Chapter 6: Uparicara Vasu, Girikā and Adrikā; Satyavatī and the birth of Dvaipāyana.
rājōparicarō nāma dharmanityō mahīpatiḥ। babhūva mr̥gayāṁ gantuṁ sa kadāciddhr̥tavrataḥ॥BORI: 1-057-1॥
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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sa cēdiviṣayaṁ ramyaṁ vasuḥ paurava-nandanaḥ। indrōpadēśāt jagrāha grahaṇīyaṁ mahīpatiḥ॥BORI: 1-057-2॥
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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tamāśramē nyastaśastraṁ nivasantaṁ tapōratim। dēvaḥ sākṣātsvayaṁ vajrī samupāyānmahīpatim॥BORI: 1-057-3॥
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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indratvam arhaḥ rājā ayam tapasā iti anucintya vai। tam sāntvēna nr̥pam sākṣāt tapasaḥ saṁnyavartayat॥BORI: 1-057-4॥
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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na saṅkīryēta dharmō’yaṁ pr̥thivyāṁ pr̥thivīpatē। taṁ pāhi dharmō hi dhr̥taḥ kr̥tsnaṁ dhārayatē jagat॥BORI: 1-057-5॥
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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lōkyaṁ dharmaṁ pālaya tvaṁ nityayuktaḥ samāhitaḥ। dharmayuktastatō lōkān puṇyānāpsyasi śāśvatān॥BORI: 1-057-6॥
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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diviṣṭhasya bhuviṣṭhastvaṁ sakhā bhūtvā mama priyaḥ। ūdhaḥ pr̥thivyā yō dēśastamāvasa narādhipa॥BORI: 1-057-7॥
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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paśavyaścaiva puṇyaśca susthirō dhanadhānyavān। svārakṣyaścaiva saumyaśca bhōgyairbhūmiguṇairyutaḥ॥BORI: 1-057-8॥
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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atyanyānēṣa dēśō hi dhanaratnādibhiryutaḥ। vasupūrṇā ca vasudhā vasa cēdiṣu cēdipa॥BORI: 1-057-9॥
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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dharmaśīlāḥ janapadāḥ susantōṣāḥ ca sādhavaḥ। na ca mithyā-pralāpaḥ atra svairēṣu api kutaḥ anyathā॥BORI: 1-057-10॥
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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na ca pitrā vibhajyantē narā guruhitē ratāḥ। yuñjatē dhuri nō gāśca kr̥śāḥ sandhukṣayanti ca॥BORI: 1-057-11॥
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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sarvē varṇāḥ svadharmasthāḥ sadā cēdiṣu mānada। na tē’styaviditaṁ kiñcittriṣu lōkēṣu yadbhavēt॥BORI: 1-057-12॥
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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dēvōpabhōgyaṁ divyaṁ ca ākāśē sphāṭikaṁ mahat। ākāśagaṁ tvāṁ maddattaṁ vimānamupapatsyatē॥BORI: 1-057-13॥
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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tvamēkaḥ sarvamartyēṣu vimānavaramāsthitaḥ। cariṣyasi uparisthaḥ vai dēvaḥ vigrahavāniva॥BORI: 1-057-14॥
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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dadāmi tē vaijayantīṁ mālām amlāna-paṅkajām। dhārayiṣyati saṅgrāmē yā tvāṁ śastraiḥ avikṣatam॥BORI: 1-057-15॥
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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lakṣaṇaṁ caitadēvēha bhavitā tē narādhipa। indramālēti vikhyātaṁ dhanyamapratimaṁ mahat॥BORI: 1-057-16॥
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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yaṣṭiṁ ca vaiṇavīṁ tasmai dadau vr̥traniṣūdanaḥ। iṣṭapradānam uddiśya śiṣṭānāṁ paripālinīm॥BORI: 1-057-17॥
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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tatastu rājā cēdīnāmindrābharaṇabhūṣitaḥ । indradattaṁ vimānaṁ tadāsthāya prayayau purīm ॥KUMB: 1-64-19॥
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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tasyāḥ śakrasya pūjārthaṁ bhūmau bhūmipatistadā। pravēśaṁ kārayāmāsa gatē saṁvatsarē tadā॥BORI: 1-057-18॥
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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tataḥ prabhr̥ti ca adyāpi yaṣṭyāḥ kṣitipa-sattamaiḥ। pravēśaḥ kriyatē rājan yathā tēna pravartitaḥ॥BORI: 1-057-19॥
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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aparēdyustathā cāsyāḥ kriyatē ucchrayaḥ nr̥paiḥ। alaṅkr̥tāyāḥ piṭakaiḥ gandhaiḥ mālyaiḥ ca bhūṣaṇaiḥ। mālyadāma-parikṣiptā vidhivat kriyatē api ca॥BORI: 1-057-20॥
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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bhagavānpūjyatē cātra hāsyarūpēṇa śaṅkaraḥ। svayamēva gr̥hītēna vasōḥ prītyā mahātmanaḥ॥BORI: 1-057-21॥
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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ētāṁ pūjāṁ mahēndrastu dr̥ṣṭvā dēvakr̥tāṁ śubhām। vasunā rājamukhyēna prītimānabravīdvibhuḥ॥BORI: 1-057-22॥
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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yē pūjayiṣyanti narā rājānaśca mahaṁ mama। kārayiṣyanti ca mudā yathā cēdipatirnr̥paḥ॥BORI: 1-057-23॥
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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tēṣāṁ śrīḥ vijayaḥ caiva sa-rāṣṭrāṇāṁ bhaviṣyati। tathā sphītaḥ janapadaḥ muditaḥ ca bhaviṣyati॥BORI: 1-057-24॥
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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ēvaṁ mahātmanā tēna mahēndrēṇa narādhipa। vasuḥ prītyā maghavatā mahārājaḥ abhisatkr̥taḥ॥BORI: 1-057-25॥
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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utsavaṁ kārayiṣyanti sadā śakrasya yē narāḥ। bhūmidānādibhirdānairyathā pūtā bhavanti vai। varadānamahāyajñaistathā śakrōtsavēna tē॥BORI: 1-057-26॥
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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sampūjitō maghavatā vasuścēdipatistadā। pālayāmāsa dharmēṇa cēdisthaḥ pr̥thivīmimām। indraprītyā bhūmipatiścakārēndramahaṁ vasuḥ॥BORI: 1-057-27॥
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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putrāścāsya mahāvīryāḥ pañcāsannamitaujasaḥ। nānārājyēṣu ca sutānsa samrāḍabhyaṣēcayat॥BORI: 1-057-28॥
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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mahārathō magadharāḍviśrutō yō br̥hadrathaḥ। pratyagrahaḥ kuśāmbaśca yamāhurmaṇivāhanam। macchillaśca yaduścaiva rājanyaścāparājitaḥ॥BORI: 1-057-29॥
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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ētē tasya sutā rājanrājarṣērbhūritējasaḥ। nyavēśayannāmabhiḥ svaistē dēśāṁśca purāṇi ca। vāsavāḥ pañca rājānaḥ pr̥thagvaṁśāśca śāśvatāḥ॥BORI: 1-057-30॥
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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vasantamindraprāsādē ākāśē sphāṭikē ca tam। upatasthurmahātmānaṁ gandharvāpsarasō nr̥pam। rājōparicarētyēvaṁ nāma tasyātha viśrutam॥BORI: 1-057-31॥
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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purōpavāhinīṁ tasya nadīṁ śuktimatīṁ giriḥ। arautsīccētanāyuktaḥ kāmātkōlāhalaḥ kila॥BORI: 1-057-32॥
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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giriṁ kōlāhalaṁ taṁ tu padā vasuratāḍayat। niścakrāma nadī tēna prahāravivarēṇa sā॥BORI: 1-057-33॥
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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tasyāṁ nadyāmajanayanmithunaṁ parvataḥ svayam। tasmādvimōkṣaṇātprītā nadī rājñē nyavēdayat॥BORI: 1-057-34॥
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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yaḥ pumānabhavattatra taṁ sa rājarṣisattamaḥ। vasurvasupradaścakrē sēnāpatimariṁdamam। cakāra patnīṁ kanyāṁ tu dayitāṁ girikāṁ nr̥paḥ॥BORI: 1-057-35॥
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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vasōḥ patnī tu girikā kāmātkālē nyavēdayat। r̥tukālamanuprāptaṁ snātā puṁsavanē śuciḥ॥BORI: 1-057-36॥
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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tadahaḥ pitaraścainamūcurjahi mr̥gāniti। taṁ rājasattamaṁ prītāstadā matimatāṁ varam॥BORI: 1-057-37॥
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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sa pitr̥ṇāṁ niyōgaṁ tamavyatikramya pārthivaḥ। cacāra mr̥gayāṁ kāmī girikāmēva saṁsmaran। atīva rūpasampannāṁ sākṣācchriyamivāparām॥BORI: 1-057-38॥
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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tasya rētaḥ pracaskanda caratō rucirē vanē। skannamātraṁ ca tadrētō vr̥kṣapatrēṇa bhūmipaḥ॥BORI: 1-057-39॥
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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pratijagrāha mithyā mē na skandēdrēta ityuta। r̥tuśca tasyāḥ patnyā mē na mōghaḥ syāditi prabhuḥ॥BORI: 1-057-40॥
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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sañcintyaivaṁ tadā rājā vicārya ca punaḥ punaḥ। amōghatvaṁ ca vijñāya rētasō rājasattamaḥ॥BORI: 1-057-41॥
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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śukraprasthāpanē kālaṁ mahiṣyāḥ prasamīkṣya saḥ। abhimantryātha tacchukramārāttiṣṭhantamāśugam। sūkṣmadharmārthatattvajñō jñātvā śyēnaṁ tatō’bravīt॥BORI: 1-057-42॥
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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matpriyārthamidaṁ saumya śukraṁ mama gr̥haṁ naya। girikāyāḥ prayacchāśu tasyā hyārtavamadya vai॥BORI: 1-057-43॥
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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gr̥hītvā tattadā śyēnastūrṇamutpatya vēgavān। javaṁ paramamāsthāya pradudrāva vihaṅgamaḥ॥BORI: 1-057-44॥
Then the swift hawk took it, flew up at once, and sped away at full speed. (BORI: 1-057-44)
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tamapaśyadathāyāntaṁ śyēnaṁ śyēnastathāparaḥ। abhyadravacca taṁ sadyō dr̥ṣṭvaivāmiṣaśaṅkayā॥BORI: 1-057-45॥
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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tuṇḍayuddhamathākāśē tāvubhau sampracakratuḥ। yudhyatōrapatadrētastaccāpi yamunāmbhasi॥BORI: 1-057-46॥
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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tatrādrikēti vikhyātā brahmaśāpādvarāpsarāḥ। mīnabhāvamanuprāptā babhūva yamunācarī॥BORI: 1-057-47॥
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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śyēnapādaparibhraṣṭaṁ tadvīryamatha vāsavam। jagrāha tarasōpētya sādrikā matsyarūpiṇī॥BORI: 1-057-48॥
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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kadācidatha matsīṁ tāṁ babandhurmatsyajīvinaḥ। māsē ca daśamē prāptē tadā bharatasattama। ujjahrurudarāttasyāḥ strīpumāṁsaṁ ca mānuṣam॥BORI: 1-057-49॥
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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āścaryabhūtaṁ matvā tadrājñastē pratyavēdayan। kāyē matsyā imau rājansambhūtau mānuṣāviti॥BORI: 1-057-50॥
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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tayōḥ pumāṁsaṁ jagrāha rājōparicarastadā। sa matsyō nāma rājāsīddhārmikaḥ satyasaṅgaraḥ॥BORI: 1-057-51॥
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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sāpsarā muktaśāpā ca kṣaṇēna samapadyata। purōktā yā bhagavatā tiryagyōnigatā śubhē। mānuṣau janayitvā tvaṁ śāpamōkṣamavāpsyasi॥BORI: 1-057-52॥
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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tataḥ sā janayitvā tau viśastā matsyaghātinā। santyajya matsyarūpaṁ sā divyaṁ rūpamavāpya ca। siddharṣicāraṇapathaṁ jagāmātha varāpsarāḥ॥BORI: 1-057-53॥
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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yā kanyā duhitā tasyā matsyā matsyasagandhinī। rājñā dattātha dāśāya iyaṁ tava bhavatviti। rūpasattvasamāyuktā sarvaiḥ samuditā guṇaiḥ॥BORI: 1-057-54॥
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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sā tu satyavatī nāma matsyaghātyabhisaṁśrayāt। āsīn matsyasagandhaiva kañcitkālaṁ śucismitā॥BORI: 1-057-55॥
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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śuśrūṣārthaṁ piturnāvaṁ tāṁ tu vāhayatīṁ jalē। tīrthayātrāṁ parikrāmannapaśyadvai parāśaraḥ॥BORI: 1-057-56॥
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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atīva rūpasampannāṁ siddhānāmapi kāṅkṣitām। dr̥ṣṭvaiva ca sa tāṁ dhīmāṁścakamē cārudarśanām। vidvāṁstāṁ vāsavīṁ kanyāṁ kāryavānmunipuṅgavaḥ॥BORI: 1-057-57॥
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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sābravītpaśya bhagavanpārāvārē r̥ṣīnsthitān। āvayōrdr̥śyatōrēbhiḥ kathaṁ nu syātsamāgamaḥ॥BORI: 1-057-58॥
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)
[PV-KDV:01_006_59]
ēvaṁ tayōktō bhagavānnīhāramasr̥jatprabhuḥ। yēna dēśaḥ sa sarvastu tamōbhūta ivābhavat॥BORI: 1-057-59॥
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)
[PV-KDV:01_006_60]
dr̥ṣṭvā sr̥ṣṭaṁ tu nīhāraṁ tatastaṁ paramarṣiṇā। vismitā cābravītkanyā vrīḍitā ca manasvinī॥BORI: 1-057-60॥
Then, seeing the mist created by the great sage, the high-minded maiden, astonished and embarrassed, said to him: (BORI: 1-057-60)
[PV-KDV:01_006_61]
viddhi māṁ bhagavankanyāṁ sadā pitr̥vaśānugām। tvatsaṁyōgācca duṣyēta kanyābhāvō mamānagha॥BORI: 1-057-61॥
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)
[PV-KDV:01_006_62]
kanyātvē dūṣitē cāpi kathaṁ śakṣyē dvijōttama। gantuṁ gr̥haṁ gr̥hē cāhaṁ dhīman na sthātumutsahē। ētatsañcintya bhagavanvidhatsva yadanantaram॥BORI: 1-057-62॥
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)
[PV-KDV:01_006_63]
ēvamuktavatīṁ tāṁ tu prītimānr̥ṣisattamaḥ। uvāca matpriyaṁ kr̥tvā kanyaiva tvaṁ bhaviṣyasi॥BORI: 1-057-63॥
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)
[PV-KDV:01_006_64]
vr̥ṇīṣva ca varaṁ bhīru yaṁ tvamicchasi bhāmini। vr̥thā hi na prasādō mē bhūtapūrvaḥ śucismitē॥BORI: 1-057-64॥
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)
[PV-KDV:01_006_65]
ēvamuktā varaṁ vavrē gātrasaugandhyamuttamam। sa cāsyai bhagavānprādānmanasaḥ kāṅkṣitaṁ prabhuḥ॥BORI: 1-057-65॥
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)
[PV-KDV:01_006_66]
tatō labdhavarā prītā strībhāvaguṇabhūṣitā। jagāma saha saṁsargamr̥ṣiṇādbhutakarmaṇā॥BORI: 1-057-66॥
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)
[PV-KDV:01_006_67]
tēna gandhavatītyēva nāmāsyāḥ prathitaṁ bhuvi। tasyāstu yōjanādgandhamājighranti narā bhuvi॥BORI: 1-057-67॥
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)
[PV-KDV:01_006_68]
tatō yōjanagandhēti tasyā nāma pariśrutam। parāśarō’pi bhagavāñjagāma svaṁ nivēśanam॥BORI: 1-057-68॥
Thus she became widely known by the name Yojanagandhā. The blessed Parāśara then returned to his own dwelling. (BORI: 1-057-68)
[PV-KDV:01_006_69]
iti satyavatī hr̥ṣṭā labdhvā varamanuttamam। parāśarēṇa saṁyuktā sadyō garbhaṁ suṣāva sā। jajñē ca yamunādvīpē pārāśaryaḥ sa vīryavān॥BORI: 1-057-69॥
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)
[PV-KDV:01_006_70]
sa mātaramupasthāya tapasyēva manō dadhē। smr̥tō’haṁ darśayiṣyāmi kr̥tyēṣviti ca sō’bravīt॥BORI: 1-057-70॥
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)
[PV-KDV:01_006_71]
ēvaṁ dvaipāyanō jajñē satyavatyāṁ parāśarāt। dvīpē nyastaḥ sa yadbālastasmāddvaipāyanō’bhavat॥BORI: 1-057-71॥
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)
[PV-KDV:01_006_72]
tataḥ satyavatī hr̥ṣṭā jagāma svaṁ nivēśanam । tasyāstu yōjanādgandhamājighranti narā bhuvi ॥KUMB: 1-64a-83॥
Then Satyavatī, delighted, returned to her dwelling. People on earth could smell her fragrance from a yojana away. (KUMB: 1-64अ-83)
[PV-KDV:01_006_73]
dāśarājastu tadgandhamājighranpītimāvahat । tvāmāhurmatsyagandhēti kathaṁ bālē sugandhatā ॥KUMB: 1-64a-84॥
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)
[PV-KDV:01_006_74]
apāsya matsyagandhatvaṁ kēna dattā sugandhatā । śaktē-putrō mahāprājñaḥ parāśara iti śrutaḥ ॥KUMB: 1-64a-85॥
Who removed your fishy odor and gave you this fragrance? The greatly wise son of Śakti, known as Parāśara… (KUMB: 1-64अ-85)
[PV-KDV:01_006_75]
nāvaṁ vāhayamānāyā mama dr̥ṣṭvāṁ suśikṣitam । upāsya matsyagandhatvaṁ yōjanādgandhatāṁ dadau ॥KUMB: 1-64a-86॥
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)
[PV-KDV:01_006_76]
r̥ṣēḥ prasādaṁ dr̥ṣṭvā tu janāḥ prītimupāgaman । ēvaṁ labdhō mayā gandhō na rōṣaṁ kartumarhasi ॥KUMB: 1-64a-87॥
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)
[PV-KDV:01_006_77]
pādāpasāriṇaṁ dharmaṁ vidvānsa tu yugē yugē। āyuḥ śaktiṁ ca martyānāṁ yugānugamavēkṣya ca॥BORI: 1-057-72॥
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)
[PV-OTH:01_006_78]
brahmaṇō brāhmaṇānāṁ ca tathānugrahakāmyayā। vivyāsa vēdānyasmācca tasmādvyāsa iti smr̥taḥ॥BORI: 1-057-73॥
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)
[PV-OTH:01_006_79]
vēdānadhyāpayāmāsa mahābhāratapañcamān। sumantuṁ jaiminiṁ pailaṁ śukaṁ caiva svamātmajam॥BORI: 1-057-74॥
He taught the Vedas, with the Mahabharata as the fifth, to Sumantu, Jaimini, Paila, and his own son Shuka... (BORI: 1-057-74)
[PV-OTH:01_006_80]
prabhurvariṣṭhō varadō vaiśampāyanamēva ca। saṁhitāstaiḥ pr̥thaktvēna bhāratasya prakāśitāḥ॥BORI: 1-057-75॥
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)
[PV-OTH:01_006_81]
tathā bhīṣmaḥ śāntanavō gaṅgāyāmamitadyutiḥ। vasuvīryātsamabhavanmahāvīryō mahāyaśāḥ॥BORI: 1-057-76॥
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)
[PV-OTH:01_006_82]
śūlē prōtaḥ purāṇarṣiracōraścōraśaṅkayā। aṇīmāṇḍavya iti vai vikhyātaḥ sumahāyaśāḥ॥BORI: 1-057-77॥
A sage of old, though no thief, was impaled on suspicion of theft. Greatly renowned, he was known as Aṇīmāṇḍavya. (BORI: 1-057-77)
[PV-OTH:01_006_83]
sa dharmamāhūya purā maharṣiridamuktavān। iṣīkayā mayā bālyādēkā viddhā śakuntikā॥BORI: 1-057-78॥
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)
[PV-OTH:01_006_84]
tatkilbiṣaṁ smarē dharma nānyatpāpamahaṁ smarē। tanmē sahasrasamitaṁ kasmānnēhājayattapaḥ॥BORI: 1-057-79॥
I remember that offense, Dharma, but I recall no other sin. Why did my thousandfold austerity not overcome it here? (BORI: 1-057-79)
[PV-OTH:01_006_85]
garīyānbrāhmaṇavadhaḥ sarvabhūtavadhādyataḥ। tasmāttvaṁ kilbiṣādasmācchūdrayōnau janiṣyasi॥BORI: 1-057-80॥
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)
[PV-OTH:01_006_86]
tēna śāpēna dharmō’pi śūdrayōnāvajāyata। vidvānvidurarūpēṇa dhārmī tanurakilbiṣī॥BORI: 1-057-81॥
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)
[PV-OTH:01_006_87]
sañjayō munikalpastu jajñē sūtō gavalgaṇāt। sūryācca kuntikanyāyāṁ jajñē karṇō mahārathaḥ। sahajaṁ kavacaṁ bibhratkuṇḍalōddyōtitānanaḥ॥BORI: 1-057-82॥
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)
[PV-OTH:01_006_88]
anugrahārthaṁ lōkānāṁ viṣṇurlōkanamaskr̥taḥ। vasudēvāttu dēvakyāṁ prādurbhūtō mahāyaśāḥ॥BORI: 1-057-83॥
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]
anādinidhanō dēvaḥ sa kartā jagataḥ prabhuḥ। avyaktamakṣaraṁ brahma pradhānaṁ nirguṇātmakam॥BORI: 1-057-84॥
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]
ātmānamavyayaṁ caiva prakr̥tiṁ prabhavaṁ param। puruṣaṁ viśvakarmāṇaṁ sattvayōgaṁ dhruvākṣaram॥BORI: 1-057-85॥
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]
anantamacalaṁ dēvaṁ haṁsaṁ nārāyaṇaṁ prabhum। dhātāramajaraṁ nityaṁ tamāhuḥ paramavyayam॥BORI: 1-057-86॥
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]
puruṣaḥ sa vibhuḥ kartā sarvabhūtapitāmahaḥ। dharmasaṁvardhanārthāya prajajñē’ndhakavr̥ṣṇiṣu॥BORI: 1-057-87॥
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]
astrajñau tu mahāvīryau sarvaśastraviśāradau। sātyakiḥ kr̥tavarmā ca nārāyaṇamanuvratau। satyakāddhr̥dikāccaiva jajñātē’straviśāradau॥BORI: 1-057-88॥
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]
bharadvājasya ca skannaṁ drōṇyāṁ śukramavardhata। maharṣērugratapasastasmāddrōṇō vyajāyata॥BORI: 1-057-89॥
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]
gautamānmithunaṁ jajñē śarastambāccharadvataḥ। aśvatthāmnaśca jananī kr̥paścaiva mahābalaḥ। aśvatthāmā tatō jajñē drōṇādastrabhr̥tāṁ varaḥ॥BORI: 1-057-90॥
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]
tathaiva dhr̥ṣṭadyumnō’pi sākṣādagnisamadyutiḥ। vaitānē karmaṇi tatē pāvakātsamajāyata। vīrō drōṇavināśāya dhanuṣā saha vīryavān॥BORI: 1-057-91॥
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]
tathaiva vēdyāṁ kr̥ṣṇāpi jajñē tējasvinī śubhā। vibhrājamānā vapuṣā bibhratī rūpamuttamam॥BORI: 1-057-92॥
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]
prahrādaśiṣyō nagnajitsubalaścābhavattataḥ। tasya prajā dharmahantrī jajñē dēvaprakōpanāt॥BORI: 1-057-93॥
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]
gāndhārarājaputrō’bhūcchakuniḥ saubalastathā। duryōdhanasya mātā ca jajñātē’rthavidāvubhau॥BORI: 1-057-94॥
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]
kr̥ṣṇadvaipāyanājjajñē dhr̥tarāṣṭrō janēśvaraḥ। kṣētrē vicitravīryasya pāṇḍuścaiva mahābalaḥ॥BORI: 1-057-95॥
By Krishna Dvaipayana, King Dhritarashtra and the mighty Pandu were begotten on Vichitravirya’s wife. (BORI: 1-057-95)
[PV-OTH:01_006_101]
pāṇḍōstu jajñirē pañca putrā dēvasamāḥ pr̥thak। dvayōḥ striyōrguṇajyēṣṭhastēṣāmāsīdyudhiṣṭhiraḥ॥BORI: 1-057-96॥
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]
dharmādyudhiṣṭhirō jajñē mārutāttu vr̥kōdaraḥ। indrāddhanañjayaḥ śrīmānsarvaśastrabhr̥tāṁ varaḥ॥BORI: 1-057-97॥
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]
jajñātē rūpasampannāvaśvibhyāṁ tu yamāvubhau। nakulaḥ sahadēvaśca guruśuśrūṣaṇē ratau॥BORI: 1-057-98॥
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]
tathā putraśataṁ jajñē dhr̥tarāṣṭrasya dhīmataḥ। duryōdhanaprabhr̥tayō yuyutsuḥ karaṇastathā॥BORI: 1-057-99॥
Likewise, the wise Dhritarashtra had a hundred sons: Duryodhana and the others, Yuyutsu, and Karaṇa. (BORI: 1-057-99)
[PV-OTH:01_006_105]
abhimanyuḥ subhadrāyāmarjunādabhyajāyata। svasrīyō vāsudēvasya pautraḥ pāṇḍōrmahātmanaḥ॥BORI: 1-057-100॥
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]
pāṇḍavēbhyō’pi pañcabhyaḥ kr̥ṣṇāyāṁ pañca jajñirē। kumārā rūpasampannāḥ sarvaśastraviśāradāḥ॥BORI: 1-057-101॥
The five Pandavas also fathered five sons by Krishna, handsome princes skilled in every weapon. (BORI: 1-057-101)
[PV-OTH:01_006_107]
prativindhyō yudhiṣṭhirātsutasōmō vr̥kōdarāt। arjunācchrutakīrtistu śatānīkastu nākuliḥ॥BORI: 1-057-102॥
Prativindhya was Yudhishthira’s son, Sutasoma Vrikodara’s, Shrutakirti Arjuna’s, and Shatanika Nakula’s; (BORI: 1-057-102)
[PV-OTH:01_006_108]
tathaiva sahadēvācca śrutasēnaḥ pratāpavān। hiḍimbāyāṁ ca bhīmēna vanē jajñē ghaṭōtkacaḥ॥BORI: 1-057-103॥
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]
śikhaṇḍī drupadājjajñē kanyā putratvamāgatā। yāṁ yakṣaḥ puruṣaṁ cakrē sthūṇaḥ priyacikīrṣayā॥BORI: 1-057-104॥
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]
kurūṇāṁ vigrahē tasminsamāgacchanbahūnyatha। rājñāṁ śatasahasrāṇi yōtsyamānāni saṁyugē॥BORI: 1-057-105॥
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]
tēṣāmaparimēyāni nāmadhēyāni sarvaśaḥ। na śakyaṁ parisaṅkhyātuṁ varṣāṇāmayutairapi। ētē tu kīrtitā mukhyā yairākhyānamidaṁ tatam॥BORI: 1-057-106॥
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]
prayayau daivataiḥ sārdhaṁ kr̥tvā kāryaṁ divaukasām ॥KUMB: 1-64-18॥
Having accomplished the gods’ task, he departed with them. (KUMB: 1-64-18)
[PV-SVO:01_006_113]
mārgaśīrṣē mahārāja pūrvapakṣē mahāmakham ॥KUMB: 1-64-21॥
In the month of Mārgaśīrṣa, O great king, during the first fortnight, a great sacrifice… (KUMB: 1-64-21)
[PV-SVO:01_006_114]
uddhr̥tya piṭakē cāpi dvādaśāratnikōcchrayē । mahārajanavāsāṁsi parikṣipya dhvajōttamam ॥KUMB: 1-64-24॥
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]
vāsōbhirannapānaiśca pūjitairbrāhmaṇarṣabhaiḥ । puṇyāhaṁ vācayitvātha dhvaja ucchriyatē tadā ॥KUMB: 1-64-25॥
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]
māṇibhadrādayō yakṣāḥ pūjyantē daivataiḥ saha ॥KUMB: 1-64-27॥
The Yakshas, headed by Manibhadra, are worshipped together with the deities. (KUMB: 1-64-27)
[PV-SVO:01_006_117]
nānāvidhāni dānāni dattvārthibhyaḥ suhr̥jjanaiḥ । alaṅkr̥tvā mālyadāmairvastrairnānāvidhaistathā ॥KUMB: 1-64-28॥
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]
dr̥tibhiḥ sajalaiḥ sarvaiḥ krīḍitvā nr̥paśāsanāt । sabhājayitvā rājānaṁ kr̥tvā narmāśrayāḥ kathāḥ ॥KUMB: 1-64-29॥
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]
ramantē nāgarāḥ sarvē tathā jānapadaiḥ saha । sūtāśca māgadhāścaiva ramantē naṭanartakāḥ ॥KUMB: 1-64-30॥
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]
prītyā tu nr̥paśārdūla sarvē cakrurmahōtsavam । sāntaḥpuraḥ sahāmātyaḥ sarvābharaṇabhūṣitaḥ ॥KUMB: 1-64-31॥
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]
mahārajanavāsāṁsi vasitvā cēdirāṭ tadā । jātihiṅgulakēnāktaḥ sadārō mumudē tadā ॥KUMB: 1-64-32॥
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]
ēvaṁ jānapadāḥ sarvē cakrurindramahaṁ vasuḥ । yathā cēdipatiḥ prītaścakārēndramahaṁ vasuḥ ॥KUMB: 1-64-33॥
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]
haribhirvājibhiryuktamantarikṣagataṁ ratham ॥KUMB: 1-64-34॥
a chariot yoked to bay horses and traveling through the sky… (KUMB: 1-64-34)
[PV-SVO:01_006_124]
nirītikāni sasyāni bhavanti bahudhā nr̥pa । rākṣasāśca piśācāśca na lumpantē kathaṁcana ॥KUMB: 1-64-38॥
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]
ēvaṁ kr̥tvā mahēndrastu jagāma svaṁ nivēśanam ॥KUMB: 1-64-39॥
Having done this, Mahendra returned to his own abode. (KUMB: 1-64-39)
[PV-SVO:01_006_126]
mahiṣī bhavitā kanyā pumānsēnāpatirbhavēt । śuktimatyā vacaḥśrutvā dr̥ṣṭvā tau rājasattamaḥ ॥KUMB: 1-64-51॥
“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]
aśōkaiścampakaiścūtairanēkairatimuktakaiḥ । punnāgaiḥ karṇikāraiśca bakulairdivyapāṭalaiḥ ॥KUMB: 1-64-57; NILA: 01.063.043॥
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]
panasairnārikēlaiśca candanaiścārjunaistathā । ētai ramyairmahāvr̥kṣaiḥ puṇyaiḥ svāduphalairyutam ॥KUMB: 1-64-58; NILA: 01.063.044॥
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]
kōkilākulasannādaṁ mattabhramaranāditam । vasantakālē tatpaśyanvanaṁ caitrarathōpamam ॥KUMB: 1-64-59; NILA: 01.063.045॥
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]
manmathābhiparītātmā nāpaśyadgirikāṁ tadā । apaśyankāmasaṁtaptaścaramāṇō yadr̥cchayā ॥KUMB: 1-64-60; NILA: 01.063.046॥
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]
puṣpasaṁchannaśākhāgraṁ pallavairupaśōbhitam । aśōkastabakaiśchannaṁ ramaṇīyamapaśyata ॥KUMB: 1-64-61; NILA: 01.063.047॥
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]
adhasyāttasya chāyāyāṁ sukhāsīnō narādhipaḥ । madhugandhaiśca saṁyuktaṁ puṣpagandhamanōharam ॥KUMB: 1-64-62; NILA: 01.063.048॥
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]
vāyunā prēryamāṇastu dhūmrāya mudamanvagāt ॥KUMB: 1-64-63; NILA: 01.063.049॥
But, impelled by the wind, he experienced delight for Dhūmra. (KUMB: 1-64-63; NILA: 01.063.049)
[PV-SVO:01_006_134]
aṅgulīyēna śuklasya rakṣāṁ ca vidadhē nr̥paḥ । aśōkastabakai raktaiḥ pallavaiścāpyabandhayat ॥KUMB: 1-64-65॥
The king protected the semen with his ring and wrapped it in red clusters of ashoka blossoms and shoots. (KUMB: 1-64-65)
[PV-SVO:01_006_135]
saṁbhavaṁ cintayitvā tāṁ jñātvā prōvāca śaktijaḥ । kva karṇadhārō nauryēna nīyatē brūhi bhāmini ॥KUMB: 1-64-87॥
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)
[PV-SVO:01_006_136]
anapatyasya dāśasya sutā tatpriyakāmyayā । sahasrajanasaṁpannā naurmayā vāhyatē dvija ॥KUMB: 1-64-88॥
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)
[PV-SVO:01_006_137]
śōbhanaṁ vāsavi śubhē kiṁ cirāyasi vāhyatām । kalaśaṁ bhavitā bhadrē sahasrārdhēna saṁmitam ॥KUMB: 1-64-89॥
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)
[PV-SVO:01_006_138]
ahaṁ śēṣō bhiviṣyāmi nīyatāmacirēṇa vai ॥KUMB: 1-64-90॥
I shall be the last one; let the boat be taken across without delay. (KUMB: 1-64-90)
[PV-SVO:01_006_139]
vīkṣamāṇaṁ muniṁ dr̥ṣṭvā prōvācēdaṁ vacastadā । matsyagandhēti māmāhurdāśarājasutāṁ janāḥ ॥KUMB: 1-64-91॥
Seeing the sage gazing at her, she then said, “People call me Matsyagandha, the daughter of the fishermen’s king.” (KUMB: 1-64-91)
[PV-SVO:01_006_140]
janma śōkābhitaptāyāḥ kathaṁ jñāsyasi kathyatām ॥KUMB: 1-64-92॥
How will you know of my birth, grief-stricken as I am? Please tell me. (KUMB: 1-64-92)
[PV-SVO:01_006_141]
praṇayagrahaṇārthāya vakṣyēva vāsavi tacchr̥ṇu । barhiṣada iti khyātāḥ pitaraḥ sōmapāstutē ॥KUMB: 1-64-93॥
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)
[PV-SVO:01_006_142]
tēṣāṁ tvaṁ mānasī kanyā acchōdā nāma viśrutā । acchōdaṁ nāma taddivyaṁ sarō yasmātsamutthitam ॥KUMB: 1-64-94॥
You are their mind-born daughter, renowned as Acchodā; from you arose that divine lake called Acchoda. (KUMB: 1-64-94)
[PV-SVO:01_006_143]
tvayā na dr̥ṣṭapūrvāstu pitarastē kadācana । saṁbhūtā manasā tēṣāṁ pitr̥̄nsvānnābhijānatī ॥KUMB: 1-64-95॥
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)
[PV-SVO:01_006_144]
sā tvanyaṁ pitaraṁ vavrē svānatikramya tānpitr̥̄n । nāmnā vasuriti khyātaṁ manuputraṁ divi sthitam ॥KUMB: 1-64-96॥
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)
[PV-SVO:01_006_145]
adrikā’psarasā yuktaṁ vimānē divi viṣṭhitam । sā tēna vyabhicārēṇa manasā kāmacāriṇī ॥KUMB: 1-64-97॥
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)
[PV-SVO:01_006_146]
pitaraṁ prārthayitvā’nyaṁ yōgādbhaṣṭā papāta sā । apaśyatpatamānā sā vimānatrayamantikāt ॥KUMB: 1-64-98॥
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)
[PV-SVO:01_006_147]
trasarēṇupramāṇāṁstāṁstatrāpaśyatsvakānpitr̥̄n । susūkṣmānaparivyaktānaṅgairaṅgēṣvivāhitān ॥KUMB: 1-64-99॥
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)
[PV-SVO:01_006_148]
tātēti tānuvācārtā patantī sā hyadhōmukhī । tairuktā sā tu mābhaiṣīstēna sā saṁsthitā divi ॥KUMB: 1-64-100॥
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)
[PV-SVO:01_006_149]
tataḥ prasādayāmāsa svānpitr̥̄ndīnayā girā । tāmūcuḥ pitaraḥ kanyāṁ bhraiṣṭaśvaryāṁ vyatikramāt ॥KUMB: 1-64-101॥
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)
[PV-SVO:01_006_150]
bhraṣṭaiśvaryā svadōṣēṇa patasi tvaṁ śucismitē । yairārabhantē karmāṇi śarīrairiha dēvatāḥ ॥KUMB: 1-64-102॥
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)
[PV-SVO:01_006_151]
tairēva tatkarmaphalaṁ prāpnuvanti sma dēvatāḥ । manuṣyāstvanyadēhēna śubhāśubhamiti sthitiḥ ॥KUMB: 1-64-103॥
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)
[PV-SVO:01_006_152]
sadyaḥ phalanti karmāṇi dēvatvē prētya mānuṣē । tasmāttvaṁ patasē putri prētyatvaṁ prāpsyasē phalam ॥KUMB: 1-64-104॥
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)
[PV-SVO:01_006_153]
pitr̥hīnā tu kanyā tvaṁ vasōrhi tvaṁ sutā matā । matsyayōnau samutpannā sutārājñō bhaviṣyasi ॥KUMB: 1-64-105॥
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)
[PV-SVO:01_006_154]
adrikā matsyarūpā’bhūdgaṅgāyamanusaṅgamē । parāśarasya dāyādaṁ tvaṁ putraṁ janayiṣyasi ॥KUMB: 1-64-106॥
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)
[PV-SVO:01_006_155]
yō vēdamēkaṁ brahmarṣiścaturdhā vibajiṣyati । mahābhiṣaksutasyaiva śantanōḥ kīrtivardhanam ॥KUMB: 1-64-107॥
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)
[PV-SVO:01_006_156]
jyēṣṭhaṁ citrāṅgadaṁ vīraṁ citravīraṁ ca viśrutam । ētānsūtvā suputrāṁstvaṁ punarēva gamiṣyasi ॥KUMB: 1-64-108॥
You will bear these worthy sons—the eldest, the heroic Citrāṅgada, and the renowned Citravīra—and then depart once again. (KUMB: 1-64-108)
[PV-SVO:01_006_157]
vyatikramātpitr̥̄ṇāṁ ca prāpsyasē janma kutsitam । asyaiva rājñastvaṁ kanyā hyadrikāyāṁ bhaviṣyasi ॥KUMB: 1-64-109॥
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)
[PV-SVO:01_006_158]
aṣṭāviṁśē bhavitrī tvaṁ dvāparē matsyayōnijā । ēvamuktā purā taistvaṁ jātā satyavatī śubhā ॥KUMB: 1-64-110॥
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)
[PV-SVO:01_006_159]
adrikētyabhivikhyātā brahmaśāpādvarāpsarā । mīnabhāvamanuprāptā tvaṁ janitvā gatā divam ॥KUMB: 1-64-111॥
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)
[PV-SVO:01_006_160]
tasyāṁ jātāsi sā kanyā rājñō vīryēṇa caivahi । tasmādvāsavi bhadraṁ tē yācē vaṁśakaraṁ sutam ॥KUMB: 1-64-112॥
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)
[PV-SVO:01_006_161]
saṁgamaṁ mama kalyāṇi kuruṣvētyabhyabhāṣata ॥KUMB: 1-64-113; NILA: 01.063.072॥
“Fair one, unite with me,” he said to her. (KUMB: 1-64-113; NILA: 01.063.072)
[PV-SVO:01_006_162]
vismayāviṣṭasarvāṅgī jātismaraṇatāṁ gatā ॥KUMB: 1-64-114॥
Her whole body filled with astonishment, she regained the memory of her former birth. (KUMB: 1-64-114)
[PV-SVO:01_006_163]
tatō ramyē vanōddēśē divyāstaraṇasaṁyutē । vīrāsanamupāsthāya yōgī dhyānaparō’bhavat ॥KUMB: 1-64a-1॥
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)
[PV-SVO:01_006_164]
śvētapaṭṭagr̥hē ramyē paryaṅkē sōttaracchadē । tūṣṇīṁbhūtāṁ tadā kanyāṁ jvalantīṁ yōgatējasā ॥KUMB: 1-64a-2॥
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)
[PV-SVO:01_006_165]
dr̥ṣṭvā tāṁ tu samādhāya vicārya ca punaḥ punaḥ । sa cintayāmāsa muniḥ kiṁ kr̥taṁ sukr̥taṁ bhavēt ॥KUMB: 1-64a-3॥
Seeing her, the sage composed himself and reflected again and again, thinking, “What action would be meritorious?” (KUMB: 1-64अ-3)
[PV-SVO:01_006_166]
śiṣṭānāṁ tu samācāraḥ śiṣṭācāra iti smr̥taḥ । śrutismr̥tividō viprā dharmajñā jñāninaḥ smr̥tāḥ ॥KUMB: 1-64a-4॥
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)
[PV-SVO:01_006_167]
dharmajñairvihitō dharmaḥ śrautaḥ smārtō dvidhā dvijaiḥ । dānāgnihōtramijyā ca śrautasyaitaddhi lakṣaṇam ॥KUMB: 1-64a-5॥
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)
[PV-SVO:01_006_168]
smārtō varṇāśramācārō yamaiśca niyamairyutaḥ । dharmē tu dhāraṇē dhātuḥ sahatvē cāpi paṭhyatē ॥KUMB: 1-64a-6॥
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)
[PV-SVO:01_006_169]
tatrēṣṭaphalabhāgdharma ācāryairupadiśyatē । aniṣṭaphalabhākrēti tairadharmō’pi bhāṣyatē ॥KUMB: 1-64a-7॥
In this regard, teachers teach that dharma brings a desired result, while they describe adharma as bringing an undesired result. (KUMB: 1-64अ-7)
[PV-SVO:01_006_170]
tasmādiṣṭaphalārthāya dharmamēva samāśrayēt । brāhmō daivastathaivārṣaḥ prājāpatyaśca dhārmikaḥ ॥KUMB: 1-64a-8॥
Therefore, to obtain a desired result, one should follow dharma alone. The Brahma, Daiva, Arsha, and Prajapatya forms are righteous… (KUMB: 1-64अ-8)
[PV-SVO:01_006_171]
vivāhā brāhmaṇānāṁ tu gāndharvō naiva dhārmikaḥ । trivarṇētarajātīnāṁ gāndharvāsurarākṣasāḥ ॥KUMB: 1-64a-9॥
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)
[PV-SVO:01_006_172]
paiśācō naiva kartavyaḥ paiśācaścāṣṭamō’dhamaḥ । sāmarṣāṁ vyaṅgikāṁ kanyāṁ mātuśca kulajāṁ tathā ॥KUMB: 1-64a-10॥
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)
[PV-SVO:01_006_173]
vr̥ddhāṁ pravrājitāṁ vandhyāṁ patitāṁ ca rajasvalām । apasmārakulē jātāṁ piṅgalāṁkuṣṭhinīṁ vraṇīm ॥KUMB: 1-64a-11॥
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)
[PV-SVO:01_006_174]
na cāsnātāṁ striyaṁ gacchēditi dharmānuśāsanam । pitā pitāmahō bhrātā mātā mātula ēva ca ॥KUMB: 1-64a-12॥
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)
[PV-SVO:01_006_175]
upādhyāyartvijaścaiva kanyādānē prabhūttamāḥ । ētairdattāṁ niṣēvēta nādattāmādadīta ca ॥KUMB: 1-64a-13॥
…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)
[PV-SVO:01_006_176]
ityēva r̥ṣayaḥ prāhurvivāhē dharmavittamāḥ । asyā nāsti pitā bhrātā mātā mātula ēva ca ॥KUMB: 1-64a-14॥
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)
[PV-SVO:01_006_177]
gāndharvēṇa vivāhēna na spr̥śāmi yadr̥cchayā । kriyāhīnaṁ tu gāndharvaṁ na kartavyamanāpadi ॥KUMB: 1-64a-15॥
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)
[PV-SVO:01_006_178]
yadasyāṁ jāyatē putrō vēdavyāsō bhavēdr̥ṣiḥ । kriyāhīnaḥ kathaṁ viprō bhavēdr̥ṣirudāradhīḥ ॥KUMB: 1-64a-16॥
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)
[PV-SVO:01_006_179]
ēvaṁ cintayatō bhāvaṁ maharṣērbhāvitātmanaḥ । jñātvā caivābhyavartanta pitarō barhiṣastadā ॥KUMB: 1-64a-17॥
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)
[PV-SVO:01_006_180]
tasminkṣaṇē brahmaputrō vasiṣṭhō’pi samēyivān । pūrvaṁ svāgatamityuktvā vasiṣṭhaḥ pratyabhāṣata ॥KUMB: 1-64a-18॥
At that moment Vasiṣṭha, Brahmā’s son, also arrived. After first saying, “Welcome,” Vasiṣṭha replied: (KUMB: 1-64अ-18)
[PV-SVO:01_006_181]
asmākaṁ mānasīṁ kanyāmasmacchāpēna vāsavīm । yadicacchaśi putrārthaṁ kanyāṁ gr̥hmīṣvamā ciram ॥KUMB: 1-64a-19॥
If you desire a son, take without delay our mind-born daughter Vāsavī, whom we have cursed. (KUMB: 1-64अ-19)
[PV-SVO:01_006_182]
pitr̥̄ṇāṁ vacanaṁ śrutvā vasiṣṭhaḥ pratyabhāṣata । maharṣīṇāṁ vacaḥ satyaṁ purāṇēpi mayā śrutam ॥KUMB: 1-64a-20॥
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)
[PV-SVO:01_006_183]
parāśarō brahmacārī prajārthī mama vaṁśadhr̥t । ēvaṁ saṁbhāṣamāṇē tu vasiṣṭhē pitr̥bhiḥ saha ॥KUMB: 1-64a-21॥
“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)
[PV-SVO:01_006_184]
r̥ṣayō’bhyāgamaṁstatra naimiśāraṇyavāsinaḥ । vivāhaṁ draṣṭumicchantaḥ śaktiputrasya dhīmataḥ ॥KUMB: 1-64a-22॥
The sages dwelling in the Naimisha Forest came there, wishing to witness the wedding of the wise son of Shakti. (KUMB: 1-64अ-22)
[PV-SVO:01_006_185]
arundhatī mahābhāgā adr̥śyantyā sahaiva sā । viśvakarmakr̥tāṁ divyāṁ parṇaśālāṁ praviśya sā ॥KUMB: 1-64a-23॥
The illustrious Arundhati, together with Adṛśyantī, having entered the divine leaf-hut made by Vishvakarman… (KUMB: 1-64अ-23)
[PV-SVO:01_006_186]
vaivāhikāṁstu saṁbhārānsaṁkalpya ca yathākramam । arundhatī satyavatīṁ vadhūṁ saṁgr̥hya pāṇinā ॥KUMB: 1-64a-24॥
Having arranged the wedding preparations in due order, Arundhati took the bride Satyavati by the hand... (KUMB: 1-64अ-24)
[PV-SVO:01_006_187]
bhadrāsanē pratiṣṭhāpya indrāṇīṁ samakalpayat । āpūryamāṇapakṣē tu vaiśākhē sōmadaivatē ॥KUMB: 1-64a-25॥
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)
[PV-SVO:01_006_188]
śubhagrahē trayōdaśyāṁ muhūrtē maitra āgatē । vivāhakāla ityuktvā vasiṣṭhō munibhiḥ saha ॥KUMB: 1-64a-26॥
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)
[PV-SVO:01_006_189]
yamunādvīpamāsādya śiṣyaiśca munipaṅktibhiḥ । sthaṇḍilaṁ caturaśraṁ ca gōmayēnōpalipya ca ॥KUMB: 1-64a-27॥
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)
[PV-SVO:01_006_190]
akṣataiḥ phalapuṣpaiśca svastikairāmrapallavaiḥ । jalapūrṇaghaṭaiścaiva sarvataḥ pariśōbhitam ॥KUMB: 1-64a-28॥
and adorned on every side with unbroken rice, fruits, flowers, svastikas, mango shoots, and water-filled jars… (KUMB: 1-64अ-28)
[PV-SVO:01_006_191]
tasya madhyē pratiṣṭhāpya br̥syāṁ munivaraṁ tadā । siddhārthayavakalkaiśca snātaṁ sarvauṣadhairapi ॥KUMB: 1-64a-29॥
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)
[PV-SVO:01_006_192]
kr̥tvārjunāni vastrāṇi paridhāpya mahāmunim । vācayitvā tu puṇyāhamakṣataistu samarcitaḥ ॥KUMB: 1-64a-30॥
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)
[PV-SVO:01_006_193]
gandhānuliptaḥ sragvī ca sapratōdō vadhūgr̥hē । apadātistatō gatvā vadhūjñātibhirarcitaḥ ॥KUMB: 1-64a-31॥
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)
[PV-SVO:01_006_194]
snātāmahatasaṁvītāṁ gandhaliptāṁ sragujjvalām । vadhūṁ maṅgalasaṁyuktāmiṣuhastāṁ samīkṣya ca ॥KUMB: 1-64a-32॥
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)
[PV-SVO:01_006_195]
uvāca vacanaṁ kālē kālajñaḥ sarvadharmavit । pratigrahō dātr̥vaśaḥ śrutamēvaṁ mayā purā ॥KUMB: 1-64a-33॥
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)
[PV-SVO:01_006_196]
yathā vakṣyanti pitarastatkariṣyāmahē vayam । taddharmiṣṭhaṁ yaśasyaṁ ca vacanaṁ satyavādinaḥ ॥KUMB: 1-64a-34॥
“We shall do whatever the Fathers tell us.” That most righteous and glorious statement of the truth-teller… (KUMB: 1-64अ-34)
[PV-SVO:01_006_197]
śrutvā tu pitaraḥ sarvē niḥsaṅgā niṣparigrahāḥ । vasuṁ paramadharmiṣṭhamānīyēdaṁ vacō’bruvan ॥KUMB: 1-64a-35॥
Hearing this, all the fathers, free from attachment and possessions, summoned the supremely righteous Vasu and said these words: (KUMB: 1-64अ-35)
[PV-SVO:01_006_198]
matsyayōnau samutpannā tava putrī viśēṣataḥ । parāśarāya munayē dātumarhasi dharmataḥ ॥KUMB: 1-64a-36॥
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)
[PV-SVO:01_006_199]
satyaṁ mama sutā sā hi dāśarājēna vardhitā । ahaṁ prabhuḥ pradānē tu prajāpālaḥ prajārthinām ॥KUMB: 1-64a-37॥
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)
[PV-SVO:01_006_200]
nirāśiṣō vayaṁ sarvē niḥsaṅgā niṣparigrahāḥ । kanyādānēna saṁbandhō dakṣiṇābandha ucyatē ॥KUMB: 1-64a-38॥
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)
[PV-SVO:01_006_201]
karmabhūmistu mānuṣyaṁ bhōgabhūmistriviṣṭapam । iha puṇyakr̥tō yānti svargalōkaṁ na saṁśayaḥ ॥KUMB: 1-64a-39॥
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)
[PV-SVO:01_006_202]
iha lōkē duṣkr̥tinō narakaṁ yānti nirghr̥ṇāḥ । dakṣiṇābandha ityuktē ubhē sukr̥taduṣkr̥tē ॥KUMB: 1-64a-40॥
In this world, pitiless evildoers go to hell. Both good and evil deeds are called the bond of sacrificial gifts. (KUMB: 1-64अ-40)
[PV-SVO:01_006_203]
dakṣiṇābandhasaṁyuktā yōginaḥ prapatanti tē । tasmānnō mānasīṁ kanyāṁ yōgādbhraṣṭāṁ viśāpatē ॥KUMB: 1-64a-41॥
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)
[PV-SVO:01_006_204]
sutātvaṁ tava saṁprāptāṁ satīṁ bhikṣāṁ dadasva vai । ityuktvā pitaraḥ sarvē kṣaṇādantarhitāstadā ॥KUMB: 1-64a-42॥
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)
[PV-SVO:01_006_205]
yājñavalkyaṁ samāhūya vivāhācāryamityuta । vasuṁ cāpi samāhūya vasiṣṭhō munibhiḥ saha ॥KUMB: 1-64a-43॥
Vasiṣṭha, together with the sages, having summoned Yājñavalkya to officiate at the wedding and also summoned Vasu... (KUMB: 1-64अ-43)
[PV-SVO:01_006_206]
vivāhaṁ kārayāmāsa vidhidr̥ṣṭēna karmaṇā । parāśara mahāprājña tava dāsyāmyahaṁ sutām ॥KUMB: 1-64a-44॥
He had the wedding performed according to the prescribed rite. “Most wise Parāśara, I shall give you my daughter.” (KUMB: 1-64अ-44)
[PV-SVO:01_006_207]
pratīccha caināṁ bhadraṁ tē pāṇiṁ gr̥hṇīṣva pāṇinā । vasōstu vacanaṁ śrutvā yājñavalkyamatē sthitaḥ ॥KUMB: 1-64a-45॥
“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)
[PV-SVO:01_006_208]
kr̥takautukamaṅgalyaḥ pāṇinā pāṇimaspr̥śat । prabhūtājyēna haviṣā hutvā mantrairhutāśanam ॥KUMB: 1-64a-46॥
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)
[PV-SVO:01_006_209]
triragniṁ tu parikramya samabhyarcya hutāśanam । maharṣīnyājñavalkyādīndakṣiṇābhiḥ pratarpyaca ॥KUMB: 1-64a-47॥
After circumambulating the fire three times, duly worshipping it, and gratifying the great seers headed by Yajnavalkya with gifts… (KUMB: 1-64अ-47)
[PV-SVO:01_006_210]
labdhānujñō’bhivādyāśu pradakṣiṇamathākarōt । parāśarē kr̥tōdvāhē dēvāḥ sarpigaṇāstadā ॥KUMB: 1-64a-48॥
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)
[PV-SVO:01_006_211]
hr̥ṣṭā jagmuḥ kṣaṇādēva vēdavyāsō bhavatviti । ēvaṁ satyavatī hr̥ṣṭā pūjāṁ labdhvā yathēṣṭataḥ ॥KUMB: 1-64a-49॥
Delighted, they departed at once, saying, “May he be Vedavyasa.” Thus Satyavati, rejoicing after receiving the honors she desired... (KUMB: 1-64अ-49)
[PV-SVO:01_006_212]
parāśarēṇa saṁyuktā sadyō garbhaṁ suṣāva sā । jajñē ca yamunādvīpē pārāśaryaḥ sa vīryavān ॥KUMB: 1-64a-50॥
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)
[PV-SVO:01_006_213]
jātamātraḥ sa vavr̥dhē saptavarṣō’bhavattadā । snātvābhivādya pitaraṁ tasthau vyāsaḥ samāhitaḥ ॥KUMB: 1-64a-51॥
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)
[PV-SVO:01_006_214]
svastīti vacanaṁ cōktvā dadau kalaśamuttamam । gr̥hītvā kalaśaṁ prāptē tasthau vyāsaḥ samāhitaḥ ॥KUMB: 1-64a-52॥
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)
[PV-SVO:01_006_215]
tatō dāśabhayātpatnī snātvā kanyā babhūva sā । abhivādya munēḥ pādau putraṁ jagrāha pāṇinā ॥KUMB: 1-64a-53॥
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)
[PV-SVO:01_006_216]
spr̥ṣṭamātrē tu nirbhartsya mātaraṁ vākyamabravīt । mama pitrā tu saṁsparśānmātastvamabhavaḥ śuciḥ ॥KUMB: 1-64a-54॥
The moment she touched him, he rebuked his mother and said, “Mother, you became pure through contact with my father.” (KUMB: 1-64अ-54)
[PV-SVO:01_006_217]
adya dāśasutā kanyā na spr̥śērmāmaninditē । vyāsasya vacanaṁ śrutvā bāṣpapūrṇamukhī tadā ॥KUMB: 1-64a-55॥
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)
[PV-SVO:01_006_218]
manuṣyabhāvātsā yōṣitpapāta munipādayōḥ । mahāprasādō bhagavānputraṁ prōvāca dharmavit ॥KUMB: 1-64a-56॥
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)
[PV-SVO:01_006_219]
mā tvamēvaṁvidhaṁ kārṣīrnaitaddharmyaṁ mataṁ hi naḥ । dūṣyau na mātāpitarau tathā pūrvōpakāriṇau ॥KUMB: 1-64a-57॥
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)
[PV-SVO:01_006_220]
dhāraṇādduḥkhasahanāttayōrmātā garīyasī । bījakṣētrasamāyōgē sasyaṁ jāyēta laukikam ॥KUMB: 1-64a-58॥
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)
[PV-SVO:01_006_221]
jāyatē ca sutastadvatpuruṣastrīsamāgamē । mr̥gīṇāṁ pakṣiṇāṁ caiva apsarāṇāṁ tathaiva ca ॥KUMB: 1-64a-59॥
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)
[PV-SVO:01_006_222]
śūdrayōnyāṁ ca jāyantē munayō vēdapāragāḥ । r̥ṣyaśr̥ṅgō mr̥gīputraḥ kaṇvō barhisutastathā ॥KUMB: 1-64a-60॥
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)
[PV-SVO:01_006_223]
agastyaśca vasiṣṭhaśca urvaśyāṁ janitāvubhau । sōmaśravāstu sarpyāṁ tu aśvināvaśvisaṁbhavau ॥KUMB: 1-64a-61॥
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)
[PV-SVO:01_006_224]
skandaḥ skannēna śuklēna jātaḥ śaravaṇē purā । ēvamēva ca dēvānāmr̥ṣīmāṁ caiva saṁbhavaḥ ॥KUMB: 1-64a-62॥
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)
[PV-SVO:01_006_225]
lōkavēdapravr̥ttirhi na mīmāṁsyā budhaiḥ sadā । vēdavyāsa iti prōktaḥ purāṇē ca svayaṁbhuvā ॥KUMB: 1-64a-63॥
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)
[PV-SVO:01_006_226]
dharmanētā maharṣīṇāṁ manuṣyāṇāṁ tvamēva ca । tasmātputra na dūṣyēta vāsavī yōgacāriṇī ॥KUMB: 1-64a-64॥
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)
[PV-SVO:01_006_227]
matprītyarthaṁ mahāprājña sasnēhaṁ vaktumarhasi । prajāhitārthaṁ saṁbhūtō viṣṇōrbhāgō mahānr̥ṣiḥ ॥KUMB: 1-64a-65॥
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)
[PV-SVO:01_006_228]
tasmātsvamātaraṁ snēhātprabavīhi tapōdhana । gurōrvacanamājñāya vyāsaḥ prītō’bhavattadā ॥KUMB: 1-64a-66॥
“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)
[PV-SVO:01_006_229]
cintayitvā lōkavr̥ttaṁ māturaṅkamathāviśat । putrasparśāttu lōkēṣu nānyatsukhamatīva hi ॥KUMB: 1-64a-67॥
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)
[PV-SVO:01_006_230]
vyāsaṁ kamalapatrākṣaṁ pariṣvajyāśrvavartayat । stanyāsāraiḥ klidyamānā putramāghrāya mūrdhani ॥KUMB: 1-64a-68॥
Embracing lotus-eyed Vyasa, she shed tears; drenched by streams of breast milk, she smelled her son’s head. (KUMB: 1-64अ-68)
[PV-SVO:01_006_231]
putralābhātparaṁ lōkē nāstīha prasavārthinām । durlabhaṁ cēti manyē’haṁ mayā prāptaṁ mahattapaḥ ॥KUMB: 1-64a-69॥
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)
[PV-SVO:01_006_232]
mahatā tapasā tāta mahāyōgabalēna ca । mayā tvaṁ hi mahāprājña labdhō’mr̥tamivāmaraiḥ ॥KUMB: 1-64a-70॥
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)
[PV-SVO:01_006_233]
tasmāttvaṁ māmr̥ṣēḥ putra tyaktuṁ nārhasi sāṁpratam । ēvamuktastataḥ snēhādvyāsō mātaramabravīt ॥KUMB: 1-64a-71॥
Therefore, O sage’s son, you should not leave me now.” Thus addressed, Vyasa affectionately replied to his mother: (KUMB: 1-64अ-71)
[PV-SVO:01_006_234]
tvayā spr̥ṣṭaḥ pariṣvaktō mūrdhni cāghrāyitō muhuḥ । ētāvanmātrayā prītō bhaviṣyēṣu nr̥pātmajē ॥KUMB: 1-64a-72॥
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)
[PV-SVO:01_006_235]
smr̥tō’haṁ darśayiṣyāmi kr̥tyēṣviti ca sō’bravīt । sa mātaramanujñāpya tapasyēva manō dadhē ॥KUMB: 1-64a-73॥
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)
[PV-SVO:01_006_236]
tataḥ kanyāmanujñāya punaḥ kanyā bhavatviti । parāśarō’pi bhagavānputrēṇa sahitō yayau ॥KUMB: 1-64a-74॥
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)
[PV-SVO:01_006_237]
gatvāśramapadaṁ pumyamadr̥śyantyā parāśaraḥ । jātakarmādisaṁskāraṁ kārayāmāsa dharmataḥ ॥KUMB: 1-64a-75॥
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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kr̥tōpanayanō vyāsō yājñavalkyēna bhārata । vēdānadhijagau sāṅgānōṅkārēṇa trimātrayā ॥KUMB: 1-64a-76॥
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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guravē dakṣiṇāṁ dattvā tapaḥ kartuṁ pracakramē । ēvaṁ dvaipāyanō jajñē satyavatyāṁ parāśarāt ॥KUMB: 1-64a-77॥
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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dvīpa nyastaḥ sa yadvālastasmāddvaipāyanō’bhavat । pādāpasāriṇaṁ dharmaṁ vidvānsa tu yugē yugē ॥KUMB: 1-64a-78॥
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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āyuḥ śaktiṁ ca martyānāṁ yugādyugamavēkṣya ca । brahmarṣirbrāhmaṇānāṁ ca tathā’nugrahakāṅkṣayā ॥KUMB: 1-64a-79॥
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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vivyāsa vēdānyasmācca vēdavyāsa iti smr̥taḥ । tataḥ sa maharṣirvidvāñśiṣyānāhūya dharmataḥ ॥KUMB: 1-64a-80॥
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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sumantuṁ jaiminiṁ pailaṁ śukaṁ caiva svamātmajam । prabhurvariṣṭhō varadō vaiśampāyanamēva ca ॥KUMB: 1-64a-81॥
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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vēdānadhyāpayāmāsa mahābhāratapañcamān । saṁhitāstaiḥ pr̥thaktvēna bhāratasya prakīrtitā ॥KUMB: 1-64a-82॥
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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dāśarājastu tadvākyaṁ praśaśaṁsa nananda ca । ētatpavitraṁ puṇyaṁ ca vyāsasamavamuttamam । itihāsamimaṁ śrutvā prajāvantō bhavanti ca ॥KUMB: 1-64a-88॥
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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vaidārthavicca bhagavānr̥ṣirviprō mahāyaśāḥ ॥KUMB: 1-64-134; NILA: 01.063.092॥
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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kaivalyaṁ nirguṇaṁ viśvamanādimajamavyayam ॥KUMB: 1-64-145; NILA: 01.063.103॥
the absolute All, without qualities, beginningless, unborn, and imperishable... (KUMB: 1-64-145; NILA: 01.063.103)
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dharmārthakuśalō dhīmānmēdhāvī dhūtakalmaṣaḥ । viduraḥ śūdrayōnau tu jajñē dvaipāyanādapi ॥KUMB: 1-64-156; NILA: 01.063.114॥
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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tatō duḥśāsanaścaiva duḥsahaścāpi bhārata । durmarṣaṇō vikarṇaśca citrasēnō viviṁśatiḥ ॥KUMB: 1-64-161; NILA: 01.063.119॥
Then Duhshasana, Duhsaha, O Bharata, Durmarshana, Vikarna, Chitrasena, and Vivimshati... (KUMB: 1-64-161; NILA: 01.063.119)
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jayaḥ satyavrataścaiva purumitraśca bhārata । vaiśyāputrō yuyutsuśca ēkādaśa mahārathāḥ ॥KUMB: 1-64-162; NILA: 01.063.120॥
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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