14.016
anugītā
Anugita; the 'Song that Follows' (i.e., the text named 'Anugita').
janamejaya uvāca॥
Janamejaya said.
sabhāyāṃ vasatostasyāṃ nihatya ārīn mahātmanoḥ। keśavārjunayoḥ kā nu kathā samabhavad dvija ॥14-16-1॥
O twice-born, in that assembly, after Keśava and Arjuna, the two great-souled ones residing there, had slain their enemies, what account arose? (14-16-1)
vaiśampāyana uvāca॥
Vaiśampāyana said.
kṛṣṇena sahitaḥ pārthaḥ svarājyaṃ prāpya kevalam। tasyāṃ sabhāyāṃ ramyāyāṃ vijahāra mudā yutaḥ॥14-16-2॥
Accompanied by Kṛṣṇa, Pārtha, having attained his own kingdom, enjoyed himself with delight in that beautiful assembly hall. (14-16-2)
tataḥ kañcit sabhoddeśaṃ svargoddeśasamaṃ nṛpa। yadṛcchayā tau muditau jagmatuḥ svajanāvṛtau ॥14-16-3॥
O king, after that, those two, filled with joy and surrounded by their own people, by chance went to a certain assembly hall equal to the abode of heaven. (14-16-3)
tataḥ pratītaḥ kṛṣṇena sahitaḥ pāṇḍavo'rjunaḥ। nirīkṣya tāṃ sabhāṃ ramyām idaṃ vacanam abravīt ॥14-16-4॥
Then, cheered and accompanied by Kṛṣṇa, Pāṇḍava Arjuna, upon beholding that splendid assembly, spoke this speech. (14-16-4)
viditaṃ te mahābāho saṅgrāme samupasthite. māhātmyaṃ devakīmātas tac ca te rūpam aiśvaram ॥14-16-5॥
O mighty-armed, when the battle had arisen, you knew the greatness of Devakī’s son and his divine form. (14-16-5)
yattu tadbhavatā proktaṃ tadā keśava sauhṛdāt। tatsarvaṃ puruṣavyāghra naṣṭaṃ me naṣṭacetasaḥ ॥14-16-6॥
However, O Keśava, what you had said to me then out of friendship, O tiger among men, all that has been lost for me whose mind is lost. (14-16-6)
mama kautūhalaṃ tv asti teṣv artheṣu punaḥ prabho. bhavāṃś ca dvārakāṃ gantā nacirād iva mādhava ॥14-16-7॥
O Lord, my curiosity about those matters remains once again. And you, O Mādhava, will soon be going to Dwaraka, it seems. (14-16-7)
evam-uktas tataḥ kṛṣṇaḥ phalgunaṃ pratyabhāṣata। pariṣvajya mahā-tejā vacanaṃ vadatāṃ varaḥ ॥14-16-8॥
Then, when thus addressed, Kṛṣṇa, the one of great brilliance and best among speakers, embraced Phalguna (Arjuna) and spoke these words. (14-16-8)
śrāvitas tvaṃ mayā guhyaṃ jñāpitaś ca sanātanam। dharmaṃ svarūpiṇaṃ pārtha sarvalokāṃś ca śāśvatān॥14-16-9॥
O Pārtha, you have been made to hear the secret and to know the eternal truth by me, as well as the Dharma in its true nature and all the eternal worlds. (14-16-9)
abuddhvā yan na gṛhṇīthās tan me sumahad apriyam। nūnam aśraddadhāno 'si durmedhāś cāsi pāṇḍava ॥14-16-10॥
Without understanding, that which you do not accept is very displeasing to me. Surely, you are lacking in faith and have poor understanding, O son of Pandu. (14-16-10)
sa hi dharmaḥ suparyāpto brahmaṇaḥ padavedane। na śakyaṃ tanmayā bhūyastathā vaktumaśeṣataḥ ॥14-16-11॥
Indeed, that duty which has been thoroughly expounded in the comprehension of the words of Brahman is not possible for me to explain further in its entirety in this way. (14-16-11)
paraṃ hi brahma kathitaṃ yogayuktena tanmayā। itihāsaṃ tu vakṣyāmi tasminnathe purātanam ॥14-16-12॥
Indeed, the supreme Brahman has been described by me who is absorbed in yoga. But now, in that context, I will tell the ancient history. (14-16-12)
yathā tāṃ buddhim āsthāya gatim agryāṃ gamiṣyasi। śṛṇu dharmabhṛtāṃ śreṣṭha gadataḥ sarvam eva me॥14-16-13॥
By resorting to that understanding, you will attain the excellent path. Listen attentively to everything I say, O best among the upholders of dharma. (14-16-13)
āgacchad brāhmaṇaḥ kaścit svargalokād ariṁdama। brahmalokāc ca durdharṣaḥ saḥ asmābhiḥ pūjitaḥ abhavat ॥14-16-14॥
O subduer of enemies, a certain brāhmaṇa came from heaven, and Durdharṣa from Brahmaloka was also honored by us. (14-16-14)
asmābhiḥ paripṛṣṭaśca yadāha bharatarṣabha. divyena vidhinā pārtha tacchṛṇuṣvāvicārayan ॥14-16-15॥
O Pārtha, whatever he spoke when asked by us, O best of the Bharatas, hear that which was spoken according to the divine ordinance without any doubt. (14-16-15)
brāhmaṇa uvāca॥
The Brāhmaṇa said.
mokṣadharmaṃ samāśritya kṛṣṇa yan mānupṛcchasi| bhūtānāmanukampārthaṃ yan mohacchedanaṃ prabho ॥14-16-16॥
O Kṛṣṇa, resorting to the dharma of liberation, the questions you ask me out of compassion for beings, which are intended to cut off delusion, O Lord, (14-16-16)
tat te ’haṃ sampravakṣyāmi yathāvan madhusūdana। śṛṇuṣva āvahitaḥ bhūtvā gadataḥ mama mādhava ॥14-16-17॥
O Mādhava, I will now explain that to you properly, O slayer of Madhu. Listen attentively as I speak. (14-16-17)
kaścid vipraḥ tapo-yuktaḥ kāśyapaḥ dharma-vittamaḥ। āsasāda dvijaṃ kaṃcit dharmāṇām āgata-āgamam ॥14-16-18॥
Once a certain Brāhmaṇa named Kashyapa, devoted to austerities and most learned in dharma, approached another Brāhmaṇa who was well-versed in the received and traditional dharmas. (14-16-18)
gatāgate subahuśo jñānavijñānapāragam। lokatattvārthakuśalaṃ jñātāraṃ sukhaduḥkhayoḥ ॥14-16-19॥
One who repeatedly reflects on past and future, is accomplished in knowledge and wisdom, skilled in understanding the true principles of the world, and knows the nature of both happiness and sorrow. (14-16-19)
jātīmaraṇatattvajñaṃ kovidaṃ puṇyapāpayoḥ। draṣṭāram uccanīcānāṃ karmabhir dehināṃ gatim ॥14-16-20॥
One who understands the reality of birth and death, who is expert in the distinctions of merit and demerit, and who perceives the destiny of all embodied beings, high and low, as determined by their actions, (such a one...) (14-16-20)
carantaṁ muktavatsiddhaṁ praśāntaṁ saṁyatendriyam। dīpyamānaṁ śriyā brāhmyā kramamāṇaṁ ca sarvaśaḥ॥14-16-21॥
He moves like one who is liberated, perfected, peaceful, and self-controlled; glowing with the splendour of Brahman, advancing in every way. (14-16-21)
antardhānagatijñaṃ ca śrutvā tattvena kāśyapaḥ। tathaivāntarhitaiḥ siddhairyāntaṃ cakradharaiḥ saha॥14-16-22॥
After truly hearing about the one who knows the movement of disappearance, Kāśyapa, along with disappeared siddhas and those bearing the discus, proceeded together. (14-16-22)
sambhāṣamāṇam-ekānte samāsīnaṃ ca taiḥ saha। yadṛcchayā ca gacchantam-asaktaṃ pavanaṃ yathā॥14-16-23॥
Seated in solitude and conversing with them, or moving about by chance, unattached, like the wind. (14-16-23)
taṃ samāsādya medhāvī sa tadā dvijasattamaḥ। caraṇau dharmakāmo vai tapasvī susamāhitaḥ॥ pratipede yathānyāyaṃ bhaktyā paramayā yutaḥ॥14-16-24॥
Then that wise ascetic, greatly self-composed and intent on dharma, having approached the best of Brāhmaṇas, reverently took hold of his feet according to custom, with supreme devotion. (14-16-24)
vismitaś cādbhutaṃ dṛṣṭvā kāśyapas taṃ dvijottamam. paricāreṇa mahatā guruṃ vaidyam atoṣayat ॥14-16-25॥
Astonished and having seen that wonderful one, Kāśyapa gratified the teacher-physician, the best among the twice-born, with great service. (14-16-25)
prītātmā copapannaś ca śrutacāritrasaṃyutaḥ। bhāvena toṣayac cainaṃ guru-vṛttyā parantapaḥ ॥14-16-26॥
O chastiser of the foe, with a delighted mind, endowed with learning and good conduct, he pleased him with feeling by his conduct as a disciple. (14-16-26)
tasmai tuṣṭaḥ sa śiṣyāya prasanno’thābravīd guruḥ। siddhiṃ parām abhiprekṣya śṛṇu tan me janārdana॥14-16-27॥
Being pleased with him, the gracious teacher then spoke to the disciple: Having considered supreme success, hear that from me, O Janardana. (14-16-27)
vividhaiḥ karmabhiḥ tāta puṇyayogaiḥ ca kevalaiḥ। gacchanti iha gatim martyāḥ devaloke api ca sthitim॥14-16-28॥
O dear, through various actions and solely through meritorious deeds, mortals attain paths here and also attain states in the world of the gods. (14-16-28)
na kvacit sukham atyantaṃ na kvacit śāśvatī sthitiḥ। sthānāc ca mahataḥ bhraṃśaḥ duḥkha-labdhāt punaḥ punaḥ॥14-16-29॥
There is never eternal happiness anywhere, nor any everlasting state of existence; from high positions, a great fall happens, and what is gained through suffering is lost again and again. (14-16-29)
aśubhā gatayaḥ prāptāḥ kaṣṭā me pāpasevanāt। kāmāmanyuparītena tṛṣṇayā mohitena ca ॥14-16-30॥
I have encountered painful and inauspicious paths because of sinful indulgence, being overpowered by desire, anger, and delusion born of craving. (14-16-30)
punaḥ punaś ca maraṇaṃ janma caiva punaḥ punaḥ। āhārā vividhā bhuktāḥ pītā nānāvidhāḥ stanāḥ॥14-16-31॥
Again and again, there is death and birth, again and again; various kinds of foods have been eaten, and breasts of many kinds have been suckled. (14-16-31)
mātaro vividhā dṛṣṭāḥ pitaraś ca pṛthag-vidhāḥ। sukhāni ca vicitrāṇi duḥkhāni ca mayānagha ॥14-16-32॥
O sinless one, various types of mothers and different kinds of fathers have been seen by me, as well as many kinds of pleasures and sorrows. (14-16-32)
priyair vivāso bahuśaḥ saṁvāsaś cāpriyaiḥ saha। dhananāśaś ca samprāpto labdhvā duḥkhena taddhanam॥14-16-33॥
There has often been separation from dear ones, association with unpleasant ones; and, having obtained that wealth with suffering, its loss has occurred. (14-16-33)
avamānāḥ sukaṣṭāś ca parataḥ svajanāt tathā। śārīrā mānasāś cāpi vedanā bhṛśadāruṇāḥ ॥14-16-34॥
There are insults and great sufferings, both from others and one’s own people; and very severe bodily and mental pains also. (14-16-34)
prāptā vimānanāś cogrā vadhabandhāś ca dāruṇāḥ। patanaṃ niraye caiva yātanāś ca yamakṣaye ॥14-16-35॥
They have incurred disgrace and severe, terrible punishments—slaughter and binding, a fall into hell, and sufferings in Yama's realm. (14-16-35)
jarā rogāś ca satataṃ vāsanāni ca bhūriśaḥ। loke'smin anubhūtāni dvaṃdvajāni bhṛśaṃ mayā॥14-16-36॥
Old age, diseases, and many impressions—I have intensely experienced these frequent results of dualities in this world. (14-16-36)
tataḥ kadācin nirvedāt nikārāt nikṛtena ca। loka-tantraṃ parityaktaṃ duḥkhārtena bhṛśaṃ mayā॥ tataḥ siddhir iyaṃ prāptā prasādāt ātmano mayā॥14-16-37॥
Then, once, because of detachment, contempt, and having been deceived, I, greatly afflicted by sorrow, abandoned the worldly life. Then, by the grace of the self, I obtained this accomplishment. (14-16-37)
nāhaṃ punarihāgantā lokānālokayāmyaham। ā siddherā prajāsargādātmano me gatiḥ śubhā ॥14-16-38॥
I will not return here again, nor do I look upon the worlds. From the attainment (of the goal), from the creation of beings, my own path is auspicious. (14-16-38)
upalabdhā dvijaśreṣṭha tatheyaṁ siddhiruttamā. itaḥ paraṁ gamiṣyāmi tataḥ parataraṁ punaḥ ॥ brahmaṇaḥ padamavyagraṁ mā te bhūdatra saṁśayaḥ ॥14-16-39॥
O best of twice-born, this supreme attainment has thus been achieved. From here I shall go further, and then advance still higher. The unperturbed abode of Brahman—do not have any doubt about this here. (14-16-39)
nāhaṃ punarihāgāntā martyalokaṃ parantapa। prīto'smi te mahāprājña brūhi kiṃ karavāṇi te ॥14-16-40॥
I will not come again here to the mortal world, O chastiser of enemies. I am pleased with you, O greatly wise one; tell me, what shall I do for you? (14-16-40)
yadīpsurupapannastvaṁ tasya kālo'yamāgataḥ। abhijāne ca tadahaṁ yadarthaṁ mā tvamāgataḥ ॥ acirāttu gamiṣyāmi yenāhaṁ tvāmacūcudam ॥14-16-41॥
If you, desiring, have come now, this is the proper time for that. I also know the purpose for which you have not come. But soon I will depart by the same way by which I touched you. (14-16-41)
bhṛśaṃ prīto'smi bhavataścāritreṇa vicakṣaṇa। paripṛccha yāvadbhavate bhāṣeyaṃ yattavepsitam ॥14-16-42॥
I am exceedingly pleased with your conduct, O wise one. Ask whatever you wish, and I will speak about whatever you desire. (14-16-42)
bahu manye ca te buddhiṃ bhṛśaṃ sampūjayāmi ca। yenāhaṃ bhavatā buddho medhāvī hyasi kāśyapa ॥14-16-43॥
I consider your intellect to be truly great and I honor it greatly. By you I have been enlightened; you are indeed wise, O Kāśyapa. (14-16-43)
