श्रीमद्भागवतमहापुराणम् प्रथम: स्कन्ध: अथ त्रयोदश: अध्याय: सूत उवाच - Soota said - विदुरस्तीर्थयात्रायां मैत्रेयादात्मनो गतिम् ।
ज्ञात्वागाद्-हास्तिनपुरं तयावाप्तविवित्सित: ॥१॥
विदुर:-तीर्थ-यात्रायाम् Vidura, on pilgrimage
मैत्रेयात्-आत्मन: गतिम् from Maitreya of the Self ultimate course ज्ञात्वा-अगात्-हास्तिनपुरम् after knowing went to Hastinaapura तया-अवाप्त-विवित्सित: by that, he got (his) desire to know (fulfilled) In the course of his pilgrimage, Vidura came to know of the ultimate goal of the Self, from Maitreya, whereby his desire to know was fulfilled. Then he went to Hastinaapura.


यावत: कृतवान् प्रश्नान् क्षत्ता कौषारवाग्रत: ।
जातैकभक्तिर्गोविन्दे तेभ्यश्चोपरराम् ह ॥२॥
यावत: कृतवान् प्रश्नान् as many placed questions
क्षत्ता कौषारव-अग्रत: by Vidura in Kaushaarava (Maitreya) front जात-ऐक-भक्ति:-गोविन्दे (having) born singular devotion in Krishna तेभ्य:-च-उपरराम् ह from them, and refrained (for answers) indeed As Kaushaarava, Maitreya, was answering to the many questions put before him by Vidura, singular devotion for Krishna welled up in Vidura. So he did not pursue for the answers to the questions anymore.


तं बन्धुमागतं दृष्ट्वा धर्मपुत्र: सहानुज: ।
धृतराष्ट्रो युयुत्सुश्च सूत: शार्द्वत: पृथा ॥३॥
तम् बन्धुम्-आगतम् दृष्ट्वा him, the brother having come seeing
धर्मपुत्र: सह-अनुज: Yudhishtthira with younger brothers धृतराष्ट्र: युयुत्सु:-च Dhritaraashtra Yuyutsu and सूत: शार्द्वत: पृथा Sanjaya, Kripaachaarya and Kunti Seeing him, Vidura, having come back, Yudhishtthira with his younger brothers, Dhritaraashtra, Yuyutsu, Sanjaya, Kripaachaarya and Kunti,….


गान्धारी द्रौपदी ब्रह्मन् सुभद्रा चोत्तरा कृपी ।
अन्याश्च जामय: पाण्डोर्ज्ञातय: ससुता: स्त्रिय: ॥४॥
गान्धारी द्रौपदी ब्रह्मन् Gaandhaaree, Draupadee, O Shaunaka!
सुभद्रा च-उत्तरा कृपी Subhadraa and Uttaraa, Kripi अन्या:-च जामय: पाण्डो:- and other daughter-in-laws Paandu's ज्ञातय: ससुता: स्त्रिय: relatives, with (their) sons the ladies Gaandhaaree, Draupadee, O Shaunaka! Subhadraa, Uttaraa, and Kripi, and other daughter-in-laws, of Late Pandu's other relatives, and ladies along with their sons,….


प्रत्यज्जग्मु: प्रहर्षेण प्राणं तन्व इवागतम् ।
अभिसंगम्य विधिवत् परिष्वङ्गाभिवादनै: ॥५॥
प्रत्यज्जग्मु: प्रहर्षेण went forward with pleasure
प्राणम् तन्वे इव-आगतम् life in organs, just as comes अभिसंगम्य विधिवत् meeting (Him), as per proper परिष्वङ्ग-अभिवादनै: embracing and greeting Just as the body would become active as life would enter it, they all went forward with pleasure to meet him, as per proper norm for each, with embracing and greeting.


मुमुचु: प्रेमवाष्पौघं विरहौत्कण्ठ्यकातरा: ।
राजा तमर्हयाञ्चक्रे कृतासनपरिग्रहम् ॥६॥
मुमुचु: प्रेम-वाष्प-औघम् shed love (born) tears copious
विरह-औत्कण्ठ्य-कातरा: by separation anxiety tormented राजा तम्-अर्हयान्-चक्रे king (Yudhishtthira) His worship performed कृत-आसन-परिग्रहम् having seat given They all tormented by the seperation anxiety, shed copious love born tears. Then king Yudhishtthira, performed his worship after having given him a seat.


तं भुक्तवन्तं विश्रान्तमासीनं सुखमासने ।
प्रश्रयावनतो राजा प्राह तेषां च शृण्वताम् ॥७॥
तम् भुक्तवन्तम् विश्रान्तम्- him having eaten, rested
आसीनम् सुखम्-आसने sitting comfortably on the seat प्रश्रय-अवनत: राजा प्राह humbleness bowed, the king said तेषाम् च शृण्वताम् as they and (others) heard After Vidur had eaten and rested and was sitting comfortably seated, the king Yudhishtthira addressed him while the others present heard him.


युधिष्ठिर उवाच - Yudhishtthira said - अपि स्मरथ नो युष्मत्पक्षच्छायासमेधितान् ।
विपद्गणाद्विषाग्न्यादेर्मोचिता यत्समातृका: ॥८॥
अपि स्मरथ न: युष्मत्- also (do you) remember us, your
पक्ष-छाया-समेधितान् wings' shelter nurtured विपद्-गणात्- from calamities hosts विष-अग्नि-आदे:- poison fire and such मोचिता: यत्- spared because स-मातृका: along with (our) mother Do you even remember us, who were nurtured by you under the protection of your wing as it were? And that we, along with our mother, were spared from the many calamaties, by you, such as from poison and fire.


कया वृत्त्या वर्तितं वश्चरद्भि: क्षितिमण्डलम् ।
तीर्थानि क्षेत्रमुख्यानि सेवितानीह भूतले ॥९॥
कया वृत्त्या वर्तितम् व:- by what means live did you
चरद्भि: क्षिति-मण्डलम् (while) roaming on the globe's face तीर्थानि क्षेत्र-मुख्यानि pilgrimages (and) places principal सेवितानि-इह् भूतले visited on this land By what means did you survive while you roamed the face of the globe? What principal pilgrimages and holy places did you visit on this earth?


भवद्विधा भागवतास्तीर्थभूता: स्वयं विभो ।
तीर्थीकुर्वन्ति तीर्थानि गदाभृता ॥१०॥
भवत्-विधा: भागवता: Yours like devotees
तीर्थभूता: स्वयम् विभो are pilgrimage yourself O Vidura! तीर्थी-कुर्वन्ति तीर्थानि sanctify do sacred places स्वान्त:स्थेन गदाभृता by inside residing The Mace Holder (Lord Vishnu) O Vidura! Devotees of God like yourself are themselves pilgrims, so to say, because, they purify the sacred places by the presence of Lord Vishnu, The wielder of the mace, within them.


अपि न: सुहृदस्तात बान्धवा: कृष्णदेवता: ।
दृष्टा: श्रुता वा यदव: स्वपुर्यां सुखमासते ॥११॥
अपि न: सुहृद: तात are our friends, O Uncle!
बान्धवा: कृष्ण-देवता: relatives, Krishna as the deity दृष्टा: श्रुता: वा यदव: seen or heard of (by you) the Yaadavaas स्व-पुर्याम् सुखम्-आसते in their town (Dwaarakaa) happily living O Uncle! Have you seen and heard of our friends and relatives, whose diety is Krishna Himself? Are the Yaadavas living happily in their town Dwaarak?


इत्युक्तो धर्मराजेन सर्वं तत् समवर्णयत् ।
यथानुभूतं क्रमशो विना यदुकुलक्षयम् ॥१२॥
इति-उक्त: धर्मराजेन thus asked by Yudhishtthira
सर्वम् तत् समवर्णयत् all that well narrated यथा-अनुभूतम् क्रमश: as was experienced in order विना यदु-कुल-क्षयम् except Yadu's clan's extermination Yudhishtthira asked all this of Vidura, to which he replied narrating everything in order as per his experience, expect about the extermination of the Yadu clan.


नन्वप्रियं दुर्विषहं नृणां स्वयमुपस्थितम् ।
नावेदयत् सकरुणो दु:खितान् द्रष्टुमक्षम: ॥१३॥
ननु-अप्रियम् दुर्विषहम् नृणाम् certainly the unpleasant, unbearable by people
स्वयम्-उपस्थितम् occurring of its own न-अवेदयत् सकरुण: did not relate, the compassionate one दु:खितान् द्रष्टुम्-अक्षम: in distress to see unable Vidura did not relate the unpleasant news of the Yadus, which was unbearable to be heard and which had occurred of its own, because, compassionate as he was, he did not want to see the Pandavas in distress.


कञ्चित्कालमथावत्सीत्सत्कृतो देववत्सुखम् ।
भ्रातुर्ज्येष्ठस्य श्रेयस्कृत्सर्वेषां प्रीतिमावहन् ॥१४॥
कञ्चित्-कालम्-अथ-अवत्सीत्- for some time then, lived
सत्कृत: देव-वत्-सुखम् honoured, in god like comfort भ्रातु:-ज्येष्ठस्य श्रेय:-कृत्- elder brother's well wisher, सर्वेषाम् प्रीतिम्-आवहन् of everyone's love gaining Vidura lived on in Hastinaapura for sometime, honoured by everyone and in god like comfort. He, the well wisher of his elder brother, gained everyones love.


अविभ्रदर्यमा दण्डं यथावदघकारिषु ।
यावद्दधार शूद्रत्वं शापाद्वर्षशतं यम: ॥१५॥
अविभ्रत्-अर्यमा दण्डम् took on the Sun the duty of
यथावत्-अघ-कारिषु according to sin committers (punishment) यावत्-दधार शूद्रत्वम् until had taken the (body of) shoodra, शापात्-वर्ष-शतम् यम: by curse for hundred years Yama (god of justice) The Sun had taken on the duty to duly punish the sinners, when, for hundred years Yama (the god of justice) had taken on the body of a shoodra (that of Vidura) because of a curse.


युधिष्ठिरो लब्धराज्यो दृष्ट्वा पौत्रं कुलंधरम् ।
भ्रातृभिर्लोकपालाभैर्मुमुदे परया श्रिया ॥१६॥
युधिष्ठिर: लब्ध-राज्य: Yudhishtthira regaining the kingdom
दृष्ट्वा पौत्रम् कुलम्-धरम् seeing grandson capable of leading the family भ्रातृभि:-लोकपाल-आभै:- with the brothers, guardians of the worlds like splendour मुमुदे परया श्रिया rejoiced with supreme splendour Yudhishtthira had regained his kingdom and had seen his grandson was capable of carrying on the traditions of the family. With his four brothers who were equal to the four gaurdians of the worlds, he rejoiced with supreme splendour.


एवं गृहेषु सक्तानां प्रमत्तानां तदीहया ।
अत्यक्रामदविज्ञात: काल: परमदुस्तर: ॥१७॥
एवम् गृहेषु सक्तानाम् in this manner, in household attached
प्रमत्तानाम् तत्-ईहया forgetful by these (worldly) activities अत्यक्रामत्-अविज्ञात: came to pass unnoticed काल: परम-दुस्तर: Time utterly uncontrollable In this manner, as the Paandavas were attached to their households and their worldly activities, they were forgetful of the utterly uncontrolable Time which came to pass unnoticed.


विदुरस्तदभिप्रेत्य धृतराष्ट्रमभाषत ।
राजन्निर्गम्यतां शीघ्रं पश्येदं भयमागतम् ॥१८॥
विदुर:-तत्-अभिप्रेत्य Vidura that perceiving
धृतराष्ट्रम्-अभाषत to Dhritaraashtra said राजन्-निर्गम्यताम् शीघ्रम् O King! get away soon पश्य-इदम् भयम्-आगतम् see this fearful (Time) has come Vidura percieved this and said to Dhritaraashtra 'O King get away soon, see the fearful Time has come'.


प्रतिक्रिया न यस्येह कुतश्चित्कर्हिचित्प्रभो ।
स एव भगवान् काल: सर्वेषां न: समागत: ॥१९॥
प्रतिक्रिया न यस्य-इह to avert which, not (is) here (in this world)
कुतश्चित्-कर्हिचित्-प्रभो any how and at all, O lord! स: एव भगवान् काल: that same, the god Time, सर्वेषां न: समागत: for all of us has come O Lord! for all of us, the all powerful time of death, which cannot be averted at all and by any means, has come.


येन चैवाभिपन्नोऽयं प्राणै: प्रियतमैरपि ।
जन: सद्यो वियुज्येत किमुतान्यैर्धनादिभि: ॥२०॥
येन च-एव-अभिपन्न:- and by which alone overtaken,
अयम् प्राणै: प्रियतमै:-अपि this (person) by life dear most also जन: सद्य: वियुज्येत a person immediately broken (apart) किमुत-अन्यै:-धन-आदिभि: what of other (things), wealth and others Time alone is that which when it overtakes a person, he is broken apart from his dearmost life. What of other things like wealth and such.


पितृभ्रातृसुहृत्पुत्रा हतास्ते विगतं वय: ।
आत्मा च जरया ग्रस्त: परगेहमुपाससे ॥२१॥
पितृ-भ्रातृ-सुहृत्-पुत्रा: uncles, brothers, friends
हता:-ते विगतम् वय: sons are killed yours, passed your age आत्मा च जरया ग्रस्त: and you by old age are overcome पर-गेहम्-उपाससे (in) other's house are living Your uncles, brothers, friends so much so your sons are killed. You have passed your age and are overcome by old age, moreover, you are living in other's house.


अहो महीयसी जन्तोर्जीविताशा यया भवान् ।
भीमापवर्जितं पिण्डमादत्ते गृहपालवत् ॥२२॥
अहो महीयसी जन्तो:- O strong is a being's
जीवित-आशा यया भवान् living desire, by which you भीम-अपवर्जितम् पिण्डम्- by Bheema thrown morsels आदत्ते गृह-पालवत् accept, house pet like O how strong is the desire of a human being to live! Prompted by which, you accept the morsels thrown by Bheem like a house pet.


अग्निर्निसृष्टो दत्तश्च गरो दाराश्च दूषिता: ।
हृतं क्षेत्रं धनं येषां तद्दत्तैरसुभि: कियत् ॥२३॥
अग्नि:-निसृष्ट: in fire burnt
दत्त:-च गर: and given poison दारा:-च दूषिता: wives and insulted हृतम् क्षेत्रम् snatched kingdom धनम् येषाम् and wealth whose तत्-दत्तै:-असुभि: by them given food कियत् what What is the sense of living on the food given by those people whose houses were burnt, who were given poison, whose wives were insulted, whose kingdom and wealth were snatched even as you looked on?


तस्यापि तव देहोऽयं कृपणस्य जिजीविषो: ।
परैत्यनिच्छतो जीर्णो जरया वाससी इव ॥२४॥
तस्य-अपि तव देह:-अयम् then even, your body this
कृपणस्य जिजीविषो: miserable, wanting to live on परैति-अनिच्छत: जीर्ण: जरया withers, undesired, tattered by age वाससी इव clothes like Even then, against your desire this miserable, body of yours, wanting to live on, withers and is tattered by age, even as an old clothing.


गतस्वार्थमिमं देहं विरक्तो मुक्तबन्धन: ।
अविर्ज्ञातगतिर्जह्यात् स वै धीर उदाहृत: ॥२५॥
गत-स्वार्थम्-इमम् देहम् devoid of attachments, this body
विरक्त: मुक्त-बन्धन: the dispassionate giving up ties अविर्ज्ञात-गति:-जह्यात् not knowing of death, drops स: वै धीर: उदाहृत: he indeed is wise said to be A person who is unaware of death, yet devoid of attachments cuts off all pasionates ties and drops this body is known to be a wise person.


य: स्वकात्परतो वेह जातनिर्वेद आत्मवान् ।
हृदि कृत्वा हरिं गेहात्प्रव्रजेत्स नरोत्तम: ॥२६॥
य: स्वकात्-परत: वा-इह (he) who by himself, or by others, here
जात-निर्वेद: आत्मवान् becomes dispassionate, and unattached हृदि कृत्वा हरिम् in heart placing Hari गेहात्-प्रव्रजेत्- from home leaves स: नर-उत्तम: he is best of men Either by himself or by the precept of others, one who becomes dispassionate and unattached, and placing Shree Hari in his heart, leaves his home, he is the best among men.


अथोदीचीं दिशं यातु स्वैरज्ञातगतिर्भवान् ।
इतोऽर्वाक् प्रायश: काल: पुंसां गुणविकर्षण: ॥२७॥
अथ-उदीचीम् दिशम् यातु now to north direction, to go
स्वै:-अज्ञात-गति:-भवान् by own people not knowing, going you इत:-अर्वाक् प्रायश: काल: from now on, almost the time पुंसाम् गुण-विकर्षण: people's virtues (will) take away Now, without your people knowing about your going away, you should go away towards the northern direction, because, from now on the time is approaching which will take away the virtues of people.


एवं राजा विदुरेणानुजेन प्रज्ञाचक्षुर्बोधित आजमीढ:।
छित्वा स्वेषु स्नेहपाशान्द्रडिम्नो निश्चक्राम भ्रातृसंदर्शिताध्वा ॥२८॥
एवम् राजा विदुरेण-अनुजेन thus the king, by Vidura, the younger brother
प्रज्ञा-चक्षु:-बोधित: mind's eyes opened आजमीढ: छित्वा Ajmer's ruler breaking स्वेषु स्नेह-पाशान्-द्रडिम्न: in own (peoples') affection ties strong निश्चक्राम भ्रातृ-संदर्शित-अध्वा went away by brother shown path Thus the blind king Dhritaraashtra, the blind ruler of Ajamer, went away on the path shown by his younger brother, Vidura, cutting all the strong ties of affection with his own people, as his mind's eyes were now opened.


पतिं प्रयान्तं सुबलस्य पुत्री पतिव्रता चानुजगाम साध्वी ।
हिमालयं न्यस्तदण्डप्रहर्षं मनस्विनामिव सत्सम्प्रहार: ॥२९॥
पतिम् प्रयान्तम् husband ready to go seeing
सुबलस्य पुत्री पतिव्रता Subala's daughter, husband as master च-अनुजगाम साध्वी and followed the virtuous हिमालयम् to Himalayas न्यस्त-दण्ड-प्रहर्षम् withdrawn from inflicting wounds, pleased by मनस्विनाम्-इव philosophers like सत्-सम्प्रहार: (pleased by) the right strike Subala's daughter, Gaandhaaree, whose husband was her master, the righteous lady saw her husband ready to go to the Himaalayas, and she followed him. The Himaalyas are pleased with the philosophers who withdraw from inflicting wounds, as is pleased by the right strike made by warriors.


अजातशत्रु: कृतमैत्रो हुताग्निर्विप्रान् नत्वा तिलगोभूमिरुक्मै: ।
गृहं प्रविष्टो गुरुवन्दनाय न चापश्यत्पितरौ सौबलीं च ॥३०॥
अजातशत्रु: कृत-मैत्र: Yudhishtthira, having done Sandhyaa (prayer)
हुत-अग्नि:-विप्रान् नत्वा and sacrifices in fire, Braahmanas greeting तिल-गो-भूमि-रुक्मै: with sesame, cows land and gold गृहम् प्रविष्ट: (his) apartment entered गुरु-वन्दनाय to elders to bow down न च-अपश्यत्-पितरौ and did not see both uncles सौबलीम् च and Saubalee (Gaandhaari) After having done his Sandhyaa prayer, and sacrifeces into the sacred fire, and bowing down to the Braahamanas, and gifting them sesam, cows, land and gold, he entered his apartment to bown down to his elders. But he did not see both his uncles, Dhritaraashtra and Vidura, and Gaandhaaree.


तत्र सञ्जयमासीनं पप्रच्छोद्विग्नमानस: ।
गावल्गणे क्व नस्तातो वृद्धो हीनश्च नेत्रयो: ॥३१॥
तत्र सञ्जयम्-आसीनम् there to Sanjaya, seated
पप्रच्छ-उद्विग्न-मानस: asked anxious minded गावल्गणे क्व न:-तात: O son of Gaalwagna! where is our father वृद्ध: हीन:-च नेत्रयो: old and devoid of eyes Then, anxious minded Yudhishtthira asked Sanjaya who was seated there, 'O son of Gaalvagna! where is our father who is old and also devoid of eyes?'


अम्बा च हृतपुत्राऽऽर्ता पितृव्य: क्व गत: सुहृत् ।
अपि मय्यकृतप्रज्ञे हतबन्धु: स भार्यया ।
आशंसमान: शमलं गङ्गायां दु:खितोऽपतत् ॥३२॥
अम्बा च हृत-पुत्रा-आर्ता mother and dead sons tormented
पितृव्य: क्व गत: सुहृत् uncle, where has gone, well-wisher अपि मयि-अकृत-प्रज्ञे is it, in me dim witted हत-बन्धु: स: भार्यया killed own people, he with wife आशंसमान: शमलम् apprehending ill treatment गङ्गायाम् दु:खित:-अपतत् in Gangaa saddened fallen The mother tormented by hers sons' death, uncle a wellwisher, where have they gone? Is it that, he who was saddened at the loss of his own people, apprehended mistreatment from me, the dim witted, went with his wife to the Gangaa and threw himself there?


पितर्युपरते पाण्डौ सर्वान् न: सुहृद: शिशून् ।
अरक्षतां व्यसनत: पितृव्यौ क्व गतावित: ॥३३॥
पितरि-उपरते पाण्डौ (after) father's death Paandu
सर्वान् न: सुहृद: शिशून् of all us, brothers (still) children अरक्षताम् व्यसनत: protected from calamities पितृव्यौ क्व गतौ-इत: both uncles, where have they gone from here After our father Paandu's death, both uncles protected us brothers who were yet children, from many a calamities. Where have both of them gone from here?


सूत उवाच - Soota said - कृपया स्नेहवैक्लव्यात् सूतो विरहकर्शित: ।
आत्मेश्वरमचक्षाणो न प्रत्याहातिपीडित: ॥३४॥
कृपया स्नेह-वैक्लव्यात् by sorrow, by love overwhelmed
सूत: विरह-कर्शित: Soota (Sanjaya) by separation desperate आत्म-ईश्वरम्-अचक्षाण: (his) own master/lord, not seeing न प्रत्याह-अति-पीडित: did not say anything, very hurt Soota, Sanjaya, was full of sorrow and overwhelmed by love and desperate because of separation, from his own master, and not seeing him, did not say anything, also for being very hurt.


विमृज्याश्रूणि पाणिभ्यां विष्टभ्यात्मानमात्मना ।
अजातशत्रुं प्रत्यूचे प्रभो: पादावनुस्मरन् ॥३५॥
विमृज्य-अश्रूणि पाणिभ्याम् wiping tears with both hands
विष्टभ्य-आत्मानम्-आत्मना steadying his heart by the mind अजातशत्रुम् प्रत्यूचे to Yudhishtthira replied प्रभो: पादौ-अनुस्मरन् master's feet remembering Wiping his tears with both his hands, and steading his heart with his mind, Sanjaya replied to Yudhishtthira, with his thoughts on his master's (Dhritaraashtra's) feet.


संजय उवाच - Sanjaya said - नाहं वेद व्यवसितं पित्रोर्व: कुलनन्दन ।
गान्धार्या वा महाबाहो मुषितोऽस्मि महात्मभि: ॥३६॥
न-अहम् वेद व्यवसितम् do not I know of decision
पित्रो:-व: कुलनन्दन of uncles yours O delight of your race! गान्धार्या: वा महाबाहो or of Gaandhaaree, O mighty armed one! मुषित:-अस्मि महात्मभि: have been deceived I by the noble souls 'I do not of the decision of both your uncles and that of Gaandhaaree, O delight of your race! O mighty armed one! I have been decieved by the noble souls.


अथाजगाम भगवान्नारद: सहतुम्बुरु: ।
प्रत्युत्थायाभिवाद्याह सानुजोऽभ्यर्चयन्निव ॥३७॥
अथ-आजगाम भगवान्- then came divine
नारद: सह-तुम्बुरु: Naarada with Tumburu प्रत्युत्थाय-अभिवाद्य- getting up (to receive) and greeting आह स-अनुज:-अभ्यर्चयन्-इव said with brothers, in reverence like Just then the divine sage Naarada came along with sage Tumburu. King Yudhishtthira, with his brothers, got up to receive them, greeted them and full of reverence spoke to them thus..


युधिष्ठिर उवाच - Yudhishtthira said - नाहं वेद गतिं पित्रोर्भगवन् क्व गतावित: ।
अम्बा वा हतपुत्राऽऽर्ता क्व गता च तपस्विनी ॥३८॥
न-अहम् वेद गतिम् पित्रो:- do not I know whereabouts, of my uncles,
भगवन् क्व गतौ-इत: O divine sage! where went from here अम्बा वा हत-पुत्रा:-आर्ता aunt or, killed son's distressed क्व गता च तपस्विनी where (has) gone and the righteous one O divine sage! I do not know the whereabouts of my two uncles, or about where they have gone from here. Or about my Aunt, the righteous lady, who is at distress at the loss of her sons, and where she has gone to.


कर्णधार इवापारे भगवान् पारदर्शक: ।
अथाबभाषे भगवान्नारदो मुनिसत्तम: ॥३९॥
कर्णधार इव-अपारे pilot like (in this) endless (ocean)
भगवान् पारदर्शक: your holiness is (the only) guide अथ-आबभाषे भगवान्- then spoke divine नारद: मुनि-सत्तम: Naarada, the highest in the sages In this endless ocean of sorrow, like a pilot, your holiness alone can guide us. At this, the divine Naarada, the highest among the sages, spoke thus…


मा कंचन शुचो राजन् यदीश्वरवशं जगत् ।
लोका: सपाला यस्येमे वहन्ति बलिमीशितु: ।
स संयुनक्ति भूतानि स एव वियुनक्ति च ॥४०॥
मा कंचन शुच: राजन् do not at all grieve, O king!
यत्-ईश्वर-वशम् जगत् because in Lord's control is the world लोका: सपाला: यस्य-इमे the (14) worlds, (along with) their guardians, Whose here वहन्ति बलिम्-ईशितु: carryout, orders of The Lord स: संयुनक्ति He unites beings स: एव वियुनक्ति च He alone parts them and O King! Do not at all grieve. This world is under the control of the Lord. The fourteen worlds, and their gaurdians are, therefore, always carrying out His orders. It is He Who unites the beings and He alone parts them.


यथा गावो नसि प्रोतास्तन्त्यां बद्धा: स्वदामभि: ।
वाक्तन्त्यां नामभिर्बद्धा वहन्ति बलिमीशितु: ॥४१॥
यथा गाव: नसि प्रोता:- just as oxen, in the nostrils threaded
तन्त्याम् बद्धा:स्व-दामभि: by rope, tied by their own ropes वाक्-तन्त्याम् नामभि:-बद्धा: by Vedas' ropes, by own names tied वहन्ति बलिम्-ईशितु: carry out orders of the Lord Just as the oxen are threaded in the nostrils and also by a rope in their necks, human beings tied by their own ropes, thread of Vedas and by their own birth designations or names, carry out the orders of The Lord.


यथा क्रीडोपस्कराणां संयोगविगमाविह ।
इच्छया क्रीडितु: स्यातां तथैवेशेच्छया नृणाम् ॥४२॥
यथा क्रीडा-उपस्कराणाम् just as play things
संयोग-विगमौ-इह (brought) together and kept away, here इच्छया क्रीडितु: स्याताम् by the will of the players depends तथा-एव-ईश-इच्छया नृणाम् like that only by God's will of men Just as according to the players wish, the playthings are brought together and then kept away, in the same manner the coming together and parting of human beings depends on the will of God.


यन्मन्यसे ध्रुवं लोकमध्रुवं वा न चोभयम् ।
सर्वथा न हि शोच्यास्ते स्नेहादन्यत्र मोहजात् ॥४३॥
यत्-मन्यसे ध्रुवम् लोकम्- if (you) believe eternal human beings,
अध्रुवम् वा न च-उभयम् non eternal or not and even both सर्वथा न हि शोच्या:-ते altogether not indeed, to be grieved are they स्नेहात्-अन्यत्र मोहजात् by affection other than, (born of) attachment Whether you believe human beings to be eternal or not, or even both, they are not to be grieved at all, other than by affection born of attachment.


तस्माज्जह्यङ्ग वैक्लव्यमज्ञानकृतमात्मन: ।
कथं त्वनाथा: कृपणा वर्तेरंस्ते च मां विना ॥४४॥
तस्मात्-जहि-अङ्ग वैक्लव्यम्- therefore give up O Dear! Anxiety
अज्ञान-कृतम्-आत्मन: by ignorance created of mind कथम् तु-अनाथा: कृपणा: how indeed shelter less helpless वर्तेरन्-ते च माम् विना faring they are and without me O Dear Yudhishtthira! Therefore, cut off the anxiety created by the ignorance of the mind, compelling you to think as to how they the miserable, helpless and shelterless will be faring without you.


कालकर्मगुणाधीनो देहोऽयं पाञ्चभौतिक: ।
कथमन्यांस्तु गोपायेत्सर्पग्रस्तो यथा परम् ॥४५॥
काल-कर्म-गुण-अधीन: death, fate, and (three) gunas
देह:-अयम् पाञ्चभौतिक: controlled body this कथम्-अन्यान्-तु गोपायेत्- how can others indeed protect सर्प-ग्रस्त: यथा परम् by snake bitten like another This body is made of five elements and is controlled by time of death, fate and the three gunas.How can it protect anyone else any more than a person bitten by a snake can help another?


अहस्तानि सहस्तानामपदानि चतुष्पदाम् ।
फल्गूनि तत्र महतां जीवो जीवस्य जीवनम् ॥४६॥
अ-हस्तानि स-हस्तानाम्- without hands, for the with hands
अपदानि चतुष्पदाम् feet-less, of the with feet फल्गूनि तत्र महताम् small (ones) there, of the big जीव: जीवस्य जीवनम् being is a being's life The hand-less beings (the quadrupeds) are food for the beings with hands (human beings). The foot-less (grass etc.) are food for the footed (four footed animals). There also, the smaller ones become the subsistence for the bigger ones. So, a being is a being's life (food).


तदिदं भगवान् राजन्नेक आत्माऽत्मनां स्वदृक् ।
अन्तरोऽनन्तरो भाति पश्य तं माययोरुधा ॥४७॥
तत्-इदम् भगवान् राजन्- That This Lord, O King!
एक आत्मा-आत्मनाम् is One, The Self of souls स्वदृक् अन्तर:-अनन्तर: self effulgent, inside and outside भाति पश्य तम् shines, see Him मायया-उरुधा by Maaya (in) many forms That This Lord is One O King! The Self of all embodied souls, who is self effulgent, in me and outside me. He shines. See Him, taking on many forms by Maayaa.


सोऽयमद्य महाराज भगवान् भूतभावन: ।
कालरूपोऽवतीर्णोऽस्यामभावाय सुरद्विषाम् ॥४८॥
स:-अयम्-अद्य महाराज He This now Your Majesty!
भगवान् भूत-भावन: Lord in beings, life giving काल-रूप:-अवतीर्ण:-अस्याम्- (in) Time form, ascended on this (earth) अभावाय सुर-द्विषाम् for extermination of god's enemies Your Majesty! He This Lord who places life in beings, has ascended in Time (Death) form, with the purpose of extermination of the enemies of the gods, the demons.


निष्पादितं देवकृत्यमवशेषं प्रतीक्षते ।
तावद् यूयमवेक्षध्वं भवेद् यावदिहेश्वर: ॥४९॥
निष्पादितम् देव-कृत्यम्- accomplished (is) the god's work
अवशेषम् प्रतीक्षते remaining awaits (to be done) तावद् यूयम्-अवेक्षध्वम् till then you all wait भवेद् यावत्-इह-ईश्वर: is (present) until here is The Lord The work of the gods is almost accomplished. The remaining awaits to be completed. You all also wait here uptill when The Lord is present here.


धृतराष्ट्र: सह भ्रात्रा गान्धार्या च स्वभार्यया ।
दक्षिणेन हिमवत ऋषीणामाश्रमं गत: ॥५०॥
धृतराष्ट्र: सह भ्रात्रा Dhritaraashtra with brother
गान्धार्या च स्व-भार्यया Gaandhaaree and his wife दक्षिणेन हिमवत: toward south of Himalayas ऋषीणाम्-आश्रमम् गत: to the sage's hermitage has gone Dhritaraashtra, with his brother and his own wife Gaandhaaree has gone towards the south of the Himaalayaas, to the hermitage of the sages.


स्रोतोभि: सप्तभिर्या वै स्वर्धुनी सप्तधा व्यधात् ।
सप्तानां प्रीतये नाना सप्तस्रोत: प्रचक्षते ॥५१॥
स्रोतोभि: सप्तभि:-या वै streams in seven who indeed
स्वर्धुनी सप्तधा व्यधात् Gangaa into seven splitting सप्तानाम् प्रीतये नाना for the seven (sage's) pleasure, in different सप्तस्रोत: प्रचक्षते Saptasrota is called Gangaa splitting into seven different channels, flowed into seven streams for the pleasure of the seven sages (Saptarshees), so indeed is called Saptasrota.


स्नात्वानुसवनं तस्मिन्हुत्वा चाग्नीन्यथाविधि ।
अब्भक्ष उपशान्तात्मा स आस्ते विगतैषण: ॥५२॥
स्नात्वा-अनुसवनम् तस्मिन्- bathing three times (a day), in it (Gangaa),
हुत्वा च-अग्नीन्-यथा-विधि giving sacrifice, and to the fires as per system अब्भक्ष उपशान्त-आत्मा non-eating, peaceful souled स: आस्ते विगत-एषण: he is devoid of attachments Bathing three times a day in the Gangaa, and giving sacrifices into the fires according to the system, not eating and peaceful minded he is devoid of all attachments.


जितासनो जितश्वास: प्रत्याहृतषडिन्द्रिय: ।
हरिभावनया ध्वस्तरज:सत्त्वतमोमल: ॥५३॥
जित-आसन: जित-श्वास: controlled (his) pose, controlled (his) breath
प्रत्याहृत-षडिन्द्रिय: taking away the six senses हरि-भावनया ध्वस्त- by Hari's contemplation, broken रज:-सत्त्व-तम:-मल: Rajas, Sattva and Tamasic impurities He has controlled his pose and his breath and has withdrawn his six senses from their objects. By constant contemplation on Shree Hari, he has broken the Raajasik, Saatvika and Taamasik impurities of his mind.


विज्ञानात्मनि संयोज्य क्षेत्रज्ञे प्रविलाप्य तम् ।
ब्रह्मण्यात्मानमाधारे घटाम्बरमिवाम्बरे ॥५४॥
विज्ञान-आत्मनि संयोज्य ego in intelligence engaging
क्षेत्रज्ञे प्रविलाप्य तम् that into the soul merging, that into ब्रह्मणि-आत्मानम्-आधारे Brahman, his being, in the substratum, घट-अम्बरम्-इव-अम्बरे the pot space, like in the space He, Dhritraashtra merged his ego in his intelligence, and engaging that into the soul, merged that, his being into the substratum Brahman, just as a pot space is merged into the space.


ध्वस्तमायागुणोदर्को निरुद्धकरणाशय: ।
निवर्तिताखिलाहार आस्ते स्थाणुरिवाचल: ।
तस्यान्तरायो मैवाभू: संन्यस्ताखिलकर्मण: ॥५५॥
ध्वस्त-माया-गुण-उदर्क: breaking Maaya gunas born
निरुद्ध-करण-आशय: withdrawing senses from objects निवर्तित-अखिल-आहार: giving up all food आस्ते स्थाणु:-इव-अचल: (he) is bamboo like stationary तस्य-अन्तराय: मा-एव-अभू: his path may not be (obstructing) संन्यस्त-अखिल-कर्मण: reclused from all duties He, Dhritaraashtra, has broken away from all Maayaa generated guna born senses, withdrawing them from their objects. He has given up all food, and stands stationary like a bamboo, and he has reclused himself from all his duties. Do not be an obstruction in his path.


स वा अद्यतनाद् राजन् परत: पञ्चमेऽहनि ।
कलेवरं हास्यति स्वं तच्च भस्मीभविष्यति ॥५६॥
स: वा अद्यतनात् राजन् he will from today, O King!
परत: पञ्चमे-अहनि on the next fifth day कलेवरम् हास्यति स्वम् body will cast off himself तत्-च भस्मी-भविष्यति and that, to ashes will be (reduced) O King! From today, on the fifth day he will cast off his own body, which will be reduced to ashes.


दह्यमानेऽग्निभिर्देहे पत्यु: पत्नी सहोटजे ।
बहि: स्थिता पतिं साध्वी तमग्निमनुवेक्ष्यति ॥५७॥
दह्यमाने-अग्निभि:-देहे- burning by fires the body
पत्यु: पत्नी सह-उटजे of (her) husband, the wife with the hut बहि: स्थिता पतिम् साध्वी outside standing, husband (following) the virtuous one तम्-अग्निम्-अनुवेक्ष्यति that fire will enter The virtuous lady, standing outside, seeing the body of her husband burning along with the hut in the fires, will enter the fire and thus follow her husband.


विदुरस्तु तदाश्चर्यं निशाम्य कुरुनन्दन ।
हर्षशोकयुतस्तस्माद् गन्ता तीर्थनिषेवक: ॥५८॥
विदुर:-तु तत्-आश्चर्यम् Vidura, certainly, that wonder
निशाम्य कुरुनन्दन witnessing, O Kurunandana! हर्ष-शोक-युत:-तस्माद् joy and grief with, from there गन्ता तीर्थ-निषेवक: will go to holy places for pilgrimage O Kurunandana! Vidura witnessing the wonderful event, with a mixed feeling of joy and sorrow, will embark on pilgrimage to holy places.


इत्युक्त्वाथारुहत् स्वर्गं नारद: सहतुम्बुरु: ।
युधिष्ठिरो वचस्तस्य हृदि कृत्वाजहाच्छुच: ॥५९॥
इति-उक्त्वा-अथ- this saying then
आरुहत् स्वर्गम् ascended to heaven नारद: सह-तुम्बुरु: Naarada with Tumburu युधिष्ठिर: वच:तस्य Yudhishtthira, words his हृदि कृत्वा-अजहात्-शुच: in heart keeping, gave up mourning So saying, then, Naarada ascended to the heaven with Tumburu. Yudhishtthira, keeping his words in his heart, gave up mourning.


इतिश्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां प्रथमस्कन्धे
नैमिषीयोपाख्याने त्रयोदश: अध्याय: ॥१३॥
Thus ends the thirteenth discourse, forming part of the story of the Naimisha forest, in Book One, of the great and glorious Bhaagavata Puraana.