वीक्ष्य प्रेमाद्भुतं तत्र बाले चटकयोस्तदा । व्यासश्चिन्तातुरः कामं मनसा समचिन्तयत्
Seeing that wonderful display of love in the young birds, Vyāsa was overcome with anxious thoughts and reflected deeply in his mind.
तिरश्चामपि यत्प्रेम पुत्रे समभिलक्ष्यते । किं चित्रं यन्मनुष्याणां सेवाफलमभीप्सताम्
If even among animals such love for their offspring is observed, what wonder is there that humans, desiring the fruits of service, should do the same?
किमेतौ चटकौ चास्य विवाहं सुखसाधनम् । विरच्य सुखिनौ स्यातां दृष्ट्वा वध्वा मुखं शुभम्
Will these two birds arrange a marriage for their chick, the means to happiness, and, seeing the bride’s beautiful face, become joyful?
अथवा वार्धके प्राप्ते परिचर्यां करिष्यति । पुत्रः परमधर्मिष्ठः पुण्यार्थं कलविंकयोः
Or, when old age comes, will the son, most righteous, serve his parents for the sake of merit, as is fitting for birds?
अर्जयित्वाथवा द्रव्यं पितरौ तर्पयिष्यति । अथवा प्रेतकार्याणि करिष्यति यथाविधि
Or, having acquired wealth, will he satisfy his parents? Or, will he perform the proper funeral rites for them as prescribed?
अथवा किं गयाश्राद्धं गत्वा संवितरिष्यति । नीलोत्सर्गं च विधिवत्प्रकरिष्यति बालकः
Or, will he go to Gayā and perform the ancestral offerings, and properly carry out the ritual of offering water for the departed?
संसारेऽत्र समाख्यातं सुखानामुत्तमं सुखम् । पुत्रगात्रपरिष्वंगो लालनञ्च विशेषतः
In this world, the highest happiness is said to be the embrace of a son’s body and especially the act of nurturing him.
अपुत्रस्य गतिर्नास्ति स्वर्गो नैव च नैव च । पुत्रादन्यतरन्नास्ति परलोकस्य साधनम्
For one without a son, there is no destiny, no heaven at all; apart from a son, there is no means to attain the next world.
मन्वादिभिश्च मुनिभिर्धर्मशास्त्रेषु भाषितम् । पुत्रवान्स्वर्गमाप्नोति नापुत्रस्तु कथञ्चन
It has been stated by Manu and other sages in the scriptures of dharma: one with a son attains heaven, but one without a son does not, in any way.
दृश्यतेऽत्र समक्षं तन्नानुमानेन साध्यते । पुत्रवान्मुच्यते पापादाप्तवाक्यं च शाश्वतम्
This is seen directly here and is not established by inference; one with a son is freed from sin—this is the eternal teaching.
आतुरे मृत्युकालेऽपि भूमिशय्यागतो नरः । करोति मनसा चिन्तां दुःखितः पुत्रवर्जितः
Even when ill and at the time of death, lying on the ground, a man without a son is troubled and filled with anxious thoughts.
धनं मे विपुलं गेहे पात्राणि विविधानि च । मन्दिरं सुन्दरं चैतत्कोऽस्य स्वामी भविष्यति
He thinks, 'I have great wealth in my house, and many kinds of vessels; this beautiful mansion—who will be its master?'
मृत्युकाले मनस्तस्य दुःखेन भ्रमते यतः । अतोऽस्य दुर्गतिर्नूनं भ्रान्तचित्तस्य सर्वथा
At the time of death, his mind wanders in sorrow; therefore, surely his fate is miserable, for his mind is utterly confused.
एवं बहुविधां चिन्तां कृत्वा सत्यवतीसुतः । निःश्वस्य बहुधा चोष्णं विमनाः सम्बभूव ह
Having considered many such thoughts, the son of Satyavatī sighed deeply and often, and became despondent.
विचार्य मनसात्यर्थं कृत्वा मनसि निश्चयम् । जगाम च तपस्तप्तुं मेरुपर्वतसनिधौ
After deep reflection in his mind and making a firm resolve, he went to perform austerities near Mount Meru.
मनसा चिन्तयामास कं देवं समुपास्महे । वरप्रदाननिपुणं वाञ्छितार्थप्रदं तथा
He began to ponder in his mind: Which deity should I worship, who is skilled in granting boons and bestows the desired objects?
विष्णुं रुद्रं सुरेन्द्रं वा ब्रह्माणं वा दिवाकरम् । गणेशं कार्तिकेयं च पावकं वरुणं तथा
Should it be Viṣṇu, Rudra, the lord of the gods, Brahmā, the Sun, Gaṇeśa, Kārtikeya, Agni, or Varuṇa?
एवं चिन्तयतस्तस्य नारदो मुनिसत्तमः । यदृच्छया समायातो वीणापाणिः समाहितः
As he was thinking in this way, the eminent sage Nārada, holding his vīṇā and composed in mind, arrived there by chance.
तं दृष्ट्वा परमप्रीतो व्यासः सत्यवतीसुतः । कृत्वार्घ्यमासनं दत्त्वा पप्रच्छ कुशलं मुनिम्
Seeing him, Vyāsa, the son of Satyavatī, was greatly delighted; after offering water for washing and a seat, he inquired about the sage’s well-being.
श्रुत्वाथ कुशलप्रश्नं पप्रच्छ मुनिसत्तमः । चिन्तातुरोऽसि कस्मात्त्वं द्वैपायन वदस्व मे
Hearing the inquiry about his welfare, the best of sages asked, 'Why are you troubled with care, Dvaipāyana? Tell me.'
व्यास उवाच अपुत्रस्य गतिर्नास्ति न सुखं मानसे यतः । तदर्थं दुःखितश्चाहं चिन्तयामि पुन पुनः
Vyāsa said: 'A man without a son has no future, nor happiness in his mind; for that reason I am distressed and keep thinking about it again and again.'
तपसा तोषयाम्यद्य कं देवं वाच्छितार्थदम् । इति चिन्तातुरोऽस्म्यद्य त्वामहं शरणं गतः
'Today I wish to propitiate by austerity some deity who grants the desired boon; thus, troubled by this thought, I have come to you for refuge.'
सर्वज्ञोऽसि महर्षे त्वं कथयाशु कृपानिधे । कं देवं शरणं यामि यो मे पुत्रं प्रदास्यति
'You are all-knowing, great sage, so tell me quickly, O ocean of compassion: to which god should I turn for refuge, who will grant me a son?'
सूत उवाच इति व्यासेन पृष्टस्तु नारदो वेदविन्मुनिः । उवाच परया प्रीत्या कृष्णं प्रति महामनाः
Sūta said: Thus questioned by Vyāsa, the sage Nārada, knower of the Vedas, with great affection spoke to him about Kṛṣṇa.
नारद उवाच पाराशर्य महाभाग यत्त्वं पृच्छसि मामिह । तमेवार्थं पुरा पृष्टः पित्रा मे मधुसूदनः
Nārada said: 'O fortunate son of Parāśara, what you ask me here, that very question was once asked by my father to Madhusūdana.'
ध्यानस्थं च हरिं दृष्ट्वा पिता मे विस्मयं गतः । पर्यपृच्छत देवेशं श्रीनाथं जगतः पतिम्
'Seeing Hari absorbed in meditation, my father was amazed and questioned the lord of the gods, Śrīnātha, the master of the world.'
कौस्तुभोद्भासितं दिव्यं शङ्खचक्रगदाधरम् । पीताम्बरं चतुर्बाहुं श्रीवत्साङ्कितवक्षसम्
'He saw him shining with the Kaustubha gem, holding conch, discus, and mace, clad in yellow garments, four-armed, and marked with the Śrīvatsa on his chest.'
कारणं सर्वलोकानां देवदेवं जगद्गुरुम् । वासुदेवं जगन्नाथं तप्यमानं महत्तपः
'He beheld Vāsudeva, the lord of the universe, the cause of all worlds, the god of gods, the teacher of the world, engaged in great austerity.'
ब्रह्मोवाच देवदेव जगन्नाथ भूतभव्यभवत्प्रभो । तपश्चरसि कस्मात्त्वं किं ध्यायसि जनार्दन
Brahmā said: 'O god of gods, lord of the universe, master of past, present, and future, why are you performing austerity, Janārdana? On whom are you meditating?'
विस्मयोऽयं ममात्यर्थं त्वं सर्वजगतां प्रभुः । ध्यानयुक्तोऽसि देवेश किं च चित्रमतः परम्
'This amazement of mine is very great: you are the lord of all the worlds, O lord of the gods, yet you are engaged in meditation—what could be more astonishing than this?'