12.329

अर्जुन उवाच॥

Arjuna said.

अग्नीषोमौ कथं पूर्वमेकयोनी प्रवर्तितौ। एष मे संशयो जातस्तं छिन्धि मधुसूदन ॥३-३२९-१॥

O Madhusūdana, a doubt has arisen in me: how were Agni and Soma, who were originally of one origin, set in motion? Please dispel this doubt of mine. (3-329-1)

श्रीभगवानुवाच॥

The blessed Lord said:

हन्त ते वर्तयिष्यामि पुराणं पाण्डुनन्दन। आत्मतेजोद्भवं पार्थ शृणुष्वैकमना मम ॥३-३२९-२॥

Indeed, O joy of Pāṇḍu, I shall tell you the ancient story, born from my own splendor, O son of Pṛthā; listen to me with undivided attention. (3-329-2)

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 ॥३-३२९-३॥

At the time when everything had been washed away, after the fourth, at the end of a thousand yugas, when all was unmanifest, and all beings, both immovable and movable, had dissolved, when there was no light, earth, or air, and only darkness prevailed, in the single ocean of water, in the world overpowered solely by darkness, without any designation, non-dual, established, with neither night nor day, neither existence nor non-existence, neither manifest nor unmanifest, in such a state, from the substratum of the qualities of Nārāyaṇa, from the imperishable, ageless, non-sensory, ungraspable, unoriginated, true, non-violent, distinguished, and from various special activities, from the imperishable, ageless, immortal, formless, all-pervading, all-doing, eternal, from darkness, the Person, Hari, the imperishable, manifested. (3-329-3)

निदर्शनमपि ह्यत्र भवति नासीदहो न रात्रिरासीत् न सदासीन्नासदासीत् तम एव पुरस्तादभवद्विश्वरूपम् सा विश्वस्य जननीत्येवमस्यार्थोऽनुभाष्यते ॥३-३२९-४॥

Here, indeed, there is also an example: 'There was not, indeed, night; there was not being, nor non-being; only darkness existed before, which became the universal form. She is the mother of the universe.' Thus, this is the meaning explained. (3-329-4)

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 ॥३-३२९-५॥

Now, when the darkness-born person manifested as the lotus-born Brahmā, he, wishing to create beings, created Agni and Soma from his two eyes. Then, as creation began, Brahman and Kṣatra came into being according to the order of creation. Soma is Brahman, and those who are Brahman are the Brāhmaṇas; Agni is Kṣatra, and from Kṣatra, Brahman is stronger. Why is this so? This is a quality evident in the world: just as from the Brāhmaṇas, a supreme being not previously arisen is produced—when one offers into the blazing fire, thus I say: the creation of beings was accomplished by Brahmā, and having established the beings, the three worlds are sustained. (3-329-5)

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 ॥३-३२९-६॥

The discussion of mantras also indeed arises; you, O Agni, are the priest of all sacrifices, beneficial among gods and men—thus is the example here; 'O Agni, you are the priest of all sacrifices'—thus, beneficial to the world by gods and men; thus, Agni is indeed the priest and doer of sacrifices, and that Agni is Brahman. (3-329-6)

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 ॥३-३२९-७॥

Indeed, there is no offering without mantra, nor does austerity arise without a person; the complete worship of oblations with mantras exists for gods and men. By this, you are appointed as the hotṛ. Those men who have the right to be hotṛ, for them alone the act of sacrificing is prescribed for the brāhmaṇa, not for kṣatriya and vaiśya among the twice-born. Therefore, brāhmaṇas, having become as fire, carry the sacrifices; sacrifices satisfy the gods, and the gods nourish the earth. (3-329-7)

शतपथे हि ब्राह्मणं भवति अग्नौ समिद्धे स जुहोति यो विद्वान्ब्राह्मणमुखे दानाहुतिं जुहोति एवमप्यग्निभूता ब्राह्मणा विद्वांसोऽग्निं भावयन्ति अग्निर्विष्णुः सर्वभूतान्यनुप्रविश्य प्राणान्धारयति अपि चात्र सनत्कुमारगीताः श्लोका भवन्ति ॥३-३२९-८॥

Indeed, in the Śatapatha, it is said that the Brāhmaṇa becomes (the sacrificer); when the fire is kindled, he offers oblations. The learned one who offers the gift-offering into the mouth of a Brāhmaṇa is as if offering into the fire. Thus, Brāhmaṇas who are learned become like fire and sustain the fire. Agni, who is Viṣṇu, having entered all beings, sustains their vital breaths. Also, here, there are verses called the songs of Sanatkumāra. (3-329-8)

विश्वं ब्रह्मासृजत्पूर्वं सर्वादिर्निरवस्करम्। ब्रह्मघोषैर्दिवं तिष्ठन्त्यमरा ब्रह्मयोनयः ॥३-३२९-९॥

Brahmā, the origin of all, created the universe in the beginning, flawless; in heaven, the immortals born from Brahman stand, accompanied by chants of Brahman. (3-329-9)

ब्राह्मणानां मतिर्वाक्यं कर्म श्रद्धा तपांसि च। धारयन्ति महीं द्यां च शैत्याद्वार्यमृतं यथा ॥३-३२९-१०॥

The intellect, speech, actions, faith, and austerities of Brāhmaṇas support both the earth and the heavens, just as water preserves nectar from cold. (3-329-10)

नास्ति सत्यात्परो धर्मो नास्ति मातृसमो गुरुः। ब्राह्मणेभ्यः परं नास्ति प्रेत्य चेह च भूतये ॥३-३२९-११॥

There is no dharma greater than truth, no teacher equal to the mother, and nothing superior to Brāhmaṇas; both after death and in this world, for well-being. (3-329-11)

नैषामुक्षा वर्धते नोत वाहा; न गर्गरो मथ्यते सम्प्रदाने। अपध्वस्ता दस्युभूता भवन्ति; येषां राष्ट्रे ब्राह्मणा वृत्तिहीनाः ॥३-३२९-१२॥

In whose kingdom the brāhmaṇas are deprived of livelihood, in that land the bulls do not grow, nor do the draught animals thrive; the churning stick is not used in giving. Such a country becomes ruined and its people turn into robbers. (3-329-12)

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 ॥३-३२९-१३॥

According to the authority of the Vedas, Purāṇas, and Itihāsas, the Brāhmaṇas, who embody all beings, all actions, and all creation, arose from the mouth of Nārāyaṇa at the very moment speech itself appeared, being the first to manifest from that boon-giving god. From the Brāhmaṇas, all other castes came forth. Thus, the Brāhmaṇas, distinguished among gods and demons, were originally produced by me, as Brahman, by my own will. The great sages among gods and demons and other particular beings were established and restrained. (3-329-13)

अहल्याधर्षणनिमित्तं हि गौतमाद्धरिश्मश्रुतामिन्द्रः प्राप्तः कौशिकनिमित्तं चेन्द्रो मुष्कवियोगं मेषवृषणत्वं चावाप अश्विनोर्ग्रहप्रतिषेधोद्यतवज्रस्य पुरंदरस्य च्यवनेन स्तम्भितो बाहुः क्रतुवधप्राप्तमन्युना च दक्षेण भूयस्तपसा चात्मानं संयोज्य नेत्राकृतिरन्या ललाटे रुद्रस्योत्पादिता ॥३-३२९-१४॥

Indeed, because of the violation of Ahalyā, Indra received a tawny beard from Gautama; and for the sake of Viśvāmitra, Indra suffered the loss of his testicles and acquired ram's testicles; the Aśvins were prohibited from drinking Soma by the raised thunderbolt of Purandara, whose arm was paralyzed by Cyavana; and due to the anger arising from the destruction of the sacrifice, Dakṣa, through further austerity, united himself and produced another eye on the forehead of Rudra. (3-329-14)

त्रिपुरवधार्थं दीक्षामभ्युपगतस्य रुद्रस्योशनसा शिरसो जटा उत्कृत्य प्रयुक्ताः ततः प्रादुर्भूता भुजगाः तैरस्य भुजगैः पीड्यमानः कण्ठो नीलतामुपनीतः पूर्वे च मन्वन्तरे स्वायम्भुवे नारायणहस्तबन्धग्रहणान्नीलकण्ठत्वमेव वा ॥३-३२९-१५॥

For the purpose of destroying Tripura, when Rudra undertook initiation, Uśanas cut off the matted hair from his head and used it, from which serpents arose. Pressed by those serpents, his throat turned blue. And in the previous Svāyambhuva Manvantara, due to being grasped by Nārāyaṇa's hand, he also became blue-throated. (3-329-15)

अमृतोत्पादने पुरश्चरणतामुपगतस्याङ्गिरसो बृहस्पतेरुपस्पृशतो न प्रसादं गतवत्यः किलापः अथ बृहस्पतिरपां चुक्रोध यस्मान्ममोपस्पृशतः कलुषीभूता न प्रसादमुपगतास्तस्मादद्यप्रभृति झषमकरमत्स्यकच्छपजन्तुसङ्कीर्णाः कलुषीभवतेति तदाप्रभृत्यापो यादोभिः सङ्कीर्णाः संवृत्ताः ॥३-३२९-१६॥

During the production of amṛta, Bṛhaspati, the descendant of Aṅgiras, who had undertaken the preliminary rite, touched the waters, but the waters did not become pure. Then Bṛhaspati became angry with the waters because, when I touched them, they became impure and did not attain purity. Therefore, from this day forward, the waters, being mixed with fish, sharks, turtles, and other aquatic creatures, become impure. Thus, from that time, the waters have been mixed with aquatic beings. (3-329-16)

विश्वरूपो वै त्वाष्ट्रः पुरोहितो देवानामासीत्स्वस्रीयोऽसुराणाम् स प्रत्यक्षं देवेभ्यो भागमददत्परोक्षमसुरेभ्यः ॥३-३२९-१७॥

Viśvarūpa, the son of Tvaṣṭṛ, served as the priest of the gods. He was also the nephew of the asuras. He gave the share openly to the gods, but gave it secretly to the asuras. (3-329-17)

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 ॥३-३२९-१८॥

Then, with Hiraṇyakaśipu at the forefront, the Asuras approached their sister, Viśvarūpa's mother, and requested a boon: "O sister, your son, the son of Tvaṣṭṛ, Viśvarūpa Trishira, serves as the priest of the gods. He gives offerings openly to the gods and secretly to us. Because of this, the gods prosper while we decline. Therefore, you should restrain him so that he may support us in this way." (3-329-18)

अथ विश्वरूपं नन्दनवनमुपगतं मातोवाच पुत्र किं परपक्षवर्धनस्त्वं मातुलपक्षं नाशयसि नार्हस्येवं कर्तुमिति स विश्वरूपो मातुर्वाक्यमनतिक्रमणीयमिति मत्वा सम्पूज्य हिरण्यकशिपुमगात् ॥३-३२९-१९॥

Then, when Viśvarūpa had gone to the Nandana forest, his mother said: "Son, why do you, who support the enemy's side, destroy your maternal uncle's side? You should not act in this way." Thinking that his mother's words should not be disobeyed, Viśvarūpa, after paying respects, went to Hiraṇyakaśipu. (3-329-19)

हैरण्यगर्भाच्च वसिष्ठाद्धिरण्यकशिपुः शापं प्राप्तवान् यस्मात्त्वयान्यो वृतो होता तस्मादसमाप्तयज्ञस्त्वमपूर्वात्सत्त्वजाताद्वधं प्राप्स्यसीति तच्छापदानाद्धिरण्यकशिपुः प्राप्तवान्वधम् ॥३-३२९-२०॥

Hiraṇyakaśipu received a curse from Hiraṇyagarbha and from Vasiṣṭha; because you chose another priest, your sacrifice remained unfinished, and thus, it was declared that you would meet your death at the hands of an unprecedented being. Thus, due to that curse, Hiraṇyakaśipu met his death. (3-329-20)

विश्वरूपो मातृपक्षवर्धनोऽत्यर्थं तपस्यभवत् तस्य व्रतभङ्गार्थमिन्द्रो बह्वीः श्रीमत्योऽप्सरसो नियुयोज ताश्च दृष्ट्वा मनः क्षुभितं तस्याभवत्तासु चाप्सरःसु नचिरादेव सक्तोऽभवत् सक्तं चैनं ज्ञात्वाप्सरस ऊचुर्गच्छामहे वयं यथागतमिति ॥३-३२९-२१॥

Viśvarūpa, who increased his mother's side, became deeply engaged in austerities. To break his vow, Indra sent many splendid apsarases. Seeing them, his mind became agitated. Among those apsarases, he soon became attached. Knowing him to be attached, the apsarases said, "Let us go as we came." (3-329-21)

तास्त्वाष्ट्र उवाच क्व गमिष्यथ आस्यतां तावन्मया सह श्रेयो भविष्यतीति तास्तमब्रुवन् वयं देवस्त्रियोऽप्सरस इन्द्रं वरदं पुरा प्रभविष्णुं वृणीमह इति ॥३-३२९-२२॥

Tvaṣṭṛ said to them: "Where will you go? Sit here with me for now; it will be better." They replied to him: "We, the divine women, the apsarases, formerly chose Indra, the bestower of boons and powerful one." (3-329-22)

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 ॥३-३२९-२३॥

Then Viśvarūpa said, "Today, the gods along with Indra will not exist." Then he chanted mantras. By those mantras, Triśiras grew. With one mouth, he drank the well-offered Soma in sacrifices performed by the twice-born in all worlds. With another, he drank with the Indra-gods. Then Indra, seeing him growing, his whole body filled by drinking Soma, became anxious. (3-329-23)

देवाश्च ते सहेन्द्रेण ब्रह्माणमभिजग्मुरूचुश्च विश्वरूपेण सर्वयज्ञेषु सुहुतः सोमः पीयते वयमभागाः संवृत्ताः असुरपक्षो वर्धते वयं क्षीयामः तदर्हसि नो विधातुं श्रेयो यदनन्तरमिति ॥३-३२९-२४॥

The gods, together with Indra, approached Brahmā and said: "Viśvarūpa is causing the Soma, well-offered in all sacrifices, to be drunk, and we have become deprived of our share. The Asura side is growing while we are diminishing. Therefore, you ought to arrange for our welfare at once." (3-329-24)

तान्ब्रह्मोवाच ऋषिर्भार्गवस्तपस्तप्यते दधीचः स याच्यतां वरं यथा कलेवरं जह्यात् तस्यास्थिभिर्वज्रं क्रियतामिति ॥३-३२९-२५॥

Brahmā said to them: The sage Bhārgava is performing austerity; let Dadhīca be asked for a boon so that he may give up his body, and with his bones let the thunderbolt be made. (3-329-25)

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 ॥३-३२९-२६॥

The gods came to the place where the venerable sage Dadhīca was engaged in austerity. The gods, along with Indra, approached him and said: "O venerable one, is your austerity proceeding well and without obstacles?" Dadhīca replied to them: "Welcome to you all. What is to be done? Whatever you say, I will do." They said to him: "The venerable one should abandon his body for the welfare of the world." Then Dadhīca, remaining unperturbed and equal in pleasure and pain, as a great yogi, composed himself and abandoned his body. (3-329-26)

तस्य परमात्मन्यवसृते तान्यस्थीनि धाता सङ्गृह्य वज्रमकरोत् तेन वज्रेणाभेद्येनाप्रधृष्येण ब्रह्मास्थिसम्भूतेन विष्णुप्रविष्टेनेन्द्रो विश्वरूपं जघान शिरसां चास्य छेदनमकरोत् तस्मादनन्तरं विश्वरूपगात्रमथनसम्भवं त्वष्ट्रोत्पादितमेवारिं वृत्रमिन्द्रो जघान ॥३-३२९-२७॥

When his supreme self had dissolved, the creator gathered those bones and made the thunderbolt; with that unbreakable, irresistible thunderbolt, formed from Brahman's bone and entered by Viṣṇu, Indra killed Viśvarūpa and cut off his heads. Thereafter, from the destruction of Viśvarūpa's body, Tvaṣṭṛ produced the enemy Vṛtra, whom Indra also killed. (3-329-27)

तस्यां द्वैधीभूतायां ब्रह्मवध्यायां भयादिन्द्रो देवराज्यं परित्यज्य अप्सु सम्भवां शीतलां मानससरोगतां नलिनीं प्रपेदे तत्र चैश्वर्ययोगादणुमात्रो भूत्वा बिसग्रन्थिं प्रविवेश ॥३-३२९-२८॥

When she had become divided in two, and the slayer of a Brāhmaṇa, out of fear, Indra abandoned the kingdom of the gods and entered a cool lotus arisen in the waters of the Mānasa lake. There, by the power of his sovereignty, he became as small as an atom and entered the root of the lotus. (3-329-28)

अथ ब्रह्मवध्याभयप्रनष्टे त्रैलोक्यनाथे शचीपतौ जगदनीश्वरं बभूव देवान्रजस्तमश्चाविवेश मन्त्रा न प्रावर्तन्त महर्षीणाम् रक्षांसि प्रादुरभवन् ब्रह्म चोत्सादनं जगाम अनिन्द्राश्चाबला लोकाः सुप्रधृष्या बभूवुः ॥३-३२९-२९॥

Then, when the lord of the three worlds, Śacī's husband, was lost due to the fear of Brahminicide, the world became without a ruler; passion and darkness overtook the gods; the mantras of the great sages ceased; demons arose; the Veda was destroyed; and the worlds, without Indra, became weak and easily conquered. (3-329-29)

अथ देवा ऋषयश्चायुषः पुत्रं नहुषं नाम देवराजत्वेऽभिषिषिचुः नहुषः पञ्चभिः शतैर्ज्योतिषां ललाटे ज्वलद्भिः सर्वतेजोहरैस्त्रिविष्टपं पालयां बभूव अथ लोकाः प्रकृतिमापेदिरे स्वस्थाश्च बभूवुः ॥३-३२९-३०॥

Then the gods and sages anointed Nahuṣa, the son of Ayu, as the king of the gods. Nahuṣa, adorned with five hundred shining lights on his forehead and possessing all brilliance, ruled over heaven. Thereafter, the worlds returned to their natural state and became peaceful. (3-329-30)

अथोवाच नहुषः सर्वं मां शक्रोपभुक्तमुपस्थितमृते शचीमिति स एवमुक्त्वा शचीसमीपमगमदुवाच चैनाम् सुभगेऽहमिन्द्रो देवानां भजस्व मामिति तं शची प्रत्युवाच प्रकृत्या त्वं धर्मवत्सलः सोमवंशोद्भवश्च नार्हसि परपत्नीधर्षणं कर्तुमिति ॥३-३२९-३१॥

Then Nahuṣa said: "Indra has enjoyed everything except Śacī, who is present." Having said this, he approached Śacī and said to her: "O fortunate one, I am Indra, lord of the gods; accept me." Śacī replied to him: "By nature, you are devoted to dharma and born of the Soma lineage; you should not commit the violation of another's wife." (3-329-31)

तामथोवाच नहुषः ऐन्द्रं पदमध्यास्यते मया अहमिन्द्रस्य राज्यरत्नहरो नात्राधर्मः कश्चित्त्वमिन्द्रभुक्तेति सा तमुवाच अस्ति मम किञ्चिद्व्रतमपर्यवसितम् तस्यावभृथे त्वामुपगमिष्यामि कैश्चिदेवाहोभिरिति स शच्यैवमभिहितो नहुषो जगाम ॥३-३२९-३२॥

Then Nahuṣa said to her: "I will occupy the position of Indra. I am the one who has taken Indra's royal treasure; there is no unrighteousness here. You are the one who has enjoyed Indra." She replied to him: "I have a certain vow that is not yet completed. At the concluding bath of that vow, I will come to you in a few days." Thus addressed by Śacī, Nahuṣa departed. (3-329-32)

अथ शची दुःखशोकार्ता भर्तृदर्शनलालसा नहुषभयगृहीता बृहस्पतिमुपागच्छत् स च तामभिगतां दृष्ट्वैव ध्यानं प्रविश्य भर्तृकार्यतत्परां ज्ञात्वा बृहस्पतिरुवाच अनेनैव व्रतेन तपसा चान्विता देवीं वरदामुपश्रुतिमाह्वय सा तवेन्द्रं दर्शयिष्यतीति ॥३-३२९-३३॥

Then Śacī, overwhelmed by grief and longing to see her husband, and fearful of Nahusha, went to Bṛhaspati. Seeing her arrive and understanding her devotion to her husband's cause, Bṛhaspati entered meditation and said: "With this vow and austerity, invoke the goddess Upashruti, the granter of boons; she will show you Indra." (3-329-33)

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 ॥३-३२९-३४॥

Then, having undertaken a great vow, the goddess Varadā Upashruti was invoked with mantras. With Upashruti, she went to Shachi and said: "Here I am, summoned and present by you; what dear thing shall I do for you?" Bowing her head, Shachi said: "O goddess, you are worthy to show me my husband; you are regarded as truthful." Then, she led her to the Mānasa lake, where she showed Indra who had entered the knot of a lotus-stalk. (3-329-34)

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 ॥३-३२९-३५॥

Seeing his wife emaciated and weak, Indra began to think, "Alas, today this great sorrow has come to me. Indeed, I am lost; she, having searched for me, has come, afflicted by sorrow." Then Indra said to her, "How do you live?" She replied to him, "Nahuṣa calls me, and the time for him has been set by me." (3-329-35)

तामिन्द्र उवाच गच्छ नहुषस्त्वया वाच्योऽपूर्वेण मामृषियुक्तेन यानेन त्वमधिरूढ उद्वहस्व इन्द्रस्य हि महान्ति वाहनानि मनसः प्रियाण्यधिरूढानि मया त्वमन्येनोपयातुमर्हसीति सैवमुक्ता हृष्टा जगाम इन्द्रोऽपि बिसग्रन्थिमेवाविवेश भूयः ॥३-३२९-३६॥

Indra said to her: "Go, Nahuṣa must be addressed by you. With a unique vehicle yoked with sages, you should mount and carry him. Indra's great vehicles, dear to the mind, have been mounted by me; you ought to approach by another means." Thus addressed, she, delighted, departed, and Indra also entered again just like a knot of lotus fibers. (3-329-36)

अथेन्द्राणीमभ्यागतां दृष्ट्वोवाच नहुषः पूर्णः स काल इति तं शच्यब्रवीच्छक्रेण यथोक्तम् स महर्षियुक्तं वाहनमधिरूढः शचीसमीपमुपागच्छत् ॥३-३२९-३७॥

Then, when Indra's wife arrived, Nahuṣa, filled with pride, said: "Now is the time." Śacī replied to him as instructed by Śakra. Mounted on a vehicle drawn by great sages, he approached Śacī. (3-329-37)

अथ मैत्रावरुणिः कुम्भयोनिरगस्त्यो महर्षीन्विक्रियमाणांस्तान्नहुषेणापश्यत् पद्भ्यां च तेनास्पृश्यत ततः स नहुषमब्रवीदकार्यप्रवृत्त पाप पतस्व महीम् सर्पो भव यावद्भूमिर्गिरयश्च तिष्ठेयुस्तावदिति स महर्षिवाक्यसमकालमेव तस्माद्यानादवापतत् ॥३-३२९-३८॥

Then Agastya, the son of Mitra and Varuṇa, born from a pot, saw Nahusha disturbing the great sages and being touched by Nahusha's feet. Agastya said to Nahusha: "You who act improperly, sinner, fall to the earth. Become a serpent for as long as the earth and mountains exist." At the very moment the great sage spoke, Nahusha fell from his vehicle. (3-329-38)

अथानिन्द्रं पुनस्त्रैलोक्यमभवत् ततो देवा ऋषयश्च भगवन्तं विष्णुं शरणमिन्द्रार्थेऽभिजग्मुः ऊचुश्चैनं भगवन्निन्द्रं ब्रह्मवध्याभिभूतं त्रातुमर्हसीति ततः स वरदस्तानब्रवीदश्वमेधं यज्ञं वैष्णवं शक्रोऽभियजतु ततः स्वं स्थानं प्राप्स्यतीति ॥३-३२९-३९॥

Then, when the three worlds were again without Indra, the gods and sages approached the blessed Viṣṇu for refuge on behalf of Indra. They said to him: "O blessed one, Indra has been overcome by the sin of slaying a Brahman; you ought to protect him." Then he, the giver of boons, said to them: "Let Śakra perform the horse-sacrifice dedicated to Viṣṇu; then he will regain his own place." (3-329-39)

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 ॥३-३२९-४१॥

Then, when the gods and sages could not see Indra, Śacī said, "Go, O fortunate one, bring Indra." She again went to that lake. Indra, rising from the lake, approached Bṛhaspati, who brought the great Aśvamedha sacrifice to Śakra. Then, after releasing the black antelope and the sacrificial horse as the vehicle, Bṛhaspati restored Indra, the lord of the Maruts, to his own place. Thereupon, the king of the gods, praised by gods and sages, dwelling in heaven, became free from sin. He distributed the sin of Brahminicide into four places: women, fire, trees, and cows. Thus, Indra, empowered by the energy of Brahmanic brilliance, having slain his enemy, was restored to his own place. (3-329-41)

आकाशगङ्गागतश्च पुरा भरद्वाजो महर्षिरुपास्पृशंस्त्रीन्क्रमान्क्रमता विष्णुनाभ्यासादितः स भरद्वाजेन ससलिलेन पाणिनोरसि ताडितः सलक्षणोरस्कः संवृत्तः ॥३-३२९-४२॥

Once, when the great sage Bharadvāja had come to the celestial Gaṅgā and was performing the three purificatory steps, he was struck near the navel of Viṣṇu. Then, Bharadvāja, with water in his hand, struck him on the chest, and thus he became one with a marked chest. (3-329-42)

भृगुणा महर्षिणा शप्तोऽग्निः सर्वभक्षत्वमुपनीतः ॥३-३२९-४३॥

Agni, having been cursed by the great sage Bhṛgu, was made to consume everything. (3-329-43)

अदितिर्वै देवानामन्नमपचदेतद्भुक्त्वासुरान्हनिष्यन्तीति तत्र बुधो व्रतचर्यासमाप्तावागच्छत् अदितिं चावोचद्भिक्षां देहीति तत्र देवैः पूर्वमेतत्प्राश्यं नान्येनेत्यदितिर्भिक्षां नादात् अथ भिक्षाप्रत्याख्यानरुषितेन बुधेन ब्रह्मभूतेन विवस्वतो द्वितीये जन्मन्यण्डसञ्ज्ञितस्याण्डं मारितमदित्याः स मार्तण्डो विवस्वानभवच्छ्राद्धदेवः ॥३-३२९-४४॥

Aditi indeed cooked food for the gods; after eating this, she was about to destroy the asuras. At that time, Budha, having completed his vow, came and asked Aditi, "Give me alms." Since this food had already been eaten by the gods and not by anyone else, Aditi did not give him alms. Then, Budha, angered by the refusal of alms and having become Brahman, in the second birth of Vivasvat, killed the egg called 'aṇḍa' of Aditi; he, Mārtaṇḍa, became Vivasvat, Śrāddhadeva. (3-329-44)

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 ॥३-३२९-४५॥

Dakṣa had indeed sixty daughters. Of them, he gave thirteen to Kaśyapa, ten to Dharma, ten to Manu, and twenty-seven to Indu (the Moon). Among these, who were all equally called Nakṣatras (stars), Soma (the Moon) showed excessive affection to Rohiṇī. Then the rest of the wives, full of jealousy, went to their father and reported this matter: "O Lord, although we are all of equal influence, Soma favors Rohiṇī more." He (Dakṣa) said, "Consumption (disease) will afflict him." (3-329-45)

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 ॥ ४६॥

Due to Dakṣa's curse, the disease of consumption afflicted King Soma. Afflicted, he went to Dakṣa, who told him, "You are not behaving equally." The sages then advised Soma, "You are waning because of consumption; in the western direction, in the ocean, is the holy place Hiraṇyasaras. Go there and bathe yourself." Soma went to the Hiraṇyasaras tīrtha, bathed himself, and was freed from sin. There, when Soma shone forth at that tīrtha, from that time the place became known as Prabhāsa. Because of that curse, even today, Soma wanes, remaining between the new moon and only at the full moon is fully present; his form appears covered by a streak of cloud, showing a cloud-like color. Then his hare-mark became pure. (46)

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 ॥३-३२९-४७॥

The thick-veined great sage performed austerity in the north-eastern region of Mount Meru. While he was engaged in his austerities, the pure wind carrying all fragrances, though blowing, did not touch his body. His body, emaciated and heated by austerity, was fanned by the wind, and he attained satisfaction in his heart. There, because of the satisfaction produced by the wind's fanning, the trees did not immediately display their flowers. Therefore, he cursed them, saying: "You shall not be in bloom at all times." (3-329-47)

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 ॥३-३२९-४८॥

Formerly, Nārāyaṇa, for the welfare of the world, became the great sage named Vaḍavāmukha. While he was performing austerities on Mount Meru, the ocean, though summoned, did not come. Angered, he made the ocean's water still by the heat of his own body, and from him, a saline nature, like the oozing of sweat, was produced in the ocean. He declared, "You will become drinkable," and thus, your water, named Vaḍavāmukha, when drunk, will become sweet. Therefore, even today, the water of the ocean, following the tradition of Vaḍavāmukha, is drunk. (3-329-48)

हिमवतो गिरेर्दुहितरमुमां रुद्रश्चकमे भृगुरपि च महर्षिर्हिमवन्तमागम्याब्रवीत्कन्यामुमां मे देहीति तमब्रवीद्धिमवानभिलषितो वरो रुद्र इति तमब्रवीद्भृगुर्यस्मात्त्वयाहं कन्यावरणकृतभावः प्रत्याख्यातस्तस्मान्न रत्नानां भवान्भाजनं भविष्यतीति अद्यप्रभृत्येतदवस्थितमृषिवचनम् ॥३-३२९-४९॥

Rudra desired Umā, the daughter of Himavat, the mountain. Bhṛgu, the great sage, also came to Himavat and said, "Give me the maiden Umā." Himavat replied to him, "Rudra is the suitor who is desired." Bhṛgu then said to him, "Because you rejected me when I sought the maiden's hand, therefore you will not be a recipient of jewels." From today, this word of the sage is established. (3-329-49)

तदेवंविधं माहात्म्यं ब्राह्मणानाम् क्षत्रमपि शाश्वतीमव्ययां पृथिवीं पत्नीमभिगम्य बुभुजे तदेतद्ब्रह्माग्नीषोमीयम् तेन जगद्धार्यते ॥३-३२९-५०॥

Thus, the Kṣatriya, recognizing the greatness of the Brāhmaṇas, also enjoyed the eternal and imperishable earth as his wife; this is the Brahman, associated with Agni and Soma, by which the world is sustained. (3-329-50)