janArdanashcha dharmAtmA haMso Dimbhaka eva cha |
sadaH pravishya satrasya namashchakrurmunIshvarAn ||3-107-1
vaishampAyana said:
(O janamejaya!) janArdana, one with the soul of dharma, as well as haMsa and
Dimbhaka went to the place of the sacrifice (in the hermitage) and bowed to
the lord sages.
tAnAgatAnmahAtmAno munayaH shiShyasaMyutAH |
arghyapAdyAsanAdIni chakruH pUjAM prayatnataH ||3-107-2
The sages, along with their disciples, welcomed the great souls who came to
the place of sacrifice, offering them a respectful reception with water
(arghya), washing their feet (with water) and offering seats to sit, etc.,
and took efforts to honour them.
tau nR^ipau sa cha viprendraH saparyAM pratigR^ihya cha |
prItAtmAno mahAtmAna Asate sasukhaM nR^ipa ||3-107-3
O king! (janamejaya! vaishampAyana continued) Both the kings as well as the
indra of the brahmins (janArdana) accepted the offerings.
The great souls were pleased and sat down comfortably.
tato haMso babhAShe tAnmunInsaMyatavA~nnR^ipa |
Then O king! (janamejaya! vaishampAyana continued) haMsa,
controlling his words, spoke to those lord sages:
pitA hi nau munishreShThA yaShTumaichChatsasAdhanam ||3-107-4
(haMsa said) O the best among the sages! Our father himself,
desires to perform a sacrifice along with all required materials.
gantavyaM tatra yuShmAbhiH satrAnte munisattamAH |
O the best among the sages! On concluding your sacrifice, you shall go
there (to the place of sacrifice).
rAjasUyena yaj~nena kR^itvA digvijayaM vayam ||3-107-5
yAjayiShyAma he viprAH pitaraM dhArmikaM nR^ipam |
O sages! After conquering all the lands in all directions, we shall make our
father, the righteous king, perform the royal sacrifice (rAjasUya),
and make him victorious.
AyAntu tatra viprendrAH sashiShyAH saparichChadAH ||3-107-6
O the indras of brahmins! You shall essentially, be present in the royal
sacrifice along with your disciples and all materials to perform the fire
sacrifice.
vayamadyaiva sahitau disho jeShyAmahe vayam |
shaktA vayamihaivaitatkartuM sainikasa~nchayaiH ||3-107-7
We shall, right now, together, conquer all the directions.
Now we are capable to conquer all the directions along with our group of
armies.
AvayoH purataH sthAtuM na shaktA devadAnavAH |
kailAsanilayAddevAdvaraM labdhAH sma yatnataH ||3-107-8
ajayyau shatrusa~NghAnAmastrANi vividhAni cha |
The deva-s and the sons of danu (asura-s) are not capable to stand before
(oppose) us. We have obtained boons of varieties of powerful arms and the
boon that we shall not be conquered by our enemies, from the god residing
in the mountain kailAsa (shiva), with our efforts (penances).
ityuktvA virarAmaiva haMso madabalAnvitaH ||3-107-9
(O janamejaya! vaishampAyana continued) haMsa, with the strength of his
false pride, spoke thus and stood silent.
munaya UchuH
yadi syAttatra gachChAmo vayaM shiShyairnR^ipottama |
Asmahe vAnyathA rAjannityUchuH kilaH tApasAH ||3-107-10
Sages said:
O the best among kings! If the sacrifice is performed, we shall definitely be
there along with our disciples. If the sacrifice is not performed, we shall
be here. The sages spoke thus.
vaishampAyana uvAcha
tato deshAnmahArAja gantuM nishchitamAnasau |
puShkarasyottaraM tIraM durvAsA yatra tiShThati ||3-107-11
vaishampAyana said:
O great king ! (O janamejaya! vaishampAyana continued) The kings decided to
leave the hermitage and go to the north bank of the lake puShkara where
sage durvAsa resided.
yatayo niyatA bhUtvA mantrabrahmaniSheviNaH |
brahmasUtrapade saktAstadarthAlokatatparAH ||107-12
There, those who have restrained themselves and abandoned the world,
restraining their senses, were engaged in seeking brahma by chanting praNava
as well as interested in thinking about its meaning.
nirmamA niraha~NkArAH kaupInAchChAdanavratAH |
They were without affection and the feeling of ego. Wearing loin cloth,
they were observing the penances.
tamAtmAnaM jagadyoniM viShNuM vishveshvaraM vibhum ||3-107-13
brahmarUpaM shubhaM shAntamakSharaM sarvatomukham |
The group of sages were meditating and thinking on the soul of all, the
source of universe, viShNu , the lord of the worlds, the lord, the lord in
the form of brahman, the auspicious lord, the peaceful lord,
the lord without any decline, the lord having faces everywhere,
vedAntamUrtimavyaktamanantaM shAshvataM shivam ||3-107-14
nityayuktaM virUpAkShaM bhUtAdhAramanAmayam |
the end (meaning) of veda in bodily form, the lord who is not manifested,
the lord having no end, the eternal lord, the auspicious lord,
the lord who is eternally yoked with brahma, the lord with the third eye
(shiva), the base of all beings, the healthy lord, free from all diseases
(anAmaya)
dhyAyantaM sarvadA devaM manasA sarvatomukham ||3-107-15
the lord who always meditates on the lord (shiva) with his mind,
the lord who encompasses everything,
durvAsasA sadopAsyaM vedAntaikarasaM gurum |
tarkanishchitatattvArthA j~nAnanirmalachetasaH ||3-107-16
the lord who is always worshipped by durvAsa, the preceptor who is
interested in thinking about the meaning of veda. The sages, having their
minds purified by the knowledge, were engaged in understanding and decoding
the meanings by debate and discussions.
haMsAH paramahaMsAshcha shiShyA durvAsasaH prabho |
O lord! (janamejaya! vaishampAyana continued) Those who have realised
so.aham and have attained supreme state of liberation
were disciples of sage durvAsa.
gatvA tatra mahAtmAnau tau dR^iShTvA tUrdhvaretasam ||3-107-17
durvAsasaM mahAbuddhiM vichinvAnaM paraM padam |
Going to the hermitage, both the great souls (haMsa and Dimbhaka) saw sage
durvAsa, one firm in brahmacharya (celibate) one with great intellect,
the seeker of the highest status.
kruddho yadi sa durvAsA dagdhuM lokAnimAnkShamaH ||3-107-18
If sage durvAsa becomes angry, he is capable of burning the entire world
to ashes.
devA api cha yaM draShTuM kruddhaM vai na kShamAH sadA |
Even deva-s are not capable of looking at durvAsa when he becomes angry.
roShamUrtiH sadA yastu rudrAtmA vishvarUpadhR^ik ||3-107-19
Sage durvAsa, the one with the soul of rudra (shiva), the one who is in the
form of universe, is anger personified.
raktakaupInavasano haMsaH parama eva cha |
The sage who attained highest state of liberation was wearing a ochre loin cloth.
dR^iShTvainaM cha tayorevaM buddhirAsInmahAmate ||3-107-20
O the one with great intellect! (janamejaya! vaishampAyana continued)
Seeing the sage durvAsa, both (haMsa and Dimbhaka) had the following
thoughts:
ko nAmAsau mahAbhUtaH kAShAyI varNavittamaH |
kashchAyamAshramo nAma vihAya cha gR^ihAshramam ||3-107-21
Who is this, looking like a great bhUta, wearing ochre cloth, the best among
those who knows the division of varNa (varNavittama)? What is this stage in life
(abandoning worldly concerns) leaving the stage of householder?
(See Translator's Note)
gR^ihastha eva dharmAtmA gR^ihastho dharmavittamaH |
gR^ihastho dharmarUpastu gR^ihastho varNa eva cha ||3-107-22
Only the householder is the one with righteous soul. The householder is the
best among the righteous. The householder is the form of righteousness.
All divisions are represented by the householder.
gR^ihasthashcha sadA mAtA prANinAM jIvinaM sadA |
taM vinAnyena rUpeNa vartate yo.ati mUrkhavat ||3-107-23
The householder is always the mother to all animals and living beings. Those
who leave the stage of householder and move to other stages are like fools.
unmatto.ayaM virUpo.ayamatha vA mUrkha eva cha |
dhyAyanniva sadA chAyamAste va~nchayitApi vA ||3-107-24
He is confused and mad. He is deformed and he is a fool. This one who
remains always as if in meditation is a deceiver.
kimete prAkR^itaj~nAnA dhyAyanta iti ki~nchana |
vayametAndurArohAnAshramAnantarakalpakAn ||3-107-25
Why are these people, having only raw knowledge, always meditating?
By all means, it is difficult for them to proceed on the path of progress.
sthApayiShyAmahe sarvAnmandabuddhInimAngR^ihe |
balAdeva dvijAnetAnmUDhavij~nAnatatparAn ||3-107-26
We shall install all these with slow (retarded) intellect in houses.
By using force, we shall install all these twice borns who are interested in
foolish knowledge, in the state of house holders.
asadgrAhagR^ihItAMshcha bAlishAndurmatInimAn |
eShAM shAstA cha ko mUDho na vipro vayamatra ha ||3-107-27
dharmye vartmani saMsthApya punaryAsyAva nirvR^itau |
These foolish people are bound by greed and their intellect is childish.
Who is the fool sitting here advising all these people? Surely,
he is not a Brahmin. Since we have come here, we shall first install their
preceptor in the righteous path (as a householder)
and then we shall return home happily.
iti sa~nchintya tau vIrau vipreNa sahitau nR^ipa ||3-107-28
O king! ( janamejaya! vaishampAyana continued). Thinking thus both the
valiants (haMsa and Dimbhaka) along with the Brahmin (janArdana),
janArdanena rAjAnau mohAdbhAgyakShayAnnR^ipa |
samIpaM tasya rAjendra yateH saMyatachetasaH ||3-107-29
gatvA cha prochaturubhau durvAsasamatIndriyam |
yatIMshcha niyatAnkruddhau rAjAnau rAjasattama ||3-107-30
along with janArdana, both the kings (haMsa and Dimbhaka),
due to delusion and decline of good fortune, O king,
O the indra of kings, (janamejaya! vaishampAyana continued) went near the
sage (durvAsa) having a controlled soul and mind. O the best among kings,
(janamejaya! vaishampAyana continued) Both the kings
(haMsa and Dimbhaka) who became angry, told the sage durvAsa and the sages
who had mastered all the senses, as follows:
iti shrImahAbhArate khileShu harivaMshe bhaviShyaparvaNi
haMsaDimbhakopAkhyAne saptAdhikashatatamo.adhyAyaH
This is the one hundred and seventh lesson of bhaviShyaparva,
harivaMsha, khila of mahAbhArata, haMsa and Dimbhaka in durvAsa AShrama.
Translator's Note:
The word varNavittama is used in a mocking sense, meaning
who has abandoned the varNAshramadharma (see nIlakaNTha commentary)
nIlakaNTha commentary
##i-translated by G. Schaufelberger, schaufel @ wanadoo.fr
January 16 2009
Proof-read by K S Rmachandran, ramachandran_ksr @ yahoo.ca.
If you find any errors compared to Chitrashala Press edition,
send corrections to A. Harindranath harindranath_a @ yahoo.com
Translated to English by A. Purushothaman [purushothaman_avaroth @
yahoo.com] and A. Harindranath
May 13, 2013
- 3-107-1 janArdana iti | sadaH yaj~namaNDapam ||
- 3-107-6 saparichchadAH agnihotrAdisAmagrIsahitAH ||
- 3-107-7 ahayaM hayasAmagrIrahitaM yathA syAttathA kevalaM sainikaH
puruShaiH saha evaM digvijayAkhyaM kAryaM kartuM
shaktAviti yojanA ||
- 3-107-8 varaM labdAH ajeyAH smeti yojanA ||
- 3-107-10 yadi syAdrAjasUyaH tarhi tatra
gachChAmo.anyathA.atraivAsmahe |
- 3-107-11 evaM karmaniShThaiH saMvAdaM kR^itvA naiShkarmyaniShthAyuktAn
uchChetuM pravR^ittA ityAha - tato deshAnityAdinA ||
- 3-107-12 mantrabrahma mantramayaM brahma praNavarUpaM,
brahmasUtraM brahmAvidApnoti param
ityAdi tatra nirdiShThaM yatpadaM padanIyaM vasta
tatra saktAH tatprAptyarthaM yatamAnAH ||
- 3-107-21 varNavittamaH varNavibhAgavidAM shreShTha ityupahAsaH |
sarvavarNabahiShkR^it ityAshayaH |
- 3-107-28 saMsthApya eShAM shAstAramityarthAt ||
iti shrImahAbhArate khileShu harivaMshe bhaviShyaparvaNi TIkAyAM saptAdhikashatatamo.adhyAyaH ||