Adhyaya 39

हिन्दी अर्थ

प्रजापति प्रजाओंके स्वामी और ब्रह्मात्मा ब्रह्मस्वरूप हैं, आपको अभिवादन है। आप आत्मेश--मनके स्वामी, आत्मवश्य--मनको वशमें रखनेवाले, सर्वेशातिशय-- समस्त ईश्वरोंमें सबसे बढ़कर, सर्वभूताङ्गभूत-- सम्पूर्ण जीवोंके अङ्गभूत तथा भूतात्मा-- समस्त प्राणियोंके आत्मा हैं, आपको नमस्कार है आप निर्गुण--सत्त्व, रजस्, तमस्-तीनों गुणोंसे परे, गुणज्ञ--तीनों गुणोंके रहस्यके ज्ञाता, व्याकृत

English

Astaka. — ** After spending tc a thousand years in the pleasure garden called Nandana Kainarupa, iiuw did you happen to come to this Earth again?"— 1. Yayati. — "Asa penniless man is foisakeu by his companions and relations, so the man deprived of virtues is deserted by the Devas in heaven." — 2. Astaka. — " In that region 1k)\v do the people become bereft of virtue, and then to which regions do tht'y go? Do remove my doubts." — 3.

हिन्दी अर्थ

मित्र-जीवोंके हितैषी और योगात्मा--योगस्वरूप हैं, आपको प्रणाम है। आप पृथिवी--मृत्युलोक, अन्तरिक्ष अन्तरिक्षलोक, मह--महर्लोक, त्रिदिव्य-- स्वर्गलोक, जन--जनलोक, तपः-तपोलोक, सत्य सत्यलोक हैं, इस प्रकार लोकात्मा -सातों लोकस्वरूप आपको अभिवादन है। आप अव्यक्त--निराकाररूप, महान्--पूज्य, भूतादि-समस्त प्राणियोंके आदिभूत, इन्द्रिय—इन्द्रियस्वरूप, आत्मज्ञ--आत्मतत्त्वके ज्ञाता,

English

Yay&ti. — " King! Most of Ihem fall to tlte earth and many of them fall so low that they are ultimately feasted upon by vultures and jackals. Consequently, it is meet for kings to always leep themselves aloof from forbidden things. I have explained all this to you; what more do you wish to enquire about?" — 4-5. Astaka.— " King! I now wish you to please explain to mo wliat pain do they suffer when they are eaten by vultures and jackals, and what is the way of saving thoinselves from that hell torture? Also tell me all (tbout the hell on earth and the means to save one from it.**— 6. Yay&ti. — "The people who are not conscious of their duty in course of their existence on earth, and whose corporeal actions are not lofty, go to the mundane hell. First, they hover about in the sky in the form of air, for a period of sixty thousand and eighty terrible years, and then at the time of their fall, they are devoured by terrestrial Rfiksasas who have formidable fangs," — 7-8.

हिन्दी अर्थ

विशेष--सर्वाधिक और सर्वात्मा-सम्पूर्ण जीवोंके आत्मस्वरूप हैं, आपको नमस्कार है। आप नित्य सनातन, आत्मलिङ्ग-स्वप्रमाणस्वरूप, सूक्ष्म अणुसे भी अणु, इतर--महान््से भी महान्, शुद्ध शुद्धज्ञानसम्पन्न, विभु सर्वव्यापक और मोक्षात्मा- मोक्षरूप हैं, आपको प्रणाम है। यहाँ तीनों लोकोंमें आपके लिये मेरा नमस्कार है तथा इनके अतिरिक्त (अन्य) तीन परलोकोंमें भी मैं आपको प्रणाम करता हूँ। इसी प्रकार महर्लोकसे लेकर सत्यलोकपर्यन्त चारों लोकोंमें मैं आपको अभिवादन करता हूँ। ब्राह्मणवत्सल विभो! इस स्तोत्रमें मेरे द्वारा जो कुछ उचित-अनुचित कहा गया, उसे “यह मेरा भक्त है '--ऐसा जानकर आप

English

Aaka. — " How do they escape the torture inflicted upon them by ferocious, terrestrial Raksasas with formidable fangs and how are they born on the earth?" — 9. Yay&ti. — " The menstrual flow of a woman suddenly developes con- ception as soon as it mingles itself with the semen virile of man, through the sap of the flowers of herbs. —10. semen virile, pnriScd and made potent by the properties of the Juice of medicinal herbs.

हिन्दी अर्थ

सूतजी कहते हैं-ऋषियो! तदनन्तर शुक्राचार्य देवाधिदेव नीललोहित भगवान् शंकरसे इस प्रकार प्रार्थना करके हाथ जोड़कर उनके चरणोंमें लोट गये और पुनः विनम्र होकर उनके समक्ष चुपचाप खड़े हो गये। तब शिवजीने हर्षपूर्वक अपने हाथसे शुक्राचार्यके शरीरको सहलाते हुए उन्हें यथेष्ट दर्शन दिया और वे वहीं अन्तर्हित हो गये। उन देवेश्वरके अन्तर्हित हो जानेपर शुक्राचार्य अपने पार्श्व

English

" Medicinal herbs, full of vigour, go to the human and animal embryo, after getting into water, earth, air and the sky." — 11. ilVote.Apov4yum pfithvim ch&ntriksam.- lit.,- water, air, earth and the sky. It is said that the body is made of those elements. It therefore means that the vigour of medicinal herbs gets into the womb through the semen-virile, after first getting into the corporeal system. A§taka. — " Does this soul present itself in the womb with the help of other bodies, or of its own accord? Pray remove this doubt. Also explain, 0 king! how the body is developed and how the organs like the eyes, ears, etc., are formed. I regard you to be endowed with the supreme wisdom, and I therefore venture to request you to remove all these doubts." — 12-13.

हिन्दी अर्थ

तिष्ठन्तीं पार्श्वतो दृष्ट्रा जयन्तीमिदमब्रवीत्॥ १७९ भागमें खड़ी हुई सेविका जयन्तीको देखकर उससे इस कस्य त्वं सुभगे का वा दुःखिते मयि दुःखिता। महता तपसा युक्ता किमर्थ मां निषेवसे किमिच्छसि वरारोहे कस्ते कामः समृदद्धयताम्। तं ते सम्पादयाम्यद्य यद्यपि स्यात् सुदुष्करः

English

YayAti. — " At the time of menstruation, the air draws the semen virile up, from the inside, after which it magnifies itself there; and then it developes into the embryo and assumes human or animal form (according to the kind of the womb where such development occurs); it then hears the sounds through the ears, sees tilings tlirough the eyes, smells with the nose, tastes with the tongue, feels perception with the skin, meditates with the mind. Similarly, all the limbs are gradually formed." — 14-16. Astaka.— " The body which is consumed in fire, buried or eaten away by the lower animals; how does it again enshrine the soul within it?"-17. YaySti. — " Just as a sleeping animal maintains life, similarly the soul ater vacating the corpse, enters another body according to its virtue or sin. A virtuous soul is reborn (as a sequence of its good actions), in the form

हिन्दी अर्थ

चिकीर्षितं हि मे ब्रह्मंस्त्वं हि वेत्थ यथातथम् देवि चेन्दीवरश्यामे वराह वामलोचने। एवं वृणोषि कामं त्वं मत्तो वै वल्गुभाषिणि

English

JOi MAT8YA PBRANAii., \ of a pious being, and similarly a vicious soul takes its birth as a rpptile or insect. It is not, for me, to enumerate the sins, the commitment of which leads the soul to be bom as a reptile or an insect. Aitaka! I have explained to you, briefly, the reasons of the soul becoming a quadruped, lower animal and man. Now tell mo what more do you wish to ask me? 18-20- Ataka. — " Sire! Tlirougli what knowledge or which form of asceticism, does a man attain high name, and through what deeds, does he achieve high regions; please answer these questions." — 21.

हिन्दी अर्थ

एवं भवतु गच्छामो गृहान्नो मत्तकाशिनि। ततः स्वगृहमागतय जयन्त्या: पाणिमुद्वहन् तया सहावसद् देव्या दश वर्षाणि भार्गवः। अदृश्य: सर्वभूतानां मायया संवृतः प्रभुः कृतार्थमागतं दृष्टा काव्यं सर्वे दितेः सुताः। अभिजम्मुर्गृहं तस्य मुदितास्ते दिदृक्षवः

English

Yayati.—" For a man, the following seven things are the gates to # heaven, viz.: — asceticism, charity, self-control, restraint, modesty, honesty, and kindness to all living creatures. Sages also say tliat even ascetics are ruined by conceit and tamogiina. A student wlio, thinking too mncii of his learning, employs his kuowlege to belittle others, loses his privilege of finding a place in the higher nigioiis, and that wisdom does not liear him fruit. Tlie following Four tilings, ciz. the performance of agii'.hotra, the obserrance of the vow of silence, the acquirement of knowledge and the performance of sacrifices, in spite of thoir being good deeds, are marred by indulgence in drinks and conceit, it is worthy of a large-minded man not to become elated on being praised by others and not to get angry at their calumnies. Uigh-ininded men worshi]) the good, and the wicked never get supreme knowledge in tlie world, To give alms and to study the Vedas, acconling to tlie ways prescrilw], slioiild lu- considered to be the best of all, and the vices mentioned above, slnudd always be discarded; which would enable the leaniefl to go closer to lhaluna, througli ctmstant contemplation, and then attain final beatitude." — 2-28. Here ends the fhirUj-ninth chapter descrihinrf the dialogue between Yayutiand Astaka. CHAPTEIi XL

हिन्दी अर्थ

बृहस्पतिस्तु संरुद्धं काव्यं ज्ञात्वा वरेण तु। तुट्यर्थं द॒श वर्षाणि जयन्त्या हितकाम्यया बुद्ध्वा तदन्तरं सोऽपि हैत्यानामिन्द्रनोदितः। काव्यस्य रूपमास्थाय असुरान् समुपाह्वयत्

English

Aka. — " 0 King! 13e good cnongh, to tell me how does a house- holder go to the Devas in the Heaven wmrld, and how do a Sanyasi and a Brahmach&ri reach them? Similarly liow does a VnapraStha attain the heavens?"—]. Yayati.—" A student [BrahinachariJ attains his end by diligently studying when called by Ids teacher to do so, by showing reverence and obedience to his preceptor, by getting up ahead of his preceptor, and by going to bed after him, by being mild, by controlling his passions, by keeping himself steady and not fickle, and by applying himself to his

हिन्दी अर्थ

प्रकार बोले--' सुभगे! तुम कौन हो अथवा किसकी पुत्री हो, जो मेरे तपस्यामें निरत होनेपर तुम भी कष्ट झेल रही हो? इस प्रकार यह घोर तप करती हुई तुम किसलिये. मेरी सेवा कर रही हो? सुश्रोणि! मैं तुम्हारी इस उत्कृष्ट भक्ति, विनम्रता, इन्द्रियनिग्रह और प्रेमसे परम प्रसन्न हूँ। वरवर्णिनि! तुम मुझसे क्या प्राप्त करना चाहती हो? वरारोहे! तुम्हारी क्या अभिलाषा है? उसे तुम अवश्य बतलाओ। मैं आज उसे अवश्य पूर्ण करूँगा, चाहे वह कितना ही दुष्कर क्यों न हो'॥१६९--१७४॥

English

studies. A householder, [QfiliaMha], is said to he ideal Tvhen lie earns an honest Jiving, performs sacrifices, entertains his guests, gives aims* to poor, and does not beg from others, nor accepts anything unless gi\'n. unasked, and constanly studies TTpanisads and Puranas. An anchorite, [Vanaprastlia], should live in the forest on his daily-earned subsistence, is said to reach his goal when he earns his subsistence by self-perseve- rance, keeps himself quite aloof from sins, is entertaining and'ofgood cheer to others, and does not cause injury to any one. Such a muni attains perfection, being regular in his diet and activities. The SannySsi should subsist on begging, and should not resort to any craft, should liave no house of his own to live in, who check his passions, keep himself devoid of all company, sleep under a tree, having limited ambitions, travelling in various countries, and having one suit of clothes. lie is said to be a true Bhikuka. At night time, when the rest of the world is indulging in sensual pleasures by being a slave to Cupid, the lejirned uermit should, peacefully, pass his time in the forest, because the man who fixes his abode in the forest after weaning himself from the world, leads his twenty-one generations, including himself, viz.,— ten ancestors and an equal number of his successors, including hirrself, to the path of virtue." — 2-7. Aetaka. — " King! I wish to hear who are to be classed among sages who keep the vow of silence (munis), and among observers of the vow of silence how many kinds of vows of silence (Mauna) are there?" — 8. Yayati. — "One who dwells in the woods and turns his back upon habitations, and also one who lives in town having his hack turned upon tlio forest, are both high-minded munis." — 9.

हिन्दी अर्थ

शुक्राचार्यके यों कहनेपर जयन्तीने उनसे कहा 'ब्रह्मन्! आप अपने तपोबलसे मेरे मनोरथको भली- भाँति जान सकते हैं; क्योंकि आपको तो सबका यथार्थ ज्ञान है। ऐसा कहे जानेपर शुक्राचार्यने अपनी दिव्य दृष्टिद्वारा जयन्तीके मनोरथको जानकर उससे कहा “सुन्दर भावोंवाली सुश्रोणि! इन्दीवर कमलके सदृश तुम्हारा वर्ण श्याम है, देवि! तुम्हारे नेत्र अत्यन्त रमणीय हैं तथा तुम्हारा भाषण अतिशय मधुर है। वरार्हे! तुम

English

Astaka.-— " How one dwelling in the woods has his back turned on habitation, and how one residing in town, has his back turned on the forest." — 10. Yay&ti. — " The muni who, fixing.his dwelling in the forest, spurns at all the provisions of the town, and lives only on the produce of the woods, ia said to turn his back on habitation. The sage (muni, who has passed the stage of performing agnihotra and has no house of his own, and has transcended the limitations of golras fclan), and Charanas (Vedic Schools), puts on only a kawpina or wears cast off garments, eats only to keep his body and soul together, is the ascetic (muni; living in the village hi back turned towards the forest." — 11-13. The seer imuni who, after forsaking all, curbs bis passions and pbeerves the vow of silence, accomplishes his object in the world, — 14,

हिन्दी अर्थ

दस वर्षोतक मेरे साथ रहनेका जो मुझसे वर चाह रही हो, वह वैसा ही हो। मत्तकाशिनि! आओ, अब हमलोग अपने घर चलें।' तब अपने घर आकर शुक्राचार्यने जयन्तीका पाणिग्रहण किया। फिर तपोबलसम्पन्न शुक्राचार्यने मायाका आवरण डाल दिया, जिससे सभी प्राणियोंसे अदृश्य होकर वे दस वर्षोतक जयन्तीके साथ निवास करते रहे। इसी बीच जब दितिके पुत्रोंको यह ज्ञात हुआ कि शुक्राचार्य सफलमनोरथ होकर घर लौट आये हैं, तब वे सभी हर्षपूर्वक उन्हें देखनेकी अभिलाषासे उनके घरकी ओर चल पड़े। वहाँ पहुँचनेपर जब उन्हें मायासे छिपे हुए गुरुदेव शुक्राचार्य नहीं दीख पड़े, तब वे उनके उस लक्षणको समझकर जैसे आये थे, वैसे ही

English

ilWS J ■ T'BB UiTSVA PURASMi. 'it'r ' ' •• — : A seer (muni), howsoever shabby he may be, oitght to be adored by even such a man, who keeps his teeth clean, pure, white, alwajrs trims his. finger nails, bathes every day, wears ornaments on his body, and leads a chaste life,— 15.

हिन्दी अर्थ

इधर बृहस्पतिको जब यह ज्ञात हुआ कि शुक्राचार्य जयन्तीकी हित-कामनासे उसे संतुष्ट करनेके लिये दस वर्षोतक वरदानके बन्धनसे बँध चुके हैं, तब इसे हैत्योंका महान् छिद्र जानकर इनद्रकी प्रेरणासे उन्होंने शुक्राचार्यका रूप धारणकर असुरोंको बुलाया । उन्हें आया देखकर (शुक्ररूपधारी) बृहस्पतिने उनसे कहा--मेरे यजमानो! तुम्हारा स्वागत है।

English

of being venerated and adored without demur even by a good man whose person is com- paratively most clean. The latter should, on no account, feel disgusted by the former's ngly appearance. One whose plethora of flesli «'ind hloocl has disappeared by his severe penances and wlio has ilioieby hoconie reduced to a mere skeleton, showing bII his decayed bones, and devoid of the feeling of pjosperitj" or adversity, sticks to his ineditation, is said to be firm in his vow of silence (munil. When such a sage chews his moj-sel like a cow, and reiaains silent like the latter, he wi?is both the worlds and paves his way for the final bliss.— 16-17. Here ends the fortieth ehipter deserildng the ditties of\he four stages of life,

हिन्दी अर्थ

मैं तुमलोगोंके कल्याणके लिये तपोवनसे लौट आया हूँ। पूर्णे काव्यस्तदा तस्मिन् समये दशवार्षिके । समयान्ते देवयानी तदोत्पन्ना इति श्रुतिः। बुद्धि चक्रे ततः सोऽथ याज्यानां प्रत्यवेक्षणे देवि गच्छाम्यहं द्रष्टुं तव याज्याञ् शुचिस्मिते। विश्रान्तवीक्षिते साध्वि विवर्णायतलोचने

English

CHAVTEU XLI. A§taka.— King! Who between the two (orders), ivV, the Sanyasi or the Vanaprastha attains to tlio region of the I>evas first? Both of them are striving after Dovaliood in the heavenly patli like the sun and the moon." — 1. Yayati. — "A Sanyasi, though living in the village and amongst gfihastas, but having no house of liis own and control over his desires, goes first to Devahood and is better than one living in the forest." — 2.

हिन्दी अर्थ

एष धर्मः सतां ब्रह्मन् न धर्म लोपयामि ते ततो गत्वासुरान् दृष्ट्रा देवाचार्येण धीमता। वञ्चितान् काव्यरूपेण तत: काव्योऽब्रवीत्तु तान्

English

" One who, getting the body of man obtained with difficulty, com- mits sins, must repent sincerely for them ajid tlien practise rigid penances in forest to wash them off. Whatever is cruel, is said by the wise to be unwholesome; the follower of the path of unrighteousness is foolish; and, as an unrighteous man is aimless. Mimilarly, 0 King! holy man is truly simple, who is always in meditafion, and is really noble. "--*2-4. Aftaka. — " How liave jmu chanced to come here? You are young, adorned with a beautiful garland 'of flowers), and full of lustre. In which direction do you live, and where have you come from."?— 5. Yayfiti. — "Losing my virtue, and consequently falling from the heaven, I have come here. J shall, after telling you all my eixperieiice of the iiAftvAn. jcro to the boll on earth, whilst all of you and these Brfihmafts

हिन्दी अर्थ

काव्यं मां वो विजानीध्वं तोषितो गिरिशो विभुः । वच्चिता बत यूयं वै सर्वे शृणुत दानवाः अब्रवीत् सम्प्रमूढेषु काव्यस्तानसुरांस्तदा आचायों वो ह्यहं काव्यो देवाचार्योऽयमङ्गिराः । अनुगच्छत मां हैत्यास्त्यजतैनं बृहस्पतिम्

English

ORAPTm XLL will go to heaven. It is throngh the clemency of Indra that I have had the pleasure of meeting you good men, the lofty and the learned folks of this region."--6-7. Astaka. — " King! T reckon you to be pious, and I therefore venture to ask you, whilst you are falling, whether there are any regions for me also in the heaven." — 8.

हिन्दी अर्थ

काव्यो वोऽहं गुरुहैत्या मद्रूपोऽयं बृहस्पतिः सम्मोहयति रूपेण मामकेनैष वोऽसुराः। श्रुत्वा तस्य ततस्ते वै समेत्य तु ततोऽब्रुवन्

English

YayAti. — " Take it for certain, that there are as many regions for you in tlie heaven, as there are forests in your worldly realm, full of cows, horses, birds, &c." — Ih Asiaka. — " King! 1 dedicate.'dl those regions of mine in the heaven (Deva plane), as well as in the astral plane, to yrm, on account of your fall. May you reach there ere long." — 10. Yayati. — " King! A Non-BrShmana, versed in the Vedas like myself, cannot accept any charity. 1 have also given away alms in my former days, as is Always given to Brlhinanas daily. Excepting a Brahmapa, no one of any other caste, howsoever poor he may be, can accept the offerings of charity. Even, the wife of a Brahmapa, having a valiant husband, does not accept alms. On these considerations, bow can I persuade myself to do a thing which 1 never did before, and accept your gift."-lM2.

हिन्दी अर्थ

वहाँ मुझे जो विद्याएँ प्राप्त हुई हैं, उन्हें मैं तुमलोगोंको पढ़ाऊँगा।' यह सुनकर वे सभी प्रसन्रमनसे विद्या- प्रापिके लिये वहाँ एकत्र हो गये। उधर जब वह दस वर्षका निश्चित समय पूर्ण हो गया, तब शुक्राचार्यने अपने यजमानोंकी खोज-खबर लेनेका विचार किया। इसी समयकी समाप्तिपर (जयन्तीके गर्भसे) देवयानी उत्पन्न हुई थी--ऐसा सुना जाता है। (तब वे जयन्तीसे बोले) “पावन मुसकानवाली देवि! तुम्हारे नेत्र तो विभ्रान्त-से एवं बड़े हैं तथा तुम्हारी दृष्टि चञ्चल है, साध्वि! अब मैं तुम्हारे यजमानोंकी देखभाल करनेके लिये जा रहा हूँ।' यों कहे जानेपर जयन्तीने शुक्रा चार्यसे कहा--'महात्रत! आप अपने भक्तोंका अवश्य भला

English

Vote.— Mark the roagiianimity of Astaka and the Arm righteonsness of TaylM. Jhe ideal of that high civilization is also remarkable. King Pratardana.— " 0 beautiful one! I am King Pratardana. Have you also hear<l anytliing about there being any regions for me in the Deva or the astral world? I put this question to you, because I consider yon to be so holy." — 1.3. Yay.iti. — " King! TJiere are many regions for you, on account of your having poured a stream of ghee and honey, into the fire for full seven hundred days. All these of yonr regions are devoid of grief and every day incessantly, leaks with honey for seven hundred days at a time. They are, however, measurable." — 14.

हिन्दी अर्थ

कीजिये; क्योंकि यही सत्पुरुषोंका धर्म है। ब्रह्मन्! मैं आपके धर्मका लोप नहीं करना चाहती '॥ १८२--१८८॥ तदनन्तर असुरोंके निकट पहुँचकर शुक्राचार्यने जब यह देखा कि बुद्धिमान् देवाचार्य बृहस्पतिने मेरा रूप धारणकर असुरोंको ठग लिया है, तब वे असुरोंसे

English

Pratardafla. — " King! I also dedicate my regions whether in the Devaloka or in the astral plane to yon who are falling, and may you instantly attain them in the heaven." — 15. Yayftti.— " King! an equally valiant king does not accept help and support from his compeer. A king, even getting into trouble through accident, should never do anything undignified. The thinker of Dharma, the knower of Dharma and fame, the learned like myself should never THE MAT8YA PUBAEAM.

हिन्दी अर्थ

तपस्याद्वारा भगवान् शंकरको प्रसन्न करनेवाला शुक्राचार्य मैं हूँ। मुझे ही तुमलोग अपना गुरुदेव शुक्राचार्य समझो। बृहस्पतिद्वारा तुम सब लोग ठग लिये गये हो।' शुक्राचार्यको वैसा कहते हुए सुनकर उस समय वे सभी अत्यन्त भ्रममें पड़ गये और आश्चर्यचकित हो वहाँ बैठे हुए उन दोनोंकी ओर निहारते ही रह गये। वे किंकर्तव्यविमूढ़ हो गये थे। उस समय उनकी समझमें कुछ भी नहीं आ रहा था। इस प्रकार उनके किंकर्तव्यविमूढ़ हो जानेपर शुक्राचार्यने उन असुरोंसे कहा--' असुरो! तुमलोगोंका आचार्य शुक्राचार्य मैं हुँ और ये देवताओंके आचार्य बृहस्पति हैं। इसलिये तुमलोग इन बृहस्पतिका त्याग कर दो और मेरा अनुगमन करो।' शुक्राचार्यके यों

English

Ayulfh A tiling as you wish me to «lo. Wliat lias not been done befoi*,,, neyer do now/ —16-17. Then King Vasinnan addressed Yayati who was talking like that— 18. Here ends the forty-first chapte)* describing the offers of ami Pratardana to Yayati

हिन्दी अर्थ

समझानेपर असुरगण उन दोनोंकी ओर ध्यानपूर्वक निहारने लगे, परंतु जब उन्हें उन दोनोंमें कोई विशेषता नहीं प्रतीत हुई, तब तपस्वी बृहस्पति धैर्यपूर्वक उन असुरोंसे बोले- हैत्यो ! तुमलोगोंका गुरु शुक्राचार्य मैं हूँ और मेरा रूप धारण करनेवाले ये बृहस्पति हैं। असुरो! ये मेरा रूप धारणकर तुमलोगोंको मोहमें डाल रहे हैं'॥ १८९-१९५ ६॥ बृहस्पतिको बात सुनकर वे सभी एकत्र हो इस प्रकार बोले-'ये सामर्थ्यशाली ब्राह्मणदेवता हमारे

English

OlfAVTER XLIJ. VasumAn, — " 0 ruler of men! 1, King Vasumiin, known as Aurfadaivi ask you about that world of mine, whether it is in Heaven or in the middle region, for F eonsidt'r to knt)\v the duties pertaining to that world. — 1.

हिन्दी अर्थ

अन्तःकरणमें स्फुरित होते हुए दस वर्षोंसे लगातार एष वै गुरुरस्माकमन्तरे स्फुरयन् द्विजः॥ १९७ हमलोगोंको शिक्षा दे रहे हैं, अतः ये ही हमारे गुरु हैं।' वचनं जगृहुस्तस्य चिराभ्यासेन मोहिताः

English

Yayati. — " King! lake the lustre of yonr worhl wide fame, your regions in thelieaveu glitter like the sun and are awaiting for you." — 2. Va8uman.-~" I bestow all lho.se regions on yon who are/alling, and OKing! if you oaniiot accept them as a present, then be good enough to buy them from me after making a nominal payment."— 3. YayAti. — King! I have never gone in for sucli a sliam purchase even in my boyhood. A coiiscientions man never resorts to such me- thods/-!

हिन्दी अर्थ

भार्गवो वाङ्किरा वापि भगवानेष नो गुरुः। स्थिता वयं निदेशेऽस्य साधु त्वं गच्छ मा चिरम् यदा न प्रत्यपद्यन्त काव्येनोक्तं महद्द्रितम्

English

Vasuman. — ''King, if 3"ou are not willing to accept them on pay- ment of something nominal, then take them as a gift from me. 1 will not go tliere, may lliev be yours." — o. ibi. — 'Sire! T Jibi, de.cfmdant of [Tfiinara, and knowing you to be pious, 1 also wish to enquire whether tliere are any quarters for me in the heaven and the middle region."— t*. Yay&ti. — " King! Yon liavo never decried or defamed any one either in your mind or by yonr words; consequently, you have many regions in the heaven tliat shine like lightning and alwajs resound with music, and are wide stretching."— 7.

हिन्दी अर्थ

चुकोप भार्गवस्तेषामवलेपेन तेन तु। बोधिता हि मया यस्मान्न मां भजथ दानवाः इति व्याहृत्य तान् काव्यो जगामाथ यथागतम् श्तांस्तानसुराञ्ज्ञात्वा काव्येन स बृहस्पतिः ।

English

ibi. — " King I Be pleased to accept tho.se regions after paying me something for them if you do not feel disposed to accept thm as a present. I shall not go to those regions; you take them for yourself." —8. Yayati. — " Your regions are as illustrious as yourself, who are as glorious as Indra, but I do not feel inclined to go to the regions conferred on me by others, nor do I approve those words of yours." — 9. Ataka. — " King! Thou dost not accept individually any one of our regions given separately nor do you approve our words, we will all

हिन्दी अर्थ

पृष्ठतोऽभिमुखाश्चैव ताडिताङ्गिरसेन तु प्रह्लादमग्रतः कृत्वा काव्यस्यानृपदं पुन:

English

O&AFfER Xtil. therefore prefer collecti'veJy to go to hell, after conferring all our respective worlds on you." — 10. * • Yaydti. — " You being the speaker of truth, and noble, should ulter proper words. 1 do not accept the fruit of the deeds not done by me' iji pay past life, not because you have expressed your wish like this to one ' whbv does not banker after anything, but the words with which you offefid them to rao will give yon juauifold benefit for having done so." — 11-12.'

हिन्दी अर्थ

ततः काव्यं समासाद्य उपतस्थुरवाङ्मुखाः । समागतान् पुनर्दृष्टा काव्यो याज्यानुवाच ह “ऐसा कहकर चिरकालके अभ्याससे मोहित हुए उन सभी दानवोंने बुहस्पतिको प्रणाम करके उनका अभिनन्दन किया और उन्हींके वचनोंको अङ्गीकार किया। तत्पश्चात् क्रोधसे आँखें लाल करके उन सभी असुरोंने शुक्राचार्यसे कहा-'ये ही हमलोगोंके हितैषी गुरुदेव हैं, आप हमारे गुरु नहीं हैं, अतः आप यहाँसे चले जाइये। ये चाहे शुक्राचार्य हों अथवा बृहस्पति ही क्यों न हों, ये ही हमारे ऐश्वर्यशाली गुरुदेव हैं। हमलोग इन्हांकी आज्ञामें स्थित हैं। अत: आपके लिये यही

English

A(aka. — "To whom do these five ciiariots, visible at a distance and shining like gold and luminous like the flame of blazing fire, belong?" — 13. Yayfiti. — " These chariots, glittering like gold, are meant for you and myself. You are worthy of going to heaven after getting yourself seated in them along with me." — 14. Ataka. — "King! You get yourself seated in the chariot and go to heaven through the skJ We shall also go there when our turn comes. " — 15.

हिन्दी अर्थ

अच्छा होगा कि आप यहाँसे शीघ्र चले जाइये, विलम्ब मत कीजिये।' ऐसा कहकर सभी असुर बुहस्पतिके निकट चले आये। इधर जब असुरोंने शुक्राचार्यद्वार कहे गये महान् हितकारक वचनांपर कुछ ध्यान नहीं दिया, तब उनके उस गर्वसे शुक्राचार्य कुपित हो उठे (और शाप देते हुए बोले) “दानवो! चूँकि मेरे समझानेपर भी तुमलोगोंने मेरी बात नहीं मानी है, इसलिये (भावी संग्राममें) तुम्हारी चेतना नष्ट हो जायगी और तुमलोग पराभवको प्राप्त करोगे।' इस प्रकार असुरोंको शाप देकर

English

Yayfiti. — "All of you are even now worthy of going to heaven, because you have won it. This seems to be your spotless road to heaven."— 16. iSaunaka. — At the time of their ascending to heaven, seated in those chariots, they looked as majestic as Heaven and Earth covei'ed by Dharma. — 17. A§taka. — " Indra is my companion; and 1 had thought that I should go the best way; but how is this King iibi going now, seated in the chariot, drawn by the swiftest of hoi-aes?~18.

हिन्दी अर्थ

शुक्राचार्य जैसे आये थे, वैसे ही लौट गये इधर जब बृहस्पतिको यह ज्ञात हुआ कि शुक्राचार्यने असुरोंको शाप दे दिया, तब वे प्रसन्नतासे खिल उठे; क्योंकि उनका प्रयोजन सिद्ध हो चुका था। तत्पश्चात् वे तुरंत अपने वास्तविक बृहस्पतिरूपमें प्रकट हो गये और अपने बुद्धिबलसे असुरोंको मरा हुआ जानकर सफलमनोरथ हो अन्तर्हित हो गये। बृहस्पतिके आँखोंसे ओझल हो जानेपर दानवगण विशेषरूपसे भ्रममें पड़ गये और परस्पर यों कहने लगे ' अहो! हमलोग तो विशेषरूपसे ठग लिये गये। बृहस्पतिने

English

Yayiiti. King ibi has given away all in charity for the sake of going to heaven, consecpiently, iibi, the son of Hiuara, is superior to all of you. 0 King! Siibi is charitable, pure, truthful, harmless, modest, wealthy, enduring, gentle, and views every one with equality. It is for this reason that he is going in that finest chariot."— 19-20. aunaka.—Astaka again asked his maternal grandfather, who was like Indra, through curiosity, to tell him who he was, how and whence he went there, because there was no other BrAhraaria or Ktriya who bad pursued high actions like him. — 21. Yaykti. — " I am King Yayftti, the world Emperor, the son of Nahufa and the father of Puru, and your maternal grandfather. I never speak untruth before any one. I conquered all the world and dedicated it to BrAhmanas, and also conferred on them many a beautiful steed. The Devas seeing me doing such noble deeds acknowledged my virtue. After giving away the laud, flourishing with all kinds of produce, to the TRB UATSYA PURAMit.

हिन्दी अर्थ

हमलोगोंको आगे और पीछे अर्थात् प्रत्यक्ष और परोक्ष दोनों ओरसे व्यथित कर दिया। उन्होंने अपनी मायाद्वारा सहायकसहित हमलोगांको अपनी-अपनी वस्तुओंसे वञ्चित कर दिया।' इस प्रकार असंतुष्ट हुए वे सभी दानव प्रह्मदको आगे कर पुनः उन्हीं शुक्राचार्यका अनुगमन करनेके लिये तुरंत प्रस्थित हुए और शुक्राचार्यके निकट पहुँचकर नीचे मुख किये हुए उन्हें घेरकर खड़े हो गये। तब अपने यजमानोंको पुन: आया देखकर शुक्राचार्यने उनसे कहा--' दानवो ! चूँकि मेरे द्वारा

English

BftmaijaB, I also bestowed on them innumerable cows, horees, elephants, and a vast quantity of gold. On account of trutlifulness, my glory shines before, wen and the ])evas on Eartli 'and in the Heaven respectively. I have not said anything untrue, because it is only truth that is admired by the high-minded. 0 Asaka! I am speaking the trutli to you and to Pratardhana, Vasuninii and ISibi. My conviction is that all the Devas, sages and regions deserve being worsliippcd and venerated only on account of truth. Aliy one who, after having conquered tlie Heaven, offers ungrudg- ingly and without envy to the best of the twice-born, will attain the same regions where we are going."--'-22-27. Saunaka.— " King! That high-souled Yayati in this way, through ' bis magnanimous daughter's sons, was saved from fall; and after leaving the earth, that doer of great charitable deeds rose to Heaven, filling the Earth with his renown. This history of King Yayfdi I liave narrated to you in detail. It is in his dynasty, which is famous by tlie name of Kauravayas, that you have been born, 0, Son of Mann, illustrious like Ind,ra." — 28-29. Here ends the forly-second chapter dealing ivith the story ofYayaii horn in the Lunar dynasty.