Adhyaya 207

Verse 1

(दाक्षिणात्य अधिक पाठके ९९ श्लोक मिलाकर कुल १५१ श्लोक हैं) अपन क्ाा बछ। अकाल सप्ताधिकदद्विशततमो< ध्याय: पाण्डवोंके यहाँ नारदजीका आगमन और उनमें फूट न हो

Janamejaya said: “O ascetic rich in austerity, after the Pāṇḍavas had thus obtained that kingdom—Indraprastha—what did those great-souled men do thereafter?”

Verse 2

सर्व एव महासत्त्वा मम पूर्वपितामहा: । द्रौपदी धर्मपत्नी च कथं तानन्ववर्तत,मेरे पूर्वपितामह सभी पाण्डव महान्‌ सत्त्व (मनोबल) से सम्पन्न थे। उनकी धर्मपत्नी द्रौपदीने किस प्रकार उन सबका अनुसरण किया?

Janamejaya said: “All my forefathers—the Pāṇḍavas—were men of great inner strength and nobility. And Draupadī, their lawful wife, how did she follow and accompany them all?”

Verse 3

कथं च पञ्च कृष्णायामेकस्यां ते नराधिपा: । वर्तमाना महाभागा नाभिद्यन्त परस्परम्‌,वे महान्‌ सौभाग्यशाली नरेश जब एक ही कृष्णाके प्रति अनुरक्त थे, तब उनमें आपसमें फूट कैसे नहीं हुई?

Janamejaya bertanya: “Bagaimanakah lima raja yang bertuah itu, yang semuanya setia dan terpaut pada seorang Kṛṣṇā (Draupadī), tidak jatuh ke dalam perselisihan sesama sendiri? Apabila raja-raja agung terikat pada seorang wanita, mengapa tiada perpecahan yang timbul antara mereka?”

Verse 4

श्रोतुमिच्छाम्यहं सर्व विस्तरेण तपोधन । तेषां चेष्टितमन्योन्यं युक्तानां कृष्णया सह,तपोधन! द्रौपदीसे सम्बन्ध रखनेवाले उन पाण्डवोंका आपसमें कैसा बर्ताव था, यह सब मैं विस्तारके साथ सुनना चाहता हूँ

Janamejaya berkata: “Wahai pertapa yang kaya dengan tapa, aku ingin mendengar semuanya dengan terperinci—bagaimana saudara-saudara itu, yang bersatu bersama Kṛṣṇā (Draupadī), berkelakuan sesama mereka, serta bagaimana urusan dan pergaulan mereka antara satu sama lain.”

Verse 5

वैशम्पायन उवाच धृतराष्ट्रा भ्यनुज्ञाता: कृष्णया सह पाण्डवा: । रेमिरे खाण्डवप्रस्थे प्राप्तराज्या: परंतपा:

Vaiśampāyana berkata: “Dengan perkenan Dhṛtarāṣṭra, para Pāṇḍava—bersama Kṛṣṇā (Draupadī)—setelah memperoleh bahagian kerajaan mereka, pun beristirahat dan menikmati kehidupan di Khāṇḍavaprastha, wahai penumpas musuh.”

Verse 6

प्राप्प राज्यं महातेजा: सत्यसंधो युधिष्ठिर: । पालयामास धर्मेण पृथिवीं भ्रातृभि: सह,सत्यप्रतिज्ञ महातेजस्वी राजा युधिष्ठिर उस राज्यको पाकर अपने भाइयोंके साथ धर्मपूर्वक पृथ्वीका पालन करने लगे

Setelah memperoleh kerajaan, Yudhiṣṭhira yang bersinar—teguh pada kebenaran—mulai memerintah bumi menurut dharma, bersama saudara-saudaranya.

Verse 7

जितारयो महाप्रज्ञा: सत्यधर्मपरायणा: । मुर्दे परमिकां प्राप्तास्तत्रोषु: पाण्डुनन्दना:

Setelah menundukkan musuh, para putera Pāṇḍu—berakal besar dan teguh berpegang pada kebenaran serta dharma—telah mencapai kemuliaan tertinggi; dan di sana mereka tinggal dengan tenteram dan puas, bertegak dalam laku yang benar sesudah kemenangan mereka.

Verse 8

कुर्वाणा: पौरकार्याणि सर्वाणि पुरुषर्षभा: । आसांचक्रुर्महा्हेंषु पार्थिवेष्वासनेषु च,नरश्रेष्ठ पाण्डव नगरवासियोंके सम्पूर्ण कार्य करते हुए बहुमूल्य तथा राजोचित सिंहासनोंपर बैठा करते थे

Vaiśampāyana said: Those bull-like men among men, while carrying out all the civic duties of the townspeople, would take their seats upon costly, kingly thrones and royal seats—thus combining public service with the dignity and responsibility of rulership.

Verse 9

अथ तेषूपविष्टेषु सर्वेष्वेव महात्मसु । नारदस्त्वथ देवर्षिराजगाम यदृच्छया,एक दिन जब वे सभी महामना पाण्डव अपने सिंहासनोंपर विराजमान थे, उसी समय देवर्षि नारद अकस्मात्‌ वहाँ आ पहुँचे

When all those high-souled ones were seated, the divine seer Nārada arrived there unexpectedly, as if by chance. The scene underscores the reverence due to realized sages and the sudden, providential arrival of spiritual counsel at pivotal moments in the lives of the righteous.

Verse 10

(पथा नक्षत्रजुष्टेन सुपर्णचरितेन च ।।

Vaiśampāyana said: Nārada arrived by a celestial sky-path—one frequented by the stars, traversed by Garuḍa, lit by the radiance of sun and moon, and used by great seers—an exalted route inaccessible to those without ascetic discipline. That mighty ascetic, honored by all beings, came while surveying the earth that bears all creatures—its kingdoms and cities adorned and thriving. Nārada, foremost among brahmins, was a master of Vedānta and had crossed to the far shore of every branch of learning. Endowed with supreme austerity and clothed in brahmanical splendor, he was renowned as a great sage devoted to justice and right policy. Through the power of dharma he had attained the highest knowledge; purified in self, free of passion, calm, gentle, and straightforward, he was accessible to gods, demons, and humans through righteousness. His conduct never decayed; he was without fear of worldly existence, and he upheld the boundaries of the many Vedic disciplines. Skilled in Ṛg, Sāma, and Yajus, and expert in reasoning and jurisprudence, he was tall, fair, and tireless in travel, wearing a fine topknot and shining with supreme brilliance. He bore two splendid garments given by Indra—bright, delicate, divine, beautiful, and auspicious. Possessing a brahmanical radiance hard for others to attain, he entered the royal residence like Bṛhaspati himself. He was also a consummate authority on the sciences of recitation and grammar: the joined and separated forms of speech, the twofold and sequential duties, ancillary dharmas taught in gāthās and Sāman chants, and the sweetest modes of Sāma singing. For the welfare of those seeking liberation he exerted himself, knowing precisely what should be done and when. Best among the wise, he could engage the mind in many forms of dharma, understood all knowable meanings, remained even-minded, and cut through doubts about the Veda. In explaining meanings he constantly removed uncertainty; by nature he was skilled in dharma and versed in diverse codes of conduct. He discerned how usage shifts by elision, authorized tradition, and semantic transfer—how one word can bear many meanings, how different words can converge on one meaning, and how distinct expressions yield distinct senses. A standard of authority for the world in all matters of adjudication and in all phonetic transformations, he was ever revered. He could expound vowels and consonants, meters, points of articulation, the traditional phonetic lists, and verbal roots; he could set forth the entire system of verbal forms, knew the secrets of sandhi, and kept words and stems in constant memory. He judged what is truly intended according to time and circumstance, and understood even what people conceal in their hearts. He knew optional and fixed usages, and was skilled in refining speech for self and others through correct accent and discipline. He understood the accents of utterance, the unity and multiplicity of statements, the highest meaning, and the many ways of transgression—considering truth both from the standpoint of non-difference and difference. He examined the various injunctions of scriptural sentences, was adept at polysemy and derivative formations, and adorned speech by sound, accent, and meaning, explaining affixes in relation to each root and the classes of phonemes and vowels. Seeing the seer arrive, King Yudhiṣṭhira went forward to greet him, bowed in reverence, and offered him a splendid seat. When the divine seer had sat, Yudhiṣṭhira himself presented the arghya according to rule.

Verse 11

प्रादाद्‌ युधिष्ठिरो धीमान्‌ राज्यं तस्मै न्‍्यवेदयत्‌ । प्रतिगृहा तु तां पूजामृषि: प्रीतमनास्तदा

Vaiśampāyana said: The wise Yudhiṣṭhira offered him due honor and formally presented his kingdom to him. Having accepted that reverential worship, the sage was then inwardly pleased. The scene underscores Yudhiṣṭhira’s ethic of humility and dharma: true sovereignty is shown not by clinging to power, but by honoring spiritual authority and offering oneself and one’s possessions in service and reverence.

Verse 12

आशीर्भिविर्धयित्वा च तमुवाचास्यतामिति । निषसादाभ्यनुज्ञातस्ततो राजा युधिष्ठिर:

Vaiśaṃpāyana said: Having blessed him with auspicious benedictions, he then said to him, “Be seated.” Granted permission, King Yudhiṣṭhira sat down. The scene underscores the ethic of reverence toward a sage: hospitality, humility, and orderly conduct precede any private counsel or instruction.

Verse 13

कथयामास कृष्णायै भगवन्तमुपस्थितम्‌ | श्रुत्वैतद्‌ द्रौपदी चापि शुचिर्भूत्वा समाहिता

Vaiśampāyana berkata: Baginda menyampaikan kepada Kṛṣṇā (Draupadī) bahawa yang mulia itu telah tiba dan sedang hadir. Mendengar hal itu, Draupadī pun menyucikan hatinya, tenang serta penuh tumpuan, lalu bersiap untuk mendekat—menandakan tindak balas yang wajar menurut dharma: hormat dan menahan diri tatkala seorang resi agung datang berkunjung.

Verse 14

जगाम तत्र यत्रास्ते नारद: पाण्डवै: सह | तस्याभिवाद्य चरणौ देवर्षेर्धर्मचारिणी

Vaiśampāyana berkata: Dia pergi ke tempat devarṣi Nārada duduk bersama para Pāṇḍava. Wanita yang memelihara dharma itu menunduk menyembah di kaki sang devarṣi dan mempersembahkan hormat—suatu perbuatan yang membingkai suasana dengan kerendahan hati, kesopanan, dan kelakuan benar di hadapan wibawa rohani.

Verse 15

कृताञ्जलि: सुसंवीता स्थिताथ द्रुपदात्मजा | तस्याश्लापि स धर्मात्मा सत्यवागृषिसत्तम:

Vaiśampāyana berkata: Draupadī, puteri Drupada, berdiri di situ dengan tangan dirapatkan dalam sembah, tubuhnya tertutup dengan sopan. Lalu resi termulia itu—teguh dalam dharma dan benar dalam tutur kata—berkata kepadanya dengan kata-kata berkat, mendoakan kesejahteraan dan kemakmurannya.

Verse 16

आशिषो विविधाः: प्रोच्य राजपुत्र्यास्तु नारद: । गम्यतामिति होवाच भगवांस्तामनिन्दिताम्‌

Vaiśampāyana berkata: Setelah mengucapkan pelbagai berkat kepada sang puteri, Nārada lalu berkata kepada wanita yang tidak bercela itu, “Sekarang pergilah masuk.” Adegan ini menegaskan tertib dharma: resi yang dimuliakan memberi restu yang membawa tuah, dan wanita yang berbudi menerimanya dengan sopan serta hormat sebelum berundur, agar sang resi dapat berbicara secara sulit dengan para Pāṇḍava.

Verse 17

गतायामथ कृष्णायां युधिष्ठिरपुरोगमान्‌ । विविक्ते पाण्डवान्‌ सर्वानुवाच भगवानृषि:

Apabila Kṛṣṇā (Draupadī) telah beredar, resi yang diberkati itu berbicara secara sulit kepada semua Pāṇḍava, dengan Yudhiṣṭhira sebagai pemimpin. Adegan ini menegaskan kesopanan dalam memberi nasihat: setelah memberi restu dan menyuruh Draupadī masuk, sang resi beralih kepada ajaran rahsia demi kebajikan dan kelakuan benar para saudara itu.

Verse 18

नारद उवाच पाञ्चाली भवतामेका धर्मपत्नी यशस्विनी । यथा वो नात्र भेद: स्यात्‌ तथा नीतिर्विधीयताम्‌

Nārada berkata: “Pāñcālī yang termasyhur itu ialah satu-satunya isteri yang sah menurut dharma bagi kamu semua. Maka tetapkanlah suatu aturan tingkah laku agar dalam hal ini tidak pernah timbul perpecahan atau perselisihan antara kamu.”

Verse 19

सुन्दोपसुन्दौ हि पुरा भ्रातरौ सहितावुभौ । आस्तामवध्यावन्येषां त्रिषु लोकेषु विश्रुती

Nārada berkata: “Pada zaman dahulu ada dua bersaudara Asura bernama Sunda dan Upasunda. Mereka sentiasa bersama dan tidak dapat dibunuh oleh sesiapa pun selain satu sama lain—hanya jika mereka bertempur sesama sendiri barulah mereka dapat mati. Kemasyhuran mereka tersebar di tiga alam.”

Verse 20

एकराज्यावेकगृहावेकशय्यासनाशनौ । तिलोत्तमायास्तौ हेतोरन्योन्यमभिजषध्नतु:

Mereka berkongsi satu kerajaan dan satu rumah tangga. Mereka tidur di ranjang yang sama, duduk di tempat yang sama, dan makan bersama. Namun, biarpun kasih sayang mereka begitu tak terpisahkan, demi apsara Tilottamā mereka menjadi seteru dan saling membunuh.

Verse 21

रक्ष्यतां सौहृदं तस्मादन्योन्यप्रीतिभावकम्‌ | यथा वो नात्र भेद: स्यात्‌ तत्‌ कुरुष्व युधिछ्िर

Maka peliharalah ikatan persahabatan yang menyuburkan kasih sayang sesama. Wahai Yudhiṣṭhira, tetapkanlah suatu aturan agar di sini tidak timbul perpecahan atau permusuhan antara kamu.

Verse 22

युधिष्ठिर उदाच सुन्दोपसुन्दावसुरौ कस्य पुत्रौ महामुने । उत्पन्नश्न॒ कथं भेद: कथं चान्योन्यमघ्नताम्‌

Yudhiṣṭhira bertanya: “Wahai resi agung, siapakah bapa kepada dua Asura, Sunda dan Upasunda? Bagaimanakah perselisihan timbul antara mereka, dan bagaimana mereka sampai saling membunuh?”

Verse 23

अप्सरा देवकन्या वा कस्य चैषा तिलोत्तमा | यस्या: कामेन सम्मत्तौ जघ्नतुस्तौ परस्परम्‌

Nārada berkata: “Adakah Tilottamā ini seorang apsara, atau puteri para dewa? Dan kepada siapakah dia menjadi milik atau ditetapkan—dia yang kerana dirinya, dua orang itu, mabuk oleh nafsu, telah saling membunuh?”

Verse 24

एतत्‌ सर्व यथावृत्तं विस्तरेण तपोधन । श्रोतुमिच्छामहे ब्रह्मन्‌ परं कौतूहलं हि न:

Nārada berkata: “Wahai khazanah tapa, kami ingin mendengar dengan selengkap-lengkapnya bagaimana semuanya itu benar-benar terjadi, tepat sebagaimana berlakunya. Wahai Brahmana, rasa ingin tahu kami amat mendalam, dan kami sangat ingin mendengarnya.”

Verse 206

इस प्रकार श्रीमह्या भारत आदिपर्वके अन्तर्गत विदुरागमनराज्यलम्भपर्वमें नगरनिर्माणविषयक दो सौ छठा अध्याय पूरा हुआ

Demikianlah berakhir bab ke-206 dalam Ādi Parva Mahābhārata yang suci, dalam subbahagian tentang kedatangan Vidura dan perolehan kerajaan, yang membicarakan tema pembinaan kota. (Ini ialah kolofon penutup bab, bukan kesinambungan cerita.)

Verse 207

इति श्रीमहाभारते आदिपर्वणि विदुरागमनराज्यलम्भपर्वणि युधिष्ठिरनारदसंवादे सप्ताधिकद्धिशततमो<ध्याय:

Demikianlah berakhir bab ke-207 dalam Ādi Parva Śrī Mahābhārata, dalam bahagian tentang kedatangan Vidura dan pencapaian kerajaan, dalam dialog antara Yudhiṣṭhira dan Nārada.