13.102
पुष्पादिदानफलम्
puṣpādi-dāna-phalam
[पुष्पादि (puṣpādi) - flower and the like; दान (dāna) - gift; फलम् (phalam) - fruit;]
(The fruit of the gift (of) flower and the like.)
The result of offering flowers and similar gifts.
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (a proper name, the eldest Pāṇḍava); उवाच (uvāca) - said; (3rd person singular, past tense of 'vac'—to speak);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
श्रुतं मे भरतश्रेष्ठ पुष्पधूपप्रदायिनाम्। फलं बलिविधाने च तद्भूयो वक्तुमर्हसि ॥१३-१०२-१॥
śrutaṃ me bharataśreṣṭha puṣpadhūpapradāyinām। phalaṃ balividhāne ca tadbhūyo vaktumarhasi॥13-102-1॥
[श्रुतं (śrutam) - heard; मे (me) - by me; भरतश्रेष्ठ (bharataśreṣṭha) - O best of the Bharatas; पुष्पधूपप्रदायिनाम् (puṣpadhūpapradāyinām) - of those who offer flowers and incense; फलं (phalam) - fruit; बलिविधाने (balividhāne) - in the arrangement of offerings; च (ca) - and; तत् (tat) - that; भूयः (bhūyaḥ) - again; वक्तुम् (vaktum) - to speak; अर्हसि (arhasi) - you ought;]
(Heard by me, O best of the Bharatas, of those who offer flowers and incense, the fruit in the arrangement of offerings, and that again you ought to speak.)
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॥
dhūpapradānasya phalaṃ pradīpasya tathaiva ca। balayaś ca kimarthaṃ vai kṣipyante gṛhamedhibhiḥ ॥13-102-2॥
[धूपप्रदानस्य (dhūpapradānasya) - of offering incense; फलम् (phalam) - fruit; (result;) प्रदीपस्य (pradīpasya) - of (offering) a lamp; तथैव (tathaiva) - likewise; च (ca) - and; बलयः (balayaḥ) - offerings; च (ca) - and; किमर्थं (kimartham) - for what purpose; वै (vai) - indeed; क्षिप्यन्ते (kṣipyante) - are thrown (offered); गृहमेधिभिः (gṛhamedhibhiḥ) - by householders;]
(The fruit of offering incense, and of a lamp likewise, and offerings—for what purpose indeed are they thrown by householders?)
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 uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। नहुषं प्रति संवादमगस्त्यस्य भृगोस्तथा ॥१३-१०२-३॥
atrāpy udāharantīmam itihāsaṃ purātanam. nahuṣaṃ prati saṃvādam agastyasya bhṛgos tathā ॥13-102-3॥
[अत्रापि (atrāpi) - here also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासं (itihāsaṃ) - history; पुरातनम् (purātanam) - ancient; नहुषं (nahuṣam) - to Nahuṣa; प्रति (prati) - concerning; संवादम् (saṃvādam) - dialogue; अगस्त्यस्य (agastyasya) - of Agastya; भृगोः (bhṛgoḥ) - of Bhṛgu; तथा (tathā) - also;]
(Here also they cite this ancient history; the dialogue concerning Nahuṣa, of Agastya and of Bhṛgu also.)
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॥
nahuṣo hi mahārāja rājarṣiḥ sumahātapāḥ। devarājyam anuprāptaḥ sukṛtena iha karmaṇā॥13-102-4॥
[नहुषः (nahuṣaḥ) - Nahuṣa; (proper noun; हि (hi) - indeed; महाराज (mahārāja) - O great king; राजर्षिः (rājarṣiḥ) - royal sage; सुमहातपाः (sumahātapāḥ) - of great austerity; देवराज्यम् (devarājyam) - kingdom of the gods; अनुप्राप्तः (anuprāptaḥ) - attained; सुकृतेन (sukṛtena) - by good deed; इह (iha) - here; कर्मणा (karmaṇā) - by action;]
(Nahuṣa indeed, O great king, a royal sage of great austerity, the kingdom of the gods attained by good deed here by action.)
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॥
tatrāpi prayato rājanna huṣas tridive vasan। mānuṣīś caiva divyāś ca kurvāṇo vividhāḥ kriyāḥ॥13-102-5॥
[तत्रापि (tatrāpi) - there also; indeed; प्रयतः (prayataḥ) - earnest; राजन् (rājan) - O king; नहुषः (nahuṣaḥ) - Nahusha; त्रिदिवे (tridive) - in heaven; वसन् (vasan) - dwelling; मानुषीः (mānuṣīḥ) - human (rites); च (ca) - and; एव (eva) - indeed; दिव्याः (divyāḥ) - divine (rites); च (ca) - and; कुर्वाणः (kurvāṇaḥ) - performing; विविधाः (vividhāḥ) - various; क्रियाः (kriyāḥ) - rites;]
(There also indeed, earnest O king, Nahusha, dwelling in heaven, human and indeed divine and performing various rites.)
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॥
mānuṣyas tatra sarvāḥ sma kriyās tasya mahātmanaḥ। pravṛttās tridive rājan divyāś caiva sanātanāḥ॥13-102-6॥
[मानुष्यः (mānuṣyaḥ) - human being; तत्र (tatra) - there; सर्वाः (sarvāḥ) - all; स्म (sma) - indeed; क्रियाः (kriyāḥ) - actions; तस्य (tasya) - of him; महात्मनः (mahātmanaḥ) - of the great-souled one; प्रवृत्ताः (pravṛttāḥ) - arisen; त्रिदिवे (tridive) - in heaven; राजन् (rājan) - O king; दिव्याः (divyāḥ) - divine; च (ca) - and; एव (eva) - indeed; सनातनाः (sanātanāḥ) - eternal;]
(The human being there, all indeed, (these) actions of him, of the great-souled one, have arisen in heaven, O king, (they are) divine indeed and eternal.)
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॥
agnikāryāṇi samidhaḥ kuśāḥ sumanasas tathā। balayaś cānna-lājābhir dhūpanaṃ dīpakarma ca ॥13-102-7॥
[अग्निकार्याणि (agnikāryāṇi) - fire-rituals; (acts pertaining to fire ritual); समिधः (samidhaḥ) - fuel-sticks; (sacrificial sticks of wood); कुशाः (kuśāḥ) - kuśa grass; (desm. plural); सुमनसः (sumanasaḥ) - flowers; (good-minded ones; mentally pleasing; lit. beautiful-minded; here: flowers); तथा (tathā) - likewise; बलयः (balayaḥ) - offerings of parched grain; (small balls of food; i.e. balis; food-offerings); च (ca) - and; अन्नलाजाभिः (anna-lājābhiḥ) - with rice and parched grain; (by means of cooked rice and parched grain); धूपनम् (dhūpanam) - incense-offering; fumigation; दीपकर्म (dīpa-karma) - lamp-offering; (act of lighting a lamp); च (ca) - and;]
(Fire-rituals, fuel-sticks, kuśa grass, flowers likewise, offerings of parched grain and with rice and parched grain, incense-offering, act of lighting a lamp and.)
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॥
sarvaṃ tasya gṛhe rājñaḥ prāvartata mahātmanaḥ। japayajñān manoyajñāṃs tridive'pi cakāra saḥ॥13-102-8॥
[सर्वं (sarvam) - all; everything; तस्य (tasya) - of him; his; गृहे (gṛhe) - in (the) house; राज्ञः (rājñaḥ) - of the king; प्रावर्तत (prāvartata) - was commenced; began; महात्मनः (mahātmanaḥ) - of the great-souled; जपयज्ञान् (japayajñān) - recitation sacrifices; sacrifices of muttered prayers; मनोयज्ञान् (manoyajñān) - mental sacrifices; त्रिदिवेऽपि (tridive'pi) - even in heaven; चकार (cakāra) - he performed; did; सः (saḥ) - he;]
(All in his house of the king, was commenced of the great-souled. Recitation-sacrifices, mental-sacrifices, even in heaven, he performed.)
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॥
daivatāny arcayaṃś cāpi vidhivat sa sureśvaraḥ। sarvāṇy eva yathānyāyaṃ yathāpūrvam ariṃdama ॥13-102-9॥
[दैवतानि (daivatāni) (daivatāni) - deities; अर्चयन् (arcayan) (arcayan) - worshipping; च (ca) (ca) - and; अपि (api) (api) - also; विधिवत् (vidhivat) (vidhivat) - properly; सः (saḥ) (saḥ) - he; सुरेश्वरः (sureśvaraḥ) (sureśvaraḥ) - the lord of the gods; सर्वाणि (sarvāṇi) (sarvāṇi) - all; एव (eva) (eva) - indeed; यथा-न्यायम् (yathā-nyāyam) (yathā-nyāyam) - according to justice (or propriety); यथा-पूर्वम् (yathā-pūrvam) (yathā-pūrvam) - as before; अरिंदम (ariṃdama) (ariṃdama) - O subduer of foes;]
(Worshipping the deities also properly, he, the lord of the gods, all indeed, according to propriety, as before, O subduer of foes.)
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॥
athendrasya bhaviṣyatvād ahaṅkāras tam āviśat। sarvāś caiva kriyās tasya paryahīyanta bhūpate ॥13-102-10॥
[अथ (atha) - then; इन्द्रस्य (indrasya) - of Indra; भविष्यत्वात् (bhaviṣyatvāt) - due to the quality of becoming (being about to be); अहङ्कारः (ahaṅkāraḥ) - ego; self-conceit; तम् (tam) - him; आविशत् (āviśat) - entered; सर्वाः (sarvāḥ) - all; च (ca) - and; एव (eva) - indeed; क्रियाः (kriyāḥ) - actions; तस्य (tasya) - his; पर्यहीयन्त (paryahīyanta) - were perishing; being destroyed; भूपते (bhūpate) - O king;]
(Then, due to the quality of becoming of Indra, ego entered him. And indeed all his actions were perishing, O king.)
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॥
sa ṛṣīn vāhayām āsa varadānamadānvitaḥ। parihīnakriyaś cāpi durbalatvam upeyivān॥13-102-11॥
[स (sa) - he; ऋषीन् (ṛṣīn) - sages (accusative plural); वाहयाम् (vāhayām) - caused to be carried; आस (āsa) - he did; वरदानमदान्वितः (varadānamadānvitaḥ) - filled with the pride of a boon; परिहीनक्रियः (parihīnakriyaḥ) - one whose actions were abandoned; च (ca) - and; अपि (api) - also; दुर्बलत्वम् (durbalatvam) - weakness; उपेयिवान् (upeyivān) - he attained;]
(He sages caused to be carried, filled with the pride of a boon; actions abandoned and also weakness he attained.)
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॥
tasya vāhayataḥ kālo munimukhyāṁs tapodhanān | ahaṅkārābhibhūtasya sumahān atyavartata ॥13-102-12॥
[तस्य (tasya) - of him; वाहयतः (vāhayataḥ) - while making (them) go away; कालः (kālaḥ) - time; मुनिमुख्यांश् (munimukhyān) - the chief sages; तपोधनान् (tapodhanān) - ascetics rich in austerity; अहङ्काराभिभूतस्य (ahaṅkārābhibhūtasya) - of (one who is) overpowered by ego; सुमहान् (sumahān) - very great; अत्यवर्तत (atyavartata) - passed;]
(Of him, while (he was) sending away the chief sages (and) ascetics rich in austerity, time of (one) overpowered by ego, very great, passed.)
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॥
atha paryāyaś ṛṣīn vāhanāya upacakrame। paryāyaś cāpy agastyasya samapadyata bhārata॥13-102-13॥
[अथ (atha) - then; पर्यायश् (paryāyaḥ) - turn; ऋषीन् (ṛṣīn) - sages; वाहनाय (vāhanāya) - for the transportation; उपचक्रमे (upacakrame) - began; पर्यायश् (paryāyaḥ) - turn; च (ca) - and; अपि (api) - also; अगस्त्यस्य (agastyasya) - of Agastya; समपद्यत (samapadyata) - came about; भारत (bhārata) - O Bhārata;]
(Then the turn for the sages for transportation began. And the turn of Agastya also came about, O Bhārata.)
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॥
athāgamya mahāteja bhṛgur brahmavidāṁ varaḥ। agastyāśramasthaṁ vai samupetyedam abravīt॥13-102-14॥
[अथ (atha) - then; आगम्य (āgamya) - having come; महातेजा (mahāteja) - of great brilliance; भृगुः (bhṛguḥ) - Bhṛgu; ब्रह्मविदां (brahmavidām) - among the knowers of Brahman; वरः (varaḥ) - the foremost; अगस्त्य-आश्रम-स्थं (agastya-āśrama-stham) - dwelling in Agastya's hermitage; वै (vai) - indeed; समुपेत्य (samupetya) - having approached; इदम् (idam) - this; अब्रवीत् (abravīt) - said;]
(Then, having come, the great-brilliant Bhṛgu, the foremost among knowers of Brahman, having approached (him) dwelling in Agastya's hermitage, indeed, said this.)
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॥
evaṁ vayam asatkāraṁ devendrasya asya durmateḥ। nahuṣasya kimarthaṁ vai marṣayāma mahāmune॥13-102-15॥
[एवं (evaṁ) - thus; वयम् (vayam) - we; असत्कारम् (asatkāram) - disrespect; देवेन्द्रस्य (devendrasya) - of Indra (king of the gods); अस्य (asya) - of this; दुर्मतेः (durmateḥ) - of the evil-minded; नहुषस्य (nahuṣasya) - of Nahuṣa; किमर्थम् (kimartham) - for what reason; वै (vai) - indeed; मर्षयाम (marṣayāma) - we should tolerate; महामुने (mahāmune) - O great sage;]
(Thus, we disrespect of Indra, of this evil-minded Nahuṣa, for what reason indeed we should tolerate, O great sage?)
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 uvāca॥
[अगस्त्य (agastya) - Agastya; (proper noun, the sage); उवाच (uvāca) - said; (3rd person singular, past tense, from the root 'vac', to speak);]
(Agastya said;)
Agastya said.
कथमेष मया शक्यः शप्तुं यस्य महामुने। वरदेन वरो दत्तो भवतो विदितश्च सः ॥१३-१०२-१६॥
kat h ameṣa mayā śakyaḥ śaptuṃ yasya mahāmune। varadena varo datto bhavato viditaś ca saḥ ॥13-102-16॥
[कथम् (katham) - how; एषः (eṣaḥ) - this; मया (mayā) - by me; शक्यः (śakyaḥ) - possible; शप्तुम् (śaptum) - to curse; यस्यम् (yasya) - of whom; महामुने (mahāmune) - O great sage; वरदेन (varadena) - by the granter of boons; वरः (varaḥ) - boon; दत्तः (dattaḥ) - has been given; भवतः (bhavataḥ) - by you; विदितः (viditaḥ) - known; च (ca) - and; सः (saḥ) - he;]
(How is this one by me possible to curse, of whom, O great sage, by the granter of boons, the boon has been given by you, and he is known?)
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॥
yo me dṛṣṭipathaṃ gacchetsa me vaśyo bhavediti। ity anena varo devād yācito gacchatā divam ॥13-102-17॥
[यो (yo) - who; मे (me) - my; दृष्टिपथं (dṛṣṭipatham) - range of sight; गच्छेत् (gacchet) - should go; सः (sa) - he; मे (me) - to me; वश्यः (vaśyaḥ) - subjugated; भवेत् (bhavet) - should become; इति (iti) - thus; इति (iti) - thus; अनेन (anena) - by this; वरः (varaḥ) - boon; देवात् (devāt) - from the god; याचितः (yācitaḥ) - requested; गच्छता (gacchatā) - while going; दिवम् (divam) - to heaven;]
(Who should go into my range of sight, he should become subject to me, thus—by this, the boon was requested from the god while (he was) going to heaven.)
"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॥
evaṃ na dagdhaḥ sa mayā bhavatā ca na saṃśayaḥ। anyenāpy ṛṣimukhyena na śapto na ca pātitaḥ॥13-102-18॥
[एवं (evaṃ) (evaṃ) - thus; न (na) (na) - not; दग्धः (dagdhaḥ) (dagdhaḥ) - burnt; स (sa) (sa) - he; मया (mayā) (mayā) - by me; भवता (bhavatā) (bhavatā) - by you; च (ca) (ca) - and; न (na) (na) - not; संशयः (saṃśayaḥ) (saṃśayaḥ) - doubt; अन्येनापि (anyenāpi) (anyenāpi) - even by another; ऋषिमुख्येन (ṛṣimukhyena) (ṛṣimukhyena) - by a foremost sage; न (na) (na) - not; शप्तः (śaptaḥ) (śaptaḥ) - cursed; न (na) (na) - not; च (ca) (ca) - and; पातितः (pātitaḥ) (pātitaḥ) - overthrown;]
(Thus not burnt he by me by you and not doubt. Even by another by a foremost sage not cursed, not and overthrown.)
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॥
amṛtaṃ caiva pānāya dattamasmai purā vibho। mahātmane tadarthaṃ ca nāsmābhirvinipātyate ॥13-102-19॥
[अमृतं (amṛtam) - nectar; immortality; च (ca) - and; एव (eva) - indeed; पानाय (pānāya) - for drinking; दत्तम् (dattam) - given; अस्मै (asmai) - to him; पुरा (purā) - formerly; विभो (vibho) - O lord; महात्मने (mahātmane) - to the great-souled one; तदर्थं (tadartham) - for that purpose; च (ca) - and; न (na) - not; अस्माभिः (asmābhiḥ) - by us; विनिपात्यते (vinipātyate) - is given away; is relinquished;]
(Nectar and indeed for drinking was given to him formerly, O lord. To the great-souled one, for that purpose also, not by us is relinquished.)
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॥
prāyacchata varaṃ devaḥ prajānāṃ duḥkha-kārakam। dvijeṣu adharma-yuktāni sa karoti narādhamaḥ॥13-102-20॥
[प्रायच्छत (prāyacchata) - granted; offered; bestowed; (he) gave; वरं (varaṃ) - boon; favor; देवः (devaḥ) - the god; (he); प्रजानाम् (prajānām) - of people; of beings; दुःखकारकम् (duḥkha-kārakam) - causing suffering; the cause of pain; द्विजेषु (dvijeṣu) - in the twice-born; among the Brāhmaṇas; अधर्मयुक्तानि (adharma-yuktāni) - associated with unrighteousness; connected with non-dharma; स (sa) - he; करोति (karoti) - does; performs; causes; नराधमः (narādhamaḥ) - vilest of men; degraded man;]
(Granted boon the god, of the people causing suffering. In the twice-born those associated with unrighteousness, he does, the vilest of men.)
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॥
atra yat-prāpta-kālaṃ nas tad brūhi vadatāṃ vara। bhavāṃś cāpi yathā brūyāt kurvīmahi tathā vayam ॥13-102-21॥
[अत्र (atra) - here; यत् (yat) - what; प्राप्तकालं (prāpta-kālam) - that which is timely; that whose time has come; नः (naḥ) - for us; तत् (tat) - that; ब्रूहि (brūhi) - say; वदतां (vadatām) - of those who speak; वर (vara) - best; भवान् (bhavān) - your honor; you (respectful); च (ca) - and; अपि (api) - also; यथा (yathā) - as; how; ब्रूयात् (brūyāt) - might say; कुर्वीमहि (kurvīmahi) - we might do; तथा (tathā) - so; thus; वयम् (vayam) - we;]
(Here, what timely (thing) for us, that say, O best of speakers. Your honor also, as might say, so we might do.)
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॥
bhṛguruvāca॥
[भृगुः (bhṛguḥ) - Bhṛgu (sage's name); उवाच (uvāca) - said;]
(Bhṛgu said;)
Bhṛgu said.
पितामहनियोगेन भवन्तमहमागतः। प्रतिकर्तुं बलवति नहुषे दर्पमास्थिते ॥१३-१०२-२२॥
pitāmahaniyogena bhavantam aham āgataḥ। pratikartuṃ balavati nahuṣe darpam āsthite ॥13-102-22॥
[पितामह-नियोगेन (pitāmaha-niyogena) - by the command of the grandsire (Brahmā); भवन्तम् (bhavantam) - you; अहम् (aham) - I; आगतः (āgataḥ) - have come; प्रतिकर्तुम् (pratikartum) - to counter; to respond; बलवति (balavati) - in the powerful; नहुषे (nahuṣe) - Nahusha (proper noun); दर्पम् (darpam) - arrogance; आस्थिते (āsthite) - having resorted to; assumed;]
(By the command of the grandsire, I have come to you, to counter the arrogance assumed by the powerful Nahusha.)
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॥
adya hi tvā sudurbuddhī rathe yokṣyati devarāṭ। adya enam aham udvṛttaṃ kariṣye 'nindram ojasā ॥13-102-23॥
[अद्य (adya) - today; हि (hi) - indeed; त्वा (tvā) - you; सुदुर्बुद्धी (sudurbuddhī) - very evil-minded; रथे (rathe) - to the chariot; योक्ष्यति (yokṣyati) - will yoke; देवराट् (devarāṭ) - the king of the gods; अद्य (adya) - today; एनम् (enam) - him; अहम् (aham) - I; उद्वृत्तं (udvṛttam) - arrogant; करिष्ये (kariṣye) - will make; 'अनिन्द्रम् ('anindram) - without Indra (Indraless); ओजसा (ojasā) - by power;]
(Today indeed you very evil-minded one, to the chariot will yoke the king of the gods. Today him I arrogant will make Indraless by power.)
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॥
adyendraṃ sthāpayiṣyāmi paśyataste śatakratum। sañcālya pāpakarmāṇam indrasthānāt sudurmatim ॥13-102-24॥
[अद्य (adya) - today; इन्द्रम् (indram) - Indra; स्थापयिष्यामि (sthāpayiṣyāmi) - I will establish; पश्यतः (paśyataḥ) - while you watch; ते (te) - by you; शतक्रतुम् (śatakratum) - the thousand-tasked (Indra); सञ्चाल्य (sañcālya) - after casting out; पापकर्माणम् (pāpakarmāṇam) - of wicked deeds; इन्द्रस्थानात् (indrasthānāt) - from Indra's seat; सुदुर्मतिम् (sudurmatim) - of very evil mind;]
(Today, Indra I will establish, while you watch, the thousand-tasked; after casting out the wicked-deed-doer from Indra's seat, of very evil mind.)
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॥
adya cāsau kudevendras tvāṃ padā dharṣayiṣyati। daivopahatacittatvād ātmanāśāya mandadhīḥ ॥13-102-25॥
[अद्य (adya) - today; च (ca) - and; असौ (asau) - he; कुदेवेन्द्रः (kudevendraḥ) - false king of the gods; त्वाम् (tvām) - you; पदा (padā) - with foot; धर्षयिष्यति (dharṣayiṣyati) - will insult; दैवोपहतचित्तत्वात् (daivopahatacittatvāt) - from the state of mind overcome by destiny; आत्मनाशाय (ātmanāśāya) - for self-destruction; मन्दधीः (mandadhīḥ) - of dull intellect;]
(Today and he, the false king of the gods, you with his foot will insult. From the state of mind overcome by destiny, for self-destruction, (being) of dull intellect.)
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॥
vyutkrāntadharmaṃ tamahaṃ dharṣaṇāmarṣito bhṛśam। ahirbhavasveti ruṣā śapsye pāpaṃ dvijadruham॥13-102-26॥
[व्युत्क्रान्तधर्मं (vyutkrānta-dharmam) - one whose righteousness is departed; तम् (tam) - him; अहं (ahaṃ) - I; धर्षणा-अमर्षितः (dharṣaṇā-amarṣitaḥ) - provoked (by his) outrage; भृशम् (bhṛśam) - greatly; अहिर्भव (ahir-bhava) - be a serpent; इति (iti) - thus; रुषा (ruṣā) - with anger; शप्स्ये (śapsye) - I shall curse; पापं (pāpam) - the sinner; द्विजद्रुहम् (dvija-druham) - who harms the twice-born;]
(I, greatly provoked by (his) outrage, (regarding) him whose righteousness has departed, with anger shall curse: "Be a serpent"—the sinner who harms the twice-born.)
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॥
tat enaṁ sudur-buddhiṁ dhi-śabda-abhibhata-tviṣam। dharaṇyāṁ pātayiṣyāmi prekṣataḥ te mahā-mune ॥13-102-27॥
[तत (tat) - therefore; एनम् (enam) - this (one); सुदुर्बुद्धिम् (sudur-buddhim) - very evil-minded; धिक्षब्दाभिहतत्विषम् (dhi-śabda-abhibhata-tviṣam) - whose brilliance is struck down by the word 'dhi'; धरण्याम् (dharaṇyām) - on the earth; पातयिष्यामि (pātayiṣyāmi) - I shall cause to fall; प्रेक्षतः (prekṣataḥ) - while (you are) watching; ते (te) - your; महामुने (mahā-mune) - O great sage;]
(Therefore, this very evil-minded one, whose brilliance is struck down by the word 'dhi', I shall cause to fall on the earth while you are watching, O great sage.)
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॥
nahuṣaṃ pāpakarmāṇam aiśvaryabalamohitam। yathā ca rocate tubhyaṃ tathā kartāsmyahaṃ mune ॥13-102-28॥
[नहुषं (nahuṣam) - Nahusha (proper noun in accusative singular); पापकर्माणम् (pāpakarmāṇam) - one with evil deeds; doer of sinful actions; ऐश्वर्यबलमोहितम् (aiśvarya-bala-mohitam) - deluded by the power of sovereignty; deluded by strength of prosperity; यथा (yathā) - as; in what manner; च (ca) - and; रोचते (rocate) - is pleasing; pleases; तुभ्यम् (tubhyam) - to you; तथा (tathā) - thus; in that way; कर्तास्मि (kartā asmi) - I am the doer; I shall act; अहम् (aham) - I; मुने (mune) - O sage;]
(Nahusha, one with evil deeds, deluded by power of sovereignty; as and is pleasing to you, thus I shall act, O sage.)
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॥
evam-uktas tu bhṛguṇā maitrāvaruṇir avyayaḥ। agastyaḥ parama-prīto babhūva vigata-jvaraḥ ॥13-102-29॥
[एवम् (evam) - thus; उक्तः (uktaḥ) - addressed; तु (tu) - but; भृगुणा (bhṛguṇā) - by Bhṛgu; मैत्रावरुणिः (maitrāvaruṇiḥ) - the son of Mitrāvaruṇa; अव्ययः (avyayaḥ) - imperishable; अगस्त्यः (agastyaḥ) - Agastya; परम (parama) - supremely; प्रीतः (prītaḥ) - pleased; बभूव (babhūva) - became; विगतज्वरः (vigata-jvaraḥ) - free from distress;]
(Thus addressed but by Bhṛgu, the imperishable son of Mitrāvaruṇa, Agastya supremely pleased became, free from distress.)
Thus, when addressed by Bhṛgu, the imperishable son of Mitrāvaruṇa, Agastya became greatly pleased and free from distress. (13-102-29)
