Chapter 6: Uparicara Vasu, Girikā and Adrikā; Satyavatī and the birth of Dvaipāyana.
राजोपरिचरो नाम धर्मनित्यो महीपतिः। बभूव मृगयां गन्तुं स कदाचिद्धृतव्रतः॥BORI: १-०५७-१॥
There was a king named Uparicara, a ruler ever devoted to righteousness. Once he resolved to go hunting. (BORI: 1-057-1)
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स चेदिविषयं रम्यं वसुः पौरव-नन्दनः। इन्द्रोपदेशात् जग्राह ग्रहणीयं महीपतिः॥BORI: १-०५७-२॥
On Indra’s advice, King Vasu, the delight of the Pauravas, took possession of the lovely land of Cedi, which was worthy of acquisition. (BORI: 1-057-2)
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तमाश्रमे न्यस्तशस्त्रं निवसन्तं तपोरतिम्। देवः साक्षात्स्वयं वज्री समुपायान्महीपतिम्॥BORI: १-०५७-३॥
The thunderbolt-wielding god himself came in person to that king, who was living in a hermitage with his weapons laid aside, devoted to austerities. (BORI: 1-057-3)
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इन्द्रत्वम् अर्हः राजा अयम् तपसा इति अनुचिन्त्य वै। तम् सान्त्वेन नृपम् साक्षात् तपसः संन्यवर्तयत्॥BORI: १-०५७-४॥
Thinking, “This king deserves Indra’s sovereignty because of his austerities,” Indra himself gently persuaded the king to abandon them. (BORI: 1-057-4)
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न सङ्कीर्येत धर्मोऽयं पृथिव्यां पृथिवीपते। तं पाहि धर्मो हि धृतः कृत्स्नं धारयते जगत्॥BORI: १-०५७-५॥
Do not let this dharma fall into confusion on earth, lord of the earth. Protect it, for when upheld, dharma sustains the entire world. (BORI: 1-057-5)
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लोक्यं धर्मं पालय त्वं नित्ययुक्तः समाहितः। धर्मयुक्तस्ततो लोकान् पुण्यानाप्स्यसि शाश्वतान्॥BORI: १-०५७-६॥
Ever steadfast and composed, uphold the dharma that benefits the world. Then, devoted to dharma, you will attain the eternal blessed worlds. (BORI: 1-057-6)
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दिविष्ठस्य भुविष्ठस्त्वं सखा भूत्वा मम प्रियः। ऊधः पृथिव्या यो देशस्तमावस नराधिप॥BORI: १-०५७-७॥
Dwelling on earth, become the beloved friend of me who dwell in heaven, and inhabit, O king, that land which is the earth’s udder. (BORI: 1-057-7)
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पशव्यश्चैव पुण्यश्च सुस्थिरो धनधान्यवान्। स्वारक्ष्यश्चैव सौम्यश्च भोग्यैर्भूमिगुणैर्युतः॥BORI: १-०५७-८॥
Well suited to cattle, auspicious, secure, rich in wealth and grain, easy to defend, pleasant, and endowed with the desirable qualities of a land… (BORI: 1-057-8)
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अत्यन्यानेष देशो हि धनरत्नादिभिर्युतः। वसुपूर्णा च वसुधा वस चेदिषु चेदिप॥BORI: १-०५७-९॥
Indeed, this land surpasses all others and is endowed with wealth, jewels, and the like. The earth is filled with riches; dwell among the Cedis, O lord of Cedi. (BORI: 1-057-9)
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धर्मशीलाः जनपदाः सुसन्तोषाः च साधवः। न च मिथ्या-प्रलापः अत्र स्वैरेषु अपि कुतः अन्यथा॥BORI: १-०५७-१०॥
The people are virtuous, contented, and upright. No false word is spoken here even in jest, much less otherwise. (BORI: 1-057-10)
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न च पित्रा विभज्यन्ते नरा गुरुहिते रताः। युञ्जते धुरि नो गाश्च कृशाः सन्धुक्षयन्ति च॥BORI: १-०५७-११॥
Men devoted to their elders’ welfare are not separated by their fathers. They do not yoke cows to bear burdens, and they restore those that are lean. (BORI: 1-057-11)
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सर्वे वर्णाः स्वधर्मस्थाः सदा चेदिषु मानद। न तेऽस्त्यविदितं किञ्चित्त्रिषु लोकेषु यद्भवेत्॥BORI: १-०५७-१२॥
All the social classes in Cedi always abide by their own duties, O bestower of honor. Nothing that occurs in the three worlds is unknown to you. (BORI: 1-057-12)
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देवोपभोग्यं दिव्यं च आकाशे स्फाटिकं महत्। आकाशगं त्वां मद्दत्तं विमानमुपपत्स्यते॥BORI: १-०५७-१३॥
A great crystal aerial chariot, divine and fit for the gods’ use, will come to you in the sky as my gift. (BORI: 1-057-13)
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त्वमेकः सर्वमर्त्येषु विमानवरमास्थितः। चरिष्यसि उपरिस्थः वै देवः विग्रहवानिव॥BORI: १-०५७-१४॥
You alone among all mortals will travel aloft in that finest of aerial chariots, like a god in bodily form. (BORI: 1-057-14)
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ददामि ते वैजयन्तीं मालाम् अम्लान-पङ्कजाम्। धारयिष्यति सङ्ग्रामे या त्वां शस्त्रैः अविक्षतम्॥BORI: १-०५७-१५॥
I give you this garland of victory, whose lotuses never fade; in battle it will protect you from being wounded by weapons. (BORI: 1-057-15)
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लक्षणं चैतदेवेह भविता ते नराधिप। इन्द्रमालेति विख्यातं धन्यमप्रतिमं महत्॥BORI: १-०५७-१६॥
This itself will be your emblem here, O king—renowned as Indra’s Garland, auspicious, peerless, and magnificent. (BORI: 1-057-16)
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यष्टिं च वैणवीं तस्मै ददौ वृत्रनिषूदनः। इष्टप्रदानम् उद्दिश्य शिष्टानां परिपालिनीम्॥BORI: १-०५७-१७॥
The slayer of Vritra also gave him a bamboo staff, intended to grant wishes and protect the virtuous. (BORI: 1-057-17)
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ततस्तु राजा चेदीनामिन्द्राभरणभूषितः । इन्द्रदत्तं विमानं तदास्थाय प्रययौ पुरीम् ॥KUMB: १-६४-१९॥
Then the king of the Cedis, adorned with the ornaments Indra had given him, boarded the celestial chariot bestowed by Indra and departed for his city. (KUMB: 1-64-19)
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तस्याः शक्रस्य पूजार्थं भूमौ भूमिपतिस्तदा। प्रवेशं कारयामास गते संवत्सरे तदा॥BORI: १-०५७-१८॥
When a year had passed, the king had it planted in the ground for the worship of Shakra. (BORI: 1-057-18)
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ततः प्रभृति च अद्यापि यष्ट्याः क्षितिप-सत्तमैः। प्रवेशः क्रियते राजन् यथा तेन प्रवर्तितः॥BORI: १-०५७-१९॥
From that time to this day, O king, the foremost rulers have performed the planting of the pole as he instituted it. (BORI: 1-057-19)
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अपरेद्युस्तथा चास्याः क्रियते उच्छ्रयः नृपैः। अलङ्कृतायाः पिटकैः गन्धैः माल्यैः च भूषणैः। माल्यदाम-परिक्षिप्ता विधिवत् क्रियते अपि च॥BORI: १-०५७-२०॥
On the following day, kings raise it after adorning it with baskets, perfumes, garlands, and ornaments; it is also duly encircled with strings of flowers. (BORI: 1-057-20)
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भगवान्पूज्यते चात्र हास्यरूपेण शङ्करः। स्वयमेव गृहीतेन वसोः प्रीत्या महात्मनः॥BORI: १-०५७-२१॥
There too, the blessed Shankara is worshipped in a comic guise that he himself assumed out of affection for the magnanimous Vasu. (BORI: 1-057-21)
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एतां पूजां महेन्द्रस्तु दृष्ट्वा देवकृतां शुभाम्। वसुना राजमुख्येन प्रीतिमानब्रवीद्विभुः॥BORI: १-०५७-२२॥
But when mighty Indra saw this auspicious worship offered to the god by Vasu, foremost of kings, he was pleased and said: (BORI: 1-057-22)
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ये पूजयिष्यन्ति नरा राजानश्च महं मम। कारयिष्यन्ति च मुदा यथा चेदिपतिर्नृपः॥BORI: १-०५७-२३॥
Those men and kings who celebrate my festival and joyfully have it celebrated, as the king of Cedi does... (BORI: 1-057-23)
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तेषां श्रीः विजयः चैव स-राष्ट्राणां भविष्यति। तथा स्फीतः जनपदः मुदितः च भविष्यति॥BORI: १-०५७-२४॥
They and their kingdoms will enjoy prosperity and victory, and their lands will likewise be flourishing and joyful. (BORI: 1-057-24)
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एवं महात्मना तेन महेन्द्रेण नराधिप। वसुः प्रीत्या मघवता महाराजः अभिसत्कृतः॥BORI: १-०५७-२५॥
Thus, O ruler of men, the great king Vasu was warmly honored by the magnanimous Maghavan, the great Indra. (BORI: 1-057-25)
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उत्सवं कारयिष्यन्ति सदा शक्रस्य ये नराः। भूमिदानादिभिर्दानैर्यथा पूता भवन्ति वै। वरदानमहायज्ञैस्तथा शक्रोत्सवेन ते॥BORI: १-०५७-२६॥
Those who regularly celebrate Śakra’s festival will be purified by it, just as they are by gifts of land and the like, by excellent gifts, and by great sacrifices. (BORI: 1-057-26)
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सम्पूजितो मघवता वसुश्चेदिपतिस्तदा। पालयामास धर्मेण चेदिस्थः पृथिवीमिमाम्। इन्द्रप्रीत्या भूमिपतिश्चकारेन्द्रमहं वसुः॥BORI: १-०५७-२७॥
Then Vasu, lord of Cedi, honored by Maghavan, dwelt in Cedi and ruled this earth righteously. To please Indra, King Vasu instituted a festival in his honor. (BORI: 1-057-27)
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पुत्राश्चास्य महावीर्याः पञ्चासन्नमितौजसः। नानाराज्येषु च सुतान्स सम्राडभ्यषेचयत्॥BORI: १-०५७-२८॥
He had five sons of immense valor and immeasurable might, and the emperor installed them as rulers in different kingdoms. (BORI: 1-057-28)
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महारथो मगधराड्विश्रुतो यो बृहद्रथः। प्रत्यग्रहः कुशाम्बश्च यमाहुर्मणिवाहनम्। मच्छिल्लश्च यदुश्चैव राजन्यश्चापराजितः॥BORI: १-०५७-२९॥
the renowned great chariot-warrior Bṛhadratha, king of Magadha; Pratyagraha; Kuśāmba, whom they call Maṇivāhana; Macchilla; and Yadu, the unconquered prince. (BORI: 1-057-29)
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एते तस्य सुता राजन्राजर्षेर्भूरितेजसः। न्यवेशयन्नामभिः स्वैस्ते देशांश्च पुराणि च। वासवाः पञ्च राजानः पृथग्वंशाश्च शाश्वताः॥BORI: १-०५७-३०॥
These, O king, were the sons of that immensely powerful royal seer. The five sons of Vasu, all kings, established lands and cities bearing their own names, and each founded an enduring dynasty. (BORI: 1-057-30)
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वसन्तमिन्द्रप्रासादे आकाशे स्फाटिके च तम्। उपतस्थुर्महात्मानं गन्धर्वाप्सरसो नृपम्। राजोपरिचरेत्येवं नाम तस्याथ विश्रुतम्॥BORI: १-०५७-३१॥
Gandharvas and Apsarases attended that great-hearted king as he dwelt in Indra’s crystal palace in the sky. His name then became renowned as King Uparicara. (BORI: 1-057-31)
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पुरोपवाहिनीं तस्य नदीं शुक्तिमतीं गिरिः। अरौत्सीच्चेतनायुक्तः कामात्कोलाहलः किल॥BORI: १-०५७-३२॥
It is said that Mount Kolāhala, endowed with consciousness and impelled by desire, blocked the river Śuktimatī, which flowed past his city. (BORI: 1-057-32)
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गिरिं कोलाहलं तं तु पदा वसुरताडयत्। निश्चक्राम नदी तेन प्रहारविवरेण सा॥BORI: १-०५७-३३॥
But Vasu struck Mount Kolāhala with his foot, and through the opening made by that blow, the river flowed out. (BORI: 1-057-33)
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तस्यां नद्यामजनयन्मिथुनं पर्वतः स्वयम्। तस्माद्विमोक्षणात्प्रीता नदी राज्ञे न्यवेदयत्॥BORI: १-०५७-३४॥
The mountain himself fathered twins by that river. Pleased to have been freed from him, the river presented them to the king. (BORI: 1-057-34)
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यः पुमानभवत्तत्र तं स राजर्षिसत्तमः। वसुर्वसुप्रदश्चक्रे सेनापतिमरिंदमम्। चकार पत्नीं कन्यां तु दयितां गिरिकां नृपः॥BORI: १-०५७-३५॥
Vasu, that best of royal sages and bestower of wealth, made the male who had been born there, a subduer of enemies, his commander; and the king made the maiden Girikā his beloved wife. (BORI: 1-057-35)
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वसोः पत्नी तु गिरिका कामात्काले न्यवेदयत्। ऋतुकालमनुप्राप्तं स्नाता पुंसवने शुचिः॥BORI: १-०५७-३६॥
At the proper time, Vasu’s wife Girika, moved by desire, informed him that her fertile season had arrived; she had bathed and was pure for the begetting of a son. (BORI: 1-057-36)
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तदहः पितरश्चैनमूचुर्जहि मृगानिति। तं राजसत्तमं प्रीतास्तदा मतिमतां वरम्॥BORI: १-०५७-३७॥
That day his ancestors, pleased with him—the best of kings and foremost of the wise—said, “Kill the deer.” (BORI: 1-057-37)
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स पितृणां नियोगं तमव्यतिक्रम्य पार्थिवः। चचार मृगयां कामी गिरिकामेव संस्मरन्। अतीव रूपसम्पन्नां साक्षाच्छ्रियमिवापराम्॥BORI: १-०५७-३८॥
Without disobeying that command of his fathers, the king went hunting, filled with desire and thinking of Girikā, who was exceedingly beautiful, like another Śrī in person. (BORI: 1-057-38)
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तस्य रेतः प्रचस्कन्द चरतो रुचिरे वने। स्कन्नमात्रं च तद्रेतो वृक्षपत्रेण भूमिपः॥BORI: १-०५७-३९॥
As he roamed through the lovely forest, his semen was discharged; and as soon as it had spilled, the king, with a leaf from a tree… (BORI: 1-057-39)
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प्रतिजग्राह मिथ्या मे न स्कन्देद्रेत इत्युत। ऋतुश्च तस्याः पत्न्या मे न मोघः स्यादिति प्रभुः॥BORI: १-०५७-४०॥
He caught it. “May my semen not be shed in vain, and may my wife’s fertile season not prove fruitless”—the lord… (BORI: 1-057-40)
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सञ्चिन्त्यैवं तदा राजा विचार्य च पुनः पुनः। अमोघत्वं च विज्ञाय रेतसो राजसत्तमः॥BORI: १-०५७-४१॥
The king, best of kings, having reflected thus and considered the matter again and again, and knowing that his seed could not be fruitless… (BORI: 1-057-41)
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शुक्रप्रस्थापने कालं महिष्याः प्रसमीक्ष्य सः। अभिमन्त्र्याथ तच्छुक्रमारात्तिष्ठन्तमाशुगम्। सूक्ष्मधर्मार्थतत्त्वज्ञो ज्ञात्वा श्येनं ततोऽब्रवीत्॥BORI: १-०५७-४२॥
Seeing that it was time to send his semen to the queen, he consecrated it with a spell. Then, noticing a swift-flying hawk nearby, he—versed in the subtleties of dharma and artha—said to it: (BORI: 1-057-42)
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मत्प्रियार्थमिदं सौम्य शुक्रं मम गृहं नय। गिरिकायाः प्रयच्छाशु तस्या ह्यार्तवमद्य वै॥BORI: १-०५७-४३॥
Gentle one, as a favor to me, carry this seed of mine to my home. Give it quickly to Girikā, for today is her fertile period. (BORI: 1-057-43)
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गृहीत्वा तत्तदा श्येनस्तूर्णमुत्पत्य वेगवान्। जवं परममास्थाय प्रदुद्राव विहङ्गमः॥BORI: १-०५७-४४॥
Then the swift hawk took it, flew up at once, and sped away at full speed. (BORI: 1-057-44)
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तमपश्यदथायान्तं श्येनं श्येनस्तथापरः। अभ्यद्रवच्च तं सद्यो दृष्ट्वैवामिषशङ्कया॥BORI: १-०५७-४५॥
Then another hawk saw that hawk approaching and immediately attacked him, suspecting as soon as he saw him that he was carrying food. (BORI: 1-057-45)
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तुण्डयुद्धमथाकाशे तावुभौ सम्प्रचक्रतुः। युध्यतोरपतद्रेतस्तच्चापि यमुनाम्भसि॥BORI: १-०५७-४६॥
The two birds then fought with their beaks in the sky. As they fought, the semen fell into the waters of the Yamuna. (BORI: 1-057-46)
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तत्राद्रिकेति विख्याता ब्रह्मशापाद्वराप्सराः। मीनभावमनुप्राप्ता बभूव यमुनाचरी॥BORI: १-०५७-४७॥
There, a foremost Apsaras named Adrikā, who had assumed the form of a fish because of Brahmā’s curse, lived in the Yamunā. (BORI: 1-057-47)
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श्येनपादपरिभ्रष्टं तद्वीर्यमथ वासवम्। जग्राह तरसोपेत्य साद्रिका मत्स्यरूपिणी॥BORI: १-०५७-४८॥
Then Adrika, in the form of a fish, swiftly approached and swallowed Vasu’s seed, which had fallen from the hawk’s talons. (BORI: 1-057-48)
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कदाचिदथ मत्सीं तां बबन्धुर्मत्स्यजीविनः। मासे च दशमे प्राप्ते तदा भरतसत्तम। उज्जह्रुरुदरात्तस्याः स्त्रीपुमांसं च मानुषम्॥BORI: १-०५७-४९॥
Once, fishermen caught that fish. When the tenth month had arrived, O best of the Bharatas, they drew from her belly a human female and male. (BORI: 1-057-49)
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आश्चर्यभूतं मत्वा तद्राज्ञस्ते प्रत्यवेदयन्। काये मत्स्या इमौ राजन्सम्भूतौ मानुषाविति॥BORI: १-०५७-५०॥
Considering this a marvel, they reported it to the king: “O king, these two human beings were born in the body of the fish.” (BORI: 1-057-50)
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तयोः पुमांसं जग्राह राजोपरिचरस्तदा। स मत्स्यो नाम राजासीद्धार्मिकः सत्यसङ्गरः॥BORI: १-०५७-५१॥
King Uparicara then took the male of the two. He became a king named Matsya, righteous and true to his word. (BORI: 1-057-51)
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साप्सरा मुक्तशापा च क्षणेन समपद्यत। पुरोक्ता या भगवता तिर्यग्योनिगता शुभे। मानुषौ जनयित्वा त्वं शापमोक्षमवाप्स्यसि॥BORI: १-०५७-५२॥
That apsara was freed from her curse in an instant, as the Lord had previously told her: “Fair one, once you have entered an animal womb and given birth to two human children, you will be released from the curse.” (BORI: 1-057-52)
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ततः सा जनयित्वा तौ विशस्ता मत्स्यघातिना। सन्त्यज्य मत्स्यरूपं सा दिव्यं रूपमवाप्य च। सिद्धर्षिचारणपथं जगामाथ वराप्सराः॥BORI: १-०५७-५३॥
Then, after giving birth to the two when she was cut open by the fisherman, she cast off her fish form, assumed a divine form, and, as a splendid Apsaras, departed along the path of the Siddhas, seers, and Charanas. (BORI: 1-057-53)
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या कन्या दुहिता तस्या मत्स्या मत्स्यसगन्धिनी। राज्ञा दत्ताथ दाशाय इयं तव भवत्विति। रूपसत्त्वसमायुक्ता सर्वैः समुदिता गुणैः॥BORI: १-०५७-५४॥
The girl, that fish’s daughter, smelled of fish. Endowed with beauty and noble character and possessed of every virtue, she was then given by the king to a fisherman with the words, “Let her be yours.” (BORI: 1-057-54)
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सा तु सत्यवती नाम मत्स्यघात्यभिसंश्रयात्। आसीन् मत्स्यसगन्धैव कञ्चित्कालं शुचिस्मिता॥BORI: १-०५७-५५॥
That fair-smiling girl was named Satyavati, but because she lived with a fisherman, she smelled of fish for some time. (BORI: 1-057-55)
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शुश्रूषार्थं पितुर्नावं तां तु वाहयतीं जले। तीर्थयात्रां परिक्रामन्नपश्यद्वै पराशरः॥BORI: १-०५७-५६॥
As she plied her father’s boat upon the water in order to serve him, Parashara saw her while journeying among the sacred fords on pilgrimage. (BORI: 1-057-56)
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अतीव रूपसम्पन्नां सिद्धानामपि काङ्क्षिताम्। दृष्ट्वैव च स तां धीमांश्चकमे चारुदर्शनाम्। विद्वांस्तां वासवीं कन्यां कार्यवान्मुनिपुङ्गवः॥BORI: १-०५७-५७॥
As soon as he saw her—exceptionally beautiful, lovely to behold, and desired even by the Siddhas—that intelligent and learned foremost of sages, intent on his purpose, desired the maiden Vāsavī. (BORI: 1-057-57)
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साब्रवीत्पश्य भगवन्पारावारे ऋषीन्स्थितान्। आवयोर्दृश्यतोरेभिः कथं नु स्यात्समागमः॥BORI: १-०५७-५८॥
She said, “Look, venerable sir, at the seers standing on both banks. How can we unite while they can see us?” (BORI: 1-057-58)
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एवं तयोक्तो भगवान्नीहारमसृजत्प्रभुः। येन देशः स सर्वस्तु तमोभूत इवाभवत्॥BORI: १-०५७-५९॥
Thus addressed by her, the divine and mighty lord created a mist, by which that entire region became as though shrouded in darkness. (BORI: 1-057-59)
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दृष्ट्वा सृष्टं तु नीहारं ततस्तं परमर्षिणा। विस्मिता चाब्रवीत्कन्या व्रीडिता च मनस्विनी॥BORI: १-०५७-६०॥
Then, seeing the mist created by the great sage, the high-minded maiden, astonished and embarrassed, said to him: (BORI: 1-057-60)
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विद्धि मां भगवन्कन्यां सदा पितृवशानुगाम्। त्वत्संयोगाच्च दुष्येत कन्याभावो ममानघ॥BORI: १-०५७-६१॥
Know, holy sir, that I am a maiden, always subject to my father’s will. Through union with you, sinless one, my maidenhood would be defiled. (BORI: 1-057-61)
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कन्यात्वे दूषिते चापि कथं शक्ष्ये द्विजोत्तम। गन्तुं गृहं गृहे चाहं धीमन् न स्थातुमुत्सहे। एतत्सञ्चिन्त्य भगवन्विधत्स्व यदनन्तरम्॥BORI: १-०५७-६२॥
And if my maidenhood is violated, how shall I be able to return home, best of Brahmins? Yet, wise one, I cannot bear to remain in the house. Consider this, venerable sir, and then do what is appropriate. (BORI: 1-057-62)
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एवमुक्तवतीं तां तु प्रीतिमानृषिसत्तमः। उवाच मत्प्रियं कृत्वा कन्यैव त्वं भविष्यसि॥BORI: १-०५७-६३॥
Pleased with her after she had spoken thus, the excellent sage said, “Once you have granted my desire, you will be a maiden again.” (BORI: 1-057-63)
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वृणीष्व च वरं भीरु यं त्वमिच्छसि भामिनि। वृथा हि न प्रसादो मे भूतपूर्वः शुचिस्मिते॥BORI: १-०५७-६४॥
Choose a boon, timid girl—whatever you desire, radiant lady. For never before, pure-smiling one, has my favor been in vain. (BORI: 1-057-64)
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एवमुक्ता वरं वव्रे गात्रसौगन्ध्यमुत्तमम्। स चास्यै भगवान्प्रादान्मनसः काङ्क्षितं प्रभुः॥BORI: १-०५७-६५॥
Thus addressed, she chose as her boon an exquisite fragrance for her body, and the blessed lord granted her what her heart desired. (BORI: 1-057-65)
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ततो लब्धवरा प्रीता स्त्रीभावगुणभूषिता। जगाम सह संसर्गमृषिणाद्भुतकर्मणा॥BORI: १-०५७-६६॥
Then, delighted at having received the boon and adorned with the charms of womanhood, she united with the sage of wondrous deeds. (BORI: 1-057-66)
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तेन गन्धवतीत्येव नामास्याः प्रथितं भुवि। तस्यास्तु योजनाद्गन्धमाजिघ्रन्ति नरा भुवि॥BORI: १-०५७-६७॥
Because of this, she became renowned on earth by the name Gandhavatī; people on earth could smell her fragrance from a yojana away. (BORI: 1-057-67)
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ततो योजनगन्धेति तस्या नाम परिश्रुतम्। पराशरोऽपि भगवाञ्जगाम स्वं निवेशनम्॥BORI: १-०५७-६८॥
Thus she became widely known by the name Yojanagandhā. The blessed Parāśara then returned to his own dwelling. (BORI: 1-057-68)
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इति सत्यवती हृष्टा लब्ध्वा वरमनुत्तमम्। पराशरेण संयुक्ता सद्यो गर्भं सुषाव सा। जज्ञे च यमुनाद्वीपे पाराशर्यः स वीर्यवान्॥BORI: १-०५७-६९॥
Thus delighted, Satyavatī, having received the unsurpassed boon and united with Parāśara, immediately gave birth to the child she had conceived. On an island in the Yamunā, that mighty son of Parāśara was born. (BORI: 1-057-69)
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स मातरमुपस्थाय तपस्येव मनो दधे। स्मृतोऽहं दर्शयिष्यामि कृत्येष्विति च सोऽब्रवीत्॥BORI: १-०५७-७०॥
After attending upon his mother, he set his mind on asceticism. He also said, “Whenever you remember me, I shall appear to help with your tasks.” (BORI: 1-057-70)
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एवं द्वैपायनो जज्ञे सत्यवत्यां पराशरात्। द्वीपे न्यस्तः स यद्बालस्तस्माद्द्वैपायनोऽभवत्॥BORI: १-०५७-७१॥
Thus Dvaipayana was born to Satyavati by Parashara. Since he was left as an infant on an island, he came to be called Dvaipayana. (BORI: 1-057-71)
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ततः सत्यवती हृष्टा जगाम स्वं निवेशनम् । तस्यास्तु योजनाद्गन्धमाजिघ्रन्ति नरा भुवि ॥KUMB: १-६४अ-८३॥
Then Satyavatī, delighted, returned to her dwelling. People on earth could smell her fragrance from a yojana away. (KUMB: 1-64अ-83)
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दाशराजस्तु तद्गन्धमाजिघ्रन्पीतिमावहत् । त्वामाहुर्मत्स्यगन्धेति कथं बाले सुगन्धता ॥KUMB: १-६४अ-८४॥
The king of the fishermen inhaled that scent with delight. “They call you Matsyagandhā; how is it, child, that you are fragrant?” (KUMB: 1-64अ-84)
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अपास्य मत्स्यगन्धत्वं केन दत्ता सुगन्धता । शक्ते-पुत्रो महाप्राज्ञः पराशर इति श्रुतः ॥KUMB: १-६४अ-८५॥
Who removed your fishy odor and gave you this fragrance? The greatly wise son of Śakti, known as Parāśara… (KUMB: 1-64अ-85)
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नावं वाहयमानाया मम दृष्ट्वां सुशिक्षितम् । उपास्य मत्स्यगन्धत्वं योजनाद्गन्धतां ददौ ॥KUMB: १-६४अ-८६॥
Seeing me skillfully ferrying the boat, he removed my fish smell and gave me a fragrance that carried for a yojana. (KUMB: 1-64अ-86)
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ऋषेः प्रसादं दृष्ट्वा तु जनाः प्रीतिमुपागमन् । एवं लब्धो मया गन्धो न रोषं कर्तुमर्हसि ॥KUMB: १-६४अ-८७॥
Seeing the sage’s favor, the people were delighted. This is how I acquired my fragrance, so you should not be angry. (KUMB: 1-64अ-87)
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पादापसारिणं धर्मं विद्वान्स तु युगे युगे। आयुः शक्तिं च मर्त्यानां युगानुगमवेक्ष्य च॥BORI: १-०५७-७२॥
Knowing that dharma loses a quarter in each age, and observing the lifespan and strength of mortals from age to age... (BORI: 1-057-72)
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ब्रह्मणो ब्राह्मणानां च तथानुग्रहकाम्यया। विव्यास वेदान्यस्माच्च तस्माद्व्यास इति स्मृतः॥BORI: १-०५७-७३॥
Likewise, desiring to benefit sacred knowledge and the Brahmins, he divided the Vedas; because he did so, he is known as Vyasa. (BORI: 1-057-73)
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वेदानध्यापयामास महाभारतपञ्चमान्। सुमन्तुं जैमिनिं पैलं शुकं चैव स्वमात्मजम्॥BORI: १-०५७-७४॥
He taught the Vedas, with the Mahabharata as the fifth, to Sumantu, Jaimini, Paila, and his own son Shuka... (BORI: 1-057-74)
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प्रभुर्वरिष्ठो वरदो वैशम्पायनमेव च। संहितास्तैः पृथक्त्वेन भारतस्य प्रकाशिताः॥BORI: १-०५७-७५॥
the mighty lord, foremost and bestower of boons—and Vaiśampāyana as well. Through them, separate recensions of the Bhārata were made known. (BORI: 1-057-75)
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तथा भीष्मः शान्तनवो गङ्गायाममितद्युतिः। वसुवीर्यात्समभवन्महावीर्यो महायशाः॥BORI: १-०५७-७६॥
Likewise, Bhishma, Shantanu’s son, was born to Ganga from the seed of a Vasu, radiant beyond measure, mighty in valor, and greatly renowned. (BORI: 1-057-76)
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शूले प्रोतः पुराणर्षिरचोरश्चोरशङ्कया। अणीमाण्डव्य इति वै विख्यातः सुमहायशाः॥BORI: १-०५७-७७॥
A sage of old, though no thief, was impaled on suspicion of theft. Greatly renowned, he was known as Aṇīmāṇḍavya. (BORI: 1-057-77)
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स धर्ममाहूय पुरा महर्षिरिदमुक्तवान्। इषीकया मया बाल्यादेका विद्धा शकुन्तिका॥BORI: १-०५७-७८॥
Long ago, the great seer summoned Dharma and said to him, “As a child, I pierced a single little bird with a blade of grass.” (BORI: 1-057-78)
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तत्किल्बिषं स्मरे धर्म नान्यत्पापमहं स्मरे। तन्मे सहस्रसमितं कस्मान्नेहाजयत्तपः॥BORI: १-०५७-७९॥
I remember that offense, Dharma, but I recall no other sin. Why did my thousandfold austerity not overcome it here? (BORI: 1-057-79)
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गरीयान्ब्राह्मणवधः सर्वभूतवधाद्यतः। तस्मात्त्वं किल्बिषादस्माच्छूद्रयोनौ जनिष्यसि॥BORI: १-०५७-८०॥
Since the killing of a Brahmin is graver than the killing of all other beings, you will therefore be born from a Shudra womb because of this sin. (BORI: 1-057-80)
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तेन शापेन धर्मोऽपि शूद्रयोनावजायत। विद्वान्विदुररूपेण धार्मी तनुरकिल्बिषी॥BORI: १-०५७-८१॥
Through that curse, Dharma too was born in a Shudra womb in the form of Vidura, wise, righteous, slender, and free from sin. (BORI: 1-057-81)
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सञ्जयो मुनिकल्पस्तु जज्ञे सूतो गवल्गणात्। सूर्याच्च कुन्तिकन्यायां जज्ञे कर्णो महारथः। सहजं कवचं बिभ्रत्कुण्डलोद्द्योतिताननः॥BORI: १-०५७-८२॥
Sanjaya, who was like a sage, was born to the Suta Gavalgana. Karna, the great chariot-warrior, was born of Surya to the maiden Kunti, wearing his natural armor, his face radiant with earrings. (BORI: 1-057-82)
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अनुग्रहार्थं लोकानां विष्णुर्लोकनमस्कृतः। वसुदेवात्तु देवक्यां प्रादुर्भूतो महायशाः॥BORI: १-०५७-८३॥
For the sake of showing favor to the worlds, the greatly renowned Vishnu, revered by the worlds, manifested himself through Vasudeva in Devaki. (BORI: 1-057-83)
[PV-OTH:01_006_89]
अनादिनिधनो देवः स कर्ता जगतः प्रभुः। अव्यक्तमक्षरं ब्रह्म प्रधानं निर्गुणात्मकम्॥BORI: १-०५७-८४॥
That beginningless and endless god is the creator and lord of the world—the unmanifest, imperishable Brahman, the primal principle, whose nature is without qualities... (BORI: 1-057-84)
[PV-OTH:01_006_90]
आत्मानमव्ययं चैव प्रकृतिं प्रभवं परम्। पुरुषं विश्वकर्माणं सत्त्वयोगं ध्रुवाक्षरम्॥BORI: १-०५७-८५॥
the imperishable Self, primal Nature, the supreme source, the cosmic Person, maker of all, endowed with goodness, steadfast and imperishable... (BORI: 1-057-85)
[PV-OTH:01_006_91]
अनन्तमचलं देवं हंसं नारायणं प्रभुम्। धातारमजरं नित्यं तमाहुः परमव्ययम्॥BORI: १-०५७-८६॥
They call him the infinite and immutable God, Haṃsa, Nārāyaṇa, the Lord, the Creator, ageless, eternal, supreme, and imperishable. (BORI: 1-057-86)
[PV-OTH:01_006_92]
पुरुषः स विभुः कर्ता सर्वभूतपितामहः। धर्मसंवर्धनार्थाय प्रजज्ञेऽन्धकवृष्णिषु॥BORI: १-०५७-८७॥
That all-pervading Person, the creator and grandsire of all beings, was born among the Andhakas and Vrishnis to promote righteousness. (BORI: 1-057-87)
[PV-OTH:01_006_93]
अस्त्रज्ञौ तु महावीर्यौ सर्वशस्त्रविशारदौ। सात्यकिः कृतवर्मा च नारायणमनुव्रतौ। सत्यकाद्धृदिकाच्चैव जज्ञातेऽस्त्रविशारदौ॥BORI: १-०५७-८८॥
Satyaki and Kritavarman, mighty warriors who knew the use of missiles, were skilled in every weapon and devoted to Narayana; these experts in missiles were born to Satyaka and Hrdika, respectively. (BORI: 1-057-88)
[PV-OTH:01_006_94]
भरद्वाजस्य च स्कन्नं द्रोण्यां शुक्रमवर्धत। महर्षेरुग्रतपसस्तस्माद्द्रोणो व्यजायत॥BORI: १-०५७-८९॥
The seed of Bharadvaja, the great seer of fierce austerities, was discharged into a vessel and developed there; from it Drona was born. (BORI: 1-057-89)
[PV-OTH:01_006_95]
गौतमान्मिथुनं जज्ञे शरस्तम्बाच्छरद्वतः। अश्वत्थाम्नश्च जननी कृपश्चैव महाबलः। अश्वत्थामा ततो जज्ञे द्रोणादस्त्रभृतां वरः॥BORI: १-०५७-९०॥
From Śaradvat Gautama, a pair was born from a clump of reeds: Aśvatthāman’s mother and the mighty Kṛpa. Then Aśvatthāman, foremost of warriors, was born from Droṇa. (BORI: 1-057-90)
[PV-OTH:01_006_96]
तथैव धृष्टद्युम्नोऽपि साक्षादग्निसमद्युतिः। वैताने कर्मणि तते पावकात्समजायत। वीरो द्रोणविनाशाय धनुषा सह वीर्यवान्॥BORI: १-०५७-९१॥
Likewise, Dhṛṣṭadyumna, radiant as fire itself, was born from the flames during the sacrificial rite—a mighty hero who emerged together with his bow for the destruction of Droṇa. (BORI: 1-057-91)
[PV-OTH:01_006_97]
तथैव वेद्यां कृष्णापि जज्ञे तेजस्विनी शुभा। विभ्राजमाना वपुषा बिभ्रती रूपमुत्तमम्॥BORI: १-०५७-९२॥
Likewise, the radiant and auspicious Krishna was born upon the altar, resplendent in body and endowed with surpassing beauty. (BORI: 1-057-92)
[PV-OTH:01_006_98]
प्रह्रादशिष्यो नग्नजित्सुबलश्चाभवत्ततः। तस्य प्रजा धर्महन्त्री जज्ञे देवप्रकोपनात्॥BORI: १-०५७-९३॥
Prahlada’s disciple Nagnajit was then born as Subala. Because of the gods’ wrath, his progeny was born to destroy dharma. (BORI: 1-057-93)
[PV-OTH:01_006_99]
गान्धारराजपुत्रोऽभूच्छकुनिः सौबलस्तथा। दुर्योधनस्य माता च जज्ञातेऽर्थविदावुभौ॥BORI: १-०५७-९४॥
The king of Gandhara’s son was Shakuni, son of Subala; he and Duryodhana’s mother were both born skilled in statecraft. (BORI: 1-057-94)
[PV-OTH:01_006_100]
कृष्णद्वैपायनाज्जज्ञे धृतराष्ट्रो जनेश्वरः। क्षेत्रे विचित्रवीर्यस्य पाण्डुश्चैव महाबलः॥BORI: १-०५७-९५॥
By Krishna Dvaipayana, King Dhritarashtra and the mighty Pandu were begotten on Vichitravirya’s wife. (BORI: 1-057-95)
[PV-OTH:01_006_101]
पाण्डोस्तु जज्ञिरे पञ्च पुत्रा देवसमाः पृथक्। द्वयोः स्त्रियोर्गुणज्येष्ठस्तेषामासीद्युधिष्ठिरः॥BORI: १-०५७-९६॥
Pandu had five godlike sons by two different wives; Yudhishthira was the foremost of them in virtue. (BORI: 1-057-96)
[PV-OTH:01_006_102]
धर्माद्युधिष्ठिरो जज्ञे मारुतात्तु वृकोदरः। इन्द्राद्धनञ्जयः श्रीमान्सर्वशस्त्रभृतां वरः॥BORI: १-०५७-९७॥
Yudhishthira was born of Dharma, Vrikodara of Marut, and the illustrious Dhananjaya—foremost of all wielders of weapons—of Indra. (BORI: 1-057-97)
[PV-OTH:01_006_103]
जज्ञाते रूपसम्पन्नावश्विभ्यां तु यमावुभौ। नकुलः सहदेवश्च गुरुशुश्रूषणे रतौ॥BORI: १-०५७-९८॥
From the two Ashvins were born the handsome twins Nakula and Sahadeva, both devoted to serving their elders. (BORI: 1-057-98)
[PV-OTH:01_006_104]
तथा पुत्रशतं जज्ञे धृतराष्ट्रस्य धीमतः। दुर्योधनप्रभृतयो युयुत्सुः करणस्तथा॥BORI: १-०५७-९९॥
Likewise, the wise Dhritarashtra had a hundred sons: Duryodhana and the others, Yuyutsu, and Karaṇa. (BORI: 1-057-99)
[PV-OTH:01_006_105]
अभिमन्युः सुभद्रायामर्जुनादभ्यजायत। स्वस्रीयो वासुदेवस्य पौत्रः पाण्डोर्महात्मनः॥BORI: १-०५७-१००॥
Abhimanyu was born to Subhadra by Arjuna; he was Vasudeva’s nephew and the grandson of the great-souled Pandu. (BORI: 1-057-100)
[PV-OTH:01_006_106]
पाण्डवेभ्योऽपि पञ्चभ्यः कृष्णायां पञ्च जज्ञिरे। कुमारा रूपसम्पन्नाः सर्वशस्त्रविशारदाः॥BORI: १-०५७-१०१॥
The five Pandavas also fathered five sons by Krishna, handsome princes skilled in every weapon. (BORI: 1-057-101)
[PV-OTH:01_006_107]
प्रतिविन्ध्यो युधिष्ठिरात्सुतसोमो वृकोदरात्। अर्जुनाच्छ्रुतकीर्तिस्तु शतानीकस्तु नाकुलिः॥BORI: १-०५७-१०२॥
Prativindhya was Yudhishthira’s son, Sutasoma Vrikodara’s, Shrutakirti Arjuna’s, and Shatanika Nakula’s; (BORI: 1-057-102)
[PV-OTH:01_006_108]
तथैव सहदेवाच्च श्रुतसेनः प्रतापवान्। हिडिम्बायां च भीमेन वने जज्ञे घटोत्कचः॥BORI: १-०५७-१०३॥
Likewise, the valiant Shrutasena was born to Sahadeva; and Bhima fathered Ghatotkacha on Hidimba in the forest. (BORI: 1-057-103)
[PV-OTH:01_006_109]
शिखण्डी द्रुपदाज्जज्ञे कन्या पुत्रत्वमागता। यां यक्षः पुरुषं चक्रे स्थूणः प्रियचिकीर्षया॥BORI: १-०५७-१०४॥
Shikhandin was born to Drupada as a daughter but attained sonhood; the Yaksha Sthuna, wishing to please her, made her a man. (BORI: 1-057-104)
[PV-OTH:01_006_110]
कुरूणां विग्रहे तस्मिन्समागच्छन्बहून्यथ। राज्ञां शतसहस्राणि योत्स्यमानानि संयुगे॥BORI: १-०५७-१०५॥
Then, in that conflict of the Kurus, many hundreds of thousands of kings assembled, intending to fight in battle. (BORI: 1-057-105)
[PV-OTH:01_006_111]
तेषामपरिमेयानि नामधेयानि सर्वशः। न शक्यं परिसङ्ख्यातुं वर्षाणामयुतैरपि। एते तु कीर्तिता मुख्या यैराख्यानमिदं ततम्॥BORI: १-०५७-१०६॥
Their names, countless in every respect, could not be fully enumerated even in tens of thousands of years. But these principal figures have been named, by whom this narrative is pervaded. (BORI: 1-057-106)
[PV-OTH:01_006_112]
प्रययौ दैवतैः सार्धं कृत्वा कार्यं दिवौकसाम् ॥KUMB: १-६४-१८॥
Having accomplished the gods’ task, he departed with them. (KUMB: 1-64-18)
[PV-SVO:01_006_113]
मार्गशीर्षे महाराज पूर्वपक्षे महामखम् ॥KUMB: १-६४-२१॥
In the month of Mārgaśīrṣa, O great king, during the first fortnight, a great sacrifice… (KUMB: 1-64-21)
[PV-SVO:01_006_114]
उद्धृत्य पिटके चापि द्वादशारत्निकोच्छ्रये । महारजनवासांसि परिक्षिप्य ध्वजोत्तमम् ॥KUMB: १-६४-२४॥
Having lifted the finest banner in a basket twelve cubits high and wrapped it in cloth dyed deep red... (KUMB: 1-64-24)
[PV-SVO:01_006_115]
वासोभिरन्नपानैश्च पूजितैर्ब्राह्मणर्षभैः । पुण्याहं वाचयित्वाथ ध्वज उच्छ्रियते तदा ॥KUMB: १-६४-२५॥
Then, after the foremost Brahmins have been honored with garments, food, and drink and made to pronounce the auspicious benediction, the banner is raised. (KUMB: 1-64-25)
[PV-SVO:01_006_116]
माणिभद्रादयो यक्षाः पूज्यन्ते दैवतैः सह ॥KUMB: १-६४-२७॥
The Yakshas, headed by Manibhadra, are worshipped together with the deities. (KUMB: 1-64-27)
[PV-SVO:01_006_117]
नानाविधानि दानानि दत्त्वार्थिभ्यः सुहृज्जनैः । अलङ्कृत्वा माल्यदामैर्वस्त्रैर्नानाविधैस्तथा ॥KUMB: १-६४-२८॥
having given various gifts to petitioners together with their friends, and adorned themselves with garlands and garments of many kinds... (KUMB: 1-64-28)
[PV-SVO:01_006_118]
दृतिभिः सजलैः सर्वैः क्रीडित्वा नृपशासनात् । सभाजयित्वा राजानं कृत्वा नर्माश्रयाः कथाः ॥KUMB: १-६४-२९॥
Having, at the king’s command, played with all the water-filled leather bags, paid homage to the king, and told amusing stories... (KUMB: 1-64-29)
[PV-SVO:01_006_119]
रमन्ते नागराः सर्वे तथा जानपदैः सह । सूताश्च मागधाश्चैव रमन्ते नटनर्तकाः ॥KUMB: १-६४-३०॥
All the townspeople make merry together with the country folk; the Sutas, Magadhas, actors, and dancers also join in the revelry. (KUMB: 1-64-30)
[PV-SVO:01_006_120]
प्रीत्या तु नृपशार्दूल सर्वे चक्रुर्महोत्सवम् । सान्तःपुरः सहामात्यः सर्वाभरणभूषितः ॥KUMB: १-६४-३१॥
Out of joy, O tiger among kings, they all held a great festival. Accompanied by his household and ministers and adorned with every ornament... (KUMB: 1-64-31)
[PV-SVO:01_006_121]
महारजनवासांसि वसित्वा चेदिराट् तदा । जातिहिङ्गुलकेनाक्तः सदारो मुमुदे तदा ॥KUMB: १-६४-३२॥
Then the king of Cedi, dressed in garments dyed deep red and anointed with fine vermilion, rejoiced together with his wives. (KUMB: 1-64-32)
[PV-SVO:01_006_122]
एवं जानपदाः सर्वे चक्रुरिन्द्रमहं वसुः । यथा चेदिपतिः प्रीतश्चकारेन्द्रमहं वसुः ॥KUMB: १-६४-३३॥
Thus all the inhabitants of the country celebrated Indra’s festival just as Vasu, the delighted king of Cedi, had celebrated it. (KUMB: 1-64-33)
[PV-SVO:01_006_123]
हरिभिर्वाजिभिर्युक्तमन्तरिक्षगतं रथम् ॥KUMB: १-६४-३४॥
a chariot yoked to bay horses and traveling through the sky… (KUMB: 1-64-34)
[PV-SVO:01_006_124]
निरीतिकानि सस्यानि भवन्ति बहुधा नृप । राक्षसाश्च पिशाचाश्च न लुम्पन्ते कथंचन ॥KUMB: १-६४-३८॥
The crops flourish abundantly, free from calamity, O king, and neither Rakshasas nor Pisachas ever ravage them. (KUMB: 1-64-38)
[PV-SVO:01_006_125]
एवं कृत्वा महेन्द्रस्तु जगाम स्वं निवेशनम् ॥KUMB: १-६४-३९॥
Having done this, Mahendra returned to his own abode. (KUMB: 1-64-39)
[PV-SVO:01_006_126]
महिषी भविता कन्या पुमान्सेनापतिर्भवेत् । शुक्तिमत्या वचःश्रुत्वा दृष्ट्वा तौ राजसत्तमः ॥KUMB: १-६४-५१॥
“The girl shall become queen, and the boy shall become commander of the army.” Having heard Shuktimati’s words and seen the two children, that best of kings… (KUMB: 1-64-51)
[PV-SVO:01_006_127]
अशोकैश्चम्पकैश्चूतैरनेकैरतिमुक्तकैः । पुन्नागैः कर्णिकारैश्च बकुलैर्दिव्यपाटलैः ॥KUMB: १-६४-५७; NILA: ०१.०६३.०४३॥
with ashoka trees, champaks, mango trees, many atimuktakas, punnagas, karnikaras, bakulas, and divine patalas... (KUMB: 1-64-57; NILA: 01.063.043)
[PV-SVO:01_006_128]
पनसैर्नारिकेलैश्च चन्दनैश्चार्जुनैस्तथा । एतै रम्यैर्महावृक्षैः पुण्यैः स्वादुफलैर्युतम् ॥KUMB: १-६४-५८; NILA: ०१.०६३.०४४॥
with jackfruit, coconut, sandalwood, and arjuna trees as well, adorned with these delightful, sacred great trees and sweet fruits... (KUMB: 1-64-58; NILA: 01.063.044)
[PV-SVO:01_006_129]
कोकिलाकुलसन्नादं मत्तभ्रमरनादितम् । वसन्तकाले तत्पश्यन्वनं चैत्ररथोपमम् ॥KUMB: १-६४-५९; NILA: ०१.०६३.०४५॥
Seeing that forest in springtime, resembling Caitraratha, resounding with the calls of cuckoos and the humming of intoxicated bees… (KUMB: 1-64-59; NILA: 01.063.045)
[PV-SVO:01_006_130]
मन्मथाभिपरीतात्मा नापश्यद्गिरिकां तदा । अपश्यन्कामसंतप्तश्चरमाणो यदृच्छया ॥KUMB: १-६४-६०; NILA: ०१.०६३.०४६॥
His mind overwhelmed by desire, he did not see Girikā then. Tormented by passion at not seeing her, he wandered about at random and… (KUMB: 1-64-60; NILA: 01.063.046)
[PV-SVO:01_006_131]
पुष्पसंछन्नशाखाग्रं पल्लवैरुपशोभितम् । अशोकस्तबकैश्छन्नं रमणीयमपश्यत ॥KUMB: १-६४-६१; NILA: ०१.०६३.०४७॥
He saw a lovely tree, its branch tips covered with flowers, adorned with fresh leaves, and laden with clusters of ashoka blossoms. (KUMB: 1-64-61; NILA: 01.063.047)
[PV-SVO:01_006_132]
अधस्यात्तस्य छायायां सुखासीनो नराधिपः । मधुगन्धैश्च संयुक्तं पुष्पगन्धमनोहरम् ॥KUMB: १-६४-६२; NILA: ०१.०६३.०४८॥
Seated comfortably beneath it in its shade, the king, amid honeyed scents mingled with the enchanting fragrance of flowers... (KUMB: 1-64-62; NILA: 01.063.048)
[PV-SVO:01_006_133]
वायुना प्रेर्यमाणस्तु धूम्राय मुदमन्वगात् ॥KUMB: १-६४-६३; NILA: ०१.०६३.०४९॥
But, impelled by the wind, he experienced delight for Dhūmra. (KUMB: 1-64-63; NILA: 01.063.049)
[PV-SVO:01_006_134]
अङ्गुलीयेन शुक्लस्य रक्षां च विदधे नृपः । अशोकस्तबकै रक्तैः पल्लवैश्चाप्यबन्धयत् ॥KUMB: १-६४-६५॥
The king protected the semen with his ring and wrapped it in red clusters of ashoka blossoms and shoots. (KUMB: 1-64-65)
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संभवं चिन्तयित्वा तां ज्ञात्वा प्रोवाच शक्तिजः । क्व कर्णधारो नौर्येन नीयते ब्रूहि भामिनि ॥KUMB: १-६४-८७॥
Reflecting on her birth and recognizing her, Śakti’s son said, “Where is the helmsman who guides this boat? Tell me, beautiful woman.” (KUMB: 1-64-87)
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अनपत्यस्य दाशस्य सुता तत्प्रियकाम्यया । सहस्रजनसंपन्ना नौर्मया वाह्यते द्विज ॥KUMB: १-६४-८८॥
I am the daughter of a childless fisherman, O Brahmin, and to please him I ferry this boat laden with a thousand passengers. (KUMB: 1-64-88)
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शोभनं वासवि शुभे किं चिरायसि वाह्यताम् । कलशं भविता भद्रे सहस्रार्धेन संमितम् ॥KUMB: १-६४-८९॥
Excellent, lovely daughter of Vasu! Why do you delay? Let the boat be rowed. Dear one, it will be a vessel with a capacity of five hundred… (KUMB: 1-64-89)
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अहं शेषो भिविष्यामि नीयतामचिरेण वै ॥KUMB: १-६४-९०॥
I shall be the last one; let the boat be taken across without delay. (KUMB: 1-64-90)
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वीक्षमाणं मुनिं दृष्ट्वा प्रोवाचेदं वचस्तदा । मत्स्यगन्धेति मामाहुर्दाशराजसुतां जनाः ॥KUMB: १-६४-९१॥
Seeing the sage gazing at her, she then said, “People call me Matsyagandha, the daughter of the fishermen’s king.” (KUMB: 1-64-91)
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जन्म शोकाभितप्तायाः कथं ज्ञास्यसि कथ्यताम् ॥KUMB: १-६४-९२॥
How will you know of my birth, grief-stricken as I am? Please tell me. (KUMB: 1-64-92)
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प्रणयग्रहणार्थाय वक्ष्येव वासवि तच्छृणु । बर्हिषद इति ख्याताः पितरः सोमपास्तुते ॥KUMB: १-६४-९३॥
To honor your request, I shall indeed tell you, O daughter of Vasu; listen. Your forefathers, drinkers of Soma, are known as the Barhishads. (KUMB: 1-64-93)
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तेषां त्वं मानसी कन्या अच्छोदा नाम विश्रुता । अच्छोदं नाम तद्दिव्यं सरो यस्मात्समुत्थितम् ॥KUMB: १-६४-९४॥
You are their mind-born daughter, renowned as Acchodā; from you arose that divine lake called Acchoda. (KUMB: 1-64-94)
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त्वया न दृष्टपूर्वास्तु पितरस्ते कदाचन । संभूता मनसा तेषां पितॄन्स्वान्नाभिजानती ॥KUMB: १-६४-९५॥
But you had never seen your fathers before; born from their minds, you did not recognize them as your own fathers. (KUMB: 1-64-95)
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सा त्वन्यं पितरं वव्रे स्वानतिक्रम्य तान्पितॄन् । नाम्ना वसुरिति ख्यातं मनुपुत्रं दिवि स्थितम् ॥KUMB: १-६४-९६॥
But she chose another as her father, passing over those fathers of her own: Manu’s son, known by the name Vasu, who dwelt in heaven. (KUMB: 1-64-96)
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अद्रिकाऽप्सरसा युक्तं विमाने दिवि विष्ठितम् । सा तेन व्यभिचारेण मनसा कामचारिणी ॥KUMB: १-६४-९७॥
accompanied by the Apsaras Adrikā and stationed in an aerial chariot in heaven. She, following her desires in her mind, through that transgression… (KUMB: 1-64-97)
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पितरं प्रार्थयित्वाऽन्यं योगाद्भष्टा पपात सा । अपश्यत्पतमाना सा विमानत्रयमन्तिकात् ॥KUMB: १-६४-९८॥
Having desired another of the Fathers, she fell, having lapsed from yoga. As she was falling, she saw three celestial chariots nearby. (KUMB: 1-64-98)
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त्रसरेणुप्रमाणांस्तांस्तत्रापश्यत्स्वकान्पितॄन् । सुसूक्ष्मानपरिव्यक्तानङ्गैरङ्गेष्विवाहितान् ॥KUMB: १-६४-९९॥
There she saw her own ancestors, no larger than motes of dust, exceedingly subtle and indistinct, as though limb were fitted within limb. (KUMB: 1-64-99)
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तातेति तानुवाचार्ता पतन्ती सा ह्यधोमुखी । तैरुक्ता सा तु माभैषीस्तेन सा संस्थिता दिवि ॥KUMB: १-६४-१००॥
As she fell headfirst in distress, she cried out to them, “Father!” But when they told her, “Do not be afraid,” she stopped in midair. (KUMB: 1-64-100)
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ततः प्रसादयामास स्वान्पितॄन्दीनया गिरा । तामूचुः पितरः कन्यां भ्रैष्टश्वर्यां व्यतिक्रमात् ॥KUMB: १-६४-१०१॥
Then, in a plaintive voice, she sought to appease her fathers. Her fathers said to the maiden, who had lost her exalted state through her transgression: (KUMB: 1-64-101)
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भ्रष्टैश्वर्या स्वदोषेण पतसि त्वं शुचिस्मिते । यैरारभन्ते कर्माणि शरीरैरिह देवताः ॥KUMB: १-६४-१०२॥
Bereft of your power through your own fault, you will fall, O pure-smiling one. The bodies in which the gods undertake deeds here… (KUMB: 1-64-102)
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तैरेव तत्कर्मफलं प्राप्नुवन्ति स्म देवताः । मनुष्यास्त्वन्यदेहेन शुभाशुभमिति स्थितिः ॥KUMB: १-६४-१०३॥
The deities reap the fruit of that action in those very bodies, but human beings reap the consequences of good and evil in another body. Such is the established order. (KUMB: 1-64-103)
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सद्यः फलन्ति कर्माणि देवत्वे प्रेत्य मानुषे । तस्मात्त्वं पतसे पुत्रि प्रेत्यत्वं प्राप्स्यसे फलम् ॥KUMB: १-६४-१०४॥
Deeds bear fruit immediately in the divine state, but in the human state only after death. Therefore, daughter, you will fall, and after death you will reap the fruit. (KUMB: 1-64-104)
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पितृहीना तु कन्या त्वं वसोर्हि त्वं सुता मता । मत्स्ययोनौ समुत्पन्ना सुताराज्ञो भविष्यसि ॥KUMB: १-६४-१०५॥
But you are a fatherless maiden, though regarded as Vasu’s daughter. Born from a fish’s womb, you will become the king’s daughter. (KUMB: 1-64-105)
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अद्रिका मत्स्यरूपाऽभूद्गङ्गायमनुसङ्गमे । पराशरस्य दायादं त्वं पुत्रं जनयिष्यसि ॥KUMB: १-६४-१०६॥
Adrika took the form of a fish at a confluence in the Ganges. You will bear a son, Parashara’s heir. (KUMB: 1-64-106)
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यो वेदमेकं ब्रह्मर्षिश्चतुर्धा विबजिष्यति । महाभिषक्सुतस्यैव शन्तनोः कीर्तिवर्धनम् ॥KUMB: १-६४-१०७॥
who, a Brahmarshi, will divide the single Veda into four; and for Shantanu himself, the son of Mahabhisha, one who will increase his fame… (KUMB: 1-64-107)
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ज्येष्ठं चित्राङ्गदं वीरं चित्रवीरं च विश्रुतम् । एतान्सूत्वा सुपुत्रांस्त्वं पुनरेव गमिष्यसि ॥KUMB: १-६४-१०८॥
You will bear these worthy sons—the eldest, the heroic Citrāṅgada, and the renowned Citravīra—and then depart once again. (KUMB: 1-64-108)
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व्यतिक्रमात्पितॄणां च प्राप्स्यसे जन्म कुत्सितम् । अस्यैव राज्ञस्त्वं कन्या ह्यद्रिकायां भविष्यसि ॥KUMB: १-६४-१०९॥
And because you transgressed against the ancestors, you will undergo a lowly birth: you will become this very king’s daughter through Adrika. (KUMB: 1-64-109)
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अष्टाविंशे भवित्री त्वं द्वापरे मत्स्ययोनिजा । एवमुक्ता पुरा तैस्त्वं जाता सत्यवती शुभा ॥KUMB: १-६४-११०॥
In the twenty-eighth Dvapara age, you will be born from a fish. Thus addressed by them long ago, you were born as the auspicious Satyavati. (KUMB: 1-64-110)
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अद्रिकेत्यभिविख्याता ब्रह्मशापाद्वराप्सरा । मीनभावमनुप्राप्ता त्वं जनित्वा गता दिवम् ॥KUMB: १-६४-१११॥
A splendid Apsara widely known as Adrikā had assumed the form of a fish because of Brahmā’s curse; after giving birth to you, she went to heaven. (KUMB: 1-64-111)
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तस्यां जातासि सा कन्या राज्ञो वीर्येण चैवहि । तस्माद्वासवि भद्रं ते याचे वंशकरं सुतम् ॥KUMB: १-६४-११२॥
You were born to her as that daughter, from the king’s seed. Therefore, O Vāsavī, may all be well with you; I ask you for a son to continue my line. (KUMB: 1-64-112)
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संगमं मम कल्याणि कुरुष्वेत्यभ्यभाषत ॥KUMB: १-६४-११३; NILA: ०१.०६३.०७२॥
“Fair one, unite with me,” he said to her. (KUMB: 1-64-113; NILA: 01.063.072)
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विस्मयाविष्टसर्वाङ्गी जातिस्मरणतां गता ॥KUMB: १-६४-११४॥
Her whole body filled with astonishment, she regained the memory of her former birth. (KUMB: 1-64-114)
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ततो रम्ये वनोद्देशे दिव्यास्तरणसंयुते । वीरासनमुपास्थाय योगी ध्यानपरोऽभवत् ॥KUMB: १-६४अ-१॥
Then, in a delightful spot in the forest furnished with divine coverings, the yogi assumed the hero posture and became absorbed in meditation. (KUMB: 1-64अ-1)
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श्वेतपट्टगृहे रम्ये पर्यङ्के सोत्तरच्छदे । तूष्णींभूतां तदा कन्यां ज्वलन्तीं योगतेजसा ॥KUMB: १-६४अ-२॥
the maiden, then silent on a covered couch in the lovely pavilion of white cloth, blazing with the splendor of yoga… (KUMB: 1-64अ-2)
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दृष्ट्वा तां तु समाधाय विचार्य च पुनः पुनः । स चिन्तयामास मुनिः किं कृतं सुकृतं भवेत् ॥KUMB: १-६४अ-३॥
Seeing her, the sage composed himself and reflected again and again, thinking, “What action would be meritorious?” (KUMB: 1-64अ-3)
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शिष्टानां तु समाचारः शिष्टाचार इति स्मृतः । श्रुतिस्मृतिविदो विप्रा धर्मज्ञा ज्ञानिनः स्मृताः ॥KUMB: १-६४अ-४॥
The conduct of the learned is traditionally called proper conduct. Brahmins versed in revelation and tradition, who know dharma, are regarded as wise. (KUMB: 1-64अ-4)
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धर्मज्ञैर्विहितो धर्मः श्रौतः स्मार्तो द्विधा द्विजैः । दानाग्निहोत्रमिज्या च श्रौतस्यैतद्धि लक्षणम् ॥KUMB: १-६४अ-५॥
The twice-born who know dharma have prescribed it as twofold: śrauta and smārta. Giving, the Agnihotra, and sacrifice are the distinguishing marks of śrauta dharma. (KUMB: 1-64अ-5)
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स्मार्तो वर्णाश्रमाचारो यमैश्च नियमैर्युतः । धर्मे तु धारणे धातुः सहत्वे चापि पठ्यते ॥KUMB: १-६४अ-६॥
Smārta dharma consists of the conduct prescribed for the social classes and stages of life, together with restraints and observances. In the word dharma, the verbal root is taught in the senses of sustaining and enduring. (KUMB: 1-64अ-6)
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तत्रेष्टफलभाग्धर्म आचार्यैरुपदिश्यते । अनिष्टफलभाक्रेति तैरधर्मोऽपि भाष्यते ॥KUMB: १-६४अ-७॥
In this regard, teachers teach that dharma brings a desired result, while they describe adharma as bringing an undesired result. (KUMB: 1-64अ-7)
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तस्मादिष्टफलार्थाय धर्ममेव समाश्रयेत् । ब्राह्मो दैवस्तथैवार्षः प्राजापत्यश्च धार्मिकः ॥KUMB: १-६४अ-८॥
Therefore, to obtain a desired result, one should follow dharma alone. The Brahma, Daiva, Arsha, and Prajapatya forms are righteous… (KUMB: 1-64अ-8)
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विवाहा ब्राह्मणानां तु गान्धर्वो नैव धार्मिकः । त्रिवर्णेतरजातीनां गान्धर्वासुरराक्षसाः ॥KUMB: १-६४अ-९॥
Those, however, are the forms of marriage for Brahmins, while the Gandharva form is not lawful. For those born into castes outside the three classes, the Gandharva, Asura, and Rakshasa are the forms of marriage. (KUMB: 1-64अ-9)
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पैशाचो नैव कर्तव्यः पैशाचश्चाष्टमोऽधमः । सामर्षां व्यङ्गिकां कन्यां मातुश्च कुलजां तथा ॥KUMB: १-६४अ-१०॥
The Paiśāca form must never be practiced; the Paiśāca, the eighth, is the lowest. An ill-tempered or physically deformed maiden, and likewise one born into one’s mother’s family... (KUMB: 1-64अ-10)
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वृद्धां प्रव्राजितां वन्ध्यां पतितां च रजस्वलाम् । अपस्मारकुले जातां पिङ्गलांकुष्ठिनीं व्रणीम् ॥KUMB: १-६४अ-११॥
an old woman, a female renunciant, a barren woman, a fallen woman, a menstruating woman, one born into a family afflicted by epilepsy, a tawny-complexioned woman, a leprous woman, or a woman with sores... (KUMB: 1-64अ-11)
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न चास्नातां स्त्रियं गच्छेदिति धर्मानुशासनम् । पिता पितामहो भ्राता माता मातुल एव च ॥KUMB: १-६४अ-१२॥
Nor should a man have intercourse with a woman who has not bathed; such is the injunction of dharma. The father, paternal grandfather, brother, mother, and maternal uncle… (KUMB: 1-64अ-12)
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उपाध्यायर्त्विजश्चैव कन्यादाने प्रभूत्तमाः । एतैर्दत्तां निषेवेत नादत्तामाददीत च ॥KUMB: १-६४अ-१३॥
…as well as the preceptor and the officiating priest, have the highest authority to give a maiden in marriage. A man should consort with one given by any of these, but should not take one who has not been given. (KUMB: 1-64अ-13)
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इत्येव ऋषयः प्राहुर्विवाहे धर्मवित्तमाः । अस्या नास्ति पिता भ्राता माता मातुल एव च ॥KUMB: १-६४अ-१४॥
Thus indeed the sages, foremost among those who know dharma, have declared concerning marriage. She has no father, brother, mother, or maternal uncle. (KUMB: 1-64अ-14)
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गान्धर्वेण विवाहेन न स्पृशामि यदृच्छया । क्रियाहीनं तु गान्धर्वं न कर्तव्यमनापदि ॥KUMB: १-६४अ-१५॥
I will not touch her merely at my own pleasure through a Gandharva marriage; a Gandharva marriage without the prescribed rites should not be performed when there is no emergency. (KUMB: 1-64अ-15)
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यदस्यां जायते पुत्रो वेदव्यासो भवेदृषिः । क्रियाहीनः कथं विप्रो भवेदृषिरुदारधीः ॥KUMB: १-६४अ-१६॥
The son born to her would be the sage Vedavyasa. How could a Brahmin deprived of the rites become a noble-minded sage? (KUMB: 1-64अ-16)
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एवं चिन्तयतो भावं महर्षेर्भावितात्मनः । ज्ञात्वा चैवाभ्यवर्तन्त पितरो बर्हिषस्तदा ॥KUMB: १-६४अ-१७॥
As the great seer, his mind disciplined, reflected thus, the ancestors perceived his thought and came toward him from the sacrificial grass. (KUMB: 1-64अ-17)
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तस्मिन्क्षणे ब्रह्मपुत्रो वसिष्ठोऽपि समेयिवान् । पूर्वं स्वागतमित्युक्त्वा वसिष्ठः प्रत्यभाषत ॥KUMB: १-६४अ-१८॥
At that moment Vasiṣṭha, Brahmā’s son, also arrived. After first saying, “Welcome,” Vasiṣṭha replied: (KUMB: 1-64अ-18)
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अस्माकं मानसीं कन्यामस्मच्छापेन वासवीम् । यदिचच्छशि पुत्रार्थं कन्यां गृह्मीष्वमा चिरम् ॥KUMB: १-६४अ-१९॥
If you desire a son, take without delay our mind-born daughter Vāsavī, whom we have cursed. (KUMB: 1-64अ-19)
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पितॄणां वचनं श्रुत्वा वसिष्ठः प्रत्यभाषत । महर्षीणां वचः सत्यं पुराणेपि मया श्रुतम् ॥KUMB: १-६४अ-२०॥
Hearing the words of the ancestors, Vasishtha replied, “I too have heard in the Purana that the words of the great seers are true.” (KUMB: 1-64अ-20)
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पराशरो ब्रह्मचारी प्रजार्थी मम वंशधृत् । एवं संभाषमाणे तु वसिष्ठे पितृभिः सह ॥KUMB: १-६४अ-२१॥
“Parāśara is a celibate student who desires offspring and will perpetuate my line.” While Vasishtha was speaking thus with the ancestors… (KUMB: 1-64अ-21)
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ऋषयोऽभ्यागमंस्तत्र नैमिशारण्यवासिनः । विवाहं द्रष्टुमिच्छन्तः शक्तिपुत्रस्य धीमतः ॥KUMB: १-६४अ-२२॥
The sages dwelling in the Naimisha Forest came there, wishing to witness the wedding of the wise son of Shakti. (KUMB: 1-64अ-22)
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अरुन्धती महाभागा अदृश्यन्त्या सहैव सा । विश्वकर्मकृतां दिव्यां पर्णशालां प्रविश्य सा ॥KUMB: १-६४अ-२३॥
The illustrious Arundhati, together with Adṛśyantī, having entered the divine leaf-hut made by Vishvakarman… (KUMB: 1-64अ-23)
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वैवाहिकांस्तु संभारान्संकल्प्य च यथाक्रमम् । अरुन्धती सत्यवतीं वधूं संगृह्य पाणिना ॥KUMB: १-६४अ-२४॥
Having arranged the wedding preparations in due order, Arundhati took the bride Satyavati by the hand... (KUMB: 1-64अ-24)
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भद्रासने प्रतिष्ठाप्य इन्द्राणीं समकल्पयत् । आपूर्यमाणपक्षे तु वैशाखे सोमदैवते ॥KUMB: १-६४अ-२५॥
After seating her on an auspicious seat, she arrayed her like Indrani. Then, during the waxing fortnight of Vaiśākha, when Soma was the presiding deity... (KUMB: 1-64अ-25)
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शुभग्रहे त्रयोदश्यां मुहूर्ते मैत्र आगते । विवाहकाल इत्युक्त्वा वसिष्ठो मुनिभिः सह ॥KUMB: १-६४अ-२६॥
When the auspicious Maitra hour arrived on the thirteenth lunar day under a favorable planetary conjunction, Vasishtha said, “It is time for the wedding,” and, together with the sages… (KUMB: 1-64अ-26)
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यमुनाद्वीपमासाद्य शिष्यैश्च मुनिपङ्क्तिभिः । स्थण्डिलं चतुरश्रं च गोमयेनोपलिप्य च ॥KUMB: १-६४अ-२७॥
Having reached the island in the Yamuna with his disciples and the assembled sages, and having plastered a square altar with cow dung… (KUMB: 1-64अ-27)
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अक्षतैः फलपुष्पैश्च स्वस्तिकैराम्रपल्लवैः । जलपूर्णघटैश्चैव सर्वतः परिशोभितम् ॥KUMB: १-६४अ-२८॥
and adorned on every side with unbroken rice, fruits, flowers, svastikas, mango shoots, and water-filled jars… (KUMB: 1-64अ-28)
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तस्य मध्ये प्रतिष्ठाप्य बृस्यां मुनिवरं तदा । सिद्धार्थयवकल्कैश्च स्नातं सर्वौषधैरपि ॥KUMB: १-६४अ-२९॥
Then, having seated the best of sages on a seat in its midst, bathed with pastes of white mustard and barley and with all kinds of medicinal herbs… (KUMB: 1-64अ-29)
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कृत्वार्जुनानि वस्त्राणि परिधाप्य महामुनिम् । वाचयित्वा तु पुण्याहमक्षतैस्तु समर्चितः ॥KUMB: १-६४अ-३०॥
Having clothed the great sage in white garments and had the auspicious benediction proclaimed, he was duly honored with unbroken grains of rice... (KUMB: 1-64अ-30)
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गन्धानुलिप्तः स्रग्वी च सप्रतोदो वधूगृहे । अपदातिस्ततो गत्वा वधूज्ञातिभिरर्चितः ॥KUMB: १-६४अ-३१॥
Anointed with fragrances, garlanded, and carrying a goad, he then went—not on foot—to the bride’s house, where he was honored by her relatives… (KUMB: 1-64अ-31)
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स्नातामहतसंवीतां गन्धलिप्तां स्रगुज्ज्वलाम् । वधूं मङ्गलसंयुक्तामिषुहस्तां समीक्ष्य च ॥KUMB: १-६४अ-३२॥
and seeing the bride, bathed and clad in new garments, anointed with perfume, radiant with garlands, adorned with auspicious objects, and holding an arrow in her hand... (KUMB: 1-64अ-32)
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उवाच वचनं काले कालज्ञः सर्वधर्मवित् । प्रतिग्रहो दातृवशः श्रुतमेवं मया पुरा ॥KUMB: १-६४अ-३३॥
At the proper time, he who knew the proper time and understood every duty said, “Acceptance depends on the giver’s will—so I have heard in former times.” (KUMB: 1-64अ-33)
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यथा वक्ष्यन्ति पितरस्तत्करिष्यामहे वयम् । तद्धर्मिष्ठं यशस्यं च वचनं सत्यवादिनः ॥KUMB: १-६४अ-३४॥
“We shall do whatever the Fathers tell us.” That most righteous and glorious statement of the truth-teller… (KUMB: 1-64अ-34)
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श्रुत्वा तु पितरः सर्वे निःसङ्गा निष्परिग्रहाः । वसुं परमधर्मिष्ठमानीयेदं वचोऽब्रुवन् ॥KUMB: १-६४अ-३५॥
Hearing this, all the fathers, free from attachment and possessions, summoned the supremely righteous Vasu and said these words: (KUMB: 1-64अ-35)
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मत्स्ययोनौ समुत्पन्ना तव पुत्री विशेषतः । पराशराय मुनये दातुमर्हसि धर्मतः ॥KUMB: १-६४अ-३६॥
Your daughter, born from the womb of a fish, is exceptional. In accordance with dharma, you should give her to the sage Parāśara. (KUMB: 1-64अ-36)
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सत्यं मम सुता सा हि दाशराजेन वर्धिता । अहं प्रभुः प्रदाने तु प्रजापालः प्रजार्थिनाम् ॥KUMB: १-६४अ-३७॥
It is true that she is my daughter, though she was raised by Dāśarāja. But as protector of my subjects, I have the authority to give her to those who desire offspring. (KUMB: 1-64अ-37)
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निराशिषो वयं सर्वे निःसङ्गा निष्परिग्रहाः । कन्यादानेन संबन्धो दक्षिणाबन्ध उच्यते ॥KUMB: १-६४अ-३८॥
We are all without expectations, unattached, and without possessions. A relationship established by giving a maiden in marriage is called a bond of ceremonial gift. (KUMB: 1-64अ-38)
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कर्मभूमिस्तु मानुष्यं भोगभूमिस्त्रिविष्टपम् । इह पुण्यकृतो यान्ति स्वर्गलोकं न संशयः ॥KUMB: १-६४अ-३९॥
The human world is the realm of action, while heaven is the realm of enjoyment. Those who perform meritorious deeds here go to the heavenly world—there is no doubt of this. (KUMB: 1-64अ-39)
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इह लोके दुष्कृतिनो नरकं यान्ति निर्घृणाः । दक्षिणाबन्ध इत्युक्ते उभे सुकृतदुष्कृते ॥KUMB: १-६४अ-४०॥
In this world, pitiless evildoers go to hell. Both good and evil deeds are called the bond of sacrificial gifts. (KUMB: 1-64अ-40)
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दक्षिणाबन्धसंयुक्ता योगिनः प्रपतन्ति ते । तस्मान्नो मानसीं कन्यां योगाद्भ्रष्टां विशापते ॥KUMB: १-६४अ-४१॥
Those yogins who are bound by sacrificial fees fall. Therefore, O lord of peoples, our mind-born maiden who has fallen from yoga… (KUMB: 1-64अ-41)
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सुतात्वं तव संप्राप्तां सतीं भिक्षां ददस्व वै । इत्युक्त्वा पितरः सर्वे क्षणादन्तर्हितास्तदा ॥KUMB: १-६४अ-४२॥
Give us as alms the virtuous woman who has become your daughter.” Having said this, all the ancestors vanished at once. (KUMB: 1-64अ-42)
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याज्ञवल्क्यं समाहूय विवाहाचार्यमित्युत । वसुं चापि समाहूय वसिष्ठो मुनिभिः सह ॥KUMB: १-६४अ-४३॥
Vasiṣṭha, together with the sages, having summoned Yājñavalkya to officiate at the wedding and also summoned Vasu... (KUMB: 1-64अ-43)
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विवाहं कारयामास विधिदृष्टेन कर्मणा । पराशर महाप्राज्ञ तव दास्याम्यहं सुताम् ॥KUMB: १-६४अ-४४॥
He had the wedding performed according to the prescribed rite. “Most wise Parāśara, I shall give you my daughter.” (KUMB: 1-64अ-44)
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प्रतीच्छ चैनां भद्रं ते पाणिं गृह्णीष्व पाणिना । वसोस्तु वचनं श्रुत्वा याज्ञवल्क्यमते स्थितः ॥KUMB: १-६४अ-४५॥
“Accept her—may all be well with you—and take her hand in yours.” Hearing Vasu’s words and following Yajnavalkya’s precepts, he... (KUMB: 1-64अ-45)
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कृतकौतुकमङ्गल्यः पाणिना पाणिमस्पृशत् । प्रभूताज्येन हविषा हुत्वा मन्त्रैर्हुताशनम् ॥KUMB: १-६४अ-४६॥
After the auspicious wedding rites had been performed, he took her hand in his and, with mantras, offered an abundant oblation of ghee into the fire... (KUMB: 1-64अ-46)
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त्रिरग्निं तु परिक्रम्य समभ्यर्च्य हुताशनम् । महर्षीन्याज्ञवल्क्यादीन्दक्षिणाभिः प्रतर्प्यच ॥KUMB: १-६४अ-४७॥
After circumambulating the fire three times, duly worshipping it, and gratifying the great seers headed by Yajnavalkya with gifts… (KUMB: 1-64अ-47)
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लब्धानुज्ञोऽभिवाद्याशु प्रदक्षिणमथाकरोत् । पराशरे कृतोद्वाहे देवाः सर्पिगणास्तदा ॥KUMB: १-६४अ-४८॥
After receiving permission, he bowed and promptly performed a circumambulation. When Parashara’s wedding had been completed, the gods and hosts of serpents then… (KUMB: 1-64अ-48)
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हृष्टा जग्मुः क्षणादेव वेदव्यासो भवत्विति । एवं सत्यवती हृष्टा पूजां लब्ध्वा यथेष्टतः ॥KUMB: १-६४अ-४९॥
Delighted, they departed at once, saying, “May he be Vedavyasa.” Thus Satyavati, rejoicing after receiving the honors she desired... (KUMB: 1-64अ-49)
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पराशरेण संयुक्ता सद्यो गर्भं सुषाव सा । जज्ञे च यमुनाद्वीपे पाराशर्यः स वीर्यवान् ॥KUMB: १-६४अ-५०॥
United with Parāśara, she immediately conceived and gave birth. On an island in the Yamunā, the mighty son of Parāśara was born. (KUMB: 1-64अ-50)
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जातमात्रः स ववृधे सप्तवर्षोऽभवत्तदा । स्नात्वाभिवाद्य पितरं तस्थौ व्यासः समाहितः ॥KUMB: १-६४अ-५१॥
As soon as he was born, he grew and at once became seven years old. After bathing and respectfully greeting his father, Vyasa stood composed. (KUMB: 1-64अ-51)
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स्वस्तीति वचनं चोक्त्वा ददौ कलशमुत्तमम् । गृहीत्वा कलशं प्राप्ते तस्थौ व्यासः समाहितः ॥KUMB: १-६४अ-५२॥
After saying, “May all be well,” he gave him an excellent jar. Taking the jar as it was presented to him, Vyasa stood composed. (KUMB: 1-64अ-52)
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ततो दाशभयात्पत्नी स्नात्वा कन्या बभूव सा । अभिवाद्य मुनेः पादौ पुत्रं जग्राह पाणिना ॥KUMB: १-६४अ-५३॥
Then, fearing the fisherman, the wife bathed and became a maiden. After bowing at the sage’s feet, she took hold of her son with her hand. (KUMB: 1-64अ-53)
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स्पृष्टमात्रे तु निर्भर्त्स्य मातरं वाक्यमब्रवीत् । मम पित्रा तु संस्पर्शान्मातस्त्वमभवः शुचिः ॥KUMB: १-६४अ-५४॥
The moment she touched him, he rebuked his mother and said, “Mother, you became pure through contact with my father.” (KUMB: 1-64अ-54)
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अद्य दाशसुता कन्या न स्पृशेर्मामनिन्दिते । व्यासस्य वचनं श्रुत्वा बाष्पपूर्णमुखी तदा ॥KUMB: १-६४अ-५५॥
Now you are a maiden, a fisherman's daughter; do not touch me, blameless woman. Hearing Vyasa's words, her face then filled with tears… (KUMB: 1-64अ-55)
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मनुष्यभावात्सा योषित्पपात मुनिपादयोः । महाप्रसादो भगवान्पुत्रं प्रोवाच धर्मवित् ॥KUMB: १-६४अ-५६॥
Overcome by human emotion, the woman fell at the sage’s feet. The venerable lord, exceedingly gracious and versed in dharma, said to his son: (KUMB: 1-64अ-56)
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मा त्वमेवंविधं कार्षीर्नैतद्धर्म्यं मतं हि नः । दूष्यौ न मातापितरौ तथा पूर्वोपकारिणौ ॥KUMB: १-६४अ-५७॥
Do not act in this way, for we do not consider it righteous. Nor should one condemn one’s mother and father, who were one’s earliest benefactors. (KUMB: 1-64अ-57)
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धारणाद्दुःखसहनात्तयोर्माता गरीयसी । बीजक्षेत्रसमायोगे सस्यं जायेत लौकिकम् ॥KUMB: १-६४अ-५८॥
Of the two, the mother is more venerable, because she bears the child and endures the pain. When seed and field unite, a crop is produced in the ordinary course. (KUMB: 1-64अ-58)
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जायते च सुतस्तद्वत्पुरुषस्त्रीसमागमे । मृगीणां पक्षिणां चैव अप्सराणां तथैव च ॥KUMB: १-६४अ-५९॥
Likewise, a son is born from the union of a man and a woman. From female deer and birds, and likewise from Apsarases… (KUMB: 1-64अ-59)
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शूद्रयोन्यां च जायन्ते मुनयो वेदपारगाः । ऋष्यशृङ्गो मृगीपुत्रः कण्वो बर्हिसुतस्तथा ॥KUMB: १-६४अ-६०॥
Sages who have mastered the Vedas are also born from a Shudra womb. Rishyashringa was the son of a doe, and Kanva likewise the son of a peahen. (KUMB: 1-64अ-60)
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अगस्त्यश्च वसिष्ठश्च उर्वश्यां जनितावुभौ । सोमश्रवास्तु सर्प्यां तु अश्विनावश्विसंभवौ ॥KUMB: १-६४अ-६१॥
Agastya and Vasiṣṭha were both begotten in Urvaśī; Somaśravas was born of a female serpent, while the two Aśvins were of equine birth. (KUMB: 1-64अ-61)
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स्कन्दः स्कन्नेन शुक्लेन जातः शरवणे पुरा । एवमेव च देवानामृषीमां चैव संभवः ॥KUMB: १-६४अ-६२॥
Long ago, Skanda was born in a thicket of reeds from spilled semen. Such likewise is the origin of the gods and sages. (KUMB: 1-64अ-62)
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लोकवेदप्रवृत्तिर्हि न मीमांस्या बुधैः सदा । वेदव्यास इति प्रोक्तः पुराणे च स्वयंभुवा ॥KUMB: १-६४अ-६३॥
For the practices of the world and the Veda should never be questioned by the wise. In the Purāṇa, too, the Self-born called you Vedavyāsa. (KUMB: 1-64अ-63)
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धर्मनेता महर्षीणां मनुष्याणां त्वमेव च । तस्मात्पुत्र न दूष्येत वासवी योगचारिणी ॥KUMB: १-६४अ-६४॥
And you alone are the guide in dharma for great seers and human beings. Therefore, son, Vāsavī, who practices yoga, should not be reproached. (KUMB: 1-64अ-64)
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मत्प्रीत्यर्थं महाप्राज्ञ सस्नेहं वक्तुमर्हसि । प्रजाहितार्थं संभूतो विष्णोर्भागो महानृषिः ॥KUMB: १-६४अ-६५॥
To please me, greatly wise one, you should speak with affection. You were born for the welfare of all creatures—a portion of Vishnu and a great seer. (KUMB: 1-64अ-65)
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तस्मात्स्वमातरं स्नेहात्प्रबवीहि तपोधन । गुरोर्वचनमाज्ञाय व्यासः प्रीतोऽभवत्तदा ॥KUMB: १-६४अ-६६॥
“Therefore, out of affection, speak to your mother, O treasure of asceticism.” Heeding his teacher’s words, Vyasa was then pleased. (KUMB: 1-64अ-66)
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चिन्तयित्वा लोकवृत्तं मातुरङ्कमथाविशत् । पुत्रस्पर्शात्तु लोकेषु नान्यत्सुखमतीव हि ॥KUMB: १-६४अ-६७॥
Having reflected on the ways of the world, he then climbed onto his mother’s lap; for in all the worlds there is truly no greater joy than the touch of a son. (KUMB: 1-64अ-67)
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व्यासं कमलपत्राक्षं परिष्वज्याश्र्ववर्तयत् । स्तन्यासारैः क्लिद्यमाना पुत्रमाघ्राय मूर्धनि ॥KUMB: १-६४अ-६८॥
Embracing lotus-eyed Vyasa, she shed tears; drenched by streams of breast milk, she smelled her son’s head. (KUMB: 1-64अ-68)
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पुत्रलाभात्परं लोके नास्तीह प्रसवार्थिनाम् । दुर्लभं चेति मन्येऽहं मया प्राप्तं महत्तपः ॥KUMB: १-६४अ-६९॥
For those who long for children, there is nothing in this world higher than gaining a son. I believe that I have attained a great austerity that is difficult to attain. (KUMB: 1-64अ-69)
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महता तपसा तात महायोगबलेन च । मया त्वं हि महाप्राज्ञ लब्धोऽमृतमिवामरैः ॥KUMB: १-६४अ-७०॥
My son, through great austerity and the power of profound yoga, I obtained you, a man of great wisdom, just as the immortals obtained the nectar of immortality. (KUMB: 1-64अ-70)
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तस्मात्त्वं मामृषेः पुत्र त्यक्तुं नार्हसि सांप्रतम् । एवमुक्तस्ततः स्नेहाद्व्यासो मातरमब्रवीत् ॥KUMB: १-६४अ-७१॥
Therefore, O sage’s son, you should not leave me now.” Thus addressed, Vyasa affectionately replied to his mother: (KUMB: 1-64अ-71)
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त्वया स्पृष्टः परिष्वक्तो मूर्ध्नि चाघ्रायितो मुहुः । एतावन्मात्रया प्रीतो भविष्येषु नृपात्मजे ॥KUMB: १-६४अ-७२॥
Touched and embraced by you and repeatedly kissed on the head, I am content with this alone. In the future, O princess... (KUMB: 1-64अ-72)
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स्मृतोऽहं दर्शयिष्यामि कृत्येष्विति च सोऽब्रवीत् । स मातरमनुज्ञाप्य तपस्येव मनो दधे ॥KUMB: १-६४अ-७३॥
He said, “Whenever you remember me, I shall appear when there is need.” Then, taking leave of his mother, he devoted himself entirely to austerities. (KUMB: 1-64अ-73)
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ततः कन्यामनुज्ञाय पुनः कन्या भवत्विति । पराशरोऽपि भगवान्पुत्रेण सहितो ययौ ॥KUMB: १-६४अ-७४॥
Then, granting the maiden leave with the words, “May you become a maiden again,” the venerable Parāśara departed together with his son. (KUMB: 1-64अ-74)
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गत्वाश्रमपदं पुम्यमदृश्यन्त्या पराशरः । जातकर्मादिसंस्कारं कारयामास धर्मतः ॥KUMB: १-६४अ-७५॥
After reaching Adṛśyantī’s sacred hermitage, Parāśara had the birth ceremony and the other rites performed in accordance with dharma. (KUMB: 1-64अ-75)
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कृतोपनयनो व्यासो याज्ञवल्क्येन भारत । वेदानधिजगौ साङ्गानोङ्कारेण त्रिमात्रया ॥KUMB: १-६४अ-७६॥
Once initiated by Yajnavalkya, O Bharata, Vyasa mastered the Vedas together with their ancillary disciplines and the three-mora Om. (KUMB: 1-64अ-76)
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गुरवे दक्षिणां दत्त्वा तपः कर्तुं प्रचक्रमे । एवं द्वैपायनो जज्ञे सत्यवत्यां पराशरात् ॥KUMB: १-६४अ-७७॥
Having given his teacher the proper fee, he began to practice austerities. Thus Dvaipayana was born to Satyavati by Parashara. (KUMB: 1-64अ-77)
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द्वीप न्यस्तः स यद्वालस्तस्माद्द्वैपायनोऽभवत् । पादापसारिणं धर्मं विद्वान्स तु युगे युगे ॥KUMB: १-६४अ-७८॥
Because he had been left on an island as an infant, he came to be known as Dvaipāyana. But that learned man, aware that dharma recedes by a quarter in every age… (KUMB: 1-64अ-78)
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आयुः शक्तिं च मर्त्यानां युगाद्युगमवेक्ष्य च । ब्रह्मर्षिर्ब्राह्मणानां च तथाऽनुग्रहकाङ्क्षया ॥KUMB: १-६४अ-७९॥
The Brahmarshi, considering from age to age the lifespan and strength of mortals, and likewise wishing to benefit the Brahmins... (KUMB: 1-64अ-79)
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विव्यास वेदान्यस्माच्च वेदव्यास इति स्मृतः । ततः स महर्षिर्विद्वाञ्शिष्यानाहूय धर्मतः ॥KUMB: १-६४अ-८०॥
He divided the Vedas, and for this reason he is remembered as Vedavyasa. Then the learned great seer, having duly summoned his disciples… (KUMB: 1-64अ-80)
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सुमन्तुं जैमिनिं पैलं शुकं चैव स्वमात्मजम् । प्रभुर्वरिष्ठो वरदो वैशम्पायनमेव च ॥KUMB: १-६४अ-८१॥
Sumantu, Jaimini, Paila, Śuka—his own son—and Vaiśampāyana as well; the lord, most eminent and a giver of boons... (KUMB: 1-64अ-81)
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वेदानध्यापयामास महाभारतपञ्चमान् । संहितास्तैः पृथक्त्वेन भारतस्य प्रकीर्तिता ॥KUMB: १-६४अ-८२॥
He taught them the Vedas, with the Mahabharata as the fifth. They each separately promulgated a recension of the Bharata. (KUMB: 1-64अ-82)
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दाशराजस्तु तद्वाक्यं प्रशशंस ननन्द च । एतत्पवित्रं पुण्यं च व्याससमवमुत्तमम् । इतिहासमिमं श्रुत्वा प्रजावन्तो भवन्ति च ॥KUMB: १-६४अ-८८॥
The king of the fishermen praised those words and rejoiced. Those who hear this sacred, meritorious, and excellent account of Vyasa’s birth are blessed with children. (KUMB: 1-64अ-88)
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वैदार्थविच्च भगवानृषिर्विप्रो महायशाः ॥KUMB: १-६४-१३४; NILA: ०१.०६३.०९२॥
the blessed sage, a Brahmin of great renown who knew the meaning of the Vedas… (KUMB: 1-64-134; NILA: 01.063.092)
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कैवल्यं निर्गुणं विश्वमनादिमजमव्ययम् ॥KUMB: १-६४-१४५; NILA: ०१.०६३.१०३॥
the absolute All, without qualities, beginningless, unborn, and imperishable... (KUMB: 1-64-145; NILA: 01.063.103)
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धर्मार्थकुशलो धीमान्मेधावी धूतकल्मषः । विदुरः शूद्रयोनौ तु जज्ञे द्वैपायनादपि ॥KUMB: १-६४-१५६; NILA: ०१.०६३.११४॥
Vidura, wise, intelligent, skilled in dharma and artha, and free from sin, was nevertheless born of Dvaipayana in a Shudra womb. (KUMB: 1-64-156; NILA: 01.063.114)
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ततो दुःशासनश्चैव दुःसहश्चापि भारत । दुर्मर्षणो विकर्णश्च चित्रसेनो विविंशतिः ॥KUMB: १-६४-१६१; NILA: ०१.०६३.११९॥
Then Duhshasana, Duhsaha, O Bharata, Durmarshana, Vikarna, Chitrasena, and Vivimshati... (KUMB: 1-64-161; NILA: 01.063.119)
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जयः सत्यव्रतश्चैव पुरुमित्रश्च भारत । वैश्यापुत्रो युयुत्सुश्च एकादश महारथाः ॥KUMB: १-६४-१६२; NILA: ०१.०६३.१२०॥
Jaya, Satyavrata, Purumitra, O Bharata, and Yuyutsu, the son of a Vaishya woman—eleven mighty chariot-warriors. (KUMB: 1-64-162; NILA: 01.063.120)
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