13.102
पुष्पादिदानफलम्
The result of offering flowers and similar gifts.
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
श्रुतं मे भरतश्रेष्ठ पुष्पधूपप्रदायिनाम्। फलं बलिविधाने च तद्भूयो वक्तुमर्हसि ॥१३-१०२-१॥
O best of the Bharatas, I have heard about the fruit of those who offer flowers and incense in the arrangement of offerings; you ought to explain that again. (13-102-1)
धूपप्रदानस्य फलं प्रदीपस्य तथैव च। बलयश्च किमर्थं वै क्षिप्यन्ते गृहमेधिभिः ॥१३-१०२-२॥
What is the result of offering incense, a lamp, and other offerings? For what reason are these indeed offered by householders? (13-102-2)
भीष्म उवाच॥
Bhīṣma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। नहुषं प्रति संवादमगस्त्यस्य भृगोस्तथा ॥१३-१०२-३॥
Here too is cited an ancient account: the dialogue between Agastya and Bhṛgu concerning Nahuṣa. (13-102-3)
नहुषो हि महाराज राजर्षिः सुमहातपाः। देवराज्यमनुप्राप्तः सुकृतेनेह कर्मणा ॥१३-१०२-४॥
Nahuṣa indeed, O great king, was a royal sage of great austerity, who attained the kingdom of the gods here by virtuous actions. (13-102-4)
तत्रापि प्रयतो राजन्नहुषस्त्रिदिवे वसन्। मानुषीश्चैव दिव्याश्च कुर्वाणो विविधाः क्रियाः ॥१३-१०२-५॥
O king, even there, Nahusha, dwelling in heaven, performed various human and divine rites with diligence. (13-102-5)
मानुष्यस्तत्र सर्वाः स्म क्रियास्तस्य महात्मनः। प्रवृत्तास्त्रिदिवे राजन्दिव्याश्चैव सनातनाः ॥१३-१०२-६॥
O king, there, all the actions of that great-souled human, indeed, originated in heaven; they are truly divine and eternal. (13-102-6)
अग्निकार्याणि समिधः कुशाः सुमनसस्तथा। बलयश्चान्नलाजाभिर्धूपनं दीपकर्म च ॥१३-१०२-७॥
Fire rituals, sticks, kuśa grass, flowers, food offerings with rice and parched grain, the offering of incense, and lighting of lamps (13-102-7)
सर्वं तस्य गृहे राज्ञः प्रावर्तत महात्मनः। जपयज्ञान्मनोयज्ञांस्त्रिदिवेऽपि चकार सः ॥१३-१०२-८॥
Everything in the house of the great-souled king was set in motion. He performed sacrifices of recitation and of the mind, even in heaven. (13-102-8)
दैवतान्यर्चयंश्चापि विधिवत्स सुरेश्वरः। सर्वाण्येव यथान्यायं यथापूर्वमरिंदम ॥१३-१०२-९॥
O subduer of foes, he, the lord of the gods, worshipped all the deities properly, in accordance with propriety, as before. (13-102-9)
अथेन्द्रस्य भविष्यत्वादहङ्कारस्तमाविशत्। सर्वाश्चैव क्रियास्तस्य पर्यहीयन्त भूपते ॥१३-१०२-१०॥
Then, O king, because of Indra’s inclination toward the future, ego entered him, and all his actions began to decline.
स ऋषीन्वाहयामास वरदानमदान्वितः। परिहीनक्रियश्चापि दुर्बलत्वमुपेयिवान् ॥१३-१०२-११॥
He, filled with the pride from receiving a boon, made the sages serve him; being deprived of proper actions, he also became weak. (13-102-11)
तस्य वाहयतः कालो मुनिमुख्यांस्तपोधनान्। अहङ्काराभिभूतस्य सुमहानत्यवर्तत ॥१३-१०२-१२॥
While he, overpowered by ego, was driving away the chief ascetic sages, a very long time passed for him. (13-102-12)
अथ पर्यायश ऋषीन्वाहनायोपचक्रमे। पर्यायश्चाप्यगस्त्यस्य समपद्यत भारत ॥१३-१०२-१३॥
Then, the turn for transporting the sages began. And, O Bhārata, the turn of Agastya also arrived. (13-102-13)
अथागम्य महातेजा भृगुर्ब्रह्मविदां वरः। अगस्त्यमाश्रमस्थं वै समुपेत्येदमब्रवीत् ॥१३-१०२-१४॥
Then the radiant Bhṛgu, foremost among the knowers of Brahman, came and, having approached the one living in Agastya's hermitage, spoke these words. (13-102-14)
एवं वयमसत्कारं देवेन्द्रस्यास्य दुर्मतेः। नहुषस्य किमर्थं वै मर्षयाम महामुने ॥१३-१०२-१५॥
Thus, O great sage, for what reason should we tolerate the disrespect toward Indra from this evil-minded Nahuṣa? (13-102-15)
अगस्त्य उवाच॥
Agastya said.
कथमेष मया शक्यः शप्तुं यस्य महामुने। वरदेन वरो दत्तो भवतो विदितश्च सः ॥१३-१०२-१६॥
O great sage, how can I possibly curse this one, to whom, by you—the granter of boons—a boon has been given, and who is also known to you? (13-102-16)
यो मे दृष्टिपथं गच्छेत्स मे वश्यो भवेदिति। इत्यनेन वरो देवाद्याचितो गच्छता दिवम् ॥१३-१०२-१७॥
"Whoever should enter my range of sight should become subject to me"—with this intent, the boon was requested from the god as he was going to heaven. (13-102-17)
एवं न दग्धः स मया भवता च न संशयः। अन्येनाप्यृषिमुख्येन न शप्तो न च पातितः ॥१३-१०२-१८॥
Thus, there is no doubt that he was not burnt by me or by you. Even by another foremost sage, he was neither cursed nor overthrown. (13-102-18)
अमृतं चैव पानाय दत्तमस्मै पुरा विभो। महात्मने तदर्थं च नास्माभिर्विनिपात्यते ॥१३-१०२-१९॥
O lord, nectar was indeed formerly given to him to drink; for that very purpose, it is not relinquished by us to the great-souled one. (13-102-19)
प्रायच्छत वरं देवः प्रजानां दुःखकारकम्। द्विजेष्वधर्मयुक्तानि स करोति नराधमः ॥१३-१०२-२०॥
The god granted a boon that caused suffering to the people. That vilest of men commits acts associated with unrighteousness among the twice-born. (13-102-20)
अत्र यत्प्राप्तकालं नस्तद्ब्रूहि वदतां वर। भवांश्चापि यथा ब्रूयात्कुर्वीमहि तथा वयम् ॥१३-१०२-२१॥
Here, please tell us what is timely, O best of speakers. Whatever your honor may suggest, that we will do accordingly. (13-102-21)
भृगुरुवाच॥
Bhṛgu said.
पितामहनियोगेन भवन्तमहमागतः। प्रतिकर्तुं बलवति नहुषे दर्पमास्थिते ॥१३-१०२-२२॥
I have come to you by the command of the grandsire, in order to counter the arrogance assumed by the mighty Nahusha. (13-102-22)
अद्य हि त्वा सुदुर्बुद्धी रथे योक्ष्यति देवराट्। अद्यैनमहमुद्वृत्तं करिष्येऽनिन्द्रमोजसा ॥१३-१०२-२३॥
Today, indeed, the very evil-minded king of the gods will yoke you to the chariot. Today, by my power, I will make that arrogant one without Indra. (13-102-23)
अद्येन्द्रं स्थापयिष्यामि पश्यतस्ते शतक्रतुम्। सञ्चाल्य पापकर्माणमिन्द्रस्थानात्सुदुर्मतिम् ॥१३-१०२-२४॥
Today I will establish Indra—the thousand-tasked—in his place before your eyes, after casting out the evil-minded doer of wicked deeds from Indra's throne. (13-102-24)
अद्य चासौ कुदेवेन्द्रस्त्वां पदा धर्षयिष्यति। दैवोपहतचित्तत्वादात्मनाशाय मन्दधीः ॥१३-१०२-२५॥
Today, that false king of the gods will insult you by his foot. Because his mind is overcome by fate, he acts for his own destruction, being of dull understanding. (13-102-25)
व्युत्क्रान्तधर्मं तमहं धर्षणामर्षितो भृशम्। अहिर्भवस्वेति रुषा शप्स्ये पापं द्विजद्रुहम् ॥१३-१०२-२६॥
I, deeply enraged by his outrageous act, at him whose righteousness has departed, shall angrily curse, saying: "Become a serpent"—for the sinner who injures a Brahmin. (13-102-26)
तत एनं सुदुर्बुद्धिं धिक्षब्दाभिहतत्विषम्। धरण्यां पातयिष्यामि प्रेक्षतस्ते महामुने ॥१३-१०२-२७॥
Therefore, O great sage, I will cast down this extremely wicked one, whose radiance has been subdued by the word 'dhi', onto the earth before your very eyes. (13-102-27)
नहुषं पापकर्माणमैश्वर्यबलमोहितम्। यथा च रोचते तुभ्यं तथा कर्तास्म्यहं मुने ॥१३-१०२-२८॥
I will deal with Nahusha—who, possessed of evil deeds and deluded by the power of sovereignty—in whatever way is pleasing to you, O sage. (13-102-28)
एवमुक्तस्तु भृगुणा मैत्रावरुणिरव्ययः। अगस्त्यः परमप्रीतो बभूव विगतज्वरः ॥१३-१०२-२९॥
Thus, when addressed by Bhṛgu, the imperishable son of Mitrāvaruṇa, Agastya became greatly pleased and free from distress. (13-102-29)
