12.329

अर्जुन उवाच॥

arjuna uvāca॥

[अर्जुन (arjuna) - Arjuna; (proper noun); उवाच (uvāca) - said; (from the root 'vac' - to speak);]

(Arjuna said;)

Arjuna said.

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

agnīṣomau kathaṁ pūrvam ekayonī pravartitau। eṣa me saṁśayo jātas taṁ chindhi madhusūdana ॥3-329-1॥

[अग्नीषोमौ (agnīṣomau) - Agni and Soma; (dual nominative); कथं (kathaṁ) - how; (in what manner); पूर्वम् (pūrvam) - formerly; (in the beginning); एकयोनी (ekayonī) - of one origin; (having the same source); प्रवर्तितौ (pravartitau) - were set in motion; (dual, passive); एष (eṣa) - this; (masculine nominative singular); मे (me) - my; (genitive singular); संशयः (saṁśayaḥ) - doubt; (masculine nominative singular); जातः (jātaḥ) - has arisen; (masculine nominative singular); तम् (tam) - that; (accusative singular); छिन्धि (chindhi) - cut; (imperative, destroy); मधुसूदन (madhusūdana) - O Madhusūdana; (epithet of Kṛṣṇa);]

(Agni and Soma, how formerly of one origin were set in motion? This my doubt has arisen, that cut, O Madhusūdana.)

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॥

śrībhagavānuvāca॥

[श्री (śrī) - splendid; भगवान् (bhagavān) - the Lord; उवाच (uvāca) - said;]

(śrī (splendid;) bhagavān (the Lord;) uvāca (said;))

The blessed Lord said:

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

hanta te vartayiṣyāmi purāṇaṃ pāṇḍunandana। ātmatejodbhavaṃ pārtha śṛṇuṣvaikamānā mama ॥3-329-2॥

[हन्त (hanta) - indeed; ते (te) - to you; वर्तयिष्यामि (vartayiṣyāmi) - I shall relate; पुराणम् (purāṇam) - ancient; पाण्डुनन्दन (pāṇḍunandana) - O joy of Pāṇḍu; आत्मतेजः-उद्भवम् (ātma-tejas-udbhavam) - arisen from one's own splendor; पार्थ (pārtha) - O son of Pṛthā; शृणु (śṛṇu) - hear; एकमना (ekamanā) - with one mind; मम (mama) - of me;]

(Indeed, to you I shall relate the ancient (story), O joy of Pāṇḍu, arisen from my own splendor, O son of Pṛthā; hear with one mind from me.)

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॥

samprakṣālanakāle'tikrānte caturthe yugasahasrānte avyakte sarvabhūtapralaye sthāvarajaṅgame jyotirdharaṇivāyurahite'ndhe tamasi jalaikārṇave loke tama ityevābhibhūte'saṃjñake'dvitīye pratiṣṭhite naiva rātryāṃ na divase na sati nāsati na vyakte nāvyakte vyavasthite etasyāmavasthāyāṃ nārāyaṇaguṇāśrayādakṣayādajarādanindriyādagrāhyādasambhavātsatyādahiṃsrāllalāmādvividhapravṛttiviśeṣāt akṣayādajarāmarādamūrtitaḥ sarvavyāpinaḥ sarvakartuḥ śāśvatāttamasaḥ puruṣaḥ prādurbhūto hariravyayaḥ ॥3-329-3॥

[सम्प्रक्षालनकाले (samprakṣālanakāle) - at the time of complete washing away; अतिक्रान्ते (atikrānte) - having passed; चतुर्थे (caturthe) - in the fourth; युगसहस्रान्ते (yugasahasrānte) - at the end of a thousand yugas; अव्यक्ते (avyakte) - in the unmanifest; सर्वभूतप्रलये (sarvabhūtapralaye) - in the dissolution of all beings; स्थावरजङ्गमे (sthāvarajaṅgame) - immovable and movable; ज्योतिर्धरणिवायुरहिते (jyotirdharaṇivāyurahite) - devoid of light, earth, and air; अन्धे (andhe) - dark; तमसि (tamasi) - in darkness; जलैकार्णवे (jalaikārṇave) - in the single ocean of water; लोके (loke) - in the world; तम (tama) - darkness; इत्येव (ityeva) - thus only; अभिभूते (abhibhūte) - overpowered; असञ्ज्ञके (asaṃjñake) - without designation; अद्वितीये (advitīye) - non-dual; प्रतिष्ठिते (pratiṣṭhite) - established; नैव (naiva) - not indeed; रात्र्यां (rātryāṃ) - in night; न (na) - not; दिवसे (divase) - in day; न (na) - not; सति (sati) - in existence; न (na) - not; असति (asati) - in non-existence; न (na) - not; व्यक्ते (vyakte) - in manifest; न (na) - not; अव्यक्ते (avyakte) - in unmanifest; व्यवस्थिते (vyavasthite) - in arrangement; एतस्यामवस्थायां (etasyāmavasthāyāṃ) - in this state; नारायणगुणाश्रयात् (nārāyaṇaguṇāśrayāt) - from the substratum of the qualities of Nārāyaṇa; अक्षयात् (akṣayāt) - from the imperishable; अजरात् (ajarāt) - from the ageless; अनिन्द्रियात् (anindriyāt) - from the non-sensory; अग्राह्यात् (agrāhyāt) - from the ungraspable; असम्भवात् (asambhavāt) - from the non-arising; सत्यात् (satyāt) - from the true; अहिंस्रात् (ahiṃsrāt) - from the non-violent; ललामात् (lalāmāt) - from the distinguished; विविधप्रवृत्तिविशेषात् (vividhapravṛttiviśeṣāt) - from the various special activities; अक्षयात् (akṣayāt) - from the imperishable; अजरामरात् (ajarāmarāt) - from the ageless and immortal; अमूर्तितः (amūrtitaḥ) - from the formless; सर्वव्यापिनः (sarvavyāpinaḥ) - of the all-pervading; सर्वकर्तुः (sarvakartuḥ) - of the all-doer; शाश्वतात् (śāśvatāt) - from the eternal; तमसः (tamasah) - from darkness; पुरुषः (puruṣaḥ) - the person; प्रादुर्भूतः (prādurbhūtaḥ) - manifested; हरिः (hariḥ) - Hari; अव्ययः (avyayaḥ) - imperishable;]

(At the time of complete washing away, having passed, in the fourth, at the end of a thousand yugas, in the unmanifest, in the dissolution of all beings, immovable and movable, devoid of light, earth, and air, dark, in darkness, in the single ocean of water, in the world, darkness thus only overpowered, without designation, non-dual, established, not indeed in night, not in day, not in existence, not in non-existence, not in manifest, not in unmanifest, in arrangement, in this state, from the substratum of the qualities of Nārāyaṇa, from the imperishable, from the ageless, from the non-sensory, from the ungraspable, from the non-arising, from the true, from the non-violent, from the distinguished, from the various special activities, from the imperishable, from the ageless and immortal, from the formless, of the all-pervading, of the all-doer, from the eternal, from darkness, the person manifested, Hari, imperishable.)

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॥

nidarśanam api hy atra bhavati nā āsīd aho na rātriḥ āsīt na sat āsīt na asat āsīt tam eva purastāt abhavat viśvarūpam sā viśvasya jananī iti evam asya arthaḥ anubhāṣyate ॥3-329-4॥

[निदर्शनम् (nidarśanam) - example; अपि (api) - also; हि (hi) - indeed; अत्र (atra) - here; भवति (bhavati) - is; न (na) - not; आसीत् (āsīt) - was; अहो (aho) - indeed; न (na) - not; रात्रिः (rātriḥ) - night; आसीत् (āsīt) - was; न (na) - not; सत् (sat) - being; आसीत् (āsīt) - was; न (na) - not; असत् (asat) - non-being; आसीत् (āsīt) - was; तम् (tam) - darkness; एव (eva) - only; पुरस्तात् (purastāt) - before; अभवत् (abhavat) - became; विश्व-रूपम् (viśva-rūpam) - universal-form; सा (sā) - she; विश्वस्य (viśvasya) - of the universe; जननी (jananī) - mother; इति (iti) - thus; एवम् (evam) - thus; अस्य (asya) - of this; अर्थः (arthaḥ) - meaning; अनुभाष्यते (anubhāṣyate) - is explained;]

(Example also indeed here is; not was indeed; not night was; not being was; not non-being was; darkness only before became universal-form; she of the universe mother; thus thus of this meaning is explained;)

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॥

tasyedānīṃ tamaḥsambhavasya puruṣasya padmayonerbrahmaṇaḥ prādurbhāve sa puruṣaḥ prajāḥ sisṛkṣamāṇo netrābhyāmagnīṣomau sasarja tato bhūtasarge pravṛtte prajākrama-vaśādbrahmakṣatramupātiṣṭhat yaḥ somastadbrahma yadbrahma te brāhmaṇāḥ yo'gnistatkṣatraṃ kṣatrādbrahma balavattaram kasmāditi lokapratyakṣaguṇametattadyathā brāhmaṇebhyaḥ paraṃ bhūtaṃ notpannapūrvam dīpyamāne'gnau juhotīti kṛtvā bravīmi bhūtasargaḥ kṛto brahmaṇā bhūtāni ca pratiṣṭhāpya trailokyaṃ dhāryata iti ॥3-329-5॥

[तस्य (tasya) - of him; इदानीं (idānīṃ) - now; तमःसम्भवस्य (tamaḥsambhavasya) - of darkness-originated; पुरुषस्य (puruṣasya) - of the person; पद्मयोनेः (padmayoneḥ) - of the lotus-born; ब्रह्मणः (brahmaṇaḥ) - of Brahmā; प्रादुर्भावे (prādurbhāve) - at the manifestation; स (sa) - he; पुरुषः (puruṣaḥ) - the person; प्रजाः (prajāḥ) - creatures; सिसृक्षमाणः (sisṛkṣamāṇaḥ) - desiring to create; नेत्राभ्याम् (netrābhyām) - from the two eyes; अग्नीषोमौ (agnīṣomau) - Agni and Soma; ससर्ज (sasarja) - he created; ततः (tataḥ) - then; भूतसर्गे (bhūtasarge) - at the creation of beings; प्रवृत्ते (pravṛtte) - having commenced; प्रजाक्रमवशात् (prajākrama-vaśāt) - by the order of creation; ब्रह्मक्षत्रम् (brahmakṣatram) - Brahman and Kṣatra; उपातिष्ठत् (upātiṣṭhat) - attended; यः (yaḥ) - who; सोमः (somaḥ) - Soma; तत् (tat) - that; ब्रह्म (brahma) - Brahman; यत् (yat) - which; ब्रह्म (brahma) - Brahman; ते (te) - they; ब्राह्मणाः (brāhmaṇāḥ) - Brāhmaṇas; यः (yaḥ) - who; अग्निः (agniḥ) - Agni; तत् (tat) - that; क्षत्रम् (kṣatram) - Kṣatra; क्षत्रात् (kṣatrāt) - from Kṣatra; ब्रह्म (brahma) - Brahman; बलवत्तरम् (balavattaram) - stronger; कस्मात् (kasmāt) - why; इति (iti) - thus; लोकप्रत्यक्षगुणम् (lokapratyakṣaguṇam) - world-evident quality; एतत् (etat) - this; तद्यथा (tadyathā) - just as; ब्राह्मणेभ्यः (brāhmaṇebhyaḥ) - from the Brāhmaṇas; परम् (param) - supreme; भूतम् (bhūtam) - being; न (na) - not; उत्पन्नपूर्वम् (utpannapūrvam) - arisen before; दीप्यमाने (dīpyamāne) - when blazing; अग्नौ (agnau) - in fire; जुहोति (juhoti) - offers; इति (iti) - thus; कृत्वा (kṛtvā) - having done; ब्रवीमि (bravīmi) - I say; भूतसर्गः (bhūtasargaḥ) - creation of beings; कृतः (kṛtaḥ) - done; ब्रह्मणा (brahmaṇā) - by Brahmā; भूतानि (bhūtāni) - beings; च (ca) - and; प्रतिष्ठाप्य (pratiṣṭhāpya) - having established; त्रैलोक्यं (trailokyaṃ) - the three worlds; धार्यते (dhāryate) - is supported; इति (iti) - thus;]

(Of him now, of the darkness-originated person, at the manifestation of the lotus-born Brahmā, that person, desiring to create creatures, from the two eyes created Agni and Soma; then, at the commencement of the creation of beings, by the order of creation, Brahman and Kṣatra attended; who is Soma, that is Brahman; which is Brahman, they are Brāhmaṇas; who is Agni, that is Kṣatra; from Kṣatra, Brahman is stronger; why thus? This is a world-evident quality, just as from the Brāhmaṇas, a supreme being not arisen before, when blazing in fire, one offers—thus having done, I say: the creation of beings was done by Brahmā, and having established the beings, the three worlds are supported—thus. (3-329-5))

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॥

mantravādo'pi hi bhavati tvamagne yajñānāṃ hotā viśveṣām hito devebhirmānuṣe jane iti nidarśanaṃ cātra bhavati viśveṣāmagne yajñānāṃ hoteti hito devairmānuṣairjagat iti agnirhi yajñānāṃ hotā kartā sa cāgnirbrahma ॥3-329-6॥

[मन्त्रवादः (mantravādaḥ) - discussion of mantras; अपि (api) - also; हि (hi) - indeed; भवति (bhavati) - becomes; त्वम् (tvam) - you; अग्ने (agne) - O Agni; यज्ञानाम् (yajñānām) - of sacrifices; होता (hotā) - priest; विश्वेषाम् (viśveṣām) - of all; हितः (hitaḥ) - beneficial; देवेभिः (devebhiḥ) - with the gods; मानुषे (mānuṣe) - among men; जने (jane) - in people; इति (iti) - thus; निदर्शनम् (nidarśanam) - example; च (ca) - and; अत्र (atra) - here; भवति (bhavati) - becomes; विश्वेषाम् (viśveṣām) - of all; अग्ने (agne) - O Agni; यज्ञानाम् (yajñānām) - of sacrifices; होता (hotā) - priest; इति (iti) - thus; हितः (hitaḥ) - beneficial; देवैः (devaiḥ) - by the gods; मानुषैः (mānuṣaiḥ) - by men; जगत् (jagat) - the world; इति (iti) - thus; अग्निः (agniḥ) - Agni; हि (hi) - indeed; यज्ञानाम् (yajñānām) - of sacrifices; होता (hotā) - priest; कर्ता (kartā) - doer; स (sa) - he; च (ca) - and; अग्निः (agniḥ) - Agni; ब्रह्म (brahma) - Brahman;]

(Discussion of mantras also indeed becomes; you, O Agni, of sacrifices priest of all beneficial with the gods among men in people thus; example and here becomes; of all, O Agni, of sacrifices priest thus; beneficial by the gods by men the world thus; Agni indeed of sacrifices priest doer; he and Agni Brahman.)

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॥

na hyṛte mantrāddhavanamasti na vinā puruṣaṃ tapaḥ sambhavati havirmantrāṇāṃ sampūjā vidyate devamanuṣyāṇāmanena tvaṃ hoteti niyuktaḥ ye ca mānuṣā hotrādhikārāste ca brāhmaṇasya hi yājanaṃ vidhīyate na kṣatravaiśyayordvijātyoḥ tasmādbrāhmaṇā hyagnibhūtā yajñānudvahanti yajñā devāṃstarpayanti devāḥ pṛthivīṃ bhāvayanti ॥3-329-7॥

[न (na) - not; हि (hi) - indeed; ऋते (ṛte) - without; मन्त्रात् (mantrāt) - from mantra; धवनम् (dhavanam) - offering; अस्ति (asti) - exists; न (na) - not; विना (vinā) - without; पुरुषम् (puruṣam) - person; तपः (tapaḥ) - austerity; सम्भवति (sambhavati) - arises; हविः (haviḥ) - oblation; मन्त्राणाम् (mantrāṇām) - of mantras; सम्पूजा (sampūjā) - complete worship; विद्यते (vidyate) - exists; देवमनुष्याणाम् (devamanuṣyāṇām) - of gods and men; अनेन (anena) - by this; त्वम् (tvam) - you; होतेति (hoteti) - as hotṛ; नियुक्तः (niyuktaḥ) - appointed; ये (ye) - who; च (ca) - and; मानुषाः (mānuṣāḥ) - men; होत्राधिकाराः (hotrādhikārāḥ) - having the right to be hotṛ; ते (te) - they; च (ca) - and; ब्राह्मणस्य (brāhmaṇasya) - of the brāhmaṇa; हि (hi) - indeed; याजनम् (yājanam) - the act of sacrificing; विधीयते (vidhīyate) - is prescribed; न (na) - not; क्षत्रवैश्ययोः (kṣatravaiśyayoh) - of kṣatriya and vaiśya; द्विजात्योः (dvijātyoḥ) - of the two higher castes; तस्मात् (tasmāt) - therefore; ब्राह्मणाः (brāhmaṇāḥ) - brāhmaṇas; हि (hi) - indeed; अग्निभूताः (agnibhūtāḥ) - become as fire; यज्ञान् (yajñān) - sacrifices; उद्वहन्ति (udvahanti) - carry; यज्ञाः (yajñāḥ) - sacrifices; देवान् (devān) - gods; तर्पयन्ति (tarpayanti) - satisfy; देवाः (devāḥ) - gods; पृथिवीम् (pṛthivīm) - earth; भावयन्ति (bhāvayanti) - nourish;]

(Not indeed without mantra is there offering; not without person does austerity arise; the complete worship of oblations with mantras exists for gods and men; by this you are appointed as hotṛ; and those men who have the right to be hotṛ, for them indeed the act of sacrificing is prescribed for the brāhmaṇa, not for kṣatriya and vaiśya among the twice-born; therefore, brāhmaṇas indeed, having become as fire, carry sacrifices; sacrifices satisfy the gods; the gods nourish the earth.)

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॥

śatapathe hi brāhmaṇaṃ bhavati agnau samiddhe sa juhoti yo vidvān brāhmaṇamukhe dānāhutiṃ juhoti evam api agnibhūtā brāhmaṇā vidvāṃsaḥ agniṃ bhāvayanti agniḥ viṣṇuḥ sarvabhūtāni anupraviśya prāṇān dhārayati api ca atra sanatkumāragītāḥ ślokā bhavanti ॥3-329-8॥

[शतपथे (śatapathe) - in the Śatapatha (Brāhmaṇa); हि (hi) - indeed; ब्राह्मणं (brāhmaṇam) - Brāhmaṇa; भवति (bhavati) - becomes; अग्नौ (agnau) - in the fire; समिद्धे (samiddhe) - when kindled; स (sa) - he; जुहोति (juhoti) - offers (oblation); यः (yaḥ) - who; विद्वान् (vidvān) - the learned; ब्राह्मणमुखे (brāhmaṇamukhe) - in the mouth of a Brāhmaṇa; दानाहुतिं (dānāhutiṃ) - gift-offering; जुहोति (juhoti) - offers (oblation); एवम् (evam) - thus; अपि (api) - also; अग्निभूता (agnibhūtā) - having become fire; ब्राह्मणा (brāhmaṇāḥ) - Brāhmaṇas; विद्वांसः (vidvāṃsaḥ) - the learned ones; अग्निं (agniṃ) - fire; भावयन्ति (bhāvayanti) - cause to exist; अग्निः (agniḥ) - Agni (fire); विष्णुः (viṣṇuḥ) - Viṣṇu; सर्वभूतानि (sarvabhūtāni) - all beings; अनुप्रविश्य (anupraviśya) - having entered; प्राणान् (prāṇān) - the vital breaths; धारयति (dhārayati) - sustains; अपि (api) - also; च (ca) - and; अत्र (atra) - here; सनत्कुमारगीताः (sanatkumāragītāḥ) - the songs of Sanatkumāra; श्लोकाः (ślokāḥ) - verses; भवन्ति (bhavanti) - are (exist);]

(In the Śatapatha, indeed, Brāhmaṇa becomes; in the fire when kindled, he offers (oblation); who learned, in the mouth of a Brāhmaṇa, gift-offering offers (oblation); thus also, having become fire, Brāhmaṇas, the learned ones, fire cause to exist; Agni (fire), Viṣṇu, all beings, having entered, the vital breaths sustains; also and here, the songs of Sanatkumāra, verses are (exist).)

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॥

viśvaṃ brahmāsṛjat pūrvaṃ sarvādir niravaskaram। brahma-ghoṣair divaṃ tiṣṭhanti amarā brahma-yonayaḥ ॥3-329-9॥

[विश्वं (viśvam) - universe; ब्रह्मा (brahmā) - Brahmā; असृजत् (asṛjat) - created; पूर्वं (pūrvam) - formerly; सर्वादिः (sarvādiḥ) - the beginning of all; निरवस्करम् (niravaskaram) - without defect; ब्रह्मघोषैः (brahma-ghoṣaiḥ) - with Brahman chants; दिवं (divam) - heaven; तिष्ठन्ति (tiṣṭhanti) - stand; अमरा (amarāḥ) - immortals; ब्रह्मयोनयः (brahma-yonayaḥ) - those born from Brahman;]

(The universe Brahmā created formerly, the beginning of all, without defect; with Brahman chants in heaven stand the immortals, those born from Brahman. (3-329-9))

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॥

brāhmaṇānāṃ matirvākyaṃ karma śraddhā tapāṃsi ca। dhārayanti mahīṃ dyāṃ ca śaityād vāry amṛtaṃ yathā ॥3-329-10॥

[ब्राह्मणानाम् (brāhmaṇānām) - of the Brāhmaṇas; मतिः (matiḥ) - intellect; वाक्यम् (vākyaṃ) - speech; कर्म (karma) - action; श्रद्धा (śraddhā) - faith; तपांसि (tapāṃsi) - austerities; च (ca) - and; धारयन्ति (dhārayanti) - support; महीम् (mahīm) - the earth; द्याम् (dyām) - the heaven; च (ca) - and; शैत्यात् (śaityāt) - from cold; वारि (vāri) - water; अमृतम् (amṛtam) - nectar; यथा (yathā) - just as;]

(Of the Brāhmaṇas, intellect, speech, action, faith, austerities and support the earth and the heaven, just as water supports nectar from cold.)

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॥

nāsti satyātparo dharmo nāsti mātṛsamo guruḥ। brāhmaṇebhyaḥ paraṃ nāsti pretya ceha ca bhūtaye ॥3-329-11॥

[नास्ति (nāsti) - is not; does not exist; सत्यात् (satyāt) - than truth; from truth; परः (paraḥ) - higher; superior; धर्मः (dharmaḥ) - dharma; righteousness; नास्ति (nāsti) - is not; does not exist; मातृसमः (mātṛsamaḥ) - equal to mother; गुरुः (guruḥ) - teacher; preceptor; ब्राह्मणेभ्यः (brāhmaṇebhyaḥ) - than Brāhmaṇas; from Brāhmaṇas; परम् (param) - higher; superior; नास्ति (nāsti) - is not; does not exist; प्रेत्य (pretya) - after death; च (ca) - and; इह (iha) - here; in this world; च (ca) - and; भूतये (bhūtaye) - for welfare; for well-being;]

(There is not a dharma superior to truth; there is not a teacher equal to the mother; there is nothing superior to Brāhmaṇas; after death and here, for welfare.)

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॥

naiṣāmukṣā vardhate nota vāhā; na gargaro mathyate sampradāne. apadhvastā dasyubhūtā bhavanti; yeṣāṃ rāṣṭre brāhmaṇā vṛttihīnāḥ ॥3-329-12॥

[न (na) - not; एषाम् (eṣām) - of these; उक्षा (ukṣā) - bull; वर्धते (vardhate) - grows; न (na) - not; उत (uta) - and also; वाहा (vāhā) - draught animals; न (na) - not; गर्गरः (gargaraḥ) - churning stick; मथ्यते (mathyate) - is churned; सम्प्रदाने (sampradāne) - in giving; अपध्वस्ता (apadhvastā) - destroyed; दस्युभूता (dasyubhūtā) - become robbers; भवन्ति (bhavanti) - become; येषाम् (yeṣām) - of whom; राष्ट्रे (rāṣṭre) - in the kingdom; ब्राह्मणाः (brāhmaṇāḥ) - brāhmaṇas; वृत्तिहीनाः (vṛttihīnāḥ) - deprived of livelihood;]

(Not of these the bull grows, nor also the draught animals; not the churning stick is churned in giving. Destroyed, become robbers, become; of whom in the kingdom the brāhmaṇas are deprived of livelihood.)

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॥

vedapurāṇaitihāsaprāmāṇyānnārāyaṇamukhodgatāḥ sarvātmānaḥ sarvakartāraḥ sarvabhāvanāśca brāhmaṇāḥ vāksamakālaṃ hi tasya devasya varapradasya brāhmaṇāḥ prathamaṃ prādurbhūtā brāhmaṇebhyaśca śeṣā varṇāḥ prādurbhūtāḥ itthaṃ ca surāsuraviśiṣṭā brāhmaṇā yadā mayā brahmabhūtena purā svayamevotpāditāḥ surāsuramaharṣayo bhūtaviśeṣāḥ sthāpitā nigṛhītāśca ॥3-329-13॥

[वेद (veda) - knowledge; पुराण (purāṇa) - ancient lore; इतिहास (itihāsa) - history; प्रामाण्यान् (prāmāṇyān) - from the authority; नारायण (nārāyaṇa) - Nārāyaṇa; मुख (mukha) - mouth; उद्गताः (udgatāḥ) - arisen; सर्वात्मानः (sarvātmānaḥ) - all-selves; सर्वकर्तारः (sarvakartāraḥ) - all-doers; सर्वभावनाः (sarvabhāvanāḥ) - all-creators; च (ca) - and; ब्राह्मणाः (brāhmaṇāḥ) - Brāhmaṇas; वाक् (vāk) - speech; समकालं (samakālaṃ) - at the same time; हि (hi) - indeed; तस्य (tasya) - of that; देवस्य (devasya) - of the god; वरप्रदस्य (varapradasya) - of the boon-giver; ब्राह्मणाः (brāhmaṇāḥ) - Brāhmaṇas; प्रथमं (prathamaṃ) - first; प्रादुर्भूता (prādurbhūtā) - manifested; ब्राह्मणेभ्यः (brāhmaṇebhyaḥ) - from the Brāhmaṇas; च (ca) - and; शेषाः (śeṣāḥ) - the rest; वर्णाः (varṇāḥ) - castes; प्रादुर्भूताः (prādurbhūtāḥ) - manifested; इत्थं (itthaṃ) - thus; च (ca) - and; सुरासुरविशिष्टाः (surāsuraviśiṣṭāḥ) - distinguished among gods and demons; ब्राह्मणाः (brāhmaṇāḥ) - Brāhmaṇas; यदा (yadā) - when; मया (mayā) - by me; ब्रह्मभूतेन (brahmabhūtena) - being Brahman; पुरा (purā) - formerly; स्वयम् (svayam) - by oneself; एव (eva) - indeed; उत्पादिताः (utpāditāḥ) - produced; सुरासुरमहर्षयः (surāsuramaharṣayaḥ) - great sages among gods and demons; भूतविशेषाः (bhūtaviśeṣāḥ) - particular beings; स्थापिता (sthāpitā) - established; निगृहीताः (nigṛhītāḥ) - restrained; च (ca) - and;]

(From the authority of the Veda, Purāṇa, and Itihāsa, arisen from the mouth of Nārāyaṇa, the Brāhmaṇas, who are all-selves, all-doers, all-creators, at the same time as speech, indeed, of that boon-giving god, the Brāhmaṇas first manifested; and from the Brāhmaṇas, the rest of the castes manifested; thus, the Brāhmaṇas, distinguished among gods and demons, when by me, being Brahman, formerly, were produced by myself; the great sages among gods and demons, particular beings, were established and restrained.)

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॥

ahalyā-dharṣaṇa-nimittaṃ hi gautamād dhariśmaśrutām indraḥ prāptaḥ kauśika-nimittaṃ ca indraḥ muṣka-viyogaṃ meṣa-vṛṣaṇatvaṃ ca avāpa aśvinor graha-pratiṣedha-udyata-vajrasya puraṃdarasya cyavanena stambhitaḥ bāhuḥ kratu-vadha-prāpta-manyunā ca dakṣeṇa bhūyas tapasā ca ātmānaṃ saṃyojya netra-ākṛtiḥ anyā lalāṭe rudrasya utpāditā ॥3-329-14॥

[अहल्या (ahalyā) - Ahalyā; अधर्षण (dharṣaṇa) - violation; निमित्तं (nimittaṃ) - cause; हि (hi) - indeed; गौतमात् (gautamāt) - from Gautama; हरिश्मश्रुताम् (hariśmaśrutām) - having tawny beard; इन्द्रः (indraḥ) - Indra; प्राप्तः (prāptaḥ) - obtained; कौशिक (kauśika) - of Viśvāmitra; निमित्तं (nimittaṃ) - cause; च (ca) - and; इन्द्रः (indraḥ) - Indra; मुष्क (muṣka) - testicles; वियोगं (viyogaṃ) - separation; मेष (meṣa) - ram; वृषणत्वं (vṛṣaṇatvaṃ) - testicled state; च (ca) - and; अवाप (avāpa) - obtained; अश्विनोः (aśvinoḥ) - of the Aśvins; ग्रह (graha) - draught; प्रतिषेध (pratiṣedha) - prohibition; उद्यत (udyata) - raised; वज्रस्य (vajrasya) - of the thunderbolt; पुरंदरस्य (puraṃdarasya) - of Purandara; च्यवनेन (cyavanena) - by Cyavana; स्तम्भितः (stambhitaḥ) - paralyzed; बाहुः (bāhuḥ) - arm; क्रतु (kratu) - sacrifice; वध (vadha) - killing; प्राप्त (prāpta) - obtained; मन्युना (manyunā) - by anger; च (ca) - and; दक्षेण (dakṣeṇa) - by Dakṣa; भूयस् (bhūyas) - again; तपसा (tapasā) - by austerity; च (ca) - and; आत्मानं (ātmānaṃ) - self; संयोज्य (saṃyojya) - having united; नेत्र (netra) - eye; आकृति (ākṛti) - form; अन्या (anyā) - another; ललाटे (lalāṭe) - on the forehead; रुद्रस्य (rudrasya) - of Rudra; उत्पादिता (utpāditā) - produced;]

(Indeed, for the cause of violating Ahalyā, Indra obtained a tawny beard from Gautama; and for the cause of Viśvāmitra, Indra obtained the separation of his testicles and the state of having ram's testicles; the prohibition of the draught of the Aśvins was achieved by the raised thunderbolt of Purandara, whose arm was paralyzed by Cyavana; and by the anger obtained from the killing of the sacrifice, by Dakṣa, again by austerity, having united himself, another form of an eye was produced on the forehead of Rudra.)

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॥

tripuravadhārthaṃ dīkṣāmabhyupagatasya rudrasyośanasā śiraso jaṭā utkṛtya prayuktāḥ tataḥ prādurbhūtā bhujagāḥ tairasya bhujagaiḥ pīḍyamānaḥ kaṇṭho nīlatāmupanītaḥ pūrve ca manvantare svāyambhuve nārāyaṇahastabandhagrahaṇānnīlakaṇṭhatvameva vā ॥3-329-15॥

[त्रिपुरवधार्थं (tripuravadhārtham) - for the purpose of killing Tripura; दीक्षाम् (dīkṣām) - initiation; अभ्युपगतस्य (abhyupagatasya) - of one who has undertaken; रुद्रस्य (rudrasya) - of Rudra; उशनसा (uśanasā) - by Uśanas (Śukra); शिरसः (śirasaḥ) - of the head; जटा (jaṭā) - matted hair; उत्कृत्य (utkṛtya) - having cut off; प्रयुक्ताः (prayuktāḥ) - employed; ततः (tataḥ) - from that; प्रादुर्भूताः (prādurbhūtāḥ) - arisen; भुजगाः (bhujagāḥ) - serpents; तैः (taiḥ) - by those; अस्य (asya) - his; भुजगैः (bhujagaiḥ) - by the serpents; पीड्यमानः (pīḍyamānaḥ) - being pressed; कण्ठः (kaṇṭhaḥ) - throat; नीलताम् (nīlatām) - blueness; उपनीतः (upanītaḥ) - brought to; पूर्वे (pūrve) - in the former; च (ca) - and; मन्वन्तरे (manvantare) - in the Manvantara; स्वायम्भुवे (svāyambhuve) - of Svāyambhuva; नारायणहस्तबन्धग्रहणात् (nārāyaṇahastabandhagrahaṇāt) - from the grasp of Nārāyaṇa's hand-binding; नीलकण्ठत्वम् (nīlakaṇṭhatvam) - the state of being blue-throated; एव (eva) - indeed; वा (vā) - or;]

(For the purpose of killing Tripura, of Rudra who had undertaken initiation, by Uśanas, the matted hair of the head having been cut off was employed; from that arose serpents. By those serpents, his throat, being pressed, was brought to blueness. And in the former Svāyambhuva Manvantara, from the grasp of Nārāyaṇa's hand-binding, the state of being blue-throated indeed or.)

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॥

amṛtotpādane puraścaraṇatām upagatasya āṅgiraso bṛhaspater upaspṛśato na prasādaṃ gatavatyāḥ kilāpaḥ atha bṛhaspatir apāṃ cukrodha yasmān mama upaspṛśataḥ kaluṣībhūtā na prasādam upagatās tasmād adya prabhṛti jhaṣa-makara-matsya-kacchapa-jantu-saṅkīrṇāḥ kaluṣībhavanti iti tadā prabhṛty apāḥ yādobhiḥ saṅkīrṇāḥ saṃvṛttāḥ ॥3-329-16॥

[अमृतोत्पादने (amṛtotpādane) - in the production of amṛta; पुरश्चरणताम् (puraścaraṇatām) - the state of preliminary rite; उपगतस्य (upagatasya) - of one who has undertaken; आङ्गिरसः (āṅgirasaḥ) - the descendant of Aṅgiras; बृहस्पतेः (bṛhaspateḥ) - of Bṛhaspati; उपस्पृशतः (upaspṛśataḥ) - touching (the water); न (na) - not; प्रसादं (prasādam) - purity; गतवत्यः (gatavatyāḥ) - had attained; किल (kila) - indeed; आपः (āpaḥ) - waters; अथ (atha) - then; बृहस्पतिः (bṛhaspatiḥ) - Bṛhaspati; अपाम् (apām) - of the waters; चुक्रोध (cukrodha) - became angry; यस्मात् (yasmāt) - because; मम (mama) - my; उपस्पृशतः (upaspṛśataḥ) - touching; कलुषीभूता (kaluṣībhūtā) - became impure; न (na) - not; प्रसादम् (prasādam) - purity; उपगताः (upagatāḥ) - attained; तस्मात् (tasmāt) - therefore; अद्यप्रभृति (adya prabhṛti) - from today onwards; झषमकरमत्स्यकच्छपजन्तुसङ्कीर्णाः (jhaṣa-makara-matsya-kacchapa-jantu-saṅkīrṇāḥ) - mixed with fish, sharks, fish, turtles, and creatures; कलुषीभवन्ति (kaluṣībhavanti) - become impure; इति (iti) - thus; तदा (tadā) - then; प्रभृति (prabhṛti) - from then; आपः (āpaḥ) - waters; यादोभिः (yādobhiḥ) - by aquatic beings; सङ्कीर्णाः (saṅkīrṇāḥ) - mixed; संवृत्ताः (saṃvṛttāḥ) - have become;]

(In the production of amṛta, the descendant of Aṅgiras, Bṛhaspati, who had undertaken the preliminary rite, while touching the waters, the waters indeed had not attained purity. Then Bṛhaspati became angry at the waters because, while I was touching, they became impure and did not attain purity. Therefore, from today onwards, mixed with fish, sharks, fish, turtles, and creatures, they become impure. Thus, from then, the waters have become mixed with aquatic beings.)

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॥

viśvarūpo vai tvāṣṭraḥ purohito devānām āsīt svasrīyo'surāṇām sa pratyakṣaṃ devebhyo bhāgamadad at parokṣam asurebhyaḥ ॥3-329-17॥

[विश्वरूपः (viśvarūpaḥ) - having all-forms; वै (vai) - indeed; त्वाष्ट्रः (tvāṣṭraḥ) - son of Tvaṣṭṛ; पुरोहितः (purohitaḥ) - priest; देवानाम् (devānām) - of the gods; आसीत् (āsīt) - was; स्वस्रीयः (svasrīyaḥ) - sister's son; असुराणाम् (asurāṇām) - of the asuras; सः (saḥ) - he; प्रत्यक्षम् (pratyakṣam) - openly; देवेभ्यः (devebhyaḥ) - to the gods; भागम् (bhāgam) - share; अददत् (adadat) - gave; परोक्षम् (parokṣam) - secretly; असुरेभ्यः (asurebhyaḥ) - to the asuras;]

(Viśvarūpa indeed, the son of Tvaṣṭṛ, was the priest of the gods; (he was) the sister's son of the asuras; he openly gave the share to the gods, (and) secretly to the asuras.)

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॥

atha hiraṇyakaśipuṃ puraskṛtya viśvarūpamātaraṃ svasāram asurā varam ayācanta he svasarayaṃ te putras tvāṣṭro viśvarūpas triśirā devānāṃ purohitaḥ pratyakṣaṃ devebhyo bhāgam adadat parokṣam asmākam tato devā vardhante vayaṃ kṣīyāmaḥ tad enaṃ tvaṃ vārayitum arhasi tathā yathāsmān bhajed iti ॥3-329-18॥

[अथ (atha) - then; हिरण्यकशिपुं (hiraṇyakaśipuṃ) - Hiraṇyakaśipu (name); पुरस्कृत्य (puraskṛtya) - having placed in front; विश्वरूपमातरं (viśvarūpamātaraṃ) - Viśvarūpa's mother; स्वसारम् (svasāram) - sister; असुरा (asurā) - the Asuras; वरम् (varam) - boon; अयाचन्त (ayācanta) - asked; हे (he) - O; स्वसरयं (svasarayaṃ) - O sister; ते (te) - your; पुत्रः (putraḥ) - son; त्वाष्ट्रः (tvāṣṭraḥ) - son of Tvaṣṭṛ; विश्वरूपः (viśvarūpaḥ) - Viśvarūpa; त्रिशिरा (triśirā) - Trishira (three-headed); देवानाम् (devānām) - of the gods; पुरोहितः (purohitaḥ) - priest; प्रत्यक्षम् (pratyakṣam) - openly; देवेभ्यः (devebhyaḥ) - to the gods; भागम् (bhāgam) - share; अददत् (adadat) - gave; परोक्षम (parokṣam) - secretly; अस्माकम् (asmākam) - to us; ततः (tataḥ) - then; देवाः (devāḥ) - the gods; वर्धन्ते (vardhante) - grow; वयम् (vayam) - we; क्षीयामः (kṣīyāmaḥ) - diminish; तत् (tat) - therefore; एनम् (enam) - him; त्वम् (tvam) - you; वारयितुम् (vārayitum) - to restrain; अर्हसि (arhasi) - ought; तथा (tathā) - so; यथा (yathā) - that; अस्मान् (asmān) - us; भजेत् (bhajet) - may favor; इति (iti) - thus;]

(Then, having placed Hiraṇyakaśipu in front, the Asuras asked Viśvarūpa's mother, their sister, for a boon: "O sister, your son, the son of Tvaṣṭṛ, Viśvarūpa Trishira, is the priest of the gods. He openly gives a share to the gods, secretly to us. Therefore, the gods grow, we diminish. Therefore, you ought to restrain him so that he may favor us thus." (3-329-18))

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॥

atha viśvarūpaṃ nandanavanam-upagataṃ māto-vāca putra kiṃ parapakṣavardhanas-tvaṃ mātulapakṣaṃ nāśayasi nārhasyevaṃ kartum-iti sa viśvarūpo mātur-vākyam-anatikramaṇīyam-iti matvā sampūjya hiraṇyakaśipum-agāt ॥3-329-19॥

[अथ (atha) - then; विश्वरूपं (viśvarūpam) - Viśvarūpa; नन्दनवनम् (nandanavanam) - Nandana forest; उपगतं (upagatam) - having gone; माता (mātā) - mother; उवाच (uvāca) - said; पुत्र (putra) - son; किं (kiṃ) - why; परपक्षवर्धनः (parapakṣavardhanaḥ) - one who increases the enemy's side; त्वं (tvaṃ) - you; मातुलपक्षं (mātulapakṣam) - maternal uncle's side; नाशयसि (nāśayasi) - destroy; न (na) - not; अर्हसि (arhasi) - you ought; एवं (evaṃ) - thus; कर्तुम् (kartum) - to do; इति (iti) - thus; स (sa) - he; विश्वरूपः (viśvarūpaḥ) - Viśvarūpa; मातुः (mātuḥ) - of mother; वाक्यम् (vākyam) - word; अनतिक्रमणीयम् (anatikramaṇīyam) - not to be transgressed; इति (iti) - thus; मत्वा (matvā) - having thought; सम्पूज्य (sampūjya) - having worshipped; हिरण्यकशिपुम् (hiraṇyakaśipum) - Hiraṇyakaśipu; अगात् (agāt) - went;]

(Then Viśvarūpa, having gone to the Nandana forest, mother said: "Son, why do you, who increase the enemy's side, destroy the maternal uncle's side? You ought not to do thus." Thus, Viśvarūpa, having thought that the mother's word is not to be transgressed, having worshipped, went to Hiraṇyakaśipu. (3-329-19))

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॥

hairaṇyagarbhāc ca vasiṣṭhād dhiraṇyakaśipuḥ śāpaṃ prāptavān yasmāt tvayā anyaḥ vṛto hotā tasmād asamāptayajñaḥ tvam apūrvāt sattvajātāt vadhaṃ prāpsyasīti tacchāpadānāt dhiraṇyakaśipuḥ prāptavān vadham ॥3-329-20॥

[हैरण्यगर्भात् (hairaṇyagarbhāt) - from Hiraṇyagarbha; च (ca) - and; वसिष्ठात् (vasiṣṭhāt) - from Vasiṣṭha; धिरण्यकशिपुः (dhiraṇyakaśipuḥ) - Hiraṇyakaśipu; शापं (śāpaṃ) - curse; प्राप्तवान् (prāptavān) - obtained; यस्मात् (yasmāt) - because; त्वया (tvayā) - by you; अन्यः (anyaḥ) - another; वृतः (vṛtaḥ) - chosen; होता (hotā) - priest; तस्मात् (tasmāt) - therefore; असमाप्तयज्ञः (asamāptayajñaḥ) - whose sacrifice was unfinished; त्वम् (tvam) - you; अपूर्वात् (apūrvāt) - from the unprecedented; सत्त्वजातात् (sattvajātāt) - from the class of beings; वधं (vadham) - death; प्राप्स्यसि (prāpsyasi) - you will obtain; इति (iti) - thus; तत् (tat) - that; शापदानात् (śāpadānāt) - from the giving of the curse; धिरण्यकशिपुः (dhiraṇyakaśipuḥ) - Hiraṇyakaśipu; प्राप्तवान् (prāptavān) - obtained; वधम् (vadham) - death;]

(From Hiraṇyagarbha and from Vasiṣṭha, Hiraṇyakaśipu obtained a curse; because by you another priest was chosen, therefore, whose sacrifice was unfinished, you from the unprecedented class of beings will obtain death—thus; from that giving of the curse, Hiraṇyakaśipu obtained death.)

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॥

viśvarūpo mātṛpakṣavardhano'tyarthaṃ tapasyabhavat tasya vratabhaṅgārtham indro bahvīḥ śrīmatyo'psaraso niyuyoja tāś ca dṛṣṭvā manaḥ kṣubhitaṃ tasyābhavat tāsu cāpsarassu nacirādeva sakto'bhavat saktaṃ cainaṃ jñātvāpsarasa ūcur gacchāmahe vayaṃ yathāgatam iti ॥3-329-21॥

[विश्वरूपः (viśvarūpaḥ) - all-formed; मातृपक्षवर्धनः (mātṛpakṣavardhanaḥ) - mother's side-increaser; अत्यर्थम् (atyartham) - excessively; तपस्य (tapasy) - in austerity; अभवत् (abhavat) - became; तस्य (tasya) - his; व्रतभङ्गार्थम् (vratabhaṅgārtham) - vow-breaking-for; इन्द्रः (indraḥ) - Indra; बह्वीः (bahvīḥ) - many; श्रीमत्यः (śrīmatyaḥ) - splendid; अप्सरसः (apsarasaḥ) - apsarases; नियुयोज (niyuyoja) - sent; ताः (tāḥ) - them; च (ca) - and; दृष्ट्वा (dṛṣṭvā) - having seen; मनः (manaḥ) - mind; क्षुभितम् (kṣubhitam) - agitated; तस्य (tasya) - his; अभवत् (abhavat) - became; तासु (tāsu) - among them; च (ca) - and; अप्सरःसु (apsarassu) - in apsarases; नचिरात् (nacirāt) - not long; एव (eva) - indeed; सक्तः (saktaḥ) - attached; अभवत् (abhavat) - became; सक्तम् (saktam) - attached; च (ca) - and; एनम् (enam) - him; ज्ञात्वा (jñātvā) - having known; अप्सरसः (apsarasaḥ) - apsarases; ऊचुः (ūcuḥ) - said; गच्छामहे (gacchāmahe) - let us go; वयम् (vayam) - we; यथागतम् (yathāgatam) - as come; इति (iti) - thus;]

(Viśvarūpa, increaser of the mother's side, excessively engaged in austerity became. For his vow-breaking, Indra many splendid apsarases sent. Them and having seen, mind agitated his became. Among those apsarases, not long indeed, attached he became. Attached and him having known, the apsarases said: "Let us go, we, as come," thus.)

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॥

tāstvāṣṭra uvāca kva gamiṣyatha āsyatāṃ tāvanmayā saha śreyo bhaviṣyatīti tāstamabruvan vayaṃ devastri yo'psarasa indraṃ varadaṃ purā prabhaviṣṇuṃ vṛṇīmaha iti ॥3-329-22॥

[ताः (tāḥ) - they (feminine); त्वाष्ट्र (tvāṣṭra) - Tvaṣṭṛ (name); उवाच (uvāca) - said; क्व (kva) - where; गमिष्यथ (gamiṣyatha) - will you go; आस्यताम् (āsyatām) - be seated; तावन् (tāvan) - so long; मया (mayā) - with me; सह (saha) - together; श्रेयः (śreyaḥ) - better; भविष्यति (bhaviṣyati) - will be; इति (iti) - thus; ताः (tāḥ) - they (feminine); तम् (tam) - him; अब्रुवन् (abruvan) - said; वयम् (vayam) - we; देवस्त्रियः (devastriyaḥ) - divine women; अप्सरसः (apsarasaḥ) - apsarases; इन्द्रम् (indram) - Indra; वरदम् (varadam) - bestower of boons; पुरा (purā) - formerly; प्रभविष्णुम् (prabhaviṣṇum) - powerful; वृणीमहे (vṛṇīmahe) - we choose; इति (iti) - thus;]

(They Tvaṣṭṛ said where will you go be seated so long with me together better will be thus they him said we divine women apsarases Indra bestower of boons formerly powerful we choose thus)

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॥

atha tā viśvarūpo'bravīdadyaiva sendrā devā na bhaviṣyantīti tato mantrāñjajāpa tairmantraiḥ prāvardhata triśirāḥ ekenāsyena sarvalokeṣu dvijaiḥ kriyāvadbhiryajñeṣu suhutaṃ somaṃ papāvekenāpa ekena sendrāndevān athendrastaṃ vivardhamānaṃ somapānāpyāyitasarvagātraṃ dṛṣṭvā cintāmāpede ॥3-329-23॥

[अथ (atha) - then; ता (tā) - those; विश्वरूपः (viśvarūpaḥ) - Viśvarūpa; अब्रवीत् (abravīt) - said; अद्य (adya) - today; एव (eva) - indeed; सेन्द्राः (sendrāḥ) - with Indra; देवाः (devāḥ) - gods; न (na) - not; भविष्यन्ति (bhaviṣyanti) - will be; इति (iti) - thus; ततः (tataḥ) - then; मन्त्रान् (mantrān) - mantras; जजाप (jajāpa) - chanted; तैः (taiḥ) - with those; मन्त्रैः (mantraiḥ) - mantras; प्रावर्धत (prāvardhata) - grew; त्रिशिराः (triśirāḥ) - Triśiras; एकेन (ekena) - with one; आस्येन (āsyena) - mouth; सर्वलोकेषु (sarvalokeṣu) - in all worlds; द्विजैः (dvijaiḥ) - by twice-born; क्रियावद्भिः (kriyāvadbhiḥ) - by those engaged in rites; यज्ञेषु (yajñeṣu) - in sacrifices; सुहुतम् (suhutam) - well-offered; सोमम् (somam) - Soma; पपौ (papau) - drank; एकेनाप (ekena apa) - with one drank; एकेन (ekena) - with one; सेन्द्रान् (sendrān) - with Indras; देवान् (devān) - gods; अथ (atha) - then; इन्द्रः (indraḥ) - Indra; तम् (tam) - him; विवर्धमानम् (vivardhamānam) - growing; सोमपानाप्यायितसर्वगात्रम् (somapānāpyāyitasarvagātram) - whose whole body was filled by drinking Soma; दृष्ट्वा (dṛṣṭvā) - having seen; चिन्ताम् (cintām) - anxiety; आपेदे (āpede) - attained;]

(Then those Viśvarūpa said today indeed with Indra the gods will not be thus. Then mantras he chanted. With those mantras Triśiras grew. With one mouth in all worlds by twice-born by those engaged in rites in sacrifices well-offered Soma he drank. With one with Indras gods. Then Indra him growing whose whole body was filled by drinking Soma having seen anxiety attained.)

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॥

devāś ca te sahendreṇa brahmāṇam abhijagmur ūcuś ca viśvarūpeṇa sarvayajñeṣu suhutaḥ somaḥ pīyate vayam abhāgāḥ saṃvṛttāḥ asurapakṣo vardhate vayaṃ kṣīyāmaḥ tad arhasi no vidhātuṃ śreyo yadanantaram iti ॥3-329-24॥

[देवाः (devāḥ) - gods; च (ca) - and; ते (te) - they; सहेन्द्रेण (sahendreṇa) - with Indra; ब्रह्माणम् (brahmāṇam) - to Brahmā; अभिजग्मुः (abhijagmuḥ) - approached; ऊचुश् (ūcuś) - said; च (ca) - and; विश्वरूपेण (viśvarūpeṇa) - by Viśvarūpa; सर्वयज्ञेषु (sarvayajñeṣu) - in all sacrifices; सुहुतः (suhutaḥ) - well-offered; सोमः (somaḥ) - Soma; पीयते (pīyate) - is drunk; वयम् (vayam) - we; अभागाः (abhāgāḥ) - deprived of share; संवृत्ताः (saṃvṛttāḥ) - have become; असुरपक्षः (asurapakṣaḥ) - the Asura side; वर्धते (vardhate) - is increasing; वयम् (vayam) - we; क्षीयामः (kṣīyāmaḥ) - are diminishing; तत् (tat) - that; अर्हसि (arhasi) - you ought; नः (naḥ) - for us; विधातुम् (vidhātum) - to arrange; श्रेयः (śreyaḥ) - better; यत् (yat) - which; अनन्तरम् (anantaram) - immediately; इति (iti) - thus;]

(The gods and they, with Indra, approached Brahmā and said: By Viśvarūpa, in all sacrifices, the well-offered Soma is drunk; we have become deprived of share; the Asura side is increasing, we are diminishing; therefore, you ought to arrange for us that which is better immediately thus.)

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॥

tān brahmovāca ṛṣir bhārgavas tapastapyate dadhīcaḥ sa yācyatāṃ varaṃ yathā kalevaraṃ jahyāt tasya asthibhiḥ vajraṃ kriyatām iti ॥3-329-25॥

[तान् (tān) - them; ब्रह्मा (brahmā) - Brahmā; उवाच (uvāca) - said; ऋषिः (ṛṣiḥ) - sage; भार्गवः (bhārgavaḥ) - descendant of Bhṛgu; तपः (tapaḥ) - austerity; तप्यते (tapyate) - is performing; दधीचः (dadhīcaḥ) - Dadhīca; सः (saḥ) - he; याच्यताम् (yācyatām) - let him be asked; वरम् (varam) - boon; यथा (yathā) - so that; कलेवरम् (kalevaram) - body; जह्यात् (jahyāt) - may give up; तस्य (tasya) - his; अस्थिभिः (asthibhiḥ) - with bones; वज्रम् (vajram) - thunderbolt; क्रियताम् (kriyatām) - let it be made; इति (iti) - thus;]

(Them Brahmā said: The sage Bhārgava is performing austerity, Dadhīca, he should be asked for a boon so that he may give up his body; with his bones let the thunderbolt be made thus.)

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॥

devās tatrāgacchan yatra dadhīco bhagavān ṛṣis tapas tepe sendrā devās tam abhigamya ūcur bhagavan tapasaḥ kuśalam avighnaṃ ceti tān dadhīca uvāca svāgataṃ bhavadbhyaḥ kiṃ kriyatām yad vakṣyatha tat kariṣyāmīti te tam abruvan śarīra-parityāgaṃ loka-hita-artham bhagavān kartum arhati iti atha dadhīcas tathaiva avimanāḥ sukha-duḥkha-samaḥ mahāyogī ātmānaṃ samādhāya śarīra-parityāgaṃ cakāra ॥3-329-26॥

[देवाः (devāḥ) - gods; तत्र (tatra) - there; आगच्छन् (āgacchan) - came; यत्र (yatra) - where; दधीचः (dadhīcaḥ) - Dadhīca; भगवान् (bhagavān) - venerable; ऋषिः (ṛṣiḥ) - sage; तपः (tapaḥ) - austerity; तेपे (tepe) - practiced; स-इन्द्राः (sa-indrāḥ) - with Indra; देवाः (devāḥ) - gods; तम् (tam) - him; अभिगम्य (abhigamya) - approaching; ऊचुः (ūcuḥ) - said; भगवन् (bhagavan) - O venerable; तपसः (tapasaḥ) - of austerity; कुशलम् (kuśalam) - well-being; अविघ्नम् (avighnam) - without obstacle; च (ca) - and; इति (iti) - thus; तान् (tān) - to them; दधीचः (dadhīcaḥ) - Dadhīca; उवाच (uvāca) - said; स्वागतम् (svāgatam) - welcome; भवद्भ्यः (bhavadbhyaḥ) - to you all; किम् (kim) - what; क्रियताम् (kriyatām) - should be done; यत् (yat) - which; वक्ष्यथ (vakṣyatha) - you will say; तत् (tat) - that; करिष्यामि (kariṣyāmi) - I will do; इति (iti) - thus; ते (te) - they; तम् (tam) - to him; अब्रुवन् (abruvan) - said; शरीर-परित्यागम् (śarīra-parityāgam) - abandonment of the body; लोक-हित-अर्थम् (loka-hita-artham) - for the purpose of the welfare of the world; भगवान् (bhagavān) - venerable; कर्तुम् (kartum) - to do; अर्हति (arhati) - is worthy; इति (iti) - thus; अथ (atha) - then; दधीचः (dadhīcaḥ) - Dadhīca; तथा एव (tathā eva) - just so; अविमनाः (avimanāḥ) - unperturbed; सुख-दुःख-समः (sukha-duḥkha-samaḥ) - equal in pleasure and pain; महायोगी (mahāyogī) - great yogi; आत्मानम् (ātmānam) - himself; समाधाय (samādhāya) - having composed; शरीर-परित्यागम् (śarīra-parityāgam) - abandonment of the body; चकार (cakāra) - did;]

(The gods came there where the venerable sage Dadhīca was practicing austerity; the gods with Indra, approaching him, said: "O venerable, is your austerity well and without obstacle?" To them Dadhīca said: "Welcome to you all; what should be done? Whatever you say, that I will do." They said to him: "The venerable should abandon the body for the purpose of the welfare of the world." Then Dadhīca, just so, unperturbed, equal in pleasure and pain, the great yogi, having composed himself, performed the abandonment of the body. (3-329-26))

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॥

tasya paramātmany avasṛte tāny asthīni dhātā saṅgṛhya vajram akarot tena vajreṇābhedyenāpradhṛṣyeṇa brahmāsthi-sambhūtena viṣṇu-praviṣṭenendro viśvarūpaṃ jaghāna śirasāṃ cāsya chedanam akarot tasmād anantaraṃ viśvarūpa-gātra-mathana-sambhavaṃ tvaṣṭrotpāditam evāriṃ vṛtram indro jaghāna ॥3-329-27॥

[तस्य (tasya) - of him; परमात्मनि (paramātmani) - in the supreme self; अवसृते (avasṛte) - having been dissolved; तानि (tāni) - those; अस्थीनि (asthīni) - bones; धाता (dhātā) - the creator; सङ्गृह्य (saṅgṛhya) - having collected; वज्रम् (vajram) - the thunderbolt; अकरोत् (akarot) - made; तेन (tena) - with that; वज्रेण (vajreṇa) - with the thunderbolt; अभेद्येन (abhedyena) - unbreakable; अप्रधृष्येण (apradhṛṣyeṇa) - irresistible; ब्रह्मास्थिसम्भूतेन (brahmāsthi-sambhūtena) - formed from the bone of Brahman; विष्णुप्रविष्टेन (viṣṇu-praviṣṭena) - entered by Viṣṇu; इन्द्रः (indraḥ) - Indra; विश्वरूपम् (viśvarūpam) - Viśvarūpa; जघान (jaghāna) - killed; शिरसाम् (śirasām) - of the heads; च (ca) - and; अस्य (asya) - of him; छेदनम् (chedanam) - cutting off; अकरोत् (akarot) - did; तस्मात् (tasmāt) - thereafter; अनन्तरम् (anantaram) - afterwards; विश्वरूपगात्रमथनसम्भवम् (viśvarūpa-gātra-mathana-sambhavam) - arisen from the destruction of Viśvarūpa's body; त्वष्ट्रोत्पादितम् (tvaṣṭrotpāditam) - produced by Tvaṣṭṛ; एव (eva) - indeed; अरिम् (arim) - enemy; वृत्रम् (vṛtram) - Vṛtra; इन्द्रः (indraḥ) - Indra; जघान (jaghāna) - killed;]

(Of him, in the supreme self, having been dissolved, those bones the creator having collected made the thunderbolt; with that thunderbolt, unbreakable, irresistible, formed from the bone of Brahman, entered by Viṣṇu, Indra killed Viśvarūpa and did the cutting off of his heads; thereafter, afterwards, arisen from the destruction of Viśvarūpa's body, produced by Tvaṣṭṛ, indeed, the enemy Vṛtra, Indra killed. (3-329-27))

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॥

tasyāṃ dvaidhībhūtāyāṃ brahmavadhyāyāṃ bhayād indro devarājyaṃ parityajya apsu sambhavāṃ śītalāṃ mānasasarogatāṃ nalinīṃ prapede tatra caiśvaryayogād aṇumātro bhūtvā bisagranthiṃ praviveśa ॥3-329-28॥

[तस्याम् (tasyām) - in her; द्वैधीभूतायाम् (dvaidhībhūtāyām) - having become divided in two; ब्रह्मवध्यायाम् (brahmavadhyāyām) - in the slayer of a Brāhmaṇa; भयात् (bhayāt) - from fear; इन्द्रः (indraḥ) - Indra; देवराज्यम् (devarājyam) - the kingdom of the gods; परित्यज्य (parityajya) - having abandoned; अप्सु (apsu) - in the waters; सम्भवाम् (sambhavām) - arisen; शीतलाम् (śītalām) - cool; मानससरोगताम् (mānasasarogatām) - situated in the Mānasa lake; नलिनीम् (nalinīm) - lotus; प्रपेदे (prapede) - he entered; तत्र (tatra) - there; च (ca) - and; ऐश्वर्ययोगात् (aiśvaryayogāt) - by the power of sovereignty; अणुमात्रः (aṇumātraḥ) - of the size of an atom; भूत्वा (bhūtvā) - having become; बिसग्रन्थिम् (bisagranthim) - the root of the lotus; प्रविवेश (praviveśa) - he entered;]

(In her, having become divided in two, in the slayer of a Brāhmaṇa, from fear, Indra, having abandoned the kingdom of the gods, in the waters, arisen, cool, situated in the Mānasa lake, lotus, he entered; there and by the power of sovereignty, having become of the size of an atom, the root of the lotus, he entered.)

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॥

atha brahmavadhyābhaya-pranaṣṭe trailokyanāthe śacīpatau jagad-anīśvaraṃ babhūva devān rajas-tamaś cāviveśa mantrā na prāvartanta maharṣīṇām rakṣāṃsi prādurabhavan brahma cot-sādanaṃ jagāma anindraś cābalā lokāḥ supradhṛṣyā babhūvuḥ ॥3-329-29॥

[अथ (atha) - then; ब्रह्मवध्याभयप्रनष्टे (brahmavadhyābhaya-pranaṣṭe) - when the lord of three worlds, the husband of Śacī, was lost due to the fear of killing a Brāhmaṇa; त्रैलोक्यनाथे (trailokyanāthe) - the lord of the three worlds; शचीपतौ (śacīpatau) - the husband of Śacī (Indra); जगदनीश्वरं (jagad-anīśvaram) - the world became lordless; बभूव (babhūva) - became; देवान् (devān) - the gods; रजस्तमः (rajas-tamaḥ) - passion and darkness; च (ca) - and; अविवेश (aviveśa) - entered; मन्त्राः (mantrāḥ) - sacred formulas; न (na) - not; प्रावर्तन्त (prāvartanta) - were performed; महर्षीणाम् (maharṣīṇām) - of the great sages; रक्षांसि (rakṣāṃsi) - demons; प्रादुरभवन् (prādurabhavan) - appeared; ब्रह्म (brahma) - the Veda; च (ca) - and; उत्सादनं (utsādanam) - destruction; जगाम (jagāma) - went; अनिन्द्राः (anindrāḥ) - without Indra; च (ca) - and; अबला (abalā) - weak; लोकाः (lokāḥ) - the worlds; सुप्रधृष्या (supradhṛṣyā) - easily assailable; बभूवुः (babhūvuḥ) - became;]

(Then, when the lord of the three worlds, the husband of Śacī, was lost due to the fear of killing a Brāhmaṇa, the world became lordless; passion and darkness entered the gods; the sacred formulas of the great sages were not performed; demons appeared; the Veda went to destruction; and the worlds, without Indra, became weak and easily assailable.)

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॥

atha devā ṛṣayaś ca āyuṣaḥ putraṃ nahuṣaṃ nāma devarājatve'bhṣiṣiṣuḥ nahuṣaḥ pañcabhiḥ śatair jyotiṣāṃ lalāṭe jvaladbhiḥ sarva-tejo-haraiḥ triviṣṭapaṃ pālayāṃ babhūva atha lokāḥ prakṛtim āpedire svasthāś ca babhūvuḥ ॥3-329-30॥

[अथ (atha) - then; देवाः (devāḥ) - gods; ऋषयः (ṛṣayaḥ) - sages; च (ca) - and; आयुषः (āyuṣaḥ) - of Ayu; पुत्रम् (putram) - son; नहुषम् (nahuṣam) - Nahuṣa; नाम (nāma) - named; देवराजत्वे (devarājatve) - in the position of king of the gods; अभिषिषिचुः (abhiṣiṣiṣuḥ) - anointed; नहुषः (nahuṣaḥ) - Nahuṣa; पञ्चभिः (pañcabhiḥ) - with five; शतैः (śataiḥ) - hundreds; ज्योतिषाम् (jyotiṣām) - of lights; ललाटे (lalāṭe) - on the forehead; ज्वलद्भिः (jvaladbhiḥ) - shining; सर्वतेजोहरैः (sarva-tejo-haraiḥ) - with all brilliance-removers; त्रिविष्टपम् (triviṣṭapam) - heaven; पालयाम् (pālayām) - to rule; बभूव (babhūva) - became; अथ (atha) - then; लोकाः (lokāḥ) - worlds; प्रकृतिम् (prakṛtim) - natural state; आपेदिरे (āpedire) - attained; स्वस्थाः (svasthāḥ) - well; च (ca) - and; बभूवुः (babhūvuḥ) - became;]

(Then the gods and sages anointed Nahuṣa, the son of Ayu, named Nahuṣa, to the position of king of the gods. Nahuṣa, with five hundreds of shining lights on his forehead, with all brilliance-removers, became to rule heaven. Then the worlds attained their natural state and became well.)

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॥

athovāca nahuṣaḥ sarvaṃ māṃ śakropabhuktamupasthitamṛte śacīmiti sa evamuktvā śacīsamīpamagamaduvāca cainām subhage'hamindro devānāṃ bhajasva māmiti taṃ śacī pratyuvāca prakṛtyā tvaṃ dharmavatsalaḥ somavaṃśodbhavaśca nārhasi parapatnīdharṣaṇaṃ kartumiti ॥3-329-31॥

[अथ (atha) - then; उवाच (uvāca) - said; नहुषः (nahuṣaḥ) - Nahuṣa; सर्वं (sarvaṃ) - all; मां (māṃ) - me; शक्र (śakra) - Indra; उपभुक्तम् (upabhuktam) - enjoyed; उपस्थितम् (upasthitam) - present; ऋते (ṛte) - except; शचीम् (śacīm) - Śacī; इति (iti) - thus; स (sa) - he; एवम् (evam) - thus; उक्त्वा (uktvā) - having said; शचीसमीपम् (śacīsamīpam) - near Śacī; अगमत् (agamat) - went; उवाच (uvāca) - said; च (ca) - and; एनाम् (enām) - to her; सुभगे (subhage) - O fortunate one; अहम् (aham) - I; इन्द्रः (indraḥ) - Indra; देवानाम् (devānām) - of the gods; भजस्व (bhajasva) - enjoy; माम् (mām) - me; इति (iti) - thus; तम् (tam) - him; शची (śacī) - Śacī; प्रत्युवाच (pratyuvāca) - replied; प्रकृत्या (prakṛtyā) - by nature; त्वम् (tvam) - you; धर्मवत्सलः (dharmavatsalaḥ) - lover of dharma; सोमवंशोद्भवः (somavaṃśodbhavaḥ) - born of the Soma lineage; च (ca) - and; न (na) - not; अर्हसि (arhasi) - are worthy; परपत्नीधर्षणम् (parapatnīdharṣaṇam) - violation of another's wife; कर्तुम् (kartum) - to do; इति (iti) - thus;]

(Then said Nahuṣa: "All has been enjoyed by Indra except Śacī who is present." Thus having said, he went near Śacī and said to her: "O fortunate one, I am Indra of the gods, enjoy me." To him Śacī replied: "By nature you are a lover of dharma and born of the Soma lineage, and you are not worthy to do the violation of another's wife." (3-329-31))

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॥

tām atho vāca nahuṣaḥ aindraṃ padam adhyāsyate mayā aham indrasya rājya-ratna-haraḥ na atra adharmaḥ kaścit tvam indra-bhuk te iti sā tam uvāca asti mama kiñcid vratam aparyavasitam tasya avabhṛthe tvām upagamiṣyāmi kaiścid eva ahobhiḥ iti sa śacyā evam abhihitaḥ nahuṣaḥ jagāma ॥3-329-32॥

[ताम् (tām) - her; अथ (atha) - then; उवाच (uvāca) - said; नहुषः (nahuṣaḥ) - Nahuṣa; ऐन्द्रम् (aindram) - of Indra; पदम् (padam) - position; अध्यास्यते (adhyāsyate) - will be occupied; मया (mayā) - by me; अहम् (aham) - I; इन्द्रस्य (indrasya) - of Indra; राज्यरत्नहरः (rājya-ratna-haraḥ) - kingdom-jewel-remover; न (na) - not; अत्र (atra) - here; अधर्मः (adharmaḥ) - unrighteousness; कश्चित् (kaścit) - any; त्वम् (tvam) - you; इन्द्रभुक् (indra-bhuk) - enjoyer of Indra; ते (te) - by you; इति (iti) - thus; सा (sā) - she; तम् (tam) - to him; उवाच (uvāca) - said; अस्ति (asti) - there is; मम (mama) - my; किञ्चित् (kiñcit) - some; व्रतम् (vratam) - vow; अपर्यवसितम् (aparyavasitam) - not yet completed; तस्य (tasya) - of that; अवभृथे (avabhṛthe) - at the concluding bath; त्वाम् (tvām) - you; उपगमिष्यामि (upagamiṣyāmi) - I will approach; कैश्चित् (kaiścit) - in a few; एव (eva) - only; अहोभिः (ahobhiḥ) - days; इति (iti) - thus; सः (saḥ) - he; शच्यै (śacyai) - to Śacī; एवम् (evam) - thus; अभिहितः (abhihitaḥ) - addressed; नहुषः (nahuṣaḥ) - Nahuṣa; जगाम (jagāma) - went;]

(Then Nahuṣa said to her: "The position of Indra will be occupied by me. I am the remover of Indra's kingdom-jewel. There is no unrighteousness here. You are the enjoyer of Indra." Thus she said to him: "There is some vow of mine not yet completed. At the concluding bath of that, I will approach you in a few days." Thus addressed by Śacī, Nahuṣa went.)

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॥

atha śacī duḥkhaśokārtā bhartṛdarśanalālasā nahuṣabhayagṛhītā bṛhaspatim upāgacchat sa ca tām abhigatāṃ dṛṣṭvaiva dhyānaṃ praviśya bhartṛkāryatatparāṃ jñātvā bṛhaspatir uvāca anenaiva vratena tapasā cānvitā devīṃ varadām upaśrutim āhvaya sā tvendraṃ darśayiṣyatīti ॥3-329-33॥

[अथ (atha) - then; शची (śacī) - Śacī; दुःखशोकार्ता (duḥkhaśokārtā) - afflicted by pain and sorrow; भर्तृदर्शनलालसा (bhartṛdarśanalālasā) - desiring to see her husband; नहुषभयगृहीता (nahuṣabhayagṛhītā) - seized by fear of Nahusha; बृहस्पतिम् (bṛhaspatim) - to Bṛhaspati; उपागच्छत् (upāgacchat) - approached; स (sa) - he; च (ca) - and; ताम् (tām) - her; अभिगताम् (abhigatām) - who had come; दृष्ट्वा (dṛṣṭvā) - having seen; एव (eva) - indeed; ध्यानम् (dhyānam) - meditation; प्रविश्य (praviśya) - entering; भर्तृकार्यतत्पराम् (bhartṛkāryatatparām) - intent on her husband's cause; ज्ञात्वा (jñātvā) - having known; बृहस्पतिः (bṛhaspatiḥ) - Bṛhaspati; उवाच (uvāca) - said; अनेनैव (anenaiva) - by this very; व्रतेन (vratena) - vow; तपसा (tapasā) - austerity; च (ca) - and; अन्विता (anvitā) - endowed; देवीं (devīṃ) - the goddess; वरदाम् (varadām) - granting boons; उपश्रुतिम् (upaśrutim) - to Upashruti; आह्वय (āhvaya) - invoke; सा (sā) - she; त्व (tv) - for you; इन्द्रम् (indram) - Indra; दर्शयिष्यति (darśayiṣyati) - will show; इति (iti) - thus;]

(Then Śacī, afflicted by pain and sorrow, desiring to see her husband, seized by fear of Nahusha, approached Bṛhaspati. And he, having seen her who had come, indeed entering meditation, having known her to be intent on her husband's cause, Bṛhaspati said: "Endowed with this very vow and austerity, invoke the goddess Upashruti, the granter of boons; she will show you Indra thus." (3-329-33))

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॥

sātha mahāniyamam āsthitā devīṃ varadām upaśrutiṃ mantrair āhvayat sopaśrutiḥ śacī-samīpam agāt uvāca ca enām iyam asmi tvayopahūtopasthitā kiṃ te priyaṃ karavāṇīti tāṃ mūrdhnā praṇamya uvāca śacī bhagavati arhasi me bhartāraṃ darśayituṃ tvaṃ satyā matā ceti sa enāṃ mānasaṃ saraḥ anayata tatra indraṃ bisa-granthi-gatam adarśayat ॥3-329-34॥

[साथ (sātha) - then; महानियमम् (mahāniyamam) - great vow; आस्थिता (āsthitā) - having undertaken; देवीं (devīṃ) - goddess; वरदाम् (varadām) - granting boons; उपश्रुतिं (upaśrutiṃ) - Upashruti (name); मन्त्रैः (mantraiḥ) - with mantras; आह्वयत् (āhvayat) - invoked; सोपश्रुतिः (sopaśrutiḥ) - with Upashruti; शचीसमीपम् (śacī-samīpam) - to the proximity of Shachi; अगात् (agāt) - went; उवाच (uvāca) - said; च (ca) - and; एनाम् (enām) - to her; इयम् (iyam) - this (I); अस्मि (asmi) - am; त्वया (tvayā) - by you; उपहूत (upahūta) - summoned; उपस्थिता (upasthitā) - present; किम् (kim) - what; ते (te) - for you; प्रियं (priyaṃ) - dear; करवाणी (karavāṇi) - shall I do; इति (iti) - thus; तां (tāṃ) - her; मूर्ध्ना (mūrdhnā) - with (his) head; प्रणम्य (praṇamya) - having bowed; उवाच (uvāca) - said; शची (śacī) - Shachi; भगवति (bhagavati) - O goddess; अर्हसि (arhasi) - you are worthy; मे (me) - for me; भर्तारम् (bhartāram) - husband; दर्शयितुम् (darśayitum) - to show; त्वम् (tvam) - you; सत्या (satyā) - truthful; मता (matā) - regarded; च (ca) - and; इति (iti) - thus; स (sa) - he; एनाम् (enām) - her; मानसं (mānasaṃ) - Mānasa (name of lake); सरः (saraḥ) - lake; अनयत् (anayata) - led; तत्र (tatra) - there; इन्द्रम् (indraṃ) - Indra; बिसग्रन्थिगतम् (bisa-granthi-gatam) - gone into the knot of a lotus-stalk; अदर्शयत् (adarśayat) - showed;]

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

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॥

tām indraḥ patnīṃ kṛśāṃ glānāṃ ca dṛṣṭvā cintayāṃ babhūva aho mama mahadduḥkham idam adyopagatam naṣṭaṃ hi mām iyam anviṣya upāgamat duḥkhārte iti tām indra uvāca kathaṃ vartayasīti sā tam uvāca nahuṣaḥ mām āhvayati kālaś ca asya mayā kṛta iti ॥3-329-35॥

[ताम् (tām) - her; इन्द्रः (indraḥ) - Indra; पत्नीम् (patnīm) - wife; कृशाम् (kṛśām) - emaciated; ग्लानाम् (glānām) - weak; च (ca) - and; दृष्ट्वा (dṛṣṭvā) - having seen; चिन्तयाम् (cintayām) - to think; बभूव (babhūva) - became; अहो (aho) - alas; मम (mama) - my; महत्-दुःखम् (mahat-duḥkham) - great sorrow; इदम् (idam) - this; अद्य (adya) - today; उपगतम् (upagatam) - has come; नष्टम् (naṣṭam) - lost; हि (hi) - indeed; माम् (mām) - me; इयम् (iyam) - she; अन्विष्य (anviṣya) - having searched; उपागमत् (upāgamat) - has come; दुःख-आर्ता (duḥkhārtā) - afflicted by sorrow; इति (iti) - thus; ताम् (tām) - her; इन्द्रः (indraḥ) - Indra; उवाच (uvāca) - said; कथम् (katham) - how; वर्तयसी (vartayasī) - do you live; इति (iti) - thus; सा (sā) - she; तम् (tam) - to him; उवाच (uvāca) - said; नहुषः (nahuṣaḥ) - Nahuṣa; माम् (mām) - me; आह्वयति (āhvayati) - calls; कालः (kālaḥ) - time; च (ca) - and; अस्य (asya) - his; मया (mayā) - by me; कृत (kṛta) - done; इति (iti) - thus;]

(Her Indra wife emaciated weak and having seen to think became alas my great sorrow this today has come lost indeed me she having searched has come afflicted by sorrow thus her Indra said how do you live thus she to him said Nahuṣa me calls time and his by me done thus)

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॥

tām indra uvāca gaccha nahuṣas tvayā vācyo 'apūrveṇa mām ṛṣiyuktena yānena tvam adhirūḍha udvahā sva indrasya hi mahānti vāhanāni manasaḥ priyāṇi adhirūḍhāni mayā tvam anyena upayātum arhasi iti sā evam uktā hṛṣṭā jagāma indraḥ api bisagranthim eva āviveśa bhūyaḥ ॥3-329-36॥

[ताम् (tām) - her; इन्द्रः (indraḥ) - Indra; उवाच (uvāca) - said; गच्छ (gaccha) - go; नहुषः (nahuṣaḥ) - Nahuṣa; त्वया (tvayā) - by you; वाच्यः (vācyaḥ) - to be told; अपूर्वेण (apūrveṇa) - unprecedented; माम् (mām) - me; ऋषियुक्तेन (ṛṣiyuktena) - with sages yoked; यानेन (yānena) - by vehicle; त्वम् (tvam) - you; अधिरूढः (adhirūḍhaḥ) - mounted; उद्वह (udvaha) - carry; स्व (sva) - your; इन्द्रस्य (indrasya) - of Indra; हि (hi) - indeed; महान्ति (mahānti) - great; वाहनानि (vāhanāni) - vehicles; मनसः (manasaḥ) - of mind; प्रियाणि (priyāṇi) - dear; अधिरूढानि (adhirūḍhāni) - mounted; मया (mayā) - by me; त्वम् (tvam) - you; अन्येन (anyena) - by another; उपयातुम् (upayātum) - to approach; अर्हसि (arhasi) - you ought; इति (iti) - thus; सा (sā) - she; एवम् (evam) - thus; उक्ता (uktā) - addressed; हृष्टा (hṛṣṭā) - gladdened; जगाम (jagāma) - went; इन्द्रः (indraḥ) - Indra; अपि (api) - also; बिसग्रन्थिम् (bisagranthim) - lotus-fiber knot; एव (eva) - just; आविवेश (āviveśa) - entered; भूयः (bhūyaḥ) - again;]

(Her Indra said: Go, Nahuṣa is to be told by you, with an unprecedented, sage-yoked vehicle, you mounted, carry. Of Indra indeed great vehicles, of mind dear, mounted by me, you by another ought to approach, thus. She thus addressed, gladdened, went. Indra also just as a lotus-fiber knot entered again.)

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॥

athendṛāṇīm abhyāgatāṃ dṛṣṭvā uvāca nahuṣaḥ pūrṇaḥ sa kāla iti taṃ śacy abravīt śakreṇa yathoktam sa maharṣiyuktaṃ vāhanam adhirūḍhaḥ śacī-samīpam upāgacchat ॥3-329-37॥

[अथ (atha) - then; इन्द्राणीम् (indrāṇīm) - Indra's wife; अभ्यागताम् (abhyāgatām) - arrived; दृष्ट्वा (dṛṣṭvā) - having seen; उवाच (uvāca) - said; नहुषः (nahuṣaḥ) - Nahuṣa; पूर्णः (pūrṇaḥ) - full; स (sa) - he; काल (kāla) - time; इति (iti) - thus; तं (taṃ) - to him; शची (śacī) - Śacī; अब्रवीत् (abravīt) - said; शक्रेण (śakreṇa) - by Śakra; यथोक्तम् (yathoktam) - as spoken; स (sa) - he; महर्षियुक्तम् (maharṣiyuktam) - yoked with great sages; वाहनम् (vāhanam) - vehicle; अधिरूढः (adhirūḍhaḥ) - mounted; शचीसमीपम् (śacī-samīpam) - near Śacī; उपागच्छत् (upāgacchat) - approached;]

(Then, having seen Indra's wife who had arrived, Nahuṣa, full, said: "This is the time." To him, Śacī said as spoken by Śakra. He, mounted on a vehicle yoked with great sages, approached near Śacī. (3-329-37))

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॥

atha maitrāvaruṇiḥ kumbhayonir agastyo maharṣīn vikriyamāṇāṃs tān nahuṣeṇāpaśyat padbhyāṃ ca tenāspṛśyata tataḥ sa nahuṣam abravīd akāryapravṛtta pāpa patasva mahīm sarpo bhava yāvad bhūmir girayaś ca tiṣṭheyus tāvad iti sa maharṣivākyasamakālameva tasmād yānād avāpatat ॥3-329-38॥

[अथ (atha) - then; मैत्रावरुणिः (maitrāvaruṇiḥ) - son of Mitra and Varuṇa; कुम्भयोनिः (kumbhayoniḥ) - born from a pot; अगस्त्यः (agastyaḥ) - Agastya; महर्षीन् (maharṣīn) - great sages; विक्रियमाणान् (vikriyamāṇān) - being disturbed; तान् (tān) - them; नहुषेण (nahuṣeṇa) - by Nahusha; अपश्यत् (apaśyat) - saw; पद्भ्यां (padbhyām) - with (his) feet; च (ca) - and; तेन (tena) - by him; अस्पृश्यत (aspṛśyata) - was touched; ततः (tataḥ) - then; सः (saḥ) - he; नहुषम् (nahuṣam) - Nahusha; अब्रवीत् (abravīt) - said; अकार्यप्रवृत्त (akāryapravṛtta) - engaged in improper action; पाप (pāpa) - sinner; पतस्व (patasva) - fall; महीम् (mahīm) - to the earth; सर्पः (sarpaḥ) - serpent; भव (bhava) - become; यावत् (yāvat) - as long as; भूमिः (bhūmiḥ) - the earth; गिरयः (girayaḥ) - mountains; च (ca) - and; तिष्ठेयुः (tiṣṭheyuḥ) - remain; तावत् (tāvat) - so long; इति (iti) - thus; सः (saḥ) - he; महर्षिवाक्यसमकाले (maharṣivākyasamakāle) - at the very moment of the great sage's words; एव (eva) - indeed; तस्मात् (tasmāt) - from there; यानात् (yānāt) - from the vehicle; अवापतत् (avāpatat) - fell down;]

(Then Maitrāvaruṇi, Agastya, born from a pot, saw those great sages being disturbed by Nahusha, and was touched by him with his feet. Then he said to Nahusha: "Engaged in improper action, sinner, fall to the earth. Become a serpent as long as the earth and the mountains remain." At the very moment of the great sage's words, he indeed fell from the vehicle.)

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॥

athānindraṃ punastrailokyamabhavat tato devā ṛṣayaśca bhagavantaṃ viṣṇuṃ śaraṇamindrārthe'bhijagmuḥ ūcuścainaṃ bhagavannindraṃ brahmavadhyābhibhūtaṃ trātumarhasīti tataḥ sa varadastānabravīdaśvamedhaṃ yajñaṃ vaiṣṇavaṃ śakro'bhiyajatu tataḥ svaṃ sthānaṃ prāpsyatīti ॥3-329-39॥

[अथ (atha) - then; अनिन्द्रं (anindraṃ) - without Indra; पुनः (punaḥ) - again; त्रैलोक्यम् (trailokyam) - the three worlds; अभवत् (abhavat) - became; ततः (tataḥ) - then; देवाः (devāḥ) - the gods; ऋषयः (ṛṣayaḥ) - the sages; च (ca) - and; भगवन्तम् (bhagavantam) - the blessed one; विष्णुम् (viṣṇum) - Viṣṇu; शरणम् (śaraṇam) - refuge; इन्द्रार्थे (indrārthe) - for Indra's sake; अभिजग्मुः (abhijagmuḥ) - approached; ऊचुः (ūcuḥ) - said; च (ca) - and; एनम् (enam) - to him; भगवन् (bhagavan) - O blessed one; इन्द्रम् (indram) - Indra; ब्रह्मवध्याभिभूतम् (brahmavadhyābhibhūtam) - overcome by the sin of Brahman-slaying; त्रातुम् (trātum) - to protect; अर्हसि (arhasi) - you ought; इति (iti) - thus; ततः (tataḥ) - then; सः (saḥ) - he; वरदः (varadaḥ) - the giver of boons; तान् (tān) - to them; अब्रवीत् (abravīt) - said; अश्वमेधम् (aśvamedham) - the horse-sacrifice; यज्ञम् (yajñam) - sacrifice; वैष्णवम् (vaiṣṇavam) - dedicated to Viṣṇu; शक्रः (śakraḥ) - Śakra (Indra); अभियजतु (abhiyajatu) - should perform; ततः (tataḥ) - then; स्वम् (svam) - his own; स्थानम् (sthānam) - place; प्राप्स्यति (prāpsyati) - will attain; इति (iti) - thus;]

(Then, without Indra, again the three worlds became; then the gods and sages approached the blessed Viṣṇu as refuge for Indra's sake; and they said to him: "O blessed one, Indra, overcome by the sin of Brahman-slaying, you ought to protect thus." Then he, the giver of boons, said to them: "Let Śakra perform the horse-sacrifice, the sacrifice dedicated to Viṣṇu; then he will attain his own place thus." (3-329-39))

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॥

tato devā ṛṣayaś cendraṃ nāpaśyanyadā tadā śacīm ūcur gaccha subhage indram ānayasveti sā punas tat saraḥ samabhyagacchat indraś ca tasmāt sarasaḥ samutthāya bṛhaspatim abhijagāma bṛhaspatiś cāśvamedhaṃ mahākratuṃ śakrāyāharat tataḥ kṛṣṇasāraṅgaṃ medhyam aśvam utsṛjya vāhanaṃ tameva kṛtvā indraṃ marutpatiṃ bṛhaspatiḥ svasthānaṃ prāpayāmāsa tataḥ sa devarāḍ devair ṛṣibhiḥ stūyamānas triviṣṭapastho niṣkalmaṣo babhūva brahmavadhyāṃ caturṣu sthāneṣu vanitāgnivanaspatigoṣu vyabhajat evam indro brahmatejaḥprabhāvopabṛṃhitaḥ śatruvadhaṃ kṛtvā svasthānaṃ prāpitaḥ ॥3-329-41॥

[ततः (tataḥ) - then; देवाः (devāḥ) - gods; ऋषयः (ṛṣayaḥ) - sages; च (ca) - and; इन्द्रम् (indram) - Indra; न (na) - not; अपश्यन् (apaśyan) - saw; यदा (yadā) - when; तदा (tadā) - then; शची (śacī) - Śacī; ऊचुः (ūcuḥ) - said; गच्छ (gaccha) - go; सुभगे (subhage) - O fortunate one; इन्द्रम् (indram) - Indra; आनयस्व (ānayasva) - bring; इति (iti) - thus; सा (sā) - she; पुनः (punaḥ) - again; तत् (tat) - that; सरः (saraḥ) - lake; समभ्यगच्छत् (samabhyagacchat) - approached; इन्द्रः (indraḥ) - Indra; च (ca) - and; तस्मात् (tasmāt) - from that; सरसः (sarasaḥ) - lake; समुत्थाय (samutthāya) - having arisen; बृहस्पतिम् (bṛhaspatim) - Bṛhaspati; अभिजगाम (abhijagāma) - approached; बृहस्पतिः (bṛhaspatiḥ) - Bṛhaspati; च (ca) - and; अश्वमेधम् (aśvamedham) - Aśvamedha; महाक्रतुम् (mahākratum) - great sacrifice; शक्राय (śakrāya) - to Śakra; आहरत् (āharat) - brought; ततः (tataḥ) - then; कृष्णसारङ्गम् (kṛṣṇasāraṅgam) - black antelope; मेध्यम् (medhyam) - sacrificial; अश्वम् (aśvam) - horse; उत्सृज्य (utsṛjya) - having released; वाहनम् (vāhanam) - vehicle; तम् (tam) - that; एव (eva) - only; कृत्वा (kṛtvā) - having made; इन्द्रम् (indram) - Indra; मरुत्पतिम् (marutpatim) - lord of the Maruts; बृहस्पतिः (bṛhaspatiḥ) - Bṛhaspati; स्वस्थानम् (svasthānam) - own place; प्रापयामास (prāpayāmāsa) - caused to reach; ततः (tataḥ) - then; सः (saḥ) - he; देवराट् (devarāṭ) - king of the gods; देवैः (devaiḥ) - by the gods; ऋषिभिः (ṛṣibhiḥ) - by the sages; स्तूयमानः (stūyamānaḥ) - being praised; त्रिविष्टपस्थः (triviṣṭapasthaḥ) - abiding in heaven; निष्कल्मषः (niṣkalmaṣaḥ) - free from sin; बभूव (babhūva) - became; ब्रह्मवध्याम् (brahmavadhyām) - Brahminicide; चतुर्षु (caturṣu) - in four; स्थानेषु (sthāneṣu) - places; वनिता (vanitā) - women; अग्नि (agni) - fire; वनस्पति (vanaspati) - trees; गोषु (goṣu) - cows; व्यभजत् (vyabhajat) - divided; एवम् (evam) - thus; इन्द्रः (indraḥ) - Indra; ब्रह्मतेजःप्रभावोपबृंहितः (brahmatejaḥprabhāvopabṛṃhitaḥ) - strengthened by the power of Brahmanic energy; शत्रुवधम् (śatruvadham) - slaying of the enemy; कृत्वा (kṛtvā) - having done; स्वस्थानम् (svasthānam) - own place; प्रापितः (prāpitaḥ) - caused to reach;]

(Then the gods and sages did not see Indra; when that happened, Śacī said, "Go, O fortunate one, bring Indra." She again approached that lake. Indra, having arisen from that lake, approached Bṛhaspati. Bṛhaspati brought the great sacrifice Aśvamedha to Śakra. Then, having released the black antelope, the sacrificial horse, making that vehicle only, Bṛhaspati caused Indra, the lord of the Maruts, to reach his own place. Then that king of the gods, being praised by the gods and sages, abiding in heaven, became free from sin. He divided the Brahminicide into four places: women, fire, trees, and cows. Thus Indra, strengthened by the power of Brahmanic energy, having slain the enemy, was caused to reach his own place. (3-329-41))

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॥

ākāśagaṅgāgataś ca purā bharadvājo maharṣir upāspṛśaṃs trīn kramān kramatā viṣṇunābhyāsāditaḥ sa bharadvājena sasalilena pāṇinorasi tāḍitaḥ salakṣaṇoraskaḥ saṃvṛttaḥ ॥3-329-42॥

[आकाशगङ्गागतः (ākāśagaṅgāgataḥ) - having come to the Gaṅgā of the sky; च (ca) - and; पुरा (purā) - formerly; भरद्वाजः (bharadvājaḥ) - Bharadvāja; महर्षिः (maharṣiḥ) - great sage; उपास्पृशन् (upāspṛśan) - touching (for purification); त्रीन् (trīn) - three; क्रमान् (kramān) - steps; क्रमता (kramatā) - by stepping; विष्णुनाभ्यासादितः (viṣṇunābhyāsāditaḥ) - struck near the navel of Viṣṇu; स (sa) - he; भरद्वाजेन (bharadvājena) - by Bharadvāja; ससलिलेन (sasalilena) - with water; पाणिना (pāṇinā) - with the hand; उरसि (urasi) - on the chest; ताडितः (tāḍitaḥ) - struck; सलक्षणोरस्कः (salakṣaṇoraskaḥ) - having a chest with marks; संवृत्तः (saṃvṛttaḥ) - became;]

(Having come to the Gaṅgā of the sky and formerly, Bharadvāja, the great sage, touching (for purification) three steps by stepping, struck near the navel of Viṣṇu, he, by Bharadvāja, with water, with the hand, on the chest, struck, having a chest with marks, became.)

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॥

bhṛguṇā maharṣiṇā śapto'gnīḥ sarvabhakṣatvamupanītaḥ ॥3-329-43॥

[भृगुणा (bhṛguṇā) - by Bhṛgu; महर्षिणा (maharṣiṇā) - by the great seer; शप्तः (śaptaḥ) - cursed; अग्निः (agniḥ) - Agni (the fire); सर्वभक्षत्वम् (sarvabhakṣatvam) - the state of eating everything; उपनीतः (upanītaḥ) - was brought to;]

(By Bhṛgu, the great seer, cursed, Agni (the fire), the state of eating everything, was brought to.)

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॥

aditir vai devānām annam apacad etad bhuktvā asurān haniṣyantīti tatra budhaḥ vratacaryā-samāptau āgacchat aditiṃ ca avocad bhikṣāṃ dehīti tatra devaiḥ pūrvam etat prāśyaṃ na anyena iti aditir bhikṣāṃ na adāt atha bhikṣā-pratyākhyāna-ruṣitena budhena brahmabhūtena vivasvataḥ dvitīye janmani aṇḍa-saṃjñitasya aṇḍaṃ māritam adityāḥ sa mārtaṇḍaḥ vivasvān abhavat śrāddhadevaḥ ॥3-329-44॥

[अदितिः (aditiḥ) - Aditi; वै (vai) - indeed; देवानाम् (devānām) - of the gods; अन्नम् (annam) - food; अपचत् (apacat) - cooked; एतत् (etat) - this; भुक्त्वा (bhuktvā) - having eaten; असुरान् (asurān) - the asuras; हनिष्यन्ती (haniṣyantī) - about to slay; इति (iti) - thus; तत्र (tatra) - there; बुधः (budhaḥ) - Budha; व्रतचर्या (vratacaryā) - vow-practice; समाप्तौ (samāptau) - at the completion; आगच्छत् (āgacchat) - came; अदितिं (aditiṃ) - Aditi (accusative); च (ca) - and; अवोचत् (avocat) - said; भिक्षाम् (bhikṣām) - alms; देहि (dehi) - give; इति (iti) - thus; तत्र (tatra) - there; देवैः (devaiḥ) - by the gods; पूर्वम् (pūrvam) - before; एतत् (etat) - this; प्राश्यम् (prāśyam) - to be eaten; न (na) - not; अन्येन (anyena) - by another; इति (iti) - thus; अदितिः (aditiḥ) - Aditi; भिक्षाम् (bhikṣām) - alms; न (na) - not; अदात् (adāt) - gave; अथ (atha) - then; भिक्षा (bhikṣā) - alms; प्रत्याख्यान (pratyākhyāna) - refusal; रुषितेन (ruṣitena) - angered; बुधेन (budhena) - by Budha; ब्रह्मभूतेन (brahmabhūtena) - having become Brahman; विवस्वतः (vivasvataḥ) - of Vivasvat; द्वितीये (dvitīye) - in the second; जन्मनि (janmani) - birth; अण्डसञ्ज्ञितस्य (aṇḍasaṃjñitasya) - called 'aṇḍa'; अण्डम् (aṇḍam) - egg; मारितम् (māritam) - was killed; अदित्याः (adityāḥ) - of Aditi; सः (saḥ) - he; मार्तण्डः (mārtaṇḍaḥ) - Mārtaṇḍa; विवस्वान् (vivasvān) - Vivasvat; अभवत् (abhavat) - became; श्राद्धदेवः (śrāddhadevaḥ) - Śrāddhadeva;]

(Aditi indeed cooked food for the gods; having eaten this, she was about to slay the asuras, thus. There Budha, at the completion of vow-practice, came and said to Aditi, "Give alms." There, as this was previously eaten by the gods and not by another, thus Aditi did not give alms. Then, by Budha, angered by the refusal of alms, having become Brahman, in the second birth of Vivasvat, the egg called 'aṇḍa' of Aditi was killed; he, Mārtaṇḍa, became Vivasvat, Śrāddhadeva. (3-329-44))

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॥

dakṣasya vai duhitaraḥ ṣaṣṭirāsan tābhyaḥ kaśyapāya trayodaśa prādāddaśa dharmāya daśa manave saptaviṃśatimindave tāsu tulyāsu nakṣatrākhyāṃ gatāsu somo rohiṇyāmabhyadhikāṃ prītimakarot tataḥ tāḥ śeṣāḥ patnya īrṣyāvatyaḥ pituḥ samīpaṃ gatvā imam arthaṃ śaśaṃsuḥ bhagavan asmāsu tulyaprabhāvāsu somo rohiṇīm adhikaṃ bhajatīti saḥ abravīt yakṣma enam āvekṣyatīti ॥3-329-45॥

[दक्षस्य (dakṣasya) - of Dakṣa; वै (vai) - indeed; दुहितरः (duhitaraḥ) - daughters; षष्टिः (ṣaṣṭiḥ) - sixty; आसन् (āsan) - were; ताभ्यः (tābhyaḥ) - to them; कश्यपाय (kaśyapāya) - to Kaśyapa; त्रयोदश (trayodaśa) - thirteen; प्रादात् (prādāt) - gave; दश (daśa) - ten; धर्माय (dharmāya) - to Dharma; दश (daśa) - ten; मनवे (manave) - to Manu; सप्तविंशतिम् (saptaviṃśatim) - twenty-seven; इन्दवे (indave) - to Indu (Moon); तासु (tāsu) - among them; तुल्यासु (tulyāsu) - equal; नक्षत्राख्यां (nakṣatrākhyām) - called Nakṣatra (stars); गतासु (gatāsu) - having gone; सोमः (somaḥ) - Soma (Moon); रोहिण्याम् (rohiṇyām) - in Rohiṇī; अभ्यधिकां (abhyadhikāṃ) - excessive; प्रीतिम् (prītim) - affection; अकरोत् (akarot) - made; ततः (tataḥ) - then; ताः (tāḥ) - they; शेषाः (śeṣāḥ) - the rest; पत्न्यः (patnyaḥ) - wives; ईर्ष्यावत्यः (īrṣyāvatyaḥ) - full of jealousy; पितुः (pituḥ) - to the father; समीपम् (samīpam) - near; गत्वा (gatvā) - having gone; इमम् (imam) - this; अर्थम् (artham) - matter; शशंसुः (śaśaṃsuḥ) - reported; भगवन् (bhagavan) - O Lord; अस्मासु (asmāsu) - among us; तुल्यप्रभावासु (tulyaprabhāvāsu) - of equal influence; सोमः (somaḥ) - Soma (Moon); रोहिणीम् (rohiṇīm) - Rohiṇī; अधिकम् (adhikam) - more; भजति (bhajati) - enjoys; इति (iti) - thus; सः (saḥ) - he; अब्रवीत् (abravīt) - said; यक्ष्मा (yakṣmā) - consumption (disease); एनम् (enam) - him; आवेक्ष्यति (āvekṣyati) - will afflict; इति (iti) - thus;]

(Of Dakṣa indeed daughters sixty were; to them to Kaśyapa thirteen gave; ten to Dharma; ten to Manu; twenty-seven to Indu (Moon); among them equal called Nakṣatra (stars) having gone Soma (Moon) in Rohiṇī excessive affection made; then they the rest wives full of jealousy to the father near having gone this matter reported; O Lord among us of equal influence Soma (Moon) Rohiṇī more enjoys thus; he said consumption him will afflict thus; (3-329-45))

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॥

dakṣaśāpātsomaṃ rājānaṃ yakṣmā viveśa sa yakṣmaṇāviṣṭo dakṣam agamat dakṣaś cainam abravīn na samaṃ vartasa iti tatrarṣayaḥ somam abruvan kṣīyase yakṣmaṇā paścimasyāṃ diśi samudre hiraṇyasarastīrtham tatra gatvātmānam abhiṣecayasva iti athāgacchat somas tatra hiraṇyasarastīrtham gatvā cātmanaḥ snapanam akarot snātvā cātmānaṃ pāpmano mokṣayāmāsa tatra cāvabhāsitas tīrthe yadā somas tadā prabhṛti tīrthaṃ tat prabhāsam iti nāmnā khyātaṃ babhūva tac chāpād adyāpi kṣīyate somo'māvāsyāntarasthaḥ paurṇamāsīmātre'dhiṣṭhito meghalekhāpraticchannaṃ vapur darśayati meghasadṛśaṃ varṇam agamattadasya śaśalakṣma vimalam abhavat ॥ 46॥

[दक्षशापात् (dakṣaśāpāt) - from Dakṣa's curse; सोमं (somaṃ) - Soma; राजानं (rājānam) - king; यक्ष्मा (yakṣmā) - consumption (disease); अविवेश (aviveśa) - entered; सः (saḥ) - he; यक्ष्मणा (yakṣmaṇā) - by consumption; आविष्टः (āviṣṭaḥ) - afflicted; दक्षम् (dakṣam) - Dakṣa; अगमत् (agamat) - went; दक्षः (dakṣaḥ) - Dakṣa; च (ca) - and; एनम् (enam) - him; अब्रवीत् (abravīt) - said; न (na) - not; समं (samaṃ) - equal; वर्तसे (vartase) - you behave; इति (iti) - thus; तत्र (tatra) - there; ऋषयः (ṛṣayaḥ) - sages; सोमम् (somam) - Soma; अब्रुवन् (abruvan) - said; क्षीयसे (kṣīyase) - you are waning; यक्ष्मणा (yakṣmaṇā) - by consumption; पश्चिमस्याम् (paścimasyām) - in the western; दिशि (diśi) - direction; समुद्रे (samudre) - in the ocean; हिरण्यसरस्तीर्थम् (hiraṇyasarastīrtham) - Hiraṇyasaras tīrtha; तत्र (tatra) - there; गत्वा (gatvā) - having gone; आत्मानम् (ātmānam) - yourself; अभिषेचयस्व (abhiṣecayasva) - bathe; इति (iti) - thus; अथ (atha) - then; आगच्छत् (āgacchat) - came; सोमः (somaḥ) - Soma; तत्र (tatra) - there; हिरण्यसरस्तीर्थम् (hiraṇyasarastīrtham) - Hiraṇyasaras tīrtha; गत्वा (gatvā) - having gone; च (ca) - and; आत्मनः (ātmanaḥ) - of himself; स्नपनम् (snapanam) - bathing; अकरोत् (akarot) - did; स्नात्वा (snātvā) - having bathed; च (ca) - and; आत्मानम् (ātmānam) - himself; पाप्मनः (pāpmanaḥ) - from sin; मोक्षयामास (mokṣayāmāsa) - liberated; तत्र (tatra) - there; च (ca) - and; आवभासितः (āvabhāsitaḥ) - shone forth; तीर्थे (tīrthe) - in the tīrtha; यदा (yadā) - when; सोमः (somaḥ) - Soma; तदा (tadā) - then; प्रभृति (prabhṛti) - from then; तीर्थम् (tīrtham) - tīrtha; तत् (tat) - that; प्रभासम् (prabhāsam) - Prabhāsa; इति (iti) - thus; नाम्ना (nāmnā) - by name; ख्यातम् (khyātam) - known; बभूव (babhūva) - became; तत् (tat) - that; शापात् (śāpāt) - from curse; अद्यापि (adyāpi) - even today; क्षीयते (kṣīyate) - wanes; सोमः (somaḥ) - Soma; अमावास्या (amāvāsyā) - new moon; अन्तरस्थः (antarasthaḥ) - remaining in between; पौर्णमासी (paurṇamāsī) - full moon; मात्रे (mātre) - only; अधिष्ठितः (adhiṣṭhitaḥ) - situated; मेघलेखा (meghalekhā) - cloud streak; प्रतिच्छन्नम् (praticchannam) - covered; वपुः (vapuḥ) - form; दर्शयति (darśayati) - shows; मेघसदृशम् (meghasadṛśam) - like a cloud; वर्णम् (varṇam) - color; अगमत् (agamat) - attained; तदस्य (tadasya) - then his; शशलक्ष्म (śaśalakṣma) - hare-mark; विमलम् (vimalam) - pure; अभवत् (abhavat) - became;]

(From Dakṣa's curse, consumption entered king Soma; he, afflicted by consumption, went to Dakṣa. Dakṣa said to him, "You do not behave equally." There, the sages said to Soma, "You are waning by consumption; in the western direction, in the ocean, is the Hiraṇyasaras tīrtha; having gone there, bathe yourself." Then Soma came there to the Hiraṇyasaras tīrtha, and having gone, performed bathing of himself. Having bathed, he liberated himself from sin. There, in that tīrtha, when Soma shone forth, from then that tīrtha became known by the name Prabhāsa. From that curse, even today, Soma wanes, remaining between new moon and only at full moon situated, his form covered by a streak of cloud, he shows a color like a cloud. Then his hare-mark became pure. (46))

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॥

sthūlaśirā maharṣirmeroḥ prāguttare digbhāge tapastepe tasya tapastapyamānasya sarvagandhavahaḥ śucirvāyurvivāyamānaḥ śarīramaspṛśat sa tapasā tāpitaśarīraḥ kṛśo vāyunopavījyamāno hṛdayaparitoṣamagamat tatra tasyānilavyajanakṛtapari toṣasya sadyo vanaspatayaḥ puṣpaśobhāṃ na darśitavanta iti sa etāñśaśāpa na sarvakālaṃ puṣpavanto bhaviṣyathet i ॥3-329-47॥

[स्थूलशिरा (sthūlaśirā) - thick-veined; महर्षिः (maharṣiḥ) - great sage; मेरोः (meroḥ) - of Meru; प्रागुत्तरे (prāguttare) - in the north-eastern; दिग्भागे (digbhāge) - directional part; तपः (tapaḥ) - austerity; तेपे (tepe) - performed; तस्य (tasya) - of him; तपः (tapaḥ) - austerity; तप्यमानस्य (tapyamānasya) - while being heated; सर्वगन्धवहः (sarvagandhavahaḥ) - all-fragrance-carrying; शुचिः (śuciḥ) - pure; वायुः (vāyuḥ) - wind; विवायमानः (vivāyamānaḥ) - blowing; शरीरम् (śarīram) - body; अस्पृशत् (aspṛśat) - did not touch; स (sa) - he; तपसा (tapasā) - by austerity; तापितशरीरः (tāpitaśarīraḥ) - body heated; कृशः (kṛśaḥ) - emaciated; वायुन (vāyunā) - by wind; उपवीज्यमानः (upavījyamānaḥ) - being fanned; हृदयपरितोषम् (hṛdayaparitoṣam) - heart-satisfaction; अगमत् (agamat) - attained; तत्र (tatra) - there; तस्य (tasya) - of him; अनिलव्यजनकृतपरितोषस्य (anilavyajanakṛtapari toṣasya) - of the satisfaction produced by wind-fanning; सद्यः (sadyaḥ) - immediately; वनस्पतयः (vanaspatayaḥ) - trees; पुष्पशोभाम् (puṣpaśobhām) - flower-beauty; न (na) - not; दर्शितवन्त (darśitavanta) - showed; इति (iti) - thus; स (sa) - he; एतान् (etān) - these; शशाप (śaśāpa) - cursed; न (na) - not; सर्वकालम् (sarvakālam) - at all times; पुष्पवन्तः (puṣpavantaḥ) - flowered; भविष्यथ (bhaviṣyatha) - you will be; इति (iti) - thus;]

(Thick-veined great sage in the north-eastern part of Meru performed austerity; of him, while his austerity was being performed, the all-fragrance-carrying pure wind blowing did not touch the body; he, with body heated by austerity, emaciated, being fanned by the wind, attained heart-satisfaction; there, of his satisfaction produced by wind-fanning, immediately the trees did not show flower-beauty; thus he cursed these: "Not at all times will you be flowered" thus.)

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॥

nārāyaṇo lokahitārthaṃ vaḍavāmukho nāma maharṣiḥ purābhavat tasya merau tapastapyataḥ samudra āhūto nāgataḥ tenāmarṣitenātmagātroṣmaṇā samudraḥ stimitajalaḥ kṛtaḥ svedaprasyandanasadṛśaścāsya lavaṇabhāvo janitaḥ uktaścāpeyo bhaviṣyasi etacca te toyaṃ vaḍavāmukhasaṃjñitena pīyamānaṃ madhuraṃ bhaviṣyati tadetadadyāpi vaḍavāmukhasaṃjñitenānuvartinā toyaṃ sāmudraṃ pīyate ॥3-329-48॥

[नारायणः (nārāyaṇaḥ) - Nārāyaṇa; (the deity); लोकहितार्थम् (lokahitārtham) - for the purpose of the welfare of the world; वडवामुखः (vaḍavāmukhaḥ) - Vaḍavāmukha; (name); नाम (nāma) - named; महर्षिः (maharṣiḥ) - great sage; पुरा (purā) - formerly; अभवत् (abhavat) - became; तस्य (tasya) - of him; मेरौ (merau) - on Meru (mountain); तपः (tapaḥ) - austerity; तप्यतः (tapyataḥ) - while performing; समुद्रः (samudraḥ) - the ocean; आहूतः (āhūtaḥ) - summoned; न (na) - not; आगतः (āgataḥ) - came; तेन (tena) - by him; अमर्षितेन (amarṣitena) - angered; आत्मगात्रोष्मणा (ātmagātroṣmaṇā) - by the heat of his own body; समुद्रः (samudraḥ) - the ocean; स्तिमितजलः (stimitajalaḥ) - with still water; कृतः (kṛtaḥ) - was made; स्वेदप्रस्यन्दनसदृशः (svedaprasyandanasadṛśaḥ) - like the oozing of sweat; च (ca) - and; अस्य (asya) - of him; लवणभावः (lavaṇabhāvaḥ) - saline nature; जनितः (janitaḥ) - was produced; उक्तः (uktaḥ) - was told; च (ca) - and; आपेयः (āpeyaḥ) - to be drunk; भविष्यसि (bhaviṣyasi) - you will become; एतच्च (etacca) - and this; ते (te) - your; तोयम् (toyam) - water; वडवामुखसञ्ज्ञितेन (vaḍavāmukhasaṃjñitena) - named Vaḍavāmukha; पीयमानम् (pīyamānam) - being drunk; मधुरम् (madhuram) - sweet; भविष्यति (bhaviṣyati) - will become; तत् (tat) - that; एतत् (etat) - this; अद्यापि (adyāpi) - even today; वडवामुखसञ्ज्ञितेन (vaḍavāmukhasaṃjñitena) - named Vaḍavāmukha; अनुवर्तिना (anuvartinā) - following; तोयम् (toyam) - water; सामुद्रम् (sāmudram) - of the ocean; पीयते (pīyate) - is drunk;]

(Nārāyaṇa, for the purpose of the welfare of the world, Vaḍavāmukha named great sage formerly became; of him, while performing austerity on Meru, the ocean, though summoned, did not come; by him, angered, by the heat of his own body, the ocean was made with still water; and like the oozing of sweat, of him, saline nature was produced; and it was told, "You will become drinkable"; and this your water, named Vaḍavāmukha, being drunk, will become sweet; thus, even today, by the one named Vaḍavāmukha, following, the water of the ocean is drunk. (3-329-48))

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॥

himavato girer duhitaraṃ umāṃ rudraś cakame bhṛgur api ca maharṣir himavantam āgamya abravīt kanyām umāṃ me dehīti tam abravīd himavān abhilṣito varo rudra iti tam abravīt bhṛgur yasmāt tvayā ahaṃ kanyā-varaṇa-kṛta-bhāvaḥ pratyākhyātaḥ tasmān na ratnānāṃ bhavān bhājanaṃ bhaviṣyatīti adya-prabhṛti etad avasthitam ṛṣi-vacanam ॥3-329-49॥

[हिमवतः (himavataḥ) - of Himavat; गिरेः (gireḥ) - of the mountain; दुहितरम् (duhitaram) - daughter; उमाम् (umāṃ) - Umā; रुद्रः (rudraḥ) - Rudra; च (ca) - and; अकमे (cakame) - desired; भृगुः (bhṛguḥ) - Bhṛgu; अपि (api) - also; च (ca) - and; महर्षिः (maharṣiḥ) - great sage; हिमवन्तम् (himavantam) - Himavat; आगम्य (āgamya) - having come; अब्रवीत् (abravīt) - said; कन्याम् (kanyām) - maiden; उमाम् (umāṃ) - Umā; मे (me) - to me; देहि (dehi) - give; इति (iti) - thus; तम् (tam) - to him; अब्रवीत् (abravīt) - said; हिमवान् (himavān) - Himavat; अभिलषितः (abhilaṣitaḥ) - desired; वरः (varaḥ) - suitor; रुद्रः (rudraḥ) - Rudra; इति (iti) - thus; तम् (tam) - to him; अब्रवीत् (abravīt) - said; भृगुः (bhṛguḥ) - Bhṛgu; यस्मात् (yasmāt) - because; त्वया (tvayā) - by you; अहम् (aham) - I; कन्या (kanyā) - maiden; वरण (varaṇa) - choosing; कृत (kṛta) - done; भावः (bhāvaḥ) - act; प्रत्याख्यातः (pratyākhyātaḥ) - rejected; तस्मात् (tasmāt) - therefore; न (na) - not; रत्नानाम् (ratnānām) - of jewels; भवान् (bhavān) - you; भाजनम् (bhājanam) - recipient; भविष्यति (bhaviṣyati) - will be; इति (iti) - thus; अद्यप्रभृति (adya-prabhṛti) - from today; एतत् (etat) - this; अवस्थितम् (avasthitam) - established; ऋषिवचनम् (ṛṣi-vacanam) - sage's word;]

(Of Himavat, the mountain's daughter Umā, Rudra desired; Bhṛgu also, the great sage, having come to Himavat, said: "Give me the maiden Umā." To him Himavat said: "The desired suitor is Rudra." To him Bhṛgu said: "Because by you, I, having made the act of choosing the maiden, was rejected, therefore you will not be the recipient of jewels." From today, this sage's word is established. (3-329-49))

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॥

tadevaṃvidhaṃ māhātmyaṃ brāhmaṇānām kṣatramapi śāśvatīmavyayāṃ pṛthivīṃ patnīmabhigamya bubhuje tadetadbrahmāgnīṣomīyam tena jagaddhāryate ॥3-329-50॥

[तत् (tat) - that; एवंविधं (evaṃvidham) - such as this; माहात्म्यं (māhātmyaṃ) - greatness; ब्राह्मणानाम् (brāhmaṇānām) - of the Brāhmaṇas; क्षत्रम् (kṣatram) - the Kṣatriya; अपि (api) - also; शाश्वतीम् (śāśvatīm) - eternal; अव्ययां (avyayāṃ) - imperishable; पृथिवीं (pṛthivīṃ) - earth; पत्नीम् (patnīm) - wife; अभिगम्य (abhigamya) - having approached; बुभुजे (bubhuje) - enjoyed; तत् (tat) - that; एतत् (etat) - this; ब्रह्म (brahma) - Brahman; अग्नीषोमीयम् (agnīṣomīyam) - related to Agni and Soma; तेन (tena) - by that; जगत् (jagat) - world; धार्यते (dhāryate) - is supported;]

(That such as this greatness of the Brāhmaṇas, the Kṣatriya also, having approached the eternal, imperishable earth as wife, enjoyed; that this is Brahman, related to Agni and Soma; by that the world is supported.)

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)