सत्यवत्य् उवाच
यथा सद्यः प्रपद्येत देवी गर्भं तथा कुरु ॥
अराजकेषु राष्ट्रेषु नास्ति वृष्टिर् न देवताः ॥
कथम् अराजकं राष्ट्रं शक्यं धारयितुं प्रभो ॥
तस्माद् गर्भं समाधत्स्व भीष्मस् तं वर्धयिष्यति ॥
व्यास उवाच
यदि पुत्रः प्रदातव्यो मया क्षिप्रम् अकालिकम् ॥
विरूपतां मे सहताम् एतद् अस्याः परं व्रतम् ॥
यदि मे सहते गन्धं रूपं वेषं तथा वपुः ॥
अद्यैव गर्भं कौसल्या विशिष्टं प्रतिपद्यताम् ॥
वैशंपायन उवाच
समागमनम् आकाङ्क्षन्न् इति सो ऽन्तर्हितो मुनिः ॥
ततो ऽभिगम्य सा देवी स्नुषां रहसि संगताम् ॥
धर्म्यम् अर्थसमायुक्तम् उवाच वचनं हितम् ॥
कौसल्ये धर्मतन्त्रं यद् ब्रवीमि त्वां निबोध मे ॥
भरतानां समुच्छेदो व्यक्तं मद्भाग्यसंक्षयात् ॥
व्यथितां मां च संप्रेक्ष्य पितृवंशं च पीडितम् ॥
भीष्मो बुद्धिम् अदान् मे ऽत्र धर्मस्य च विवृद्धये ॥
सा च बुद्धिस् तवाधीना पुत्रि ज्ञातं मयेति ह ॥
नष्टं च भारतं वंशं पुनर् एव समुद्धर ॥
पुत्रं जनय सुश्रोणि देवराजसमप्रभम् ॥
स हि राज्यधुरं गुर्वीम् उद्वक्ष्यति कुलस्य नः ॥
सा धर्मतो ऽनुनीयैनां कथं चिद् धर्मचारिणीम् ॥
भोजयाम् आस विप्रांश् च देवर्षीन् अतिथींस् तथा ॥
satyavaty uvāca
yathā sadyaḥ prapadyeta devī garbhaṃ tathā kuru ||
arājakeṣu rāṣṭreṣu nāsti vṛṣṭir na devatāḥ ||
katham arājakaṃ rāṣṭraṃ śakyaṃ dhārayituṃ prabho ||
tasmād garbhaṃ samādhatsva bhīṣmas taṃ vardhayiṣyati ||
vyāsa uvāca
yadi putraḥ pradātavyo mayā kṣipram akālikam ||
virūpatāṃ me sahatām etad asyāḥ paraṃ vratam ||
yadi me sahate gandhaṃ rūpaṃ veṣaṃ tathā vapuḥ ||
adyaiva garbhaṃ kausalyā viśiṣṭaṃ pratipadyatām ||
vaiśaṃpāyana uvāca
samāgamanam ākāṅkṣann iti so 'ntarhito muniḥ ||
tato 'bhigamya sā devī snuṣāṃ rahasi saṃgatām ||
dharmyam arthasamāyuktam uvāca vacanaṃ hitam ||
kausalye dharmatantraṃ yad bravīmi tvāṃ nibodha me ||
bharatānāṃ samucchedo vyaktaṃ madbhāgyasaṃkṣayāt ||
vyathitāṃ māṃ ca saṃprekṣya pitṛvaṃśaṃ ca pīḍitam ||
bhīṣmo buddhim adān me 'tra dharmasya ca vivṛddhaye ||
sā ca buddhis tavādhīnā putri jñātaṃ mayeti ha ||
naṣṭaṃ ca bhārataṃ vaṃśaṃ punar eva samuddhara ||
putraṃ janaya suśroṇi devarājasamaprabham ||
sa hi rājyadhuraṃ gurvīm udvakṣyati kulasya naḥ ||
sā dharmato 'nunīyaināṃ kathaṃ cid dharmacāriṇīm ||
bhojayām āsa viprāṃś ca devarṣīn atithīṃs tathā ||
Satyavati said: 'Act so that the queen may conceive at once; in kingdoms without a king there is neither rain nor gods. How indeed can a kingless kingdom be maintained, O lord? Therefore plant the seed now; Bhishma will raise him.' Vyasa said: 'If a son must be given by me quickly, out of season, let her endure my ugliness — that shall be her highest vow. If she endures my smell, form, attire, and body, then this very day let Kausalya (Ambika) conceive an excellent offspring.' Vaishampayana said: '"Only awaiting the union at the proper time," having said this, that sage vanished; then that queen, going to her daughter-in-law, meeting her alone, spoke a word in accord with dharma, sensible and beneficial: "O Kausalya, hear from me what I speak to you as the ordinance of dharma; the extinction of the Bharatas is clearly coming from the waning of my fortune. Seeing me distressed and my father's lineage afflicted, Bhishma gave me counsel here, for the increase of dharma as well. But carrying out that counsel depends on you, O daughter — so I have judged; restore again the ruined lineage of Bharata. Bring forth a son, O fair-hipped one, radiant as the king of the gods; for he shall bear the heavy yoke of the kingdom of our lineage." She, having somehow persuaded by dharma that daughter-in-law who walked in dharma, then fed the brahmins, the divine sages, and the guests.'
c58afe9ebf9d · प्रकाशित 12 जुल॰ 2026, 4:16:47 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Here Satyavati's haste leads to the cancellation of the purifying period, and Vyasa sets a different condition — that she endure his stern appearance. Telling are the words on kinglessness: 'in a kingdom without a king there is neither rain nor gods' — the ancient teaching that the well-being of nature itself and the order of sacrifices depend on a righteous king; while the absence of authority leads to chaos. This shows how vital lawful authority resting on dharma is for the world: the king is the support and protection of his subjects, and his absence is ruinous. But telling too is the price of haste: having renounced the year of purification, the queens will have to endure the sage's stern, ascetic appearance — and this ordeal, as will be revealed further on, will tell upon the offspring (Ambika's aversion will beget the blind Dhritarashtra). Here is an unshakable law: what is done in haste, bypassing due preparation, bears an imperfect fruit; impatience in matters of dharma comes at a dear price. Telling too is Vyasa's meekness: he does not rage at the cancellation of his condition but gently offers another, leaving the choice to them. Thus scripture reveals both the importance of lawful authority for the world, and the bitter lesson of the consequences of haste, and the meekness of the saint who yields to necessity while warning of its cost.