12.329

arjuna uvāca॥

Arjuna said.

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

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)

śrībhagavānuvāca॥

The blessed Lord said:

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

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)

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॥

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)

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॥

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)

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॥

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)

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॥

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)

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॥

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)

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॥

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)

viśvaṃ brahmāsṛjat pūrvaṃ sarvādir niravaskaram। brahma-ghoṣair divaṃ tiṣṭhanti amarā brahma-yonayaḥ ॥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)

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

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)

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

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)

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

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)

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॥

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)

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॥

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)

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

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)

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॥

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)

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

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)

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॥

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)

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॥

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)

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॥

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)

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॥

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)

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

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)

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॥

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)

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॥

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)

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

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)

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॥

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)

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॥

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)

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

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)

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॥

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)

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॥

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)

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॥

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)

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॥

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)

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॥

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)

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॥

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)

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॥

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)

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॥

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)

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

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॥

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)

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॥

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)

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॥

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)

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

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)

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

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

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॥

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)

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॥

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)

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॥

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)

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॥

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)

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॥

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)

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॥

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)

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

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)