Adhyaya 37

Verse 1

ऑपन--माजल छा जज सप्तत्रिशो5 ध्याय: विनशन

Vaiśampāyana said: Then, O king, Halāyudha (Balarāma) went to Vinaśana—the place where the river Sarasvatī disappears—moved by aversion toward the Śūdras and Ābhīras. The verse frames his pilgrimage as both a sacred journey and a morally charged withdrawal from social conflict, highlighting how inner dispositions (like hatred) can accompany even outwardly religious acts.

Verse 2

तस्मात्‌ तु ऋषयो नित्यं प्राहुर्विनशनेति च । वैशम्पायनजी कहते हैं--राजन! उदपानतीर्थसे चलकर हलधारी बलराम विनशनतीर्थमें आये, जहाँ (दुष्कर्मपरायण) शूद्रों और आभीरोंके प्रति द्वेष होनेसे सरस्वती नदी विनष्ट (अदृश्य) हो गयी है। इसीलिये ऋषिगण उसे सदा विनशनतीर्थ कहते हैं ।।

Vaishampayana said: Therefore the sages always refer to that place as ‘Vinaśana’ (the Place of Disappearance). There too, the mighty Balarāma—of great strength—performed ritual purification by touching the waters of the Sarasvatī. The passage frames the site as a moral warning: when hostility and wrongdoing prevail, even a sacred river is said to vanish from sight, and the name ‘Vinaśana’ preserves that ethical memory.

Verse 3

तत्र चाप्सरस: शुभ्रा नित्यकालमतन्द्रिता:

There, too, radiant Apsarases were present—ever watchful and unwearied at all times—attending the scene with ceaseless readiness, as the narrative moves through the solemn, otherworldly atmosphere surrounding the events of war.

Verse 4

तत्र देवा: सगन्धर्वा मासि मासि जनेश्वर

There, O lord of men, the gods—together with the Gandharvas—came month after month, marking the place as one repeatedly visited and sanctified by celestial presence.

Verse 5

तत्रादृश्यन्त गन्धर्वास्तथैवाप्सरसां गणा:

Vaiśampāyana said: There, Gandharvas were seen, and likewise groups of Apsarases—signs of a celestial presence appearing amid the unfolding events, suggesting that even in a world shaken by war, higher realms observe and intervene according to cosmic order.

Verse 6

तत्र मोदन्ति देवाश्ष॒ पितरक्षु सवीरुध:

There, the gods and the ancestral fathers rejoice, along with all that grows—plants and vegetation—signaling a realm or occasion regarded as auspicious and life-sustaining, where the cosmic and ancestral orders are satisfied.

Verse 7

आक्रीडभूमि: सा राजंस्तासामप्सरसां शुभा

Vaiśampāyana said: “O King, that splendid place was the playground of those Apsarases.”

Verse 8

तत्र स्नात्वा च दत्त्वा च वसु विप्राय माधव:

There, after bathing and then giving wealth in charity to a Brahmin, Mādhava (Balarāma) proceeded onward to the sacred ford associated with the Gandharvas. Thus Rohiṇī’s son continued his pilgrimage, honoring purity and generosity before moving to the next holy place.

Verse 9

श्रुत्वा गीत॑ च तद्‌ दिव्यं वादित्राणां च नि:स्वनम्‌ छायाश्व विपुला दृष्टवा देवगन्धर्वरक्षसाम्‌

Vaiśampāyana said: Hearing that celestial song and the resonant sound of musical instruments, and seeing the vast, looming forms of Devas, Gandharvas, and Rākṣasas, the onlookers were struck by the sense that superhuman forces had gathered around the battlefield—an omen-like moment that heightens the moral gravity of the war and the consequences of the choices being made.

Verse 10

विश्वावसुमुखास्तत्र गन्धर्वास्तपसान्विता:

Vaiśampāyana said: There, the Gandharvas—foremost among them Viśvāvasu—were present, endowed with the power of austerity. Their very presence stands as a sacred, otherworldly witness, reminding the listener that even amid human strife, higher beings and the force of disciplined tapas measure moral and cosmic order.

Verse 11

तत्र दत्त्वा हलधरो विप्रेभ्यो विविधं वसु

There, Haladhara (Balarāma), having bestowed upon the brāhmaṇas wealth of many kinds, set out from that place accompanied by those brāhmaṇas, while Mādhava was being praised. The scene upholds the duty of honoring learned guests with generous gifts and hospitality, and shows Balarāma departing amid the blessings and laudations of the satisfied brāhmaṇas.

Verse 12

अजाविकं गोखरोष्ट्रं सुवर्ण रजतं तथा । भोजयित्वा द्विजान्‌ कामै: संतर्प्प च महाधनै:

Vaiśampāyana said: Having given in charity sheep and goats, cows, donkeys, and camels, and likewise gold and silver, he then fed the twice-born brāhmaṇas according to their wishes and satisfied them with great wealth—an act portrayed as lavish hospitality and merit-making through generous giving.

Verse 13

तस्माद्‌ गन्धर्वतीर्थाच्च महाबाहुररिंदम:

Then, from that sacred ford known as Gandharva-tīrtha, the mighty-armed, foe-subduing hero proceeded onward—marking a transition in the journey from one consecrated place to the next, where movement itself is framed as purposeful and disciplined rather than random wandering.

Verse 14

तत्र गर्गेण वृद्धेन तपसा भावितात्मना

Vaiśampāyana said: There, O Janamejaya, the aged sage Garga—his inner self purified and strengthened by austerity—at that auspicious ford of the Sarasvatī came to understand the knowledge of Time and the course of Time, the reversals and irregular motions of planets and constellations, dreadful portents, and also auspicious signs. From his very name that sacred place became known as Gargasrota.

Verse 15

कालज्ञानगतिश्ैव ज्योतिषां च व्यतिक्रम: । उत्पाता दारुणाश्वैव शुभाश्न जनमेजय

Vaiśampāyana said: “O Janamejaya, there (at that sacred ford on the Sarasvatī) the great sage, the aged Garga—whose inner being had been purified by austerity—came to know all these matters: the knowledge of Time and its course, the irregular movements of the luminaries, dreadful portents, and also auspicious signs. That holy place came to be known by his name as Gargasrota.”

Verse 16

सरस्वत्या: शुभे तीर्थे विदिता वै महात्मना । तस्य नाम्ना च तत्‌ तीर्थ गर्गस्रोत इति स्मृतम्‌

Vaiśampāyana said: “O Janamejaya, at a sacred ford of the Sarasvatī, the great sage came to know many hidden matters. And that holy place came to be remembered by his very name as ‘Gargasrota,’ the Stream (or Current) of Garga.”

Verse 17

तत्र गर्ग महाभागमृषय: सुव्रता नूप । उपासांचक्रिरे नित्यं कालज्ञानं प्रति प्रभो,सामर्थ्यशाली नरेश्वर! वहाँ उत्तम व्रतका पालन करनेवाले ऋषियोंने कालज्ञानके लिये सदा महाभाग गर्गमुनिकी उपासना (सेवा) की थी

There, O king, the sages—steadfast in excellent vows—continually attended upon the illustrious sage Garga, seeking instruction in the knowledge of Time (Kāla).

Verse 18

तत्र गत्वा महाराज बल: श्वेतानुलेपन: । विधिवद्धि धन दत्त्वा मुनीनां भावितात्मनाम्‌

Vaiśampāyana said: “O King, having gone there, Bala (Balarāma), anointed with white sandal-paste, duly gave wealth in accordance with rite to the sages of purified and disciplined selves.”

Verse 19

उच्चावचांस्तथा भक्ष्यान्‌ विप्रेभ्यो विप्रदाय सः । नीलवासास्तदागच्छच्छड्खतीर्थ महायशा:

Vaiśampāyana said: “Having duly given the brāhmaṇas various kinds of foods and delicacies, that greatly renowned one—clad in blue garments—then proceeded to Śaṅkha-tīrtha.”

Verse 20

तत्रापश्यन्महाशड्खं महामेरुमिवोच्छितम्‌ । श्वेतपर्वतसंकाशमृषिसंघैर्निषेवितम्‌

There they beheld a mighty conch, towering like the great Mount Meru—white as a snow-clad mountain and attended by companies of sages.

Verse 21

यक्षा विद्याधराश्चैव राक्षसाक्षामितौजस:

Vaiśampāyana said: Yakṣas and Vidyādharas, and also the mighty Rakṣasas of immeasurable prowess, were present.

Verse 22

ते सर्वे ह्ुशनं त्यक्त्वा फलं तस्य वनस्पते:

Vaiśampāyana said: All of them, having abandoned the food, took the fruit of that tree.

Verse 23

प्राप्तैश्न नियमैस्तैस्तैविचरन्त: पृथक्‌ पृथक्‌

Vaiśampāyana said: Having adopted various disciplines, they moved about separately, each following his own accepted rule of conduct. Remaining unseen to ordinary people, they wandered in the world; thus that wondrous presence became renowned throughout this universe.

Verse 24

अदृश्यमाना मनुजैर्व्यचरन्‌ पुरुषर्षभ । एवं ख्यातो नरव्यापत्र लोके5स्मिन्‌ स वनस्पति:

Invisible to men, they wandered about, O best of men. Thus, O hero, that tree (vanaspati) became renowned in this world.

Verse 25

ततस्तीर्थ सरस्वत्या: पावन लोकविश्रुतम्‌ । तस्मिंश्व॒ यदुशार्दूलो दत्त्वा तीर्थे पयस्विनी:

Vaiśampāyana said: Then he came to a sacred ford of the Sarasvatī, renowned throughout the world for its purifying power. There the tiger among the Yadus, Balarāma, made gifts at that holy place—donating milk-yielding cows, and also vessels of copper and iron, along with garments of many kinds, to the brāhmaṇas. Having honored the brāhmaṇas, he in turn was honored by ascetic sages.

Verse 26

सुभूमिकं ततो5गच्छत्‌ सरस्वत्यास्तटे वरे । महाबली बलराम वहाँ भी सरस्वतीमें आचमन और स्नान करके उसके सुन्दर तटपर स्थित हुए 'सुभूमिक' तीर्थमें गये

Then the mighty Balarāma went to the sacred ford called Subhūmikā on the excellent bank of the Sarasvatī. There he performed ācamana and bathed in the river, and, standing upon its beautiful shore, proceeded to that renowned purifying tīrtha. He honored the twice-born by giving gifts—vessels of copper and iron and garments of many kinds—and, having shown reverence to the brāhmaṇas, he in turn was honored by ascetics rich in austerity.

Verse 27

पुण्यं द्वैतवनं राजन्नाजगाम हलायुध: । तत्र गत्वा मुनीन्‌ दृष्टवा नानावेषधरान्‌ बल:

Vaiśampāyana said: “O King, Halāyudha (Balarāma) came to the holy forest of Dvaitavana. Having gone there, the mighty one beheld sages wearing many different guises.”

Verse 28

आप्लुत्य सलिले चापि पूजयामास वै द्विजान्‌ | राजन! वहाँसे हलधर बलभद्रजी पवित्र द्वैतववनमें आये और वहाँके नाना वेशधारी मुनियोंका दर्शन करके जलमें गोता लगाकर उन्होंने ब्राह्मणोंका पूजन किया ।।

Vaiśaṃpāyana said: “O King, after bathing in the water, Haladhara Balabhadra came from there to the sacred Dvaitavana. Seeing the sages who had assumed various guises, he plunged into the water and then honored the brāhmaṇas with worship. Likewise, he bestowed upon the learned brāhmaṇas abundant provisions for their enjoyment.”

Verse 29

गत्वा चैवं महाबाहुर्नातिदूरे महायशा:

Vaiśampāyana said: O King, having gone only a short distance, the mighty-armed and greatly renowned, righteous Lord Balarāma reached the sacred ford called Nāgadhanvā. There lies the abode of the radiant serpent-king Vāsuki, surrounded by countless serpents; and in that holy place fourteen thousand sages are said to dwell continually.

Verse 30

धर्मात्मा नागधन्वानं तीर्थमागमदच्युत: । यत्र पन्नगराजस्य वासुके: संनिवेशनम्‌

Vaiśampāyana said: The righteous Acyuta (Balarāma) arrived at the sacred ford called Nāgadhanvā, where stands the abode of Vāsuki, king of the serpents. There, surrounded by countless nāgas, the mighty serpent-lord dwells, and the place is continually inhabited by fourteen thousand ṛṣis—marking it as a powerful center of sanctity and disciplined spiritual life even amid the wider turmoil of the war narrative.

Verse 31

महद्युतेर्महाराज बहुभि: पन्नगैर्वतम्‌ । ऋषीणां हि सहस््राणि तत्र नित्यं चतुर्दश

Vaiśampāyana said: O King, that abode of the great-lustrous one is surrounded by many serpents. Indeed, fourteen thousand sages dwell there continually. (Thus, not far ahead, the mighty-armed, illustrious, righteous Lord Balarāma reached the sacred ford called Nāgadhanvā, the residence of the radiant serpent-king Vāsuki, encircled by countless serpents.)

Verse 32

यत्र देवा: समागम्य वासुकिं पन्नगोत्तमम्‌ | सर्वपन्नगराजानमभ्यषिज्चन्‌ यथाविधि,वहीं देवताओंने आकर सर्पोमें श्रेष्ठ वासुकिको समस्त सर्पोके राजाके पदपर विधिपूर्वक अभिषिक्त किया था

Vaiśaṃpāyana said: “In that place, the gods assembled and, following the prescribed rite, anointed Vāsuki—the foremost of serpents—as the sovereign king over all serpent-lords.”

Verse 33

पन्नगेभ्यो भयं तत्र विद्यते न सम पौरव । तत्रापि विधिवद्‌ दत्त्वा विप्रेभ्यो रत्नसंचयान्‌

Vaiśampāyana said: “O descendant of Puru, in that place there is no fear at all from serpents. There too, after duly giving heaps of jewels to the Brahmins according to prescribed rites, Balarāma set out eastward, where at every step many renowned sacred fords manifested—said to be nearly a hundred thousand in number.”

Verse 34

प्रायात्‌ प्राचीं दिशं तत्र तत्र तीर्थान्यनेकश: । सहस्रशतसंख्यानि प्रथितानि पदे पदे

Vaiśampāyana said: He proceeded eastward, and along the way, at every step, many sacred fords appeared—renowned pilgrimage places numbering in the hundreds of thousands, O descendant of Puru.

Verse 35

आपपलुत्य तत्र तीर्थेषु यथोक्तं तत्र चर्षिभि: | कृत्वोपवासनियमं दत्त्वा दानानि सर्वश:

Having bathed there at the sacred fords (tīrthas) exactly as the sages had prescribed, they undertook the discipline of fasting and, in every way, bestowed gifts in charity. The passage sets forth the ethical order of pilgrimage: purification by bathing, self-restraint through vows, and the completion of merit through generous giving.

Verse 36

इस प्रकार श्रीमह्ा भारत शल्यपववके अन्तर्गत गदापबव॑नें बलदेवजीकी तीरथ्थयात्राके प्रसंगमें त्रितका उपाख्यानविषयक छत्तीसवाँ अध्याय पूरा हुआ

Vaiśaṃpāyana said: In that sacred ford, radiant-faced celestial beings delight continually in many kinds of pure and graceful sports, having cast off all languor. Then, having duly saluted the sages who dwell at that tīrtha, he proceeded along the indicated route to the place where the Sarasvatī is again encountered. The passage underscores the sanctifying power of pilgrimage: reverence toward ascetics and disciplined movement along a prescribed path are the proper ethical frame for enjoying sacred beauty without falling into heedlessness.

Verse 37

प्राडुमुखं वै निववृते वृष्टिवाततहता यथा । उन तीर्थोंमें स्नान करके उन्होंने ऋषियोंके बताये अनुसार व्रत-उपवास आदि नियमोंका पालन किया। फिर सब प्रकारके दान करके तीर्थनिवासी मुनियोंको मस्तक नवाकर उनके बताये हुए मार्गसे वे पुन: उस स्थानकी ओर चल दिये

Vaiśampāyana said: Sarasvatī, as though struck and driven back by rain and wind, turned again toward the east. After bathing at those sacred fords, Balarāma observed the disciplines taught by the seers—vows, fasting, and restraint. Having given gifts of every kind and bowing his head to the ascetics who dwell at the tīrthas, he set out once more along the path they indicated, returning toward the place where the Sarasvatī bends back eastward like a storm-tossed shower. Seeking the sight of the great sages of Naimiṣa, he beheld that foremost of rivers and was filled with wonder—Balarāma the plough-bearer, anointed with white sandalwood—moved by reverence for holy places and the guidance of the righteous.

Verse 38

निवृत्तां तां सरिच्छेष्ठां तत्र दृष्टवा तु लाड़ली । बभूव विस्मितो राजन्‌ बल: श्वेतानुलेपन:

Vaiśampāyana said: O King, when Balarāma—his body anointed with white sandal paste—beheld there that foremost of rivers, Sarasvatī, which had turned back toward the eastern quarter to grant audience to the great sages of Naimiṣāraṇya, he was struck with wonder. The scene underscores reverence for sacred places and the power of ascetic merit: even nature is portrayed as responding to the presence and spiritual authority of the ṛṣis.

Verse 39

जनमेजय उवाच कस्मात्‌ सरस्वती ब्रद्यान्‌ निवृत्ता प्राडमुखी भवत्‌ । व्याख्यातमेतदिच्छामि सर्वमध्वर्युसत्तम

Janamejaya said: “For what reason did the river Sarasvatī, while flowing swiftly, turn back and come to face the east? O best of officiating priests, I wish to hear this entire matter explained.”

Verse 40

कम्मिंश्चित्‌ कारणे तत्र विस्मितो यदुनन्दन: । निवृत्ता हेतुना केन कथमेव सरिद्वरा

Janamejaya asked: “For what reason was Yadunandana (Balarāma) astonished there? For what cause did that excellent river cease its flow, and how did this come to pass?”

Verse 41

जनमेजयने पूछा--यजुर्वेदके ज्ञाताओंमें श्रेष्ठ विप्रवर! मैं आपके मुँहसे यह सुनना चाहता हूँ कि सरस्वती नदी किस कारणसे पीछे लौटकर पूर्वाभिमुख बहने लगी? क्‍या कारण था कि वहाँ यदुनन्दन बलरामजीको भी आश्चर्य हुआ? सरिताओंमें श्रेष्ठ सरस्वती किस कारणसे और किस प्रकार पूर्वदिशाकी ओर लौटी थीं? ।।

Janamejaya asked: “O foremost brahmin, best among the knowers of the Yajurveda, I wish to hear from your own lips: for what reason did the Sarasvatī turn back and flow facing east? What cause made even Yadunandana, Lord Balarāma, marvel there? Why and how did Sarasvatī, best of rivers, return toward the eastern quarter?” Vaiśampāyana said: “In the ancient Kṛta age, O King, the ascetics of Naimiṣa, while engaged in a vast sacrificial session that lasted twelve years…”

Verse 42

उषित्वा च महाभागास्तस्मिन्‌ सत्रे यथाविधि

And those noble ones, having stayed in that sacrificial session in the prescribed manner, duly observed the rite as tradition and rule require.

Verse 43

निवत्ते नैमिषेये वै सत्रे द्वादशवार्षिके । आज ममुर्ऋयस्तत्र बहवस्तीर्थकारणात्‌

Vaiśampāyana said: “When the twelve-year sacrificial session at Naimiṣa had concluded, many sages came there, drawn by the sanctity of that holy place.”

Verse 44

नैमिषारण्यवासियोंके उस द्वादशवर्षीय यज्ञमें वे महाभाग ऋषि दीर्घकालतक रहे। जब वह यज्ञ समाप्त हो गया तब बहुत-से महर्षि तीर्थसेवनके लिये वहाँ आये ।।

Vaiśampāyana said: “O lord of the people, because the sages were so numerous, all the sacred fords along the southern bank of the Sarasvatī at that time appeared like towns—crowded with ascetics, rites, and the bustle of pilgrimage after the great sacrifice had concluded.”

Verse 45

समन्तपजञ्चकं यावत्तावत्ते द्विजसत्तमा: । तीर्थलोभान्नरव्याप्र नद्यास्तीरं समाश्रिता:

Vaiśampāyana said: “O tiger among men, as far as the region called Samantapañcaka extends, so far did those foremost of the twice-born—driven by longing for sacred bathing-fords—take refuge along the river’s bank.”

Verse 46

अभिगच्छन्ति तत्‌ तीर्थ पुण्यं ब्राह्मणसेवितम्‌ । जनेश्वर! वहाँ उस ब्राह्मणसेवित पुण्यतीर्थमें गन्धरवॉसहित देवता भी प्रतिमास आया करते हैं,पुरुषसिंह! तीर्थसेवनके लोभसे वे ब्रह्मर्षिणण समन्तपंचक तीर्थतक सरस्वती नदीके तटपर ठहर गये ।।

Vaiśampāyana said: “O lord of men, they go to that sacred ford—a holy tīrtha frequented and sanctified by the service of brāhmaṇas. There, in that brāhmaṇa-honoured holy place, even the gods—accompanied by Gandharvas—come month after month, O lion among men. Drawn by the desire to gain the merit of visiting a tīrtha, those brahmarṣis stayed on the bank of the Sarasvatī at the tīrtha called Samantapañcaka. And as those purified sages performed their rites, the mighty sound of their profound Vedic recitation (svādhyāya) made all the directions resound.”

Verse 47

अन्निहोत्रैस्ततस्तेषां क्रियमाणैर्महात्मनाम्‌ । अशोभत सरिच्छेष्ठा दीप्यमानै: समन्तत:,चारों ओर प्रकाशित हुए उन महात्माओंद्वारा किये जानेवाले यज्ञसे सरिताओंमें श्रेष्ठ सरस्वतीकी बड़ी शोभा हो रही थी

Vaiśampāyana said: Then, as those great-souled men performed their agnihotra rites, the Sarasvatī—foremost among rivers—shone with heightened splendor, illuminated on every side by the blazing sacrificial fires.

Verse 48

वालखिल्या महाराज अभ्मकुद्टाश्न तापसा: | दन्तोलूखलिन श्चान्ये प्रसंख्यानास्तथा परे

Vaiśampāyana said: “O King, there were ascetics there—renowned sages such as the Vālakhilyas, the Abhramakuṭṭas, and others called the Dantolūkhalins; and also others known as the Prasaṅkhyānas. By their severe vows and disciplined modes of living, they adorned the sacred region by the Sarasvatī, embodying the ideal that inner restraint and austerity lend splendor to holy places.”

Verse 49

वायुभक्षा जलाहारा: पर्णभक्षाश्न॒ तापसा: । नानानियमयुक्ताश्व तथा स्थण्डिलशायिन:

Vaiśampāyana said: There were ascetics who lived on air, others who subsisted only on water, and others who ate only leaves. Observing many different vows and disciplines, some even slept on bare ground. Thus, on the bank of the Sarasvatī, these renowned sages—by their austerity and restraint—enhanced the sanctity and splendor of that foremost river, making its shore a visible seat of dharma and self-mastery.

Verse 50

आसन वै मुनयस्तत्र सरस्वत्या: समीपत: । शोभयन्त: सरिच्छेष्ठां गड्जामिव दिवौकस:

Vaiśampāyana said: “O King, there were sages seated there on the banks near the Sarasvatī. By their presence they adorned that best of rivers, just as the dwellers of heaven adorn the Gaṅgā.”

Verse 51

शतशकश्च समापेतुरऋषषय: सत्रयाजिन: । तेडवकाशं न ददृशु: सरस्वत्या महाव्रता:,सत्रयागमें सम्मिलित हुए सैकड़ों महान्‌ व्रतधारी ऋषि वहाँ आये थे; परंतु उन्होंने सरस्वतीके तटपर अपने रहनेके लिये स्थान नहीं देखा

Vaiśampāyana said: Hundreds of great sages, steadfast in their vows and engaged in sacrificial sessions, assembled there; yet on the banks of the Sarasvatī they could find no open place to stay.

Verse 52

ततो यज्ञोपवीतैस्ते तत्तीर्थ निर्मिमाय वै | जुह॒वुश्चाग्निहात्रांश्व चक्रुश्न विविधा: क्रिया:

Then, using their sacred threads, they duly established that holy ford (tīrtha). There they offered the oblations prescribed for the Agnihotra and performed various other ritual acts.

Verse 53

समेत्य सहिता राजन्‌ यथाप्राप्तं यथासुखम्‌ । राजन! गन्धर्वगण और अप्सराएँ एक साथ मिलकर वहाँ आती और सुखपूर्वक विचरण करती दिखायी देती हैं

Vaiśampāyana said: “O King, the hosts of Gandharvas and Apsarases were seen arriving together there and roaming about at ease, each according to their lot and pleasure. Then, perceiving that assembly of sages to be despondent and burdened with anxious thought, Sarasvatī—O best of kings—revealed herself directly to them, for the sake of fulfilling their intended purpose.”

Verse 54

ततः कुण्जान्‌ बहून्‌ कृत्वा संनिवृत्ता सरस्वती । ऋषीणां पुण्यतपसां कारुण्याज्जनमेजय

Then, O Janamejaya, having formed many thickets and groves, the river Sarasvatī turned back, moved by compassion for those sages whose austerities were holy and meritorious.

Verse 55

ततो निवृत्य राजेन्द्र तेषामर्थे सरस्वती । भूय: प्रतीच्यभिमुखी प्रसुस्राव सरिद्वरा,राजेन्द्र! उनके लिये लौटकर सरिताओंमें श्रेष्ठ सरस्वती पुनः पश्चिमकी ओर मुड़कर बहने लगीं

Then, O king, for their sake Sarasvatī—the best of rivers—turned back and once again flowed westward.

Verse 56

अमोघागमन कृत्वा तेषां भूयो व्रजाम्पहम्‌ । इत्यद्भुतं महच्चक्रे तदा राजन्‌ महानदी

Vaiśampāyana said: “Having made the coming of those sages fruitful, I shall return again.” With this resolve, O king, the great river then performed a mighty and wondrous deed.

Verse 57

एवं स कुण्जो राजन्‌ वै नैमिषीय इति स्मृतः । कुरुश्रेष्ठ कुरुक्षेत्रे कुरुष्व महतीं क्रियाम्‌,नरेश्वर! इस प्रकार वह कुंज नैमिषीय नामसे प्रसिद्ध हुआ। कुरुश्रेष्ठ! तुम भी कुरुक्षेत्रमें महान्‌ कर्म करो

Vaiśaṃpāyana said: “Thus, O king, that grove came to be remembered by the name ‘Naimiṣīya’. O best of the Kurus, O lord of men—do you too perform a great and solemn rite in Kurukṣetra.”

Verse 58

तत्र कुज्जान्‌ बहून्‌ दृष्टवा निवृत्तां च सरस्वतीम्‌ । बभूव विस्मयस्तत्र रामस्याथ महात्मन:,वहाँ बहुत-से कुंजों तथा लौटी हुई सरस्वतीका दर्शन करके महात्मा बलरामजीको बड़ा विस्मय हुआ

There, upon seeing many thickets and the Sarasvatī River turned back from its course, the great-souled Rāma (Balarāma) was filled with wonder.

Verse 59

उपस्पृश्य तु तत्रापि विधिवद्‌ यदुनन्दन: । दत्त्वा दायान्‌ द्विजातिभ्यो भाण्डानि विविधानि च

Vaiśaṃpāyana said: There too, Yadunandana (Balarāma), having performed the prescribed purification and sipping of water according to rule, bestowed gifts upon the twice-born—wealth and various kinds of vessels.

Verse 60

भक्ष्यं भोज्यं च विविध ब्राह्मणेभ्य: प्रदाय च । ततः प्रायाद्‌ बलो राजन्‌ पूज्यमानो द्विजातिभि:

Vaiśampāyana said: Having presented the Brahmins with various kinds of foods—both edibles and prepared dishes—Balarāma then departed, O king, honored and reverently received by the twice-born. The scene underscores the ethic of hospitality and gift-giving (dāna) as a dharmic act performed even amid the larger turmoil of war.

Verse 61

सरस्वतीतीर्थवरं नानाद्विजगणायुतम्‌ । बदरेड्गुदकाश्मर्यप्लक्षाश्व॒त्थविभीतकै:

Vaiśampāyana said: Thereafter Baladeva, wielder of the plough-weapon, came to the sacred ford named Saptasārasvata, the most excellent among the tīrthas of the Sarasvatī. It was thronged with multitudes of Brahmins and beautified by many kinds of trees—jujube, inguda, kāśmarya, plakṣa, aśvattha, and vibhītaka—making the place delightful to behold and conducive to a life of non-violence, study, and austerity.

Verse 62

कड्कोलैश्न पलाशैश्व करीरै: पीलुभिस्तथा । सरस्वतीतीर्थरुहैस्तरुभिविविधैस्तथा

Vaiśampāyana said: That sacred region on the Sarasvatī was adorned with many kinds of trees—kankola, palāśa, karīra, and pīlu, along with diverse trees growing around the river’s fords. Thereafter Baladeva, the wielder of the plough, arrived at the tīrtha called Saptasārasvata, regarded as the foremost among the Sarasvatī’s holy places. Many communities of brāhmaṇas dwelt there. The place was charming to behold and captivating to the mind, beautified by groves and varied vegetation along the riverbank. Numerous forest-dwelling ascetics lived there—subsisting on air, water, fruits, and leaves, chewing what they ate, using their teeth as a mortar, and eating fruits cracked open on stones. The deep sound of Vedic recitation resounded, herds of deer spread in every direction, and people devoted to non-violence and dharma frequented the tīrtha. It was there that the accomplished great sage Maṅkaṇaka had performed severe austerities.

Verse 63

पुण्यै: पुष्पै: सदा दिव्यै: कीर्यमाणा: पुन: पुनः । वहाँ देवता और पितर लता-वेलोंके साथ आमोदित होते हैं

Vaiśampāyana said: There, again and again, a shower of holy, celestial flowers is continually strewn. In that sacred place the gods and the ancestors rejoice amid creepers and vines, while pure divine blossoms keep raining down upon them. The tīrtha is adorned with excellent karūṣaka trees, bilva trees, āmrātaka (hog-plum) trees, groves of atimuktaka, and pārijāta trees—making it charming to behold and deeply alluring to the mind.

Verse 64

कदलीवनभूयिष्ठ दृष्टिकान्तं मनोहरम्‌ । वाय्वम्बुनफलपणदिर्दन्तोलूखलिकैरपि

Vaiśampāyana said: That sacred place was exceedingly charming to behold and captivating to the mind, abounding in groves of banana trees. It was thronged with forest-dwelling ascetics who lived on what the place itself offered—air, water, fruits, and leaves—some even using their teeth as a mortar, and eating fruits split open on stones. In the wake of this description, the narrative situates Baladeva (Halāyudha) arriving at the foremost of Sarasvatī’s holy fords, Saptasārasvata, a serene, non-violent refuge where Vedic recitation resounded, herds of deer ranged freely, and dharma-minded people practiced restraint and pilgrimage; it was also famed as a site of severe austerities performed by the siddha sage Maṅkaṇaka.

Verse 65

तथाश्मकुट्टैवनियैर्मुनिभिर्बहुभिववतम्‌ । स्वाध्यायघोषसंघुष्ट मृगयूथशताकुलम्‌

Vaiśampāyana said: That sacred ford was thronged with many sages who lived by pounding and cracking fruits with stones; it resounded with the deep chant of Vedic recitation and was crowded with hundreds of herds of deer. After this, Halāyudha Baladeva came to the tīrtha called Saptasārasvata, regarded as the foremost among the holy places of the Sarasvatī. There dwelt great assemblies of brāhmaṇas. The place was charming to behold and captivating to the mind, adorned with many kinds of trees growing along the Sarasvatī’s bank—vera, iṅguda, kāśmarya (gambhārī), pākara, pippala, bibhitaka, kaṅkola, palāśa, karīra, pīlu, karūṣa, bilva, āmrāṭaka, atimukta, pārijāta, and others—and it held many groves of banana plants. It was filled with numerous vānaprastha sages who lived on air, water, fruits, and leaves, who used their teeth as a mortar, and who ate fruits split open by stones. The grave sound of Vedic study echoed there; deer-herds spread in every direction. People devoted to a non-violent, righteous way of life frequented that tīrtha greatly. In that very place the accomplished great sage Maṅkaṇaka had performed a mighty austerity.

Verse 66

अहिंस्र्थर्मपरमैर्नुभिरत्यर्थसेवितम्‌ । सप्तसारस्वतं तीर्थमभाजगाम हलायुध:

Vaiśampāyana said: Balarāma, the wielder of the plough-weapon, then came to the sacred ford called Sapta-Sārasvata, a place much frequented by people devoted to the dharma of non-violence. The verse frames the tīrtha as a moral refuge—honoured and sought out by those who uphold ahiṃsā—setting a contrast to the surrounding atmosphere of war and conflict in the wider narrative.

Verse 67

यत्र मड़कणक: सिद्धस्तपस्तेपे महामुनि:

Vaiśampāyana said: In that place the accomplished great sage Maṅkaṇaka had performed severe austerities. After that, Halāyudha Baladeva came to the sacred ford called Saptasārasvata, regarded as the foremost among the holy places of the Sarasvatī. There lived many communities of brāhmaṇas. The tīrtha was adorned with diverse trees—vera, iṅguda, kāśmarya (gambhārī), pākara, pippala, baheḍā, kaṅkola, palāśa, karīra, pīlu, karūṣa, bilva, āmaḍā, atimukta, pārijāta, and many others growing along the Sarasvatī’s bank—making it delightful to behold and captivating to the mind. It had many banana groves. It was filled with numerous forest-dwelling sages who lived on air, water, fruits, and chewed leaves; who used their teeth as a mortar; and who ate fruits split open with stones. The deep sound of Vedic recitation resounded there. Herds of deer spread out in every direction. People devoted to the non-violent dharma frequented that holy place. It was there that the perfected sage Maṅkaṇaka had undertaken great penance.

Verse 73

सुभूमिकेति विख्याता सरस्वत्यास्तटे वरे । राजन्‌! सरस्वतीके सुन्दर तटपर वह उन अप्सराओंकी मंगलमयी क्रीडाभूमि है, इसलिये वह स्थान सुभूमिक नामसे विख्यात है

Vaiśampāyana said: “O King, on the excellent bank of the river Sarasvatī there is a place renowned by the name Subhūmikā—so called because it is a beautiful, auspicious playground of the Apsarases.”

Verse 96

गन्धर्वाणां ततस्तीर्थमागच्छद्‌ रोहिणीसुत: । बलरामजीने वहाँ स्नान करके ब्राह्मणोंको धन दान किया और दिव्य गीत एवं दिव्य वाद्योंकी ध्वनि सुनकर देवताओं

Vaiśampāyana said: Thereafter, Rohiṇī’s son (Balarāma) came to the sacred ford associated with the Gandharvas. Having bathed there, he honored the brāhmaṇas with gifts of wealth; and, hearing celestial songs and the sound of divine instruments, he beheld many wondrous forms connected with the gods, Gandharvas, and Rākṣasas. Then Rohiṇīnandana Balarāma proceeded onward to the Gandharva-tīrtha.

Verse 103

नृत्यवादित्रगीतं च कुर्वन्ति सुमनोरमम्‌ । वहाँ तपस्यामें लगे हुए विश्वावसु आदि गन्धर्व अत्यन्त मनोरम नृत्य, वाद्य और गीतका आयोजन करते रहते हैं

Vaiśampāyana said: There, the Gandharvas—such as Viśvāvasu—though intent on austerities, continually arranged exquisitely delightful dance, instrumental music, and song, filling the disciplined place of practice with a refined and luminous joy.

Verse 123

प्रययौ सहितो विप्रैः स्तूयमानश्च॒ माधव: । हलधरने वहाँ भी ब्राह्मणोंको भेड़

Vaiśampāyana said: Mādhava (Balarāma) departed, accompanied by brāhmaṇas who praised him. There too the Plough-bearer bestowed many kinds of wealth—sheep, goats, cows, donkeys, camels, and gold and silver—and fed the brāhmaṇas as they wished; then, having satisfied them with abundant gifts, he set out from that place together with them. At that time the brāhmaṇas extolled Balarāma greatly.

Verse 136

गर्गस्रोतो महातीर्थभाजगामैककुण्डली । उस गन्धर्वतीर्थसी चलकर एक कानमें कुण्डल धारण करनेवाले शत्रुदमन महाबाहु बलराम गर्गस्रोत नामक महातीर्थमें आये

Vaiśampāyana said: Wearing a single earring, the mighty-armed Balarāma—subduer of foes—journeyed on from the Gandharva tīrtha and came to the great sacred ford known as Gargasrota.

Verse 206

सरस्वत्यास्तटे जातं नगं तालध्वजो बली । वहाँ तालचिह्वलित ध्वजावाले बलवान्‌ बलरामने महाशंख नामक एक वृक्ष देखा

Vaiśampāyana said: On the bank of the Sarasvatī, mighty Balarāma—whose banner bore the emblem of the tāla palm—beheld a tree called Mahāśaṅkha, lofty as Mount Meru and radiant as Śvetācala. Beneath it dwelt companies of ṛṣis. That tree had sprung forth upon the very bank of the Sarasvatī.

Verse 216

पिशाचाश्लामितबला यत्र सिद्धा: सहस्रश: । उस वृक्षके आस-पास यक्ष, विद्याधर, अमित तेजस्वी राक्षस, अनन्त बलशाली पिशाच तथा सिद्धगण सहस्रोंकी संख्यामें निवास करते थे

Vaiśampāyana said: Around that tree dwelt, in their thousands, hosts of Siddhas, along with Yakṣas and Vidyādharas, and Rākṣasas of immeasurable splendor, as well as Piśācas of endless strength.

Verse 223

व्रतैश्न नियमैश्वनैव काले काले सम भुज्जते | वे सब-के-सब अन्न छोड़कर व्रत और नियमोंका पालन करते हुए समय-समयपर उस वृक्षका ही फल खाया करते थे

Vaiśampāyana said: Observing vows and disciplines, they would at the proper times partake in measured, regulated eating. Having abandoned ordinary grains and food, they sustained themselves by consuming only the fruit of that tree, in keeping with their ascetic rule.

Verse 283

ततः प्रायाद्‌ बलो राजन्‌ दक्षिणेन सरस्वतीम्‌ । राजन! इसी प्रकार विदप्रवृन्दको प्रचुर भोगसामग्री अर्पित करके फिर बलरामजी सरस्वतीके दक्षिण तटपर होकर यात्रा करने लगे

Then, O king, Bala-rāma set out, proceeding along the southern bank of the Sarasvatī. Having been duly honored with abundant offerings and provisions, he continued his pilgrimage-journey, moving forward in a disciplined and auspicious manner.

Verse 416

ऋषयो बहवो राजंस्तत्‌ सत्रमभिपेदिरे | वैशम्पायनजीने कहा--राजन्‌! पूर्वकालके सत्ययुगकी बात है वहाँ बारह वर्षोमें पूर्ण होनेवाले एक महान्‌ यज्ञका अनुष्ठान आरम्भ किया गया था। उस सत्रमें नैमिषारण्यनिवासी तपस्वी मुनि तथा अन्य बहुतसे ऋषि पधारे थे

Vaiśampāyana said: “O King, many sages came and assembled for that sacrificial session (satra).” The line frames a scene of collective, disciplined religious undertaking, where learned ascetics gather to uphold sacred order through a long, regulated rite.