुपश्येत कर्मभिस्तामसैर्वृतः ॥१२-२७१-६६॥
O king, if one is present in yellow or red color, or otherwise, he should be seen as enveloped by actions of darkness, perceiving things sideways.
वयं तु भृशमापन्ना रक्ताः कष्टमुखेऽसुखे। कां गतिं प्रतिपत्स्यामो नीलां कृष्णाधमामथ ॥१२-२७१-६७॥
But we, exceedingly afflicted and attached, being in a difficult and unhappy situation, what state shall we attain, then, the dark and lowest among the dark?
भीष्म उवाच॥
Bhīṣma said.
शुद्धाभिजनसम्पन्नाः पाण्डवाः संशितव्रताः। विहृत्य देवलोकेषु पुनर्मानुष्यमेष्यथ ॥१२-२७१-६८॥
O Pāṇḍavas, endowed with purity and noble birth, firm in vows, after enjoying in the divine worlds, you will again attain human birth.
प्रजाविसर्गं च सुखेन काले; प्रत्येत्य देवेषु सुखानि भुक्त्वा। सुखेन संयास्यथ सिद्धसङ्ख्यां; मा वो भयं भूद्विमलाः स्थ सर्वे ॥१२-२७१-६९॥
May you all, pure ones, create offspring with happiness in due time; having attained and enjoyed pleasures among the gods, you will depart happily to the state of the perfected. Let there be no fear for you all.
