Mahābhārata · Adhyāya 12.351
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12.351.1
अग्नीषोमौ कथं पूर्वमेकयोनी प्रवर्तितौ ।
एष मे संशयो जातस्तं छिन्धि मधुसूदन ॥ १२.३५१.१ ॥
Arjuna said: How were Agni and Soma first brought forth from one common origin? This doubt has arisen in me; O Madhusūdana, cut it away.
12.351.2
श्रीभगवानुवाच ।
हन्त ते वर्तयिष्यामि पुराणं पाण्डुनन्दन ।
आत्मतेजोद्भवं पार्थ शृणुष्वैकमना मम ॥ १२.३५१.२ ॥
The revered Lord said: Well then, son of Pāṇḍu, I shall set forth for you the ancient account that arose from one's own splendor; O Pārtha, listen to me with a single mind.
12.351.3
सम्प्रक्षालनकालेऽतिक्रान्ते चतुर्थे युगसहस्रान्ते ।
अव्यक्ते सर्वभूतप्रलये स्थावरजङ्गमे
ज्योतिर्धरणिवायुरहितेऽन्धे तमसि जलैकार्णवे लोके ।
तम इत्येवाभिभूतेऽसञ्ज्ञकेऽद्वितीये प्रतिष्ठिते
नैव रात्र्यां न दिवसे न सति नासति न व्यक्ते नाव्यक्ते व्यवस्थिते ।
एतस्यामवस्थायां नारायणगुणाश्रयादक्षयादजरादनिन्द्रियादग्राह्यादसम्भवात्सत्यादहिंस्राल्ललामाद्विविधप्रवृत्तिविशेषात्
अक्षयादजरामरादमूर्तितः सर्वव्यापिनः सर्वकर्तुः ।
शाश्वतात्तमसः पुरुषः प्रादुर्भूतो हरिरव्ययः ॥ १२.३५१.३ ॥
At the time of the complete dissolution, when the fourth thousand yugas had passed, at the end of the unmanifest dissolution of all beings, both the immobile and the mobile, in a world without light, earth or air, dark, a single ocean of waters, overcome by darkness alone, nameless and without a second, established: neither night nor day existed, neither being nor non-being, neither manifest nor unmanifest. In that state, from the imperishable, unaging, senseless, unperceivable, unborn, true, non-violent, auspicious one who rests on the qualities of Nārāyaṇa, from the one of many distinct activities, imperishable, undying and unaging, formless, all-pervading doer of all, from eternal darkness, the Person arose, Hari, the imperishable.
12.351.4
निदर्शनमपि ह्यत्र भवति ।
नासीदहो न रात्रिरासीत्
न सदासीन्नासदासीत् ।
तम एव पुरस्तादभवद्विश्वरूपम्
सा विश्वस्य जननीत्येवमस्यार्थोऽनुभाष्यते ॥ १२.३५१.४ ॥
Here there is also an illustration. Ah! There was not, there was no night, there was not being, there was not non-being; before, only darkness became manifest as the form of the universe. She is the mother of the universe—thus its meaning is declared.
12.351.5
तस्येदानीं तमःसम्भवस्य पुरुषस्य पद्मयोनेर्ब्रह्मणः प्रादुर्भावे स पुरुषः प्रजाः सिसृक्षमाणो नेत्राभ्यामग्नीषोमौ ससर्ज ।
ततो भूतसर्गे प्रवृत्ते प्रजाक्रमवशाद्ब्रह्मक्षत्रमुपातिष्ठत्
यः सोमस्तद्ब्रह्म यद्ब्रह्म ते ब्राह्मणाः ।
योऽग्निस्तत्क्षत्रं क्षत्राद्ब्रह्म बलवत्तरम्
कस्मादिति लोकप्रत्यक्षगुणमेतत्तद्यथा ।
ब्राह्मणेभ्यः परं भूतं नोत्पन्नपूर्वम्
दीप्यमानेऽग्नौ जुहोतीति कृत्वा ब्रवीमि ।
भूतसर्गः कृतो ब्रह्मणा भूतानि च प्रतिष्ठाप्य त्रैलोक्यं
धार्यत इति ॥ १२.३५१.५ ॥
Then, when Brahmā, the lotus-born, had manifested from that Person born of darkness, that Person, desiring to create creatures, brought forth fire and soma from his eyes. Then, when the creation of beings had begun, brahman and kṣatra arose by the course of the progression of creatures. That which is soma is brahman, and those who are brahman are the brahmins; that which is fire is kṣatra, but brahman is stronger than kṣatra. Why so? This is a quality evident in the world. No being higher than the brahmins has ever arisen before. Because offerings are poured into a blazing fire, I say this. Creation of beings was made by Brahmā, and having established the beings, the three worlds are sustained.
12.351.6
मन्त्रवादोऽपि हि भवति ।
त्वमग्ने यज्ञानां होता विश्वेषाम्
हितो देवेभिर्मानुषे जने इति ।
निदर्शनं चात्र भवति
विश्वेषामग्ने यज्ञानां होतेति ।
हितो देवैर्मानुषैर्जगत इति
अग्निर्हि यज्ञानां होता कर्ता ।
स चाग्निर्ब्रह्म ॥ १२.३५१.६ ॥
This too is a statement of the mantra. "O Agni, you are the hotṛ of all sacrifices, placed among men by the gods." There is also an example here: "O Agni, the hotṛ of all sacrifices," "placed for the world by gods and men." Agni himself is the hotṛ and performer of sacrifices, and that Agni is Brahman.
12.351.7
न ह्यृते मन्त्राद्धवनमस्ति ।
न विना पुरुषं तपः सम्भवति
हविर्मन्त्राणां सम्पूजा विद्यते देवमनुष्याणामनेन त्वं होतेति नियुक्तः ।
ये च मानुषा होत्राधिकारास्ते च
ब्राह्मणस्य हि याजनं विधीयते न क्षत्रवैश्ययोर्द्विजात्योः ।
तस्माद्ब्राह्मणा ह्यग्निभूता यज्ञानुद्वहन्ति
यज्ञा देवांस्तर्पयन्ति देवाः पृथिवीं भावयन्ति ॥ १२.३५१.७ ॥
Without mantra there is no offering, and without a man there is no austerity. Honour for the oblation and the mantras is found among gods and men; by this you are appointed as the hotṛ, "you are the hotṛ." Men who hold the office of hotṛ are likewise. Sacrifice is prescribed for the brahmin alone, not for the kṣatriya and vaiśya, the twice-born. Therefore brahmins, become fire, carry the sacrifices; sacrifices satisfy the gods, and the gods sustain the earth.
12.351.8
शतपथे हि ब्राह्मणं भवति ।
अग्नौ समिद्धे स जुहोति यो विद्वान्ब्राह्मणमुखे दानाहुतिं जुहोति
एवमप्यग्निभूता ब्राह्मणा विद्वांसोऽग्निं भावयन्ति ।
अग्निर्विष्णुः सर्वभूतान्यनुप्रविश्य प्राणान्धारयति
अपि चात्र सनत्कुमारगीताः श्लोका भवन्ति ॥ १२.३५१.८ ॥
In the Śatapatha there is a brāhmaṇa text: he who, knowing, offers the oblation of gifts into the mouth of a brahmin, offers into the kindled fire. In the same way brahmins who have become fire, learned men, nourish Agni. Agni is Viṣṇu, who entering all beings sustains their breaths. Here too there are verses sung by Sanatkumāra.
12.351.9
विश्वं ब्रह्मासृजत्पूर्वं सर्वादिर्निरवस्करम् ।
ब्रह्मघोषैर्दिवं तिष्ठन्त्यमरा ब्रह्मयोनयः ॥ १२.३५१.९ ॥
In the beginning Brahman created the universe, the origin of all, stainless. By the sounds of Brahman the immortals abide in heaven, having Brahman as their source.
12.351.10
ब्राह्मणानां मतिर्वाक्यं कर्म श्रद्धा तपांसि च ।
धारयन्ति महीं द्यां च शैत्याद्वार्यमृतं यथा ॥ १२.३५१.१० ॥
The understanding, speech, rites, faith and austerities of brahmins sustain the earth and heaven, as water, by its coolness, is like nectar.
12.351.11
नास्ति सत्यात्परो धर्मो नास्ति मातृसमो गुरुः ।
ब्राह्मणेभ्यः परं नास्ति प्रेत्य चेह च भूतये ॥ १२.३५१.११ ॥
There is no dharma higher than truth, and no teacher equal to a mother. There is nothing higher than brahmins, who bring prosperity both after death and here.
12.351.12
नैषामुक्षा वर्धते नोत वाहा न गर्गरो मथ्यते सम्प्रदाने ।
अपध्वस्ता दस्युभूता भवन्ति येषां राष्ट्रे ब्राह्मणा वृत्तिहीनाः ॥ १२.३५१.१२ ॥
In whose kingdom brahmins are left without livelihood, their oxen do not thrive, nor their draught animals; at the time of giving, the churning-stick is not turned; fallen and become robbers, they are.
12.351.13
वेदपुराणेतिहासप्रामाण्यान्नारायणमुखोद्गताः सर्वात्मानः सर्वकर्तारः सर्वभावनाश्च ब्राह्मणाः ।
वाक्समकालं हि तस्य देवस्य वरप्रदस्य ब्राह्मणाः प्रथमं प्रादुर्भूता ब्राह्मणेभ्यश्च शेषा वर्णाः प्रादुर्भूताः
इत्थं च सुरासुरविशिष्टा ब्राह्मणा यदा मया ब्रह्मभूतेन पुरा ।
स्वयमेवोत्पादिताः सुरासुरमहर्षयो भूतविशेषाः स्थापिता निगृहीताश्च ॥ १२.३५१.१३ ॥
By the authority of the Veda, the Purāṇas and the Itihāsas, the brahmins, sprung from the mouth of Nārāyaṇa, are the souls of all, the doers of all, and the sustainers of all. Together with the speech of that boon-giving god, the brahmins first came forth, and from the brahmins the remaining varṇas came forth. Thus, when I, become Brahman in former times, myself produced the brahmins distinguished among gods and demons, the great sages of gods and demons, and the special beings, I established and restrained them.
12.351.14
अहल्याधर्षणनिमित्तं हि गौतमाद्धरिश्मश्रुतामिन्द्रः प्राप्तः ।
कौशिकनिमित्तं चेन्द्रो मुष्कवियोगं मेषवृषणत्वं चावाप
अश्विनोर्ग्रहप्रतिषेधोद्यतवज्रस्य पुरंदरस्य च्यवनेन स्तम्भितो बाहुः ।
क्रतुवधप्राप्तमन्युना च दक्षेण भूयस्तपसा चात्मानं संयोज्य नेत्राकृतिरन्या ललाटे रुद्रस्योत्पादिता ॥ १२.३५१.१४ ॥
Because of the violation of Ahalyā, Indra received a tawny beard from Gautama's curse. Because of Kauśika, Indra lost his testicles and obtained those of a ram. When Indra, the fort-destroyer, raised his thunderbolt to forbid the Aśvins their cup, Cyavana paralysed his arm. Dakṣa, angered by the destruction of the sacrifice, joined himself again through austerity and produced another eye-shaped mark on the forehead of Rudra.
12.351.15
त्रिपुरवधार्थं दीक्षामभ्युपगतस्य रुद्रस्योशनसा शिरसो जटा उत्कृत्य प्रयुक्ताः ।
ततः प्रादुर्भूता भुजगाः
तैरस्य भुजगैः पीड्यमानः कण्ठो नीलतामुपनीतः ।
पूर्वे च मन्वन्तरे स्वायम्भुवे नारायणहस्तबन्धग्रहणान्नीलकण्ठत्वमेव वा ॥ १२.३५१.१५ ॥
For the sake of slaying the Tripura demons, when Rudra had undertaken his consecrated vow, Uśanas cut off the matted locks from his head and applied them; then serpents arose. Afflicted by those serpents, Rudra's throat turned blue. Or else, in the former Manu-period, the Svāyambhuva age, his blue-throatedness came only from the seizing and binding of Nārāyaṇa's hand.
12.351.16
अमृतोत्पादने पुरश्चरणतामुपगतस्याङ्गिरसो बृहस्पतेरुपस्पृशतो न प्रसादं गतवत्यः किलापः ।
अथ बृहस्पतिरपां चुक्रोध
यस्मान्ममोपस्पृशतः कलुषीभूता न प्रसादमुपगतास्तस्मादद्यप्रभृति झषमकरमत्स्यकच्छपजन्तुसङ्कीर्णाः कलुषीभवतेति ।
तदाप्रभृत्यापो यादोभिः सङ्कीर्णाः संवृत्ताः ॥ १२.३५१.१६ ॥
Though the waters touched the Āṅgirasa Bṛhaspati, who was performing the preliminary rite in the churning for amṛta, they did not truly obtain grace. Then Bṛhaspati grew angry at the waters: 'Since, touching me, you became defiled and did not attain favor, from this day on you shall be defiled, crowded with fish, crocodiles, fishes, turtles and creatures.' From that time the waters became crowded with aquatic creatures.
12.351.17
विश्वरूपो वै त्वाष्ट्रः पुरोहितो देवानामासीत्स्वस्रीयोऽसुराणाम् ।
स प्रत्यक्षं देवेभ्यो भागमददत्परोक्षमसुरेभ्यः ॥ १२.३५१.१७ ॥
Viśvarūpa, son of Tvaṣṭṛ, was the household priest of the gods and the sister's son of the asuras. He openly gave a share to the gods, and secretly gave one to the asuras.
12.351.18
अथ हिरण्यकशिपुं पुरस्कृत्य विश्वरूपमातरं स्वसारमसुरा वरमयाचन्त ।
हे स्वसरयं ते पुत्रस्त्वाष्ट्रो विश्वरूपस्त्रिशिरा देवानां पुरोहितः प्रत्यक्षं देवेभ्यो भागमददत्परोक्षमस्माकम्
ततो देवा वर्धन्ते वयं क्षीयामः ।
तदेनं त्वं वारयितुमर्हसि तथा यथास्मान्भजेदिति ॥ १२.३५१.१८ ॥
Then the asuras, with Hiraṇyakaśipu at their head, asked a boon of their sister, the mother of Viśvarūpa. O sister, your son Viśvarūpa, the son of Tvaṣṭṛ, three-headed, is the priest of the gods; he gives the gods their share openly, but gives us ours in secret. Therefore the gods grow and we decline. So you must restrain him, so that he shares with us as well.
12.351.19
अथ विश्वरूपं नन्दनवनमुपगतं मातोवाच ।
पुत्र किं परपक्षवर्धनस्त्वं मातुलपक्षं नाशयसि
नार्हस्येवं कर्तुमिति ।
स विश्वरूपो मातुर्वाक्यमनतिक्रमणीयमिति मत्वा सम्पूज्य हिरण्यकशिपुमगात् ॥ १२.३५१.१९ ॥
Then the mother said to Viśvarūpa, who had gone to the Nandana grove: Son, why do you increase the side of the enemy? You destroy the side of your maternal uncles. You ought not to do so. Judging his mother's word not to be transgressed, Viśvarūpa honoured her and went to Hiraṇyakaśipu.
12.351.20
हैरण्यगर्भाच्च वसिष्ठाद्धिरण्यकशिपुः शापं प्राप्तवान् ।
यस्मात्त्वयान्यो वृतो होता तस्मादसमाप्तयज्ञस्त्वमपूर्वात्सत्त्वजाताद्वधं प्राप्स्यसीति
तच्छापदानाद्धिरण्यकशिपुः प्राप्तवान्वधम् ॥ १२.३५१.२० ॥
Hiraṇyakaśipu had received a curse from Hiraṇyagarbha and from Vasiṣṭha. Because you chose another as hotṛ, your sacrifice will remain unfinished, and you will meet death from a creature previously unknown—so the curse ran. Through the giving of that curse, Hiraṇyakaśipu met his death.
12.351.21
विश्वरूपो मातृपक्षवर्धनोऽत्यर्थं तपस्यभवत् ।
तस्य व्रतभङ्गार्थमिन्द्रो बह्वीः श्रीमत्योऽप्सरसो नियुयोज
ताश्च दृष्ट्वा मनः क्षुभितं तस्याभवत्तासु चाप्सरःसु नचिरादेव सक्तोऽभवत् ।
सक्तं चैनं ज्ञात्वाप्सरस ऊचुर्गच्छामहे वयं यथागतमिति ॥ १२.३५१.२१ ॥
Viśvarūpa, who strengthened his maternal kin, was devoted to intense austerity. To break his vow, Indra sent many radiant apsarases. Seeing them, his mind was agitated, and before long he became attached to those apsarases. Knowing he was attached, the apsarases said, "We shall go back as we came."
12.351.22
क्व गमिष्यथ आस्यतां तावन्मया सह श्रेयो भविष्यतीति ।
तास्तमब्रुवन्
वयं देवस्त्रियोऽप्सरस इन्द्रं वरदं पुरा प्रभविष्णुं वृणीमह इति ॥ १२.३५१.२२ ॥
"Where will you go? Stay a while; with me, good fortune will be yours." Then they said to him: "We are divine women, apsarases; long ago we chose Indra, the giver of boons and the mighty one, as our lord."
12.351.23
अथ ता विश्वरूपोऽब्रवीदद्यैव सेन्द्रा देवा न भविष्यन्तीति ।
ततो मन्त्राञ्जजाप
तैर्मन्त्रैः प्रावर्धत त्रिशिराः ।
एकेनास्येन सर्वलोकेषु द्विजैः क्रियावद्भिर्यज्ञेषु सुहुतं सोमं पपावेकेनाप एकेन सेन्द्रान्देवान्
अथेन्द्रस्तं विवर्धमानं सोमपानाप्यायितसर्वगात्रं दृष्ट्वा चिन्तामापेदे ॥ १२.३५१.२३ ॥
Then Viśvarūpa said to them, "Today the gods together with Indra will cease to be." Then he murmured the mantras. Through those mantras the three-headed one grew. With one mouth, in all the worlds, he drank the soma well offered by the twice-born who perform rites at sacrifices; with one he drank water, and with one he drank the gods together with Indra. Then Indra, seeing him growing, every limb nourished by drinking soma, fell into anxiety.
12.351.24
देवाश्च ते सहेन्द्रेण ब्रह्माणमभिजग्मुरूचुश्च ।
विश्वरूपेण सर्वयज्ञेषु सुहुतः सोमः पीयते
वयमभागाः संवृत्ताः ।
असुरपक्षो वर्धते वयं क्षीयामः
तदर्हसि नो विधातुं श्रेयो यदनन्तरमिति ॥ १२.३५१.२४ ॥
The gods together with Indra went to Brahmā and said, "The soma well offered at all sacrifices is being drunk by Viśvarūpa; we have become without a share. The side of the asuras grows, and we are diminishing. Therefore you should ordain for us the good that comes next."
12.351.25
तान्ब्रह्मोवाच ऋषिर्भार्गवस्तपस्तप्यते दधीचः ।
स याच्यतां वरं यथा कलेवरं जह्यात्
तस्यास्थिभिर्वज्रं क्रियतामिति ॥ १२.३५१.२५ ॥
Brahmā said to them, "The sage Dadhīca, a Bhārgava, is performing austerities. Let him be asked for a boon, that he give up his body, and let the thunderbolt be made from his bones."
12.351.26
देवास्तत्रागच्छन्यत्र दधीचो भगवानृषिस्तपस्तेपे ।
सेन्द्रा देवास्तमभिगम्योचुर्भगवंस्तपसः कुशलमविघ्नं चेति
तान्दधीच उवाच स्वागतं भवद्भ्यः किं क्रियताम् ।
यद्वक्ष्यथ तत्करिष्यामीति
ते तमब्रुवञ्शरीरपरित्यागं लोकहितार्थं भगवान्कर्तुमर्हतीति ।
अथ दधीचस्तथैवाविमनाः सुखदुःखसमो महायोगी आत्मानं
समाधाय शरीरपरित्यागं चकार ॥ १२.३५१.२६ ॥
The gods went to where the blessed sage Dadhīci was performing austerities. Indra and the gods approached him and said, "Blessed one, is your austerity going well and without obstruction?" Dadhīci said to them, "Welcome to you. What is to be done? Whatever you say, I will do." They said to him, "It is fitting for the blessed one to give up his body for the welfare of the worlds." Then Dadhīci, with the same undisturbed mind, equal in pleasure and pain, as a great yogin, fixing his self in concentration, gave up his body.
12.351.28
तस्य परमात्मन्यवसृते तान्यस्थीनि धाता सङ्गृह्य वज्रमकरोत् ।
तेन वज्रेणाभेद्येनाप्रधृष्येण ब्रह्मास्थिसम्भूतेन विष्णुप्रविष्टेनेन्द्रो विश्वरूपं जघान
शिरसां चास्य छेदनमकरोत् ।
तस्मादनन्तरं विश्वरूपगात्रमथनसम्भवं त्वष्ट्रोत्पादितमेवारिं वृत्रमिन्द्रो जघान
तस्यां द्वैधीभूतायां ब्रह्मवध्यायां भयादिन्द्रो देवराज्यं परित्यज्य अप्सु सम्भवां शीतलां मानससरोगतां नलिनीं प्रपेदे ।
तत्र चैश्वर्ययोगादणुमात्रो भूत्वा बिसग्रन्थिं प्रविवेश ॥ १२.३५१.२८ ॥
When he had merged into the Supreme Self, Dhātā gathered those bones and made a thunderbolt. With that thunderbolt, unbreakable and invincible, born from the bones of the brahmin sage and entered by Viṣṇu, Indra struck down Viśvarūpa and cut off his heads. Afterwards Indra struck down the enemy Vṛtra, produced from the churning of Viśvarūpa's limbs and fashioned by Tvaṣṭṛ. When the sin of brahmin-slaying split in two, Indra, in fear, abandoned the kingship of the gods and entered the cool lotus-stalk of the Mānasa lake, born in the waters. There, through the power of his mystic sovereignty, he became as small as an atom and entered the fibre of the lotus stalk.
12.351.29
अथ ब्रह्मवध्याभयप्रनष्टे त्रैलोक्यनाथे शचीपतौ जगदनीश्वरं बभूव ।
देवान्रजस्तमश्चाविवेश
मन्त्रा न प्रावर्तन्त महर्षीणाम् ।
रक्षांसि प्रादुरभवन्
ब्रह्म चोत्सादनं जगाम ।
अनिन्द्राश्चाबला लोकाः सुप्रधृष्या बभूवुः ॥ १२.३५१.२९ ॥
When the fear of the killing of a brahmin had perished, Indra, lord of the three worlds and husband of Śacī, became without a lord for the world. Rajas and tamas entered the gods. The mantras of the great sages ceased to function. Demons appeared, and the sacred knowledge was brought to destruction. Without Indra, the worlds grew powerless and easily assailed.
12.351.30
अथ देवा ऋषयश्चायुषः पुत्रं नहुषं नाम देवराजत्वेऽभिषिषिचुः ।
नहुषः पञ्चभिः शतैर्ज्योतिषां ललाटे ज्वलद्भिः सर्वतेजोहरैस्त्रिविष्टपं पालयां बभूव
अथ लोकाः प्रकृतिमापेदिरे स्वस्थाश्च बभूवुः ॥ १२.३५१.३० ॥
Then the gods and sages anointed Nahuṣa, the son of Āyus, to the kingship of the gods. With five hundred blazing lights upon his forehead, which robbed all splendor, Nahuṣa ruled and protected the three heavens. Then the worlds attained their natural state and became at peace.
12.351.31
अथोवाच नहुषः ।
सर्वं मां शक्रोपभुक्तमुपस्थितमृते शचीमिति
स एवमुक्त्वा शचीसमीपमगमदुवाच चैनाम् ।
सुभगेऽहमिन्द्रो देवानां भजस्व मामिति
तं शची प्रत्युवाच ।
प्रकृत्या त्वं धर्मवत्सलः सोमवंशोद्भवश्च
नार्हसि परपत्नीधर्षणं कर्तुमिति ॥ १२.३५१.३१ ॥
Nahuṣa said: "All that Indra has enjoyed is present before me, except Śacī." Having said this, he went near Śacī and spoke to her: "O fortunate one, I am Indra of the gods; accept me." Śacī answered him: "By nature you are fond of dharma, and you were born in the lineage of Soma; it is not fitting for you to violate another's wife."
12.351.32
तामथोवाच नहुषः ।
ऐन्द्रं पदमध्यास्यते मया
अहमिन्द्रस्य राज्यरत्नहरो नात्राधर्मः कश्चित्त्वमिन्द्रभुक्तेति ।
सा तमुवाच
अस्ति मम किञ्चिद्व्रतमपर्यवसितम् ।
तस्यावभृथे त्वामुपगमिष्यामि कैश्चिदेवाहोभिरिति
स शच्यैवमभिहितो नहुषो जगाम ॥ १२.३५१.३२ ॥
Then Nahuṣa said to her: "I shall occupy Indra's position; I am the one who takes the jewels of Indra's kingship. No unrighteousness is here; you were enjoyed by Indra." She said to him: "A vow of mine is still unfinished. At the time of its avabhṛtha bath, after some days, I will come to you." Thus addressed by Śacī, Nahuṣa departed.
12.351.33
अथ शची दुःखशोकार्ता भर्तृदर्शनलालसा नहुषभयगृहीता बृहस्पतिमुपागच्छत् ।
स च तामभिगतां दृष्ट्वैव ध्यानं प्रविश्य भर्तृकार्यतत्परां ज्ञात्वा बृहस्पतिरुवाच
अनेनैव व्रतेन तपसा चान्विता देवीं वरदामुपश्रुतिमाह्वय ।
सा तवेन्द्रं दर्शयिष्यतीति ॥ १२.३५१.३३ ॥
Then Śacī, afflicted with grief and sorrow, longing to see her husband, seized by fear of Nahuṣa, went to Bṛhaspati. Seeing her approach, Bṛhaspati entered meditation, knew that she was intent on her husband's cause, and said: "Endowed with this very vow and austerity, invoke the boon-giving goddess Upaśruti. She will show you Indra."
12.351.34
साथ महानियममास्थिता देवीं वरदामुपश्रुतिं मन्त्रैराह्वयत् ।
सोपश्रुतिः शचीसमीपमगात्
उवाच चैनामियमस्मि त्वयोपहूतोपस्थिता ।
किं ते प्रियं करवाणीति
तां मूर्ध्ना प्रणम्योवाच शची भगवत्यर्हसि मे भर्तारं दर्शयितुं त्वं सत्या मता चेति ।
सैनां मानसं सरोऽनयत्
तत्रेन्द्रं बिसग्रन्थिगतमदर्शयत् ॥ १२.३५१.३४ ॥
Then, having undertaken a great observance, she invoked the boon-giving goddess Upaśruti with mantras. Upaśruti came near Śacī and said: "You have invoked me, and here I am. What dear thing shall I do for you?" Śacī bowed her head in salutation and said: "Venerable goddess, you are regarded as true; be pleased to show me my husband." Then she led her to the Mānasa lake, and there showed Indra, hidden within a lotus stalk.
12.351.35
तामिन्द्रः पत्नीं कृशां ग्लानां च दृष्ट्वा चिन्तयां बभूव ।
अहो मम महद्दुःखमिदमद्योपगतम्
नष्टं हि मामियमन्विष्योपागमद्दुःखार्तेति ।
तामिन्द्र उवाच कथं वर्तयसीति
सा तमुवाच ।
नहुषो मामाह्वयति
कालश्चास्य मया कृत इति ॥ १२.३५१.३५ ॥
Indra, seeing his wife thin and wasted, fell into anxiety. Alas, this great grief has now come upon me; she has come searching for me, afflicted with sorrow. Indra said: How do you live? She said: Nahuṣa summons me, and I have set a time for him.
12.351.36
गच्छ ।
नहुषस्त्वया वाच्योऽपूर्वेण मामृषियुक्तेन यानेन त्वमधिरूढ उद्वहस्व
इन्द्रस्य हि महान्ति वाहनानि मनसः प्रियाण्यधिरूढानि मया ।
त्वमन्येनोपयातुमर्हसीति
सैवमुक्ता हृष्टा जगाम ।
इन्द्रोऽपि बिसग्रन्थिमेवाविवेश भूयः ॥ १२.३५१.३६ ॥
Go. Tell Nahuṣa on my behalf: come, mounted on an unprecedented vehicle yoked by sages. I have mounted the great vehicles dear to Indra's mind, so you should not come with anyone else. So told, she went away delighted. Indra too entered again into the knot of the lotus stalk.
12.351.37
अथेन्द्राणीमभ्यागतां दृष्ट्वोवाच नहुषः पूर्णः स काल इति ।
तं शच्यब्रवीच्छक्रेण यथोक्तम्
स महर्षियुक्तं वाहनमधिरूढः शचीसमीपमुपागच्छत् ॥ १२.३५१.३७ ॥
Then, seeing Indrāṇī arrived, Nahuṣa said: That time is complete. Then Śacī told him just as Indra had said. He, mounted on a vehicle yoked by great sages, came near Śacī.
12.351.38
अथ मैत्रावरुणिः कुम्भयोनिरगस्त्यो महर्षीन्विक्रियमाणांस्तान्नहुषेणापश्यत् ।
पद्भ्यां च तेनास्पृश्यत
ततः स नहुषमब्रवीदकार्यप्रवृत्त पाप पतस्व महीम् ।
सर्पो भव यावद्भूमिर्गिरयश्च तिष्ठेयुस्तावदिति
स महर्षिवाक्यसमकालमेव तस्माद्यानादवापतत् ॥ १२.३५१.३८ ॥
Then Agastya, son of Mitra and Varuṇa, born from a jar, saw Nahuṣa mistreating those great sages, and Nahuṣa had them touch him with his feet. Then he said to Nahuṣa: "Sinner, engaged in what should not be done, fall to the earth. As long as the earth and the mountains endure, you shall be a serpent." At the very moment of the great sage's words he fell from that vehicle.
12.351.39
अथानिन्द्रं पुनस्त्रैलोक्यमभवत् ।
ततो देवा ऋषयश्च भगवन्तं विष्णुं शरणमिन्द्रार्थेऽभिजग्मुः
ऊचुश्चैनं भगवन्निन्द्रं ब्रह्मवध्याभिभूतं त्रातुमर्हसीति ।
ततः स वरदस्तानब्रवीदश्वमेधं यज्ञं वैष्णवं शक्रोऽभियजतु
ततः स्वं स्थानं प्राप्स्यतीति ॥ १२.३५१.३९ ॥
Then, with Indra absent, the three worlds became stable again. Then the gods and sages went for refuge to the blessed Viṣṇu on Indra's behalf and said: "Blessed lord, you should protect Indra, who is overcome by the sin of killing a brahmin." Then the boon-giver said to them: "Let Indra perform the Vaiṣṇava horse sacrifice; then he will regain his own place."
12.351.41
ततो देवा ऋषयश्चेन्द्रं नापश्यन्यदा तदा शचीमूचुर्गच्छ सुभगे इन्द्रमानयस्वेति ।
सा पुनस्तत्सरः समभ्यगच्छत्
इन्द्रश्च तस्मात्सरसः समुत्थाय बृहस्पतिमभिजगाम ।
बृहस्पतिश्चाश्वमेधं महाक्रतुं शक्रायाहरत्
ततः कृष्णसारङ्गं मेध्यमश्वमुत्सृज्य वाहनं तमेव कृत्वा इन्द्रं मरुत्पतिं बृहस्पतिः स्वस्थानं प्रापयामास ।
ततः स देवराड्देवैरृषिभिः स्तूयमानस्त्रिविष्टपस्थो निष्कल्मषो बभूव
ब्रह्मवध्यां चतुर्षु स्थानेषु वनिताग्निवनस्पतिगोषु व्यभजत् ।
एवमिन्द्रो ब्रह्मतेजःप्रभावोपबृंहितः शत्रुवधं कृत्वा
स्वस्थानं प्रापितः ॥ १२.३५१.४१ ॥
Then, when the gods and sages could not find Indra, they said to Śacī: Go, fortunate lady, and bring Indra back. She went again to that lake. Indra rose from the lake and went to Bṛhaspati. Bṛhaspati brought for Śakra the great sacrifice called the Aśvamedha. Releasing the sacred horse named Kṛṣṇasāraṅga and making it his mount, Bṛhaspati restored Indra, lord of the Maruts, to his own place. Then the king of the gods, praised by the gods and sages, abided in heaven and became stainless. He divided the guilt of slaying a brahmin among four places: women, fire, trees and cows. Thus Indra, strengthened by the power of brahminical splendour, having slain his enemy, was restored to his own place.
12.351.42
आकाशगङ्गागतश्च पुरा भरद्वाजो महर्षिरुपास्पृशंस्त्रीन्क्रमान्क्रमता विष्णुनाभ्यासादितः ।
स भरद्वाजेन ससलिलेन पाणिनोरसि ताडितः सलक्षणोरस्कः
संवृत्तः ॥ १२.३५१.४२ ॥
Long ago the great sage Bharadvāja, who had reached the celestial Ganges and touched its waters, approached Viṣṇu, the one who strode in three steps; he was struck on the chest by a hand holding water, and his chest became marked.
12.351.43
भृगुणा महर्षिणा शप्तोऽग्निः सर्वभक्षत्वमुपनीतः ॥ १२.३५१.४३ ॥
Agni, cursed by the great sage Bhṛgu, was brought to the state of consuming everything.
12.351.44
अदितिर्वै देवानामन्नमपचदेतद्भुक्त्वासुरान्हनिष्यन्तीति ।
तत्र बुधो व्रतचर्यासमाप्तावागच्छत्
अदितिं चावोचद्भिक्षां देहीति ।
तत्र देवैः पूर्वमेतत्प्राश्यं नान्येनेत्यदितिर्भिक्षां नादात्
अथ भिक्षाप्रत्याख्यानरुषितेन बुधेन ब्रह्मभूतेन विवस्वतो द्वितीये जन्मन्यण्डसञ्ज्ञितस्याण्डं मारितमदित्याः ।
स मार्तण्डो विवस्वानभवच्छ्राद्धदेवः ॥ १२.३५१.४४ ॥
Aditi cooked the food of the gods, thinking that by eating it the gods would slay the demons. When the vow was complete, Budha came and said to Aditi, 'Give me alms.' Because this was to be eaten first by the gods and by no other, Aditi gave no alms. Angered by the refusal, Budha, having become a brahmin, caused Aditi to destroy the egg of Vivasvat in his second birth, the egg called Aṇḍa. That one became Mārtaṇḍa, Vivasvān, and lord of the śrāddha rites.
12.351.45
दक्षस्य वै दुहितरः षष्टिरासन् ।
ताभ्यः कश्यपाय त्रयोदश प्रादाद्दश धर्माय दश मनवे सप्तविंशतिमिन्दवे
तासु तुल्यासु नक्षत्राख्यां गतासु सोमो रोहिण्यामभ्यधिकां प्रीतिमकरोत् ।
ततस्ताः शेषाः पत्न्य ईर्ष्यावत्यः पितुः समीपं गत्वेममर्थं शशंसुः
भगवन्नस्मासु तुल्यप्रभावासु सोमो रोहिणीमधिकं भजतीति ।
सोऽब्रवीद्यक्ष्मैनमावेक्ष्यतीति ॥ १२.३५१.४५ ॥
Dakṣa had sixty daughters. Of them he gave thirteen to Kaśyapa, ten to Dharma, ten to Manu and twenty-seven to Soma. Among those equal ones, known by the names of the lunar mansions, Soma showed greater affection toward Rohiṇī. Then the remaining wives, jealous, went to their father and reported this matter: "Venerable sir, among us who are equal in power, Soma favors Rohiṇī more." He said: "Consumption will seize him."
12.351.46
दक्षशापात्सोमं राजानं यक्ष्माविवेश ।
स यक्ष्मणाविष्टो दक्षमगमत्
दक्षश्चैनमब्रवीन्न समं वर्तस इति ।
तत्रर्षयः सोममब्रुवन्क्षीयसे यक्ष्मणा
पश्चिमस्यां दिशि समुद्रे हिरण्यसरस्तीर्थम् ।
तत्र गत्वात्मानमभिषेचयस्वेति
अथागच्छत्सोमस्तत्र हिरण्यसरस्तीर्थम् ।
गत्वा चात्मनः स्नपनमकरोत्
स्नात्वा चात्मानं पाप्मनो मोक्षयामास ।
तत्र चावभासितस्तीर्थे यदा सोमस्तदाप्रभृति तीर्थं तत्प्रभासमिति नाम्ना ख्यातं बभूव
तच्छापादद्यापि क्षीयते सोमोऽमावास्यान्तरस्थः ।
पौर्णमासीमात्रेऽधिष्ठितो मेघलेखाप्रतिच्छन्नं वपुर्दर्शयति
मेघसदृशं वर्णमगमत्तदस्य शशलक्ष्म विमलमभवत् ॥ १२.३५१.४६ ॥
By Dakṣa's curse, the wasting disease (yakṣmā) entered King Soma. Seized by the wasting disease, he went to Dakṣa, and Dakṣa said to him, "You do not behave evenly." There the sages said to Soma, "You are wasting away from the wasting disease. In the western direction, at the ocean, there is the sacred ford of Hiraṇyasarasvatī. Go there and anoint yourself." Then Soma went to that sacred ford of Hiraṇyasarasvatī. Having gone there and performed his bathing, having bathed and freed himself from sin, and there having been made radiant at the ford, from the time Soma was there the ford came to be known by the name Prabhāsa. Because of that curse, even today Soma wanes, staying between the new-moon days; only on the full-moon day does he show his body veiled by a line of clouds. His colour became like a cloud, and his hare-mark became clear.
12.351.47
स्थूलशिरा महर्षिर्मेरोः प्रागुत्तरे दिग्भागे तपस्तेपे ।
तस्य तपस्तप्यमानस्य सर्वगन्धवहः शुचिर्वायुर्विवायमानः शरीरमस्पृशत्
स तपसा तापितशरीरः कृशो वायुनोपवीज्यमानो हृदयपरितोषमगमत् ।
तत्र तस्यानिलव्यजनकृतपरितोषस्य सद्यो वनस्पतयः
पुष्पशोभां न दर्शितवन्त इति स एताञ्शशाप न सर्वकालं पुष्पवन्तो ।
भविष्यथेति ॥ १२.३५१.४७ ॥
The great sage Sthūlaśirā performed austerities in the north-eastern quarter of Meru. As he practised penance, a pure wind carrying all fragrances blew and touched his body. His body heated and emaciated by austerity, he was fanned by the wind and gained contentment in his heart. In that contentment, caused by the fanning of the wind, the trees immediately did not display the splendour of flowers; so he cursed them: 'You shall not be flowering at all times.'
12.351.48
नारायणो लोकहितार्थं वडवामुखो नाम महर्षिः पुराभवत् ।
तस्य मेरौ तपस्तप्यतः समुद्र आहूतो नागतः
तेनामर्षितेनात्मगात्रोष्मणा समुद्रः स्तिमितजलः कृतः ।
स्वेदप्रस्यन्दनसदृशश्चास्य लवणभावो जनितः
उक्तश्चापेयो भविष्यसि ।
एतच्च ते तोयं वडवामुखसञ्ज्ञितेन पीयमानं मधुरं भविष्यति
तदेतदद्यापि वडवामुखसञ्ज्ञितेनानुवर्तिना तोयं सामुद्रं पीयते ॥ १२.३५१.४८ ॥
Nārāyaṇa, for the welfare of the worlds, once became the great sage named Vaḍavāmukha. While he was performing austerities on Meru, the ocean was summoned but did not come. Enraged, he made the ocean's waters still with the heat of his own body and produced saltiness in it like a flow of sweat. He declared that it would be undrinkable, but that this water, drunk by one named Vaḍavāmukha, would become sweet. Even today the ocean's water is drunk by a follower named Vaḍavāmukha.
12.351.49
हिमवतो गिरेर्दुहितरमुमां रुद्रश्चकमे ।
भृगुरपि च महर्षिर्हिमवन्तमागम्याब्रवीत्कन्यामुमां मे देहीति
तमब्रवीद्धिमवानभिलषितो वरो रुद्र इति ।
तमब्रवीद्भृगुर्यस्मात्त्वयाहं कन्यावरणकृतभावः प्रत्याख्यातस्तस्मान्न रत्नानां भवान्भाजनं भविष्यतीति
अद्यप्रभृत्येतदवस्थितमृषिवचनम् ॥ १२.३५१.४९ ॥
Rudra desired Umā, the daughter of the mountain Himavat. The great sage Bhṛgu also approached Himavat and said, "Give me the maiden Umā." Himavat replied, "The desired bridegroom is Rudra." Then Bhṛgu said, "Because you rejected my intention to choose the maiden, you shall not be a receptacle of jewels." From this day on, this word of the sage has stood firm.
12.351.65
तदेवंविधं माहात्म्यं ब्राह्मणानाम् ।
क्षत्रमपि शाश्वतीमव्ययां पृथिवीं पत्नीमभिगम्य बुभुजे
तदेतद्ब्रह्माग्नीषोमीयम् ।
तेन जगद्धार्यते ॥ १२.३५१.६५ ॥
Such is the greatness of the brahmins. The warrior also, having approached the eternal and imperishable earth as his wife, enjoys her. This belongs to brahman, fire and soma; by it the world is sustained.