13.085
vasiṣṭha uvāca॥
Vasiṣṭha said.
api ca idaṁ purā rāma śrutaṁ me brahmadarśanam। pitāmahasya yad vṛttaṁ brahmaṇaḥ paramātmanaḥ॥13-85-1॥
Indeed, O Rāma, formerly I heard from the Grandfather the account of Brahma, the Supreme Self, and the vision of Brahman. (13-85-1)
devasya mahatas tāta vāruṇīṃ bibhratas tanum। aiśvarye vāruṇe rāma rudrasyeśasya vai prabho ॥13-85-2॥
O Rāma, O master, indeed the great god, bearing the form pertaining to Varuṇa, has in the majesty of Varuṇa the sovereignty of Rudra, the Lord. (13-85-2)
ājagmur munayaḥ sarve devāś cāgni-purogamāḥ। yajñāṅgāni ca sarvāṇi vaṣaṭkāraś ca mūrtimān ॥13-85-3॥
All the sages came, as did the gods led by Agni; all the components of the sacrifice came, and the Vaṣaṭ formula itself appeared in embodied form. (13-85-3)
mūrtimanti ca sāmāni yajūm̐ṣi ca sahasraśaḥ। ṛgvedaścāgamat tatra padakramavibhūṣitaḥ ॥13-85-4॥
There, the Sāma hymns having form, and thousands of Yajus hymns, and also the Ṛgveda, adorned with the word-sequence, arrived. (13-85-4)
lakṣaṇāni svarāḥ stobhā niruktaṃ svarabhaktayaḥ। oṅkāraś cāvasannettre nigrahapragrahau tathā॥13-85-5॥
Characteristics, tones, insertions, etymology, variations of note, the syllable om, end indicators, suppression and extension are included as well. (13-85-5)
vedāś ca sopaniṣado vidyā sāvitr-y athāpi ca। bhūtaṃ bhavyaṃ bhaviṣyac ca dadhāra bhagavāñ śivaḥ॥ juhvac cātmany athātmānaṃ svayam eva tadā prabho॥13-85-6॥
Śiva, the Revered One, bore the Vedas with the Upaniṣads, the knowledge, the Sāvitrī, and also the past, present, and future. He, O Lord, then indeed himself offered the Self into the Self. (13-85-6)
devapatnyaś ca kanyāś ca devānāṃ caiva mātaraḥ। ājagmuḥ sahitās tatra tadā bhṛgukulodvaha॥13-85-7॥
O uplifter of the Bhṛgu lineage, at that time, the wives and daughters of the gods and also their mothers all came together to that place. (13-85-7)
yajñaṃ paśupateḥ prītā varuṇasya mahātmanaḥ। svayambhuvastu tā dṛṣṭvā retaḥ samapatadbhuvi ॥13-85-8॥
The sacrifice of Paśupati and the pleasure of Varuṇa, the great-souled; but Svayambhu, having seen those, his seed fell upon the earth. (13-85-8)
tasya śukrasya niṣpandāt pāṃsūn saṅgṛhya bhūmitaḥ। prāsyat pūṣā karābhyāṃ vai tasmin eva hutāśane॥13-85-9॥
Pūṣan indeed then gathered dust from the ground from the unmoving body of Śukra, and with his two hands threw it into that very fire. (13-85-9)
tatas tasmin sampravṛtte satre jvalita-pāvake। brahmaṇo juhvatas tatra prādurbhāvo babhūva ha ॥13-85-10॥
Then, as that sacrifice with blazing fires was commenced and while Brahman was offering oblations there, an appearance indeed occurred. (13-85-10)
skannamātraṁ ca tacchukraṁ sruveṇa pratigṛhya saḥ। ājyavanmantravaccāpi so'juhodbhṛgunandana ॥13-85-11॥
O descendant of Bhṛgu, having taken up that just-fallen seed with the ladle, he offered it as a ghee-offering, accompanied by mantras, as well.
tataḥ sañjanayāmāsa bhūtagrāmaṃ sa vīryavān. tatastu tejasastas mājjajñe lokeṣu taijasam ॥13-85-12॥
Then he, endowed with great power, brought forth the group of beings. After that, from that energy, the fiery essence was produced in the worlds. (13-85-12)
tamasas tāmasā bhāvā vyāpi sattvaṃ tatho'bhayam। saguṇas tejaso nityaṃ tamasy ākāśam eva ca ॥13-85-13॥
The states that arise from darkness are pervasive, as is goodness or both; that which possesses the qualities of light is always present, and in darkness, space also indeed exists. (13-85-13)
sarvabhūteṣv atha tathā sattvaṃ tejas tathā tamaḥ। śukre hute'gnau tasmiṃs tu prādur āsaṃs trayaḥ prabho ॥13-85-14॥
O Lord, in all beings, thus sattva, energy, and darkness likewise, when clarified butter was offered into the fire, in that, the three principles manifested. (13-85-14)
puruṣā vapuṣā yuktā yuktāḥ prasavajair guṇaiḥ। bhṛgity eva bhṛguḥ pūrvam aṅgārebhyo 'ṅgirābhavat ॥13-85-15॥
Men, endowed by form and by the qualities acquired at birth, just as Bhṛgu — who earlier became Aṅgirā from the coals — were thus endowed. (13-85-15)
aṅgārasaṁśrayāccaiva kavirityaparo'bhavat। saha jvālābhirutpanno bhṛgustasmādbhṛguḥ smṛtaḥ ॥13-85-16॥
Another (person), through resorting to embers, became known as Kavi; Bhṛgu was born together with the flames, therefore he is remembered as Bhṛgu. (13-85-16)
marīcibhyo marīcistu mārīcaḥ kaśyapo hyabhūt। aṅgārebhyo'ṅgirāstāta vālakhilyāḥ śilocchayāt॥ atraivātreti ca vibho jātamatriṃ vadantyapi॥13-85-17॥
From Marīci came Kaśyapa, who was indeed descended from (or of) Marīci; O dear one, from the Aṅgāras came Aṅgirās, and from a heap of rocks, the Vālakilyas. Here, O lord, some also say that Atri was born as Atri. (13-85-17)
tathā bhasmavyapohebhyo brahmarṣigaṇasaṃmitāḥ। vaikhānasāḥ samutpannāstapaḥśrutaguṇepsavaḥ ॥ aśruto'sya samutpannāvaśvinau rūpasaṃmatau ॥13-85-18॥
Thus, from those skilled in the removal of ashes, who were equal to groups of brahmaṛṣis, the Vaikhānasa sages arose, desirous of the virtues of austerity and knowledge of the Vedas. For one unlearned in scripture, the divine Aśvins, renowned for their beauty, arose from him. (13-85-18)
śeṣāḥ prajānāṃ patayaḥ srotobhyas tasya jajñire. ṛṣayo lomakūpebhyaḥ svedāc chando malātmakam ॥13-85-19॥
The remaining lords of beings were born from his channels. Sages arose from his hair pores, and from his sweat came the meter (chandas) with the nature of impurity. (13-85-19)
etasmāt kāraṇād āhur agniṃ sarvāḥ tu devatāḥ | ṛṣayaḥ śruta-sampannā veda-prāmāṇya-darśanāt ॥13-85-20॥
For this reason, the sages possessing scriptural knowledge, due to their recognition of the authority of the Veda, declare Agni to be indeed all the deities. (13-85-20)
yāni dāruṇi te māsā niryāsāḥ pakṣasañjñitāḥ। ahorātrā muhūrtāstu pittaṃ jyotiśca vāruṇam ॥13-85-21॥
Those exudations found in the woods called 'pakṣa' represent the months; days and nights, as well as mūhūrtas, correspond to bile, light, and the watery (element). (13-85-21)
raudraṁ lohitam ity āhur lohitāt kanakaṁ smṛtam। tanmaitram iti vijñeyaṁ dhūmāc ca vasavaḥ smṛtāḥ॥13-85-22॥
They say the Raudra is red; from the red comes gold, which is known as Maitra and should be understood as such. From smoke also, the Vasus are known. (13-85-22)
arciṣo yāś ca te rudrās tathā adityā mahāprabhāḥ। uddiṣṭās te tathā aṅgārā ye dhiṣṇyeṣu divi sthitāḥ॥13-85-23॥
The flames which are your Rudras, and similarly the Ādityas of great brilliance; those who have been mentioned are likewise the embers situated in the heavenly abodes. (13-85-23)
ādināthaś ca lokasya tat paraṃ brahma tad dhruvam। sarvakāmadam ity āhus tatra havyam udāvahat॥13-85-24॥
The prime lord and ruler of the world is said to be that supreme, unchanging Brahman—the giver of all desires; there he offered up the offering. (13-85-24)
tato'bravīn mahādevo varuṇaḥ paramātmakaḥ। mama satram idaṃ divyam ahaṃ gṛhapatis tu iha ॥13-85-25॥
Then the great god Varuna, of supreme essence, said: "This divine sacrifice is mine; I am the householder here." (13-85-25)
trīṇi pūrvāṇyapatyāni mama tāni na saṁśayaḥ. iti jānīta khagamā mama yajñaphalaṁ hi tat. ॥13-85-26॥
Those three former offspring are certainly mine, without doubt. Thus, O birds, know that as the result of my sacrifice. (13-85-26)
agniruvāca॥
Agni said.
madaṅgebhyaḥ prasūtāni madāśrayakṛtāni ca. mamaiva tānyapatyāni varuṇo hyavaśātmakaḥ ॥13-85-27॥
Those born from my limbs and created by depending on me are indeed my own offspring; Varuṇa, in fact, is of subordinate nature. (13-85-27)
athābravīllokagururbrahmā lokapitāmahaḥ। mamaiva tānyapatyāni mama śukraṃ hutaṃ hi tat ॥13-85-28॥
Then the preceptor of the worlds, Brahmā, the paternal grandfather of the worlds said: Those are my offspring alone; it was my seed that was indeed offered. (13-85-28)
ahaṃ vaktā ca mantrasya hotā śukrasya caiva ha। yasya bījaṃ phalaṃ tasya śukraṃ cetkāraṇaṃ matam ॥13-85-29॥
I am the speaker and the priest of the mantra, and indeed the practitioner of the generative principle; verily, the seed, of which the fruit arises, is considered to be the cause. (13-85-29)
tato'bruvandevagaṇāḥ pitāmahamupetya vai| kṛtāñjalipuṭāḥ sarve śirobhirabhivandya ca ॥13-85-30॥
Then all the groups of gods, having made reverent gesture with joined hands and bowing with their heads, approached the Grandfather (Brahmā) and spoke. (13-85-30)
vayaṃ ca bhagavansarve jagacca sacarācaram। tavaiva prasavāḥ sarve tasmādagnirvibhāvasuḥ ॥ varuṇaśceśvaro devo labhatāṃ kāmamīpsitam ॥13-85-31॥
O Lord, we along with all beings and the entire world, both moving and unmoving, are indeed your offspring; therefore, may Agni, the radiant one, and Varuṇa, the Lord god, obtain their desired wish. (13-85-31)
nisargād varuṇaś cāpi brahmaṇo yād asāṃ patiḥ। jagrāha vai bhṛguṃ pūrvam apatyaṃ sūryavarcasam ॥13-85-32॥
By nature, Varuṇa, lord of the aquatic beings and also son of Brahmā, indeed formerly accepted Bhṛgu as his offspring, whose splendor was like that of the sun. (13-85-32)
īśvaro'ṅgirasaṃ cāgnerapatyārthe'bhyakalpayat। pitāmahastvapatyaṃ vai kaviṃ jagrāha tattvavit॥13-85-33॥
The Lord designated Aṅgiras as the son of Agni, but the Grandfather actually accepted as offspring Kavi, the sage who knows the truth. (13-85-33)
tadā sa vāruṇaḥ khyāto bhṛguḥ prasavakarmakṛt। āgneya-stvaṅgirāḥ śrīmān kavir brāhmo mahāyaśāḥ॥ bhārgavāṅgirasau loke loka-santāna-lakṣaṇau॥13-85-34॥
Then Bhṛgu, the renowned son of Varuṇa, became the procreator. Aṅgirāḥ, the illustrious and wise sage, was the son of Agni and greatly praised as a son of Brahmā. Bhṛgu and Aṅgirāḥ, in the world, are considered the founders of the human lineage. (13-85-34)
ete vipravarāḥ sarve prajānāṃ patayas trayaḥ। sarvaṃ santānam eteṣām idam ity-upadhāraya ॥13-85-35॥
These excellent Brāhmaṇas, all three, are the lords of beings. Reflect that all this progeny is theirs. (13-85-35)
bhṛgos tu putrās tatrāsan sapta tulyā bhṛgor guṇaiḥ। cyavano vajraśīrṣaś ca śucir aurvas tathaiva ca ॥13-85-36॥
But Bhṛgu had seven sons there, all equal to Bhṛgu in qualities: Cyavana, Vajraśīrṣa, Śuci, Aurva, and others likewise. (13-85-36)
śukro vareṇyaś ca vibhuḥ savanaś ceti sapta te। bhārgavā vāruṇāḥ sarve yeṣāṃ vaṃśe bhavān api॥13-85-37॥
Śukra, Vareṇya, Vibhu, Savana, and the rest—these seven, all are Bhārgavas and Vāruṇas, and you too belong to their lineage. (13-85-37)
aṣṭau cāṅgirasaḥ putrā vāruṇās te'pyudāhṛtāḥ। bṛhaspatirutathyaś ca vayasyāḥ śāntir eva ca ॥13-85-38॥
There are eight sons of Aṅgiras, also called the descendants of Varuṇa; Bṛhaspati, Utathya, Vayasyas, and Śānti are among them. (13-85-38)
ghoro virūpaḥ saṁvartaḥ sudhanvā cāṣṭamaḥ smṛtaḥ। ete'ṣṭāvagnijāḥ sarve jñānaniṣṭhā nirāmayāḥ ॥13-85-39॥
Ghora, Virūpa, Saṁvarta, Sudhanvā, and the eighth named, these eight, all born of Agni, are devoted to knowledge and free from disease. (13-85-39)
brāhmaṇasya kaveḥ putrā vāruṇās te'py udāhṛtāḥ। aṣṭau prasavajair yuktā guṇair brahmavidaḥ śubhāḥ॥13-85-40॥
The sons of Varuṇa, who are also mentioned as the eight sons of the Brāhmaṇa sage, are endowed by birth with auspicious qualities and are knowers of Brahman. (13-85-40)
kaviḥ kāvyaś ca viṣṇuś ca buddhimān uśanās tathā। bhṛguś ca virajāś caiva kāśī ca ugraś ca dharmavit ॥13-85-41॥
The poet, Kāvya (Uśanas), Viṣṇu, the wise Uśanā, Bhṛgu, Virajā, Kāśī, Ugra, and the knower of dharma. (13-85-41)
aṣṭau kavisutā hyete sarvamebhirjagattatam। prajāpataya ete hi prajānāṃ yairimāḥ prajāḥ ॥13-85-42॥
These eight sons of the sage are indeed the lords of creatures; by these, the whole world is pervaded, and it is by them that these beings exist. (13-85-42)
evamaṅgirasaś caiva kaveś ca prasavānvayaiḥ। bhṛgoś ca bhṛguśārdūla vaṃśajaiḥ satataṃ jagat ॥13-85-43॥
Thus, O tiger among the Bhṛgus, the world is perpetually populated by the descendants and lineages of Aṅgiras, Kavi, and Bhṛgu. (13-85-43)
varuṇaś cādito vipra jagrāha prabhur īśvaraḥ। kaviṃ tāta bhṛguṃ caiva tasmāt tau vāruṇau smṛtau॥13-85-44॥
O brāhmaṇa, from the beginning, Varuṇa, the lord and ruler, accepted the sage Bhṛgu; therefore, those two are remembered as the vāruṇas (related to Varuṇa). (13-85-44)
jagrāhāṅgirasaṁ devaḥ śikhī tasmāddhutāśanaḥ। tasmādaṅgiraso jñeyāḥ sarva eva tadanvayāḥ॥13-85-45॥
The god Agni, the flaming one, was born from Aṅgiras; from him came the eater of offerings (Agni), and from him all those called Aṅgiras are understood to be his descendants. (13-85-45)
brahmā pitāmahaḥ pūrvaṃ devatābhiḥ prasāditaḥ। ime naḥ santariṣyanti prajābhir jagadīśvarāḥ॥13-85-46॥
Brahmā, the grandsire, was previously propitiated by the gods. These lords of the world who are with us will cross over together with their people. (13-85-46)
sarve prajānāṃ patayaḥ sarve cātitapasvinaḥ। tvatprasādād imaṃ lokaṃ tārayiṣyanti śāśvatam ॥13-85-47॥
All the lords of beings, and all who are exceedingly austere, by your favor will eternally rescue this world. (13-85-47)
tathaiva vaṃśakartāras tava tejo-vivardhanāḥ। bhaveyur vedaviduṣaḥ sarve vākpatayas tathā॥13-85-48॥
In the same way, may your progenitors, who increase your splendor, all become Vedic scholars and eloquent speakers. (13-85-48)
devapakṣadharāḥ saumyāḥ prājāpatyā maharṣayaḥ। āpnuvanti tapaścaiva brahmacaryaṃ paraṃ tathā॥13-85-49॥
The gentle great sages, who are descendants of Prajāpati and supporters of the gods, attain austerity and also the highest brahmacharya (spiritual discipline). (13-85-49)
sarve hi vayam ete ca tavaiva prasavaḥ prabho। devānāṃ brāhmaṇānāṃ ca tvaṃ hi kartā pitāmaha ॥13-85-50॥
O grandsire, all of us here are indeed born of you, O Lord. You are the creator of the gods and also of the brāhmaṇas. (13-85-50)
marīcimāditaḥ kṛtvā sarve caivātha bhārgavāḥ। apatyānīti samprekṣya kṣamayāma pitāmaha ॥13-85-51॥
Having considered all the descendants from Marīci onwards, and having thus observed, O Bhārgavas, we pardon them, O grandfather. (13-85-51)
te tvanenaiva rūpeṇa prajaniṣyanti vai prajāḥ। sthāpayiṣyanti cātmānaṃ yugādini-dhane tathā ॥13-85-52॥
But those beings will be born in this very form, and they will also establish themselves similarly at the end of the age. (13-85-52)
evam etat purā vṛttaṃ tasya yajñe mahātmanaḥ। devaśreṣṭhasya lokādau vāruṇīṃ bibhratas tanum ॥13-85-53॥
Thus, this event took place long ago during the great-souled one's sacrifice—at the beginning of the worlds, when the best among the gods was bearing the form of Varuṇī. (13-85-53)
agnirbrahmā paśupatiḥ śarvo rudraḥ prajāpatiḥ। agnerapatyametadvai suvarṇamiti dhāraṇā ॥13-85-54॥
Agni, Brahmā, Paśupati, Śarva, Rudra, and Prajāpati—gold is indeed said to be the offspring of Agni; such is the belief. (13-85-54)
agny-abhāve ca kurvanti vahni-sthāneṣu kāñcanam। jāmadagnya pramāṇa-jñā veda-śruti-nidarśanāt ॥13-85-55॥
In the absence of fire, those who know the authoritative standard (such as Jāmadagnya), using what is taught in the Vedic śruti, use gold in place of fire. (13-85-55)
kuśastambe juhotyagniṃ suvarṇaṃ tatra saṃsthitam। hute prītikarīmṛddhiṃ bhagavāṃstatra manyate॥13-85-56॥
When one offers fire and gold placed upon the kuśa stalks, the Lord regards it as prosperity that brings delight. (13-85-56)
tasmād agniparāḥ sarvā devatā iti śuśruma। brahmaṇo hi prasūto'gnir agner api ca kāñcanam॥13-85-57॥
Therefore, all the gods are foremost in fire – thus we have heard. For Agni was indeed produced from Brahman, and from Agni also came gold. (13-85-57)
tasmād ye vai prayacchanti suvarṇaṃ dharmadarśinaḥ। devatās te prayacchanti samastā iti naḥ śrutam ॥13-85-58॥
Therefore, it is heard by us that whoever gives gold to those who see righteousness, all the deities indeed bestow (the fruit of that gift).
tasya cātamaso lokā gacchataḥ paramāṃ gatim। svarloke rājarājyena so'bhiṣicyeta bhārgava ॥13-85-59॥
He, O Bhārgava, attains worlds without darkness and the supreme state; in heaven he would be anointed with the sovereignty of kings. (13-85-59)
ādityodayane prāpte vidhimantrapuraskṛtam। dadāti kāñcanaṃ yo vai duḥsvapnaṃ pratihanti saḥ ॥13-85-60॥
He who, at sunrise, gives gold in accordance with the prescribed ritual and mantra, indeed removes a bad dream. (13-85-60)
dadātyuditamātre yastyasya pāpmā vidhūyate. madhyāhne dadato rukmaṃ hanti pāpamanāgatam ॥13-85-61॥
He who gives at the moment of sunrise, his sin is removed. Giving gold at midday destroys even the sin that has not yet arrived. (13-85-61)
dadāti paścimāṁ sandhyāṁ yaḥ suvarṇaṁ dhṛtavrataḥ। brahmavāyvagnisomānāṁ sālokyamupayāti saḥ॥13-85-62॥
Whoever, with steadfast vow, gives gold at evening twilight attains to the same realm as Brahman, Vāyu, Agni, and Soma. (13-85-62)
sendreṣu caiva lokeṣu pratiṣṭhāṃ prāpnute śubhām। iha loke yaśaḥ prāpya śāntapāpmā pramodate ॥13-85-63॥
He attains auspicious status among the Indras and in the worlds; here, having gained fame in this world, he rejoices with his sins quelled. (13-85-63)
tataḥ sampadyate'nyeṣu lokeṣvapratimaḥ sadā| anāvṛtagatiścaiva kāmacārī bhavatyuta ॥13-85-64॥
Then, he always attains the state of being incomparable among other worlds. He indeed becomes one with unimpeded movement, moving as he wishes. (13-85-64)
na ca kṣarati tebhyaḥ sa śaśvac caivāpnute mahat। suvarṇam akṣayaṃ dattvā lokān āpnoti puṣkalān ॥13-85-65॥
And it does not perish from them; he indeed always attains greatness; having given imperishable gold, he attains abundant worlds. (13-85-65)
yastu sañjanayitvāgnim ādityodayanaṃ prati। dadyād vai vratam uddiśya sarvān kāmān samaśnute ॥13-85-66॥
But whoever, having kindled the fire at sunrise, makes an offering with intent, indeed attains all desires. (13-85-66)
agnirityeva tatprāhuḥ pradānaṃ vai sukhāvaham। yatheṣṭaguṇasampannaṃ pravartakamitismṛtam ॥13-85-67॥
They speak of fire in this way; the act of giving is truly a source of happiness, and that which is endowed with the desired qualities and prompts action is so regarded. (13-85-67)
bhīṣma uvāca॥
Bhīṣma said;
ity uktaḥ sa vasiṣṭhena jāmadagnyaḥ pratāpavān । dadau suvarṇaṃ viprebhyo vyamucyata ca kilbiṣāt ॥13-85-68॥
Thus, when addressed by Vasiṣṭha, the mighty Jamadagni’s son gave gold to the Brāhmaṇas and was freed from sin. (13-85-68)
etat te sarvam ākhyātam suvarṇasya mahīpate। pradānasya phalaṃ caiva janma ca agnim anuttamam॥13-85-69॥
O king, all this has been told to you regarding gold: the fruit of giving it, its origin, and the supreme nature of fire. (13-85-69)
tasmāttvamapi viprebhyaḥ prayaccha kanakaṃ bahu। dadatsuvarṇaṃ nṛpate kilbiṣādvipramokṣyasi ॥13-85-70॥
Therefore, you too should give much gold to the Brāhmaṇas. By giving gold, O king, you will be released from sin. (13-85-70)
