Chapter 2: Uttanka and Janamejaya; the Bhṛgu–Āstīka narratives; the churning of the ocean, Kadrū–Vinatā wager, and birth of Garuḍa.
The Suta said: Janamejaya, son of Parikshit, was conducting a prolonged sacrificial session at Kurukshetra together with his brothers. His three brothers were named Shrutasena, Ugrasena, and Bhimasena. (BORI: 1-03-001)
[PV-OTH:01_002_1]
While they were attending that sacrifice, Sarama’s young son came there. Beaten by Janamejaya’s brothers, he went whimpering to his mother. (BORI: 1-03-002)
[PV-OTH:01_002_2]
His mother said to him as he howled, “Why are you crying? Who struck you?” (BORI: 1-03-003)
[PV-OTH:01_002_3]
Thus addressed, he replied to his mother, “I was beaten by Janamejaya’s brothers.” (BORI: 1-03-004)
[PV-OTH:01_002_4]
His mother replied to him, “You must clearly have committed some offense there, for which you were beaten.” (BORI: 1-03-005)
[PV-OTH:01_002_5]
He replied to her, “I did nothing wrong. I did not look at the offerings or lick them.” (BORI: 1-03-006)
[PV-OTH:01_002_6]
Hearing this, his mother Saramā, distressed by grief for her son, came to the sacrificial session where Janamejaya and his brothers were engaged in a prolonged sacrifice. (BORI: 1-03-007)
[PV-OTH:01_002_7]
There she angrily said to him, “This son of mine has done nothing wrong. Why was he struck? Because this innocent creature was struck, an unforeseen danger will befall you.” (BORI: 1-03-008)
[PV-OTH:01_002_8]
Thus addressed by Saramā, the divine bitch, Janamejaya became deeply alarmed and dejected. (BORI: 1-03-009)
[PV-OTH:01_002_9]
When that sacrificial session was over, he returned to Hastinapura and made every effort to find a suitable priest, thinking, “Who might avert the consequences of my evil deed?” (BORI: 1-03-010)
[PV-OTH:01_002_10]
One day, Janamejaya, the son of Parikshit, went hunting and saw a hermitage in a certain part of his realm. (BORI: 1-03-011)
[PV-OTH:01_002_11]
A certain sage named Shrutashravas had made his home there. He had a beloved son named Somashravas. (BORI: 1-03-012)
[PV-OTH:01_002_12]
Janamejaya, the son of Parikshit, approached that sage’s son and chose him as his priest. (BORI: 1-03-013)
[PV-OTH:01_002_13]
He bowed to the sage and said, “Revered sir, may this son of yours be my priest.” (BORI: 1-03-014)
[PV-OTH:01_002_14]
Thus addressed, he replied, “O Janamejaya, this son of mine was born of a female serpent. A great ascetic, accomplished in sacred study and sustained by the power of my austerities, he grew in the womb of her who had swallowed my semen. He is capable of expiating all your sinful deeds except an offense against Mahadeva. He has, however, one private vow: if any Brahmin asks him for anything, he must give it to him. If you can accept this, then take him with you.” (BORI: 1-03-015)
[PV-OTH:01_002_15]
Thus addressed, Janamejaya replied to him, “Venerable sir, so it shall be.” (BORI: 1-03-016)
[PV-OTH:01_002_16]
Taking the priest with him, he returned and said to his brothers, “I have chosen this man as our preceptor. Whatever he tells you must be done without question.” (BORI: 1-03-017)
[PV-OTH:01_002_17]
Thus addressed by him, his brothers did as he had said. After giving these instructions to his brothers, he set out for Takshashila and brought that country under his control. (BORI: 1-03-018)
[PV-OTH:01_002_18]
Meanwhile, there was a certain sage named Ayoda Dhaumya. He had three disciples: Upamanyu, Aruni, and Veda. (BORI: 1-03-019)
[PV-OTH:01_002_19]
He sent one of his disciples, Aruni of Panchala, saying, “Go and repair the breach in the field’s embankment.” (BORI: 1-03-020)
[PV-OTH:01_002_20]
Thus instructed by his teacher, Aruni of Panchala went there but was unable to repair the breach in the field. (BORI: 1-03-021)
[PV-OTH:01_002_21]
As he struggled, he saw a way: “Very well, I shall do this.” (BORI: 1-03-022)
[PV-OTH:01_002_22]
He lay down there in the breach in the field. As he lay there, the water stopped. (BORI: 1-03-023)
[PV-OTH:01_002_23]
Then, after some time, his teacher, Āyoda Dhaumya, asked his disciples, “Where has Āruṇi of Pañcāla gone?” (BORI: 1-03-024)
[PV-OTH:01_002_24]
They replied, “You yourself sent him, saying, ‘Go and repair the breach in the field.’” (BORI: 1-03-025)
[PV-OTH:01_002_25]
Thus addressed, he replied to those disciples, “Then let us all go to where he is.” (BORI: 1-03-026)
[PV-OTH:01_002_26]
He went there and called out to summon him: “Aruni of Panchala, where are you? Come, my child!” (BORI: 1-03-027)
[PV-OTH:01_002_27]
Hearing his teacher’s words, Aruni suddenly rose from that breach in the field and approached him. He said, “Here I am. I had lain down in the breach to stop the escaping water, which could not be checked. As soon as I heard your Reverence’s voice, I burst through the embankment and came before you. I bow to your Reverence. Please command me—what shall I do?” (BORI: 1-03-028)
[PV-OTH:01_002_28]
His teacher said to him, “Because you arose after breaking open the embankment of the field, you shall henceforth be named Uddālaka.” (BORI: 1-03-029)
[PV-OTH:01_002_29]
His teacher blessed him, saying, “Because you have obeyed my command, you will attain prosperity. All the Vedas and all the treatises on dharma will become clear to you.” (BORI: 1-03-030)
[PV-OTH:01_002_30]
Thus addressed by his teacher, he went to the place he desired. (BORI: 1-03-031)
[PV-OTH:01_002_31]
Now there was another disciple of that same Āyoda Dhaumya, named Upamanyu. (BORI: 1-03-032)
[PV-OTH:01_002_32]
His teacher sent him out, saying, “My child Upamanyu, tend the cows.” (BORI: 1-03-033)
[PV-OTH:01_002_33]
Obeying his teacher’s command, he tended the cows. After tending them during the day, he returned at nightfall, stood before his teacher, and bowed to him. (BORI: 1-03-034)
[PV-OTH:01_002_34]
His teacher saw that he was well nourished and said to him, “My child Upamanyu, how do you sustain yourself? You are quite robust.” (BORI: 1-03-035)
[PV-OTH:01_002_35]
He replied to his teacher, “I sustain myself by begging for alms.” (BORI: 1-03-036)
[PV-OTH:01_002_36]
His teacher replied, “You must not consume alms without first offering them to me.” (BORI: 1-03-037)
[PV-OTH:01_002_37]
Having said, “Very well,” he tended the cows again. After tending them, he returned and, as before, stood before his teacher and bowed. (BORI: 1-03-038)
[PV-OTH:01_002_38]
Seeing that he was still plump, the teacher said to him, “My child Upamanyu, I take all the alms you obtain, without leaving anything. How, then, do you sustain yourself now?” (BORI: 1-03-039)
[PV-OTH:01_002_39]
Thus addressed by his teacher, he replied, “After first presenting it to you, venerable sir, I go out for alms a second time. In this way I sustain myself.” (BORI: 1-03-040)
[PV-OTH:01_002_40]
The teacher replied to him, “This is not a proper way to serve your teacher. By conducting yourself in this way, you are also depriving others of their livelihood. You are greedy.” (BORI: 1-03-041)
[PV-OTH:01_002_41]
He agreed and tended the cows. After tending them, he returned to his teacher’s house, stood before him, and bowed. (BORI: 1-03-042)
[PV-OTH:01_002_42]
Seeing that he was still well nourished, his teacher said to him again, “I take all the alms you receive, and you do not go begging a second time. Yet you are well nourished. How do you sustain yourself?” (BORI: 1-03-043)
[PV-OTH:01_002_43]
He replied to his teacher, “Sir, I sustain myself on the milk of these cows.” (BORI: 1-03-044)
[PV-OTH:01_002_44]
The teacher replied to him, “It is not right for you to consume the milk without my permission.” (BORI: 1-03-045)
[PV-OTH:01_002_45]
He agreed, saying, “So be it,” and after tending the cows, he returned to his teacher’s house, stood before his teacher, and bowed to him. (BORI: 1-03-046)
[PV-OTH:01_002_46]
The teacher saw that he was still well nourished and said to him, “You do not eat alms food, nor do you graze on anything else. You do not drink milk, yet you are well nourished. How do you sustain yourself?” (BORI: 1-03-047)
[PV-OTH:01_002_47]
Thus addressed, he replied to his teacher, “Sir, I drink the foam that these calves discharge while sucking at their mothers’ teats.” (BORI: 1-03-048)
[PV-OTH:01_002_48]
His teacher replied, “Out of compassion for you, these kindly calves are disgorging an even greater quantity of froth. Thus, by behaving in this way, you are still depriving the calves of their sustenance. Therefore, you must not drink even the froth.” (BORI: 1-03-049)
[PV-OTH:01_002_49]
Promising to do so, he tended the cows without food. Thus forbidden, he ate neither alms nor anything else; he drank no milk and consumed no froth. (BORI: 1-03-050)
[PV-OTH:01_002_50]
One day in the forest, tormented by hunger, he ate arka leaves. (BORI: 1-03-051)
[PV-OTH:01_002_51]
The pungent, acrid, and heat-producing arka leaves he had eaten impaired his eyesight, and he became blind. Wandering about despite his blindness, he fell into a well. (BORI: 1-03-052)
[PV-OTH:01_002_52]
When he did not return, the teacher said to his pupils, “I have forbidden Upamanyu everything. He must therefore be angry; that is why he has not returned and has been gone so long.” (BORI: 1-03-053)
[PV-OTH:01_002_53]
Having said this, he went into the forest and called out for Upamanyu: “Upamanyu, where are you? Come here, my child!” (BORI: 1-03-054)
[PV-OTH:01_002_54]
Hearing his teacher’s call, he answered loudly, “Here I am, revered teacher. I have fallen into a well.” (BORI: 1-03-055)
[PV-OTH:01_002_55]
His teacher replied, “How did you fall into the well?” (BORI: 1-03-056)
[PV-OTH:01_002_56]
He replied to him, “After eating arka leaves, I became blind. That is why I fell into the well.” (BORI: 1-03-057)
[PV-OTH:01_002_57]
His teacher replied, “Praise the two Ashvins. Those divine physicians will restore your sight.” (BORI: 1-03-058)
[PV-OTH:01_002_58]
Thus addressed by his teacher, he began to praise the two divine Ashvins with words from the Rigveda. (BORI: 1-03-059)
[PV-OTH:01_002_59]
With my voice I extol the two who go before, the firstborn, radiant with varied light, the boundless shining ones—the two divine, fair-winged birds, stainless and far-ranging, who rule over all the worlds. (BORI: 1-03-060)
[PV-OTH:01_002_60]
the two golden birds of the final passage, Nāsatya and Dasra, fine-nosed and victorious, who swiftly weave the gleaming white on a fine loom and weave the black across it… (BORI: 1-03-061)
[PV-OTH:01_002_61]
The Ashvins released Vartikā, who had been seized by Suparṇa’s might, for her good fortune. Then those two, whose course was true, bent down through their magic, and the two noble ones brought up the ruddy cows. (BORI: 1-03-062)
[PV-OTH:01_002_62]
Sixty cows and three hundred milch cows bear a single calf, and they milk him. Stationed in different stalls, they have a single milking; those two Ashvins milk the hymn-worthy Gharma. (BORI: 1-03-063)
[PV-OTH:01_002_63]
Seven hundred spokes rest upon a single hub, while another twenty spokes are fixed in the fellies. The rimless, ageless wheel revolves; through her skill, an industrious woman adorns the two Aśvins. (BORI: 1-03-064)
[PV-OTH:01_002_64]
A single wheel revolves, with twelve spokes in its rim, six naves, and one axle, sustaining immortality. All the gods are fastened upon it. O Ashvins, release me; do not lose heart. (BORI: 1-03-065)
[PV-OTH:01_002_65]
Dāsa’s two wives concealed the Aśvins, whose deeds were many, and immortal Indra. Splitting the mountain, the renowned Aśvins brought out Vala’s cow; then rain fell by day. (BORI: 1-03-066)
[PV-OTH:01_002_66]
You two create the ten directions ahead; at the summit they travel by chariot toward the same point. Journey along them—the seers follow after you, while gods and humans move upon the earth. (BORI: 1-03-067)
[PV-OTH:01_002_67]
You two fashion colors in manifold forms; they occupy all the worlds. The rays too course after them, while gods and humans roam the earth. (BORI: 1-03-068)
[PV-OTH:01_002_68]
We invoke you both—the Nāsatyas, the Aśvins—and the lotus garland that you wear. The gods choose those two Nāsatyas, immortal and fostering truth; by that means she gives birth. (BORI: 1-03-069)
[PV-OTH:01_002_69]
Let the two young ones receive an embryo through the mouth; lifeless, it gives birth to it through the forefoot. As soon as it is born, the offspring devours its mother. You two Ashvins, release the cows so that they may live. (BORI: 1-03-070)
[PV-OTH:01_002_70]
Thus praised by him, the Ashvins came and said to him, “We are pleased. Here is a cake for you; eat it.” (BORI: 1-03-071)
[PV-OTH:01_002_71]
Thus addressed, he replied, “What you two say is true. But I dare not eat this cake without first offering it to my teacher.” (BORI: 1-03-072)
[PV-OTH:01_002_72]
Then the Ashvins said to him, “Previously, when your teacher praised us in just this way, we were pleased and gave him a cake. He ate it without informing his teacher. You too should do just as your teacher did.” (BORI: 1-03-073)
[PV-OTH:01_002_73]
Thus addressed, he again replied to them, “I beg your pardon, Ashvins, but I cannot bring myself to eat it without first informing my teacher.” (BORI: 1-03-074)
[PV-OTH:01_002_74]
The Ashvins said to him, “We are pleased with this conduct of yours toward your teacher. Your teacher’s teeth are made of black iron, but yours will be golden. You will regain your sight and attain prosperity.” (BORI: 1-03-075)
[PV-OTH:01_002_75]
Thus addressed by the Ashvins, he regained his sight, went to his teacher, bowed to him, and told him what had happened. His teacher was pleased with him. (BORI: 1-03-076)
[PV-OTH:01_002_76]
And he said to him, “As the Ashvins said, so shall you attain the highest good, and all the Vedas shall become manifest to you.” (BORI: 1-03-077)
[PV-OTH:01_002_77]
This, too, was Upamanyu’s test. (BORI: 1-03-078)
[PV-OTH:01_002_78]
Now there was another disciple of that same Āyoda Dhaumya, named Veda. (BORI: 1-03-079)
[PV-OTH:01_002_79]
His teacher instructed him: “My child Veda, remain here. You must stay in my house for some time and serve me. It will be for your good.” (BORI: 1-03-080)
[PV-OTH:01_002_80]
Saying, “So be it,” he remained for a long time in his teacher’s household, wholly devoted to serving him. Like an ox constantly yoked to its burden by its masters, he endured the hardships of cold, heat, hunger, and thirst and was never disobedient in any respect. (BORI: 1-03-081)
[PV-OTH:01_002_81]
After a long time, his teacher became pleased with him. Through that satisfaction, he attained prosperity and omniscience. This too was Veda’s trial. (BORI: 1-03-082)
[PV-OTH:01_002_82]
With his teacher’s permission, he completed his studies, left his teacher’s household, and entered the householder’s life. While he was living in his own home, he too had three disciples. (BORI: 1-03-083)
[PV-OTH:01_002_83]
He never told his pupils to perform chores or attend upon their teacher, for he knew the hardships of life in a teacher’s household and did not wish to subject them to suffering. (BORI: 1-03-084)
[PV-OTH:01_002_84]
After some time, the two Kshatriyas Janamejaya and Paushya approached the Brahmin Veda and chose him as their priest. (BORI: 1-03-085)
[PV-OTH:01_002_85]
Once, when he was setting out on business for one of his sacrificial patrons, he placed a disciple named Uttanka in charge, saying, “Uttanka, I want you to ensure that nothing in our household is left unattended.” (BORI: 1-03-086)
[PV-OTH:01_002_86]
Having instructed Uttaṅka in this way, Veda departed on his journey. (BORI: 1-03-087)
[PV-OTH:01_002_87]
Then Uttanka, eager to serve his teacher, remained there in his teacher’s household, carrying out his teacher’s command. (BORI: 1-03-088)
[PV-OTH:01_002_88]
While he was living there, the women of his teacher’s household gathered together, summoned him, and said, “Your teacher’s wife is in her fertile season, and your teacher is away. See to it that her fertile season does not pass fruitlessly. She is distressed about this.” (BORI: 1-03-089)
[PV-OTH:01_002_89]
Thus addressed, he replied to the women, “I must not do this improper deed merely because women have told me to. For my teacher did not instruct me, ‘You must do even what is improper.’” (BORI: 1-03-090)
[PV-OTH:01_002_90]
After some time, his teacher returned home from that journey. Learning everything that had happened, he was pleased. (BORI: 1-03-091)
[PV-OTH:01_002_91]
And he said to him, “My child Uttanka, what may I do to please you? You have served me dutifully, and through this our mutual affection has grown. I therefore give you leave to depart. You will attain complete success. Go.” (BORI: 1-03-092)
[PV-OTH:01_002_92]
Thus addressed, he replied, “What may I do to please you? For it is said:” (BORI: 1-03-093)
[PV-OTH:01_002_93]
One who answers contrary to dharma and one who asks contrary to dharma… (BORI: 1-03-094)
[PV-OTH:01_002_94]
One or the other of them dies and incurs hatred. (BORI: 1-03-095)
[PV-OTH:01_002_95]
Thus addressed, the teacher replied, “My child Uttanka, remain here for a while.” (BORI: 1-03-096)
[PV-OTH:01_002_96]
One day Uttanka said to his teacher, “Please command me, sir. What may I bring you as a gift for my teacher?” (BORI: 1-03-097)
[PV-OTH:01_002_97]
His teacher replied, “My child Uttanka, you have repeatedly urged me, saying, ‘Let me offer you something as my teacher’s fee.’ So go inside and ask your teacher’s wife, ‘What shall I offer?’ Bring whatever she tells you.” (BORI: 1-03-098)
[PV-OTH:01_002_98]
Thus addressed by his teacher, he asked his teacher’s wife, “Madam, my teacher has given me permission to go home. I wish to depart free of debt after bringing you whatever you desire as my teacher’s fee. Please tell me: what shall I bring as my teacher’s fee?” (BORI: 1-03-099)
[PV-OTH:01_002_99]
Thus addressed, the teacher’s wife replied to Uttanka: “Go to King Paushya and beg from him the two earrings worn by his queen. Bring them here. On the fourth day from now there will be a sacred observance, and I wish to wear them while serving the Brahmins. See to it that I am adorned with those earrings on that day. It will be for your good if you accomplish this in time.” (BORI: 1-03-100)
[PV-OTH:01_002_100]
Thus addressed by his teacher’s wife, Uttanka set out. As he traveled along the road, he saw an extraordinarily large bull and an equally enormous man mounted upon it. (BORI: 1-03-101)
[PV-OTH:01_002_101]
The man addressed Uttanka: “Uttanka, eat the dung of this bull.” (BORI: 1-03-102)
[PV-OTH:01_002_102]
Thus addressed, he was unwilling to do so. (BORI: 1-03-103)
[PV-OTH:01_002_103]
The man said to him again, “Eat it, Uttanka. Do not hesitate. Your teacher ate it before you as well.” (BORI: 1-03-104)
[PV-OTH:01_002_104]
Thus addressed, Uttanka said, “Very well.” Then, after consuming the bull’s dung and urine, he set out for the place where King Paushya was. (BORI: 1-03-105)
[PV-OTH:01_002_105]
Approaching him, Uttanka saw him seated. He went up to him, greeted him with blessings, and said, “I have come to you seeking a favor.” (BORI: 1-03-106)
[PV-OTH:01_002_106]
After greeting him respectfully, he said, “Revered sir, I am Pauṣya. What can I do for you?” (BORI: 1-03-107)
[PV-OTH:01_002_107]
Uttanka said to him, “I have come to ask for the earrings as a gift for my teacher. You should give me the earrings that your queen is wearing.” (BORI: 1-03-108)
[PV-OTH:01_002_108]
Pauṣya replied to him, “Enter the women’s quarters and ask the queen for them.” (BORI: 1-03-109)
[PV-OTH:01_002_109]
Thus addressed by him, he entered the women’s quarters but did not see the queen. (BORI: 1-03-110)
[PV-OTH:01_002_110]
He said to Pauṣya again, “It is not right for you to treat me deceitfully. Your Kṣatriya wife is not in the inner apartments, for I do not see her.” (BORI: 1-03-111)
[PV-OTH:01_002_111]
Thus addressed, Pauṣya replied to him, “At present you are impure from eating. Recall what you have done. Because of her devotion to her husband, that Kṣatriya woman cannot be seen by anyone who is impure from eating or otherwise unclean; she does not appear before an unclean person.” (BORI: 1-03-112)
[PV-OTH:01_002_112]
Thus addressed, Uttanka remembered and said, “Indeed, while hurrying along, I sipped water after eating.” (BORI: 1-03-113)
[PV-OTH:01_002_113]
Pauṣya replied to him, “That is indeed the reason. Purification cannot be performed while walking, but only while standing still.” (BORI: 1-03-114)
[PV-OTH:01_002_114]
Then Uttanka said, “Very well,” and sat down facing east. After washing his hands, feet, and face thoroughly, he purified himself with silent sips of water that pleased the heart, drinking three times, wiping twice, and touching his bodily apertures with water. He then entered the women’s quarters and saw the Kshatriya woman. (BORI: 1-03-115)
[PV-OTH:01_002_115]
As soon as she saw Uttanka, she rose, greeted him respectfully, and said, “Welcome, venerable sir. Tell me what I may do for you.” (BORI: 1-03-116)
[PV-OTH:01_002_116]
He said to her, “You should give me these earrings, which I request as a gift for my teacher.” (BORI: 1-03-117)
[PV-OTH:01_002_117]
Pleased by his sincerity, she thought, “He is a worthy recipient and must not be refused.” She then took off the earrings and gave them to him. (BORI: 1-03-118)
[PV-OTH:01_002_118]
She said to him, “Takshaka, the king of the Nagas, covets these earrings. You should take care to carry them safely.” (BORI: 1-03-119)
[PV-OTH:01_002_119]
Thus addressed, he replied to the Kshatriya woman, “Lady, be entirely at ease. Takshaka, the serpent king, is not capable of overpowering me.” (BORI: 1-03-120)
[PV-OTH:01_002_120]
Having said this, he took leave of the Kshatriya woman and returned to Paushya. (BORI: 1-03-121)
[PV-OTH:01_002_121]
Seeing him, he said, “Pauṣya, I am pleased with you.” (BORI: 1-03-122)
[PV-OTH:01_002_122]
Pauṣya replied to him, “Blessed sir, it is only after a long time that a worthy recipient is found, and you are a virtuous guest. Therefore, I shall perform a śrāddha. Please allow some time.” (BORI: 1-03-123)
[PV-OTH:01_002_123]
Uttaṅka replied to him, “I am ready now. I wish whatever food is available to be brought quickly.” (BORI: 1-03-124)
[PV-OTH:01_002_124]
He agreed and served him such food as was available. (BORI: 1-03-125)
[PV-OTH:01_002_125]
Then Uttanka, seeing that the food was cold and contained a hair, deemed it impure and said to Paushya, “Because you give me impure food, you shall become blind.” (BORI: 1-03-126)
[PV-OTH:01_002_126]
Pauṣya replied to him, “Because you have condemned food that was unspoiled, you will be childless.” (BORI: 1-03-127)
[PV-OTH:01_002_127]
Then Paushya ascertained how the food had become impure. (BORI: 1-03-128)
[PV-OTH:01_002_128]
Then, realizing that the food was impure—with hair in it, served by a woman whose hair was loose—Paushya sought Uttanka’s pardon: “Revered sir, through ignorance this food was served cold and with hair in it. I ask you to forgive me for that. May I not become blind.” (BORI: 1-03-129)
[PV-OTH:01_002_129]
Uttaṅka replied to him, “I do not speak falsely. You will become blind, but before long you will regain your sight. And may the curse you pronounced upon me not take effect.” (BORI: 1-03-130)
[PV-OTH:01_002_130]
Pauṣya replied to him, “I cannot take back the curse, for even now my anger has not subsided. Moreover, do you not know this—that…” (BORI: 1-03-131)
[PV-OTH:01_002_131]
A Brahmin’s heart is soft as fresh butter, but a sharp-edged razor lies in his speech. In a Kshatriya both are reversed: his speech is soft as fresh butter, but his heart is sharp-edged. (BORI: 1-03-132)
[PV-OTH:01_002_132]
That being so, because of my hard heart I cannot alter that curse. You may go.” (BORI: 1-03-133)
[PV-OTH:01_002_133]
Uttaṅka replied to him, “You made me recognize that the food was impure and then entreated me to relent. I had already told you, ‘Since you declare untainted food tainted, you will be childless,’ and, ‘If the food is tainted, this curse of mine will not take effect.’” (BORI: 1-03-134)
[PV-OTH:01_002_134]
Saying, “For now, let us be on our way,” Uttanka set out, taking the two earrings with him. (BORI: 1-03-135)
[PV-OTH:01_002_135]
On the way, he saw a naked mendicant approaching, now visible, now invisible. Then Uttanka placed the earrings on the ground and went to fetch water. (BORI: 1-03-136)
[PV-OTH:01_002_136]
Meanwhile, the mendicant hurried up, seized the earrings, and ran off. Uttanka pursued and caught him. Abandoning that form, he assumed the form of Takshaka and suddenly entered a large opening in the ground. (BORI: 1-03-137)
[PV-OTH:01_002_137]
After entering the realm of the Nagas, he went to his own dwelling. Uttanka followed him through that same hole. Once inside, he praised the Nagas with these verses: (BORI: 1-03-138)
[PV-OTH:01_002_138]
Those serpent kings descended from Airavata, splendid in battle, raining like thunderclouds driven by the wind and accompanied by lightning... (BORI: 1-03-139)
[PV-OTH:01_002_139]
The descendants of Airavata—some beautiful, some misshapen, and others with mottled coils—shone atop heaven like the sun. (BORI: 1-03-140)
[PV-OTH:01_002_140]
There are many paths of the Nagas on the northern bank of the Ganges. Who would wish to travel amid the army of the sun’s rays without Airavata? (BORI: 1-03-141)
[PV-OTH:01_002_141]
Eighty hundreds, eight thousands, and twenty chiefs of the serpents go forth whenever Dhritarashtra moves. (BORI: 1-03-142)
[PV-OTH:01_002_142]
I paid homage to the brothers whose eldest is Airavata—both those who approach him and those who have gone very far away. (BORI: 1-03-143)
[PV-OTH:01_002_143]
I praised Takṣaka, son of Kadrū, who always dwelt in Kurukṣetra and the Khāṇḍava Forest, in order to obtain the earrings. (BORI: 1-03-144)
[PV-OTH:01_002_144]
May Takshaka and Ashvasena, the two constant companions, dwell in Kurukshetra along the Ikshumati River. (BORI: 1-03-145)
[PV-OTH:01_002_145]
Takshaka’s youngest son, known as Shrutasena, lived at Mahaddyumni, aspiring to become foremost among the Nagas. (BORI: 1-03-146)
[PV-OTH:01_002_146]
May I always pay homage to that great-souled one. (BORI: 1-03-146)
[PV-OTH:01_002_147]
Though he praised the serpents in this way, he did not obtain the two earrings. Then he saw two women weaving a cloth on a loom. (BORI: 1-03-147)
[PV-OTH:01_002_148]
On that loom were black and white threads. He also saw a wheel being turned by six youths, and he saw a handsome man. (BORI: 1-03-148)
[PV-OTH:01_002_149]
He praised them all with these verses in the form of mantras: (BORI: 1-03-149)
[PV-OTH:01_002_150]
Three hundred and sixty are set here at the hub of this fixed wheel with its twenty-four joints, which six youths keep turning constantly. (BORI: 1-03-150)
[PV-OTH:01_002_151]
The two young women weave this fabric of manifold form, continually working its threads, unfolding black and white ones, and ceaselessly bringing forth beings and worlds. (BORI: 1-03-151)
[PV-OTH:01_002_152]
the bearer of the thunderbolt, protector of the world, slayer of Vritra and destroyer of Namuchi, the great-souled one clad in a black garment, who distinguishes truth from falsehood in the world— (BORI: 1-03-152)
[PV-OTH:01_002_153]
Ever homage to him who took as his mount Vaiśvānara, the ancient steed and embryo of the waters—to the Lord of the universe, the Lord of the three worlds, Purandara. (BORI: 1-03-153)
[PV-OTH:01_002_154]
Then the man said to him, “I am pleased with this hymn of yours. What favor can I do for you?” (BORI: 1-03-154)
[PV-OTH:01_002_155]
He said to him, “May the serpents come under my control.” (BORI: 1-03-155)
[PV-OTH:01_002_156]
The man then said to him, “Blow this horse into its anus.” (BORI: 1-03-156)
[PV-OTH:01_002_157]
He blew into the horse’s anus. Then, as he blew, smoke-wreathed flames of fire burst from every opening of the horse’s body. (BORI: 1-03-157)
[PV-OTH:01_002_158]
The realm of the Nagas was filled with smoke from those flames. (BORI: 1-03-158)
[PV-OTH:01_002_159]
Then Takshaka, alarmed and distressed by fear of the fire’s heat, took the two earrings, hurried out of his dwelling, and said to Uttanka, “Please accept these earrings.” (BORI: 1-03-159)
[PV-OTH:01_002_160]
Uttaṅka accepted them from him. Having received the earrings, he thought, “Today is my preceptor’s wife’s sacred observance, and I have come a long way. How can I possibly arrive in time?” (BORI: 1-03-160)
[PV-OTH:01_002_161]
Then, while Uttanka was still pondering, the man said to him, “Uttanka, mount this horse. It will take you to your teacher’s home in an instant.” (BORI: 1-03-161)
[PV-OTH:01_002_162]
Saying, “Very well,” he mounted the horse and returned to his teacher’s house. His teacher’s wife, having bathed, was seated arranging her hair; thinking that Uttanka was not coming, she resolved to curse him. (BORI: 1-03-162)
[PV-OTH:01_002_163]
Then Uttanka entered, bowed to his preceptor’s wife, and gave her the two earrings. (BORI: 1-03-163)
[PV-OTH:01_002_164]
She replied to him, “Uttaṅka, you have arrived at the proper place and time. Welcome, my child. Since you are blameless, I have not cursed you. Prosperity awaits you. May you attain success.” (BORI: 1-03-164)
[PV-OTH:01_002_165]
Then Uttanka respectfully greeted his teacher. His teacher replied, “My son Uttanka, welcome. Why did you take so long?” (BORI: 1-03-165)
[PV-OTH:01_002_166]
Uttaṅka replied to his teacher, “Sir, Takṣaka, king of the Nāgas, obstructed me in this undertaking. He carried me off to the realm of the Nāgas.” (BORI: 1-03-166)
[PV-OTH:01_002_167]
There I saw two women weaving a cloth on a loom; its threads were black and white. What was that? (BORI: 1-03-167)
[PV-OTH:01_002_168]
There I also saw a wheel with twelve spokes, which six youths were turning. What was that? (BORI: 1-03-168)
[PV-OTH:01_002_169]
I also saw a man. Who was he? (BORI: 1-03-169)
[PV-OTH:01_002_170]
And the horse, endowed with extraordinary size—what was that too? (BORI: 1-03-170)
[PV-OTH:01_002_171]
As I was traveling along the road, I saw a bull with a man riding it. He addressed me courteously: “Uttanka, eat the dung of this bull. Your teacher ate it too.” So, at his word, I consumed the bull’s dung. I wish you to tell me what that was. (BORI: 1-03-171)
[PV-OTH:01_002_172]
Thus addressed by him, his teacher replied: “The two women you saw are Dhātṛ and Vidhātṛ, and the black and white threads you saw are night and day.” (BORI: 1-03-172)
[PV-OTH:01_002_173]
And as for that twelve-spoked wheel turned by six youths: they are the six seasons, and the wheel is the year. That man is Parjanya, and that horse is Agni. (BORI: 1-03-173)
[PV-OTH:01_002_174]
The bull you saw while traveling along the road was Airavata, king of elephants. The one mounted upon him was Indra. And the dung of that bull which you ate was ambrosia. (BORI: 1-03-174)
[PV-OTH:01_002_175]
That is why you did not perish in the serpent realm. And Indra is also my friend. (BORI: 1-03-175)
[PV-OTH:01_002_176]
Through his favor, you have recovered the earrings and returned. So, gentle one, you may go. I give you leave. You will attain good fortune. (BORI: 1-03-176)
[PV-OTH:01_002_177]
With his teacher’s permission, Uttanka set out for Hastinapura, enraged and intent on taking revenge against Takshaka. (BORI: 1-03-177)
[PV-OTH:01_002_178]
Not long after reaching Hastinapura, Uttanka, foremost of Brahmins, met King Janamejaya. (BORI: 1-03-178)
[PV-OTH:01_002_179]
Seeing that he had earlier returned from Takshashila undefeated and completely victorious, surrounded on all sides by his ministers… (BORI: 1-03-179)
[PV-OTH:01_002_180]
After first duly offering him blessings for victory, he addressed him at the appropriate time in a well-spoken voice: (BORI: 1-03-180)
[PV-OTH:01_002_181]
When one task ought to be done, you are doing something altogether different, as if out of childishness, O best of kings. (BORI: 1-03-181)
[PV-OTH:01_002_182]
Thus addressed by the Brahmin, King Janamejaya, pleased at heart, duly honored the sage and replied: (BORI: 1-03-182)
[PV-OTH:01_002_183]
By protecting these subjects, I uphold my own duty as a Kshatriya. Or tell me what is to be done, foremost of Brahmins; I am eager today to heed your words. (BORI: 1-03-183)
[PV-OTH:01_002_184]
Thus addressed by the best of kings, the foremost Brahmin, preeminent among virtuous men, told the undaunted king what concerned both himself and the king. (BORI: 1-03-184)
[PV-OTH:01_002_185]
O king of kings, take vengeance upon that wicked serpent Takṣaka, who killed your father. (BORI: 1-03-185)
[PV-OTH:01_002_186]
I believe the time has come for the deed ordained by fate. Therefore, O king, avenge your great-souled father. (BORI: 1-03-186)
[PV-OTH:01_002_187]
For though he was innocent, that king was bitten by the evil-hearted creature and died like a tree struck by lightning. (BORI: 1-03-187)
[PV-OTH:01_002_188]
Puffed up with pride in his strength, the wicked Takshaka, vilest of serpents, committed an unlawful deed by biting your father. (BORI: 1-03-188)
[PV-OTH:01_002_189]
That evildoer killed the king, the godlike protector of the lineage of royal seers, and even turned Kashyapa back. (BORI: 1-03-189)
[PV-OTH:01_002_190]
You should burn that sinner in the blazing sacrificial fire at a snake sacrifice, great king, for this is indeed ordained for you. (BORI: 1-03-190)
[PV-OTH:01_002_191]
Thus you will have duly honored your father, and you will also have done me a very great favor, O king. (BORI: 1-03-191)
[PV-OTH:01_002_192]
For that wicked creature obstructed the task I was carrying out for my teacher, O blameless protector of the earth, great king. (BORI: 1-03-192)
[PV-OTH:01_002_193]
On hearing this, the king grew angry with Takshaka. Kindled by Uttanka’s words as an offering, he blazed like a fire fed with oblations. (BORI: 1-03-193)
[PV-OTH:01_002_194]
Then the king, deeply distressed, questioned his own ministers in Uttanka’s presence about his father’s departure to heaven. (BORI: 1-03-194)
[PV-OTH:01_002_195]
For it was then that the lord of kings was overwhelmed by pain and grief, when he heard from Uttanka what had happened to his father. (BORI: 1-03-195)
[PV-OTH:01_002_196]
She angrily said to him there, “This son of mine has done nothing wrong. He does not look at the offerings or lick them. Why was he struck?” (KUMB: 1-3-8; NILA: 01.003.008)
[PV-SVO:01_002_197]
They said nothing. She told them, “Since this innocent one was struck, an unforeseen danger will befall you.” (KUMB: 1-3-9; NILA: 01.003.009)
[PV-SVO:01_002_198]
His teacher replied, “You must not eat the alms without first presenting them to me.” Told to do so, he went out to beg and presented the alms to his teacher. (KUMB: 1-3-38; NILA: 01.003.038)
[PV-SVO:01_002_199]
His teacher took all the alms from him. Thus instructed, he again tended the cows. After tending them during the day, he returned to his teacher’s house at nightfall, stood before his teacher, and bowed to him. (KUMB: 1-3-39; NILA: 01.003.039)
[PV-SVO:01_002_200]
When Upamanyu did not return and the sun was sinking toward the western horizon, the teacher said to his disciples, “Upamanyu has not come back.” They replied, “He went to the forest to tend the cows.” (KUMB: 1-3-52; NILA: 01.003.052)
[PV-SVO:01_002_201]
The teacher said to them, “I have forbidden Upamanyu every means of obtaining food. He must therefore be angry and has not returned for so long. We must go and look for him.” Having said this, he went into the forest with his pupils and called out to him: “Upamanyu! Where are you, my child? Come here!” (KUMB: 1-3-53; NILA: 01.003.053)
[PV-SVO:01_002_202]
Blind and utterly bewildered on the path, I cannot adequately praise your virtues. I have fallen into this perilous well. You two are protectors; I seek refuge in you. (KUMB: 1-3-68; NILA: 01.003.068)
[PV-SVO:01_002_203]
He praised them in this way and with other verses. Thus extolled by him, the Ashvins came and said to him, “We are pleased. Here is a cake for you; eat it.” (KUMB: 1-3-69)
[PV-SVO:01_002_204]
All the Vedas will become clear to you, as will all the treatises on sacred law. This too was Upamanyu’s test. (KUMB: 1-3-77; NILA: 01.003.077)
[PV-SVO:01_002_205]
Thus addressed, he said, “Very well,” and ate that bull’s urine and dung. Then Uttaṅka hastily rose, touched water while standing, and set out. (KUMB: 1-3-101; NILA: 01.003.101)
[PV-SVO:01_002_206]
“It is not right for you to pronounce a counter-curse after giving me impure food. Therefore, inspect the food itself.” Then Pauṣya saw that the food was impure and directly perceived its impurity. (KUMB: 1-3-118; NILA: 01.003.118)
[PV-SVO:01_002_207]
Uttaṅka pursued him. Having performed his ablutions, purified himself, and reverently paid homage to the gods and his teachers, he followed him with great speed. (KUMB: 1-3-128; NILA: 01.003.128)
[PV-SVO:01_002_208]
When Takshaka was very close to him, Uttanka seized him. The instant he was caught, Takshaka cast off that form, assumed his own, and suddenly entered a great gaping hole in the ground. (KUMB: 1-3-129; NILA: 01.003.129)
[PV-SVO:01_002_209]
After entering the realm of the Nāgas, he went to his own dwelling. Then Uttanka, remembering the words of the Kshatriya woman, followed Takshaka. (KUMB: 1-3-130; NILA: 01.003.130)
[PV-SVO:01_002_210]
He dug at the hole with his staff but could not break through. Indra saw him struggling and sent his thunderbolt, saying, “Go and help this Brahmin.” (KUMB: 1-3-131; NILA: 01.003.131)
[PV-SVO:01_002_211]
Then the thunderbolt entered the wooden staff and split open the hole. (KUMB: 1-3-132; NILA: 01.003.132)
[PV-SVO:01_002_212]
Uttaṅka followed it and, entering through that same hole, saw the boundless realm of the Nāgas, crowded with hundreds of palaces, mansions, balconies, and gateways of many kinds, and filled with all manner of places for recreation and marvels. (KUMB: 1-3-133; NILA: 01.003.133)
[PV-SVO:01_002_213]
There are many serpent dwellings on the northern bank of the Ganges; I also praise the great serpents who live there. (KUMB: 1-3-136; NILA: 01.003.136)
[PV-SVO:01_002_214]
Having thus praised the foremost serpents, the Brahmin seer Uttanka still did not obtain the earrings from them; he then became troubled. (KUMB: 1-3-143; NILA: 01.003.143)
[PV-SVO:01_002_215]
When, despite praising the Nāgas in this way, he did not obtain the earrings, he saw two women weaving a cloth that they had set up on a fine loom. On that loom were black and white threads. He also saw a twelve-spoked wheel being turned by six youths, a man, and a handsome horse. (KUMB: 1-3-144; NILA: 01.003.144)
[PV-SVO:01_002_216]
“Uttanka, you have arrived at the right place and time. Welcome, my child. If you had not come now, I would have been angered and cursed you. Good fortune is at hand for you; attain success.” (KUMB: 1-3-159)
[PV-SVO:01_002_217]
Those two women are Dhātā and Vidhātā, and those black and white threads are night and day. The six youths who turn that twelve-spoked wheel are the six seasons; its twelve spokes are the twelve months, and the wheel is the year. The man is Parjanya, the horse is Agni, and the bull you saw while traveling along the road is Airāvata, king of elephants. (KUMB: 1-3-167)
[PV-SVO:01_002_218]
Ugraśravas, the Suta and teller of ancient lore, son of Lomaharṣaṇa, came to the sages attending Śaunaka the Kulapati’s twelve-year sacrificial session in the Naimiṣa Forest and waited upon them. (BORI: 1-04-001)
[PV-OTH:01_002_219]
That learned narrator, well versed in the Purāṇas, addressed them with folded hands: “What do you wish to hear? What shall I tell you?” (BORI: 1-04-002)
[PV-OTH:01_002_220]
The sages said to him:
[PV-OTH:01_002_221]
O Lomaharshani, we shall ask you about the supreme cycle of tales, and you will recount it to us, who are eager to hear. Meanwhile, however, the venerable Shaunaka is in the fire sanctuary. (BORI: 1-04-003)
[PV-OTH:01_002_222]
who knows divine tales—accounts of gods and Asuras—and knows in full the tales of humans, serpents, and Gandharvas. (BORI: 1-04-004)
[PV-OTH:01_002_223]
And he too is here at this sacrifice, O Suta—the learned Brahmin Kulapati, capable, steadfast in his vows, wise, and a master of the Aranyaka scripture. (BORI: 1-04-005)
[PV-OTH:01_002_224]
Truthful, devoted to tranquility, ascetic, and steadfast in his vows, he is honored by us all. Let us therefore wait for him. (BORI: 1-04-006)
[PV-OTH:01_002_225]
When that revered teacher has taken his most honored seat, you shall tell him whatever that best of Brahmins asks you. (BORI: 1-04-007)
[PV-OTH:01_002_226]
The Suta said:
[PV-OTH:01_002_227]
So be it. Once that great-souled teacher is seated, I shall, when questioned by him, recount sacred tales on various subjects. (BORI: 1-04-008)
[PV-OTH:01_002_228]
Then that foremost of Brahmins, having duly done everything required and propitiated the gods with prayers and the ancestors with water, came… (BORI: 1-04-009)
[PV-OTH:01_002_229]
where the accomplished Brahmarṣis, steadfast in their vows, sat in the sacrificial enclosure with the Suta’s son at their head. (BORI: 1-04-010)
[PV-OTH:01_002_230]
Then, when the officiating priests and the members of the assembly had taken their seats, Shaunaka, the master of the house, sat down and said: (BORI: 1-04-011)
[PV-OTH:01_002_231]
Śaunaka said:
[PV-OTH:01_002_232]
Dear Lomaharshana, your father once studied all the Puranas. Have you too studied them all? (BORI: 1-005-1)
[PV-OTH:01_002_233]
For the Purana recounts divine tales and the primeval lineages of the wise. We heard those tales long ago from your father. (BORI: 1-005-2)
[PV-OTH:01_002_234]
Of these, I first wish to hear the lineage of the Bhargavas. Tell us this tale; we are ready to listen to you. (BORI: 1-005-3)
[PV-OTH:01_002_235]
The Suta said:
[PV-OTH:01_002_236]
What was once thoroughly studied, O best of Brahmins, by the great-souled Brahmins headed by Vaiśampāyana, and was also related by them long ago… (BORI: 1-005-4)
[PV-OTH:01_002_237]
Hear now what my father duly studied and what I subsequently studied as well—that which the gods, together with Indra, Agni, and the hosts of Maruts... (BORI: 1-005-5)
[PV-OTH:01_002_238]
was honored—the foremost lineage of the Bhṛgus, O descendant of Bhṛgu. (BORI: 1-005-5)
[PV-OTH:01_002_239]
O Brahmin, great sage, I shall recount to you this lineage of the Bhargavas, together with its stories and based on ancient tradition. (BORI: 1-005-6)
[PV-OTH:01_002_240]
Bhrigu had a dearly beloved son named Chyavana, a descendant of Bhrigu; and Chyavana in turn had a righteous heir named Pramati. (BORI: 1-005-7)
[PV-OTH:01_002_241]
Pramati, in turn, had a son by Ghritachi, named Ruru. (BORI: 1-005-7)
[PV-OTH:01_002_242]
Ruru too had a son by Pramadvara: the righteous Śunaka, who had mastered the Vedas and was your great-grandfather. (BORI: 1-005-8)
[PV-OTH:01_002_243]
an ascetic, renowned and learned, foremost among those who know Brahman, supremely righteous and truthful, disciplined and self-controlled. (BORI: 1-005-9)
[PV-OTH:01_002_244]
Śaunaka said:
[PV-OTH:01_002_245]
Son of Suta, tell me, since I ask, how the great Bhargava came to be renowned as Chyavana. (BORI: 1-005-10)
[PV-OTH:01_002_246]
The Suta said:
[PV-OTH:01_002_247]
Bhṛgu’s dearly beloved wife was widely known as Pulomā. In her a child was conceived, born of Bhṛgu’s seed. (BORI: 1-005-11)
[PV-OTH:01_002_248]
Then, O scion of Bhrigu, when that child had developed in due course in Puloma, the illustrious Bhrigu’s like-minded lawful wife… (BORI: 1-005-12)
[PV-OTH:01_002_249]
When Bhṛgu, foremost of the upholders of dharma, had gone out to bathe, the Rakshasa Puloman came to his hermitage. (BORI: 1-005-13)
[PV-OTH:01_002_250]
Entering the hermitage and seeing Bhrigu’s blameless wife, he was overcome with desire and lost his senses. (BORI: 1-005-14)
[PV-OTH:01_002_251]
The lovely Pulomā then welcomed the visiting Rākṣasa with wild fruits, roots, and other such fare. (BORI: 1-005-15)
[PV-OTH:01_002_252]
Then, O Brahmin, the Rakshasa, overcome with desire, rejoiced at the sight of her there and wished to carry the blameless woman away. (BORI: 1-005-16)
[PV-OTH:01_002_253]
Then, in the chamber of the sacred fire, he saw Jatavedas blazing. The Rakshasa then questioned the blazing Pavaka: (BORI: 1-005-17)
[PV-OTH:01_002_254]
“Tell me whose wife this is, Agni, for you are questioned under oath. You are truthful; tell me the truth, O Pāvaka, for I ask you.” (BORI: 1-005-18)
[PV-OTH:01_002_255]
I had previously chosen this beautiful woman to be my wife, but afterward her father gave her to Bhrigu, acting falsely. (BORI: 1-005-19)
[PV-OTH:01_002_256]
If this fair-hipped woman, now alone, is indeed Bhṛgu’s wife, tell me the truth, for I wish to carry her away from the hermitage. (BORI: 1-005-20)
[PV-OTH:01_002_257]
For wrath now fills my heart as though consuming it, because Bhṛgu obtained this slender-waisted woman, who was formerly my wife. (BORI: 1-005-21)
[PV-OTH:01_002_258]
Having thus addressed the blazing Jātavedas, the Rakshasa, uncertain about Bhṛgu’s wife, questioned him again and again. (BORI: 1-005-22)
[PV-OTH:01_002_259]
O Agni, you dwell forever within all beings, witnessing their good and evil deeds. O sage, speak the truth. (BORI: 1-005-23)
[PV-OTH:01_002_260]
My former wife was carried off by Bhrigu, who acted deceitfully. If this is indeed she, you should tell me the truth. (BORI: 1-005-24)
[PV-OTH:01_002_261]
On hearing from you that she is Bhṛgu’s wife, I shall carry her off from the hermitage before your very eyes, O Jātavedas. Answer me truthfully. (BORI: 1-005-25)
[PV-OTH:01_002_262]
Hearing his words, the Seven-flamed One was deeply distressed. Afraid both of speaking falsely and of Bhrigu’s curse, he softly replied: (BORI: 1-005-26)
[PV-OTH:01_002_263]
Dear one, long ago your father studied the entire Purana and, at that time, the whole Bharata under Krishna Dvaipayana. O son of Romaharshana, have you too studied all of it? (KUMB: 1-5-1)
[PV-SVO:01_002_264]
I shall relate it properly, drawing upon ancient lore. The blessed great seer Bhrigu, by the self-born Brahma… (KUMB: 1-5-7; NILA: 01.005.007)
[PV-SVO:01_002_265]
was born from the fire at Varuna’s sacrifice, so we have heard. Bhrigu’s dearly beloved son was the Bhargava named Chyavana. (KUMB: 1-5-8; NILA: 01.005.008)
[PV-SVO:01_002_266]
Delighted and eager to carry off the lovely woman, he said, “My purpose is accomplished.” For the pure-smiling woman had previously been chosen by Puloman. (KUMB: 1-5-19; NILA: 01.005.019)
[PV-SVO:01_002_267]
But her father later gave her to Bhrigu according to the prescribed rites. That wrong always rankled in Puloman’s heart, O Bhargava. (KUMB: 1-5-20; NILA: 01.005.020)
[PV-SVO:01_002_268]
Thinking, “This is my chance,” he resolved to carry her off. Then he saw the blazing Jatavedas in the fire sanctuary. (KUMB: 1-5-21; NILA: 01.005.021)
[PV-SVO:01_002_269]
You are the mouth of the gods. Tell me, O Fire, for I ask you. I chose this beautiful woman long ago to be my wife. (KUMB: 1-5-23; NILA: 01.005.023)
[PV-SVO:01_002_270]
It is unacceptable to me that Bhrigu obtained this slender-waisted woman, who was formerly my wife. Today I shall carry her away from the hermitage. (KUMB: 1-5-26)
[PV-SVO:01_002_271]
Hearing these words of his, the Seven-Flamed One became distressed. “If I tell the truth, I may be cursed by that foremost knower of Brahman… (KUMB: 1-5-31)
[PV-SVO:01_002_272]
“But if I speak falsely, I shall surely fall into the hells.” Fearing both falsehood and Bhrigu’s curse, he spoke thus softly. (KUMB: 1-5-32)
[PV-SVO:01_002_273]
You had previously chosen this daughter of Puloman, O delight of the Danavas; but she was not formally wed to you according to the prescribed rites and with the sacred formulas. (KUMB: 1-5-33; NILA: 01.005.031)
[PV-SVO:01_002_274]
But her father gave the illustrious daughter of Puloman to Bhrigu; the renowned man did not give her to you, out of desire for a bride-price. (KUMB: 1-5-34; NILA: 01.005.032)
[PV-SVO:01_002_275]
Then the sage Bhrigu took her as his wife, duly performing the rite prescribed by the Veda with me presiding, O Danava. (KUMB: 1-5-35; NILA: 01.005.033)
[PV-SVO:01_002_276]
I recognize that this is she. I dare not speak an untruth, for falsehood is never honored in the world, O best of the Danavas. (KUMB: 1-5-36; NILA: 01.005.034)
[PV-SVO:01_002_277]
The Suta said:
[PV-OTH:01_002_278]
Then, hearing Agni’s words, that Rakshasa assumed the form of a boar and carried her off, O Brahmin, with the speed of thought and wind. (BORI: 1-006-1)
[PV-OTH:01_002_279]
Then the child dwelling in her womb, O scion of Bhrigu’s line, fell from his mother’s womb in anger; for that reason he became known as Chyavana. (BORI: 1-006-2)
[PV-OTH:01_002_280]
Seeing him fallen from his mother’s womb and radiant as the sun, the Rakshasa was reduced to ashes and fell, releasing her. (BORI: 1-006-3)
[PV-OTH:01_002_281]
Fair-hipped Puloma, overcome with grief, took up Cyavana, the descendant and delight of Bhrigu, and went on, O Brahmin. (BORI: 1-006-4)
[PV-OTH:01_002_282]
Brahma himself, the grandsire of all the worlds, saw Bhṛgu’s blameless wife weeping, her eyes filled with tears. The blessed Brahma, the grandsire, consoled his daughter-in-law. (BORI: 1-006-5)
[PV-OTH:01_002_283]
From her teardrops arose a great river, following the path taken by the wife of the illustrious Bhṛgu. (BORI: 1-006-6)
[PV-OTH:01_002_284]
Seeing that the river had followed her path toward Cyavana’s hermitage, the divine Grandfather of the World named it Vadhūsarā. (BORI: 1-006-7)
[PV-OTH:01_002_285]
Thus was born the mighty Chyavana, son of Bhrigu. There his father saw Chyavana and the radiant woman. (BORI: 1-006-8)
[PV-OTH:01_002_286]
Then the enraged Bhrigu asked his wife Puloma, “Who revealed you here to that rakshasa who wished to carry you off? For the rakshasa did not know that you were my wife, fair-smiling one.” (BORI: 1-006-9)
[PV-OTH:01_002_287]
Tell me the truth, for in my anger I wish to curse him today. Who does not fear my curse? And whose transgression is this? (BORI: 1-006-10)
[PV-OTH:01_002_288]
Puloman said:
[PV-OTH:01_002_289]
Revered sir, Agni disclosed me to that Rakshasa. Then the Rakshasa carried me off as I cried out like an osprey. (BORI: 1-006-11)
[PV-OTH:01_002_290]
Thus I was delivered by the power of this son of yours; that Rakshasa, reduced to ashes, released me and fell to the ground. (BORI: 1-006-12)
[PV-OTH:01_002_291]
The Suta said:
[PV-OTH:01_002_292]
Hearing this from Puloma, Bhrigu was filled with the utmost anger. Enraged, he cursed Agni: “You shall devour everything.” (BORI: 1-006-13)
[PV-OTH:01_002_293]
The Suta said:
[PV-OTH:01_002_294]
Cursed by Bhṛgu, Agni became angry and said, “Brahmin, what is this rash act you have just committed?” (BORI: 1-007-1)
[PV-OTH:01_002_295]
What transgression is there in this on my part, when I strive to uphold dharma and speak the truth impartially? When asked, I told the truth. (BORI: 1-007-2)
[PV-OTH:01_002_296]
For a witness who, when questioned, knows the facts but says otherwise would destroy seven generations of his family before him and likewise seven after him. (BORI: 1-007-3)
[PV-OTH:01_002_297]
And one who knows the true facts of the matter but knowingly fails to speak is stained by that same sin; of this there is no doubt. (BORI: 1-007-4)
[PV-OTH:01_002_298]
I too have the power to curse you, but I hold Brahmins in honor. Though you already know it, I shall explain it clearly; listen to what I say. (BORI: 1-007-5)
[PV-OTH:01_002_299]
Through yoga, I make myself manifold and dwell in many forms—in Agnihotra offerings, sacrificial sessions, rites, and sacrifices. (BORI: 1-007-6)
[PV-OTH:01_002_300]
The oblation offered to me according to the ordinance prescribed in the Vedas thereby satisfies both the gods and the ancestors. (BORI: 1-007-7)
[PV-OTH:01_002_301]
The waters are all the hosts of the gods, and likewise the hosts of the ancestors; the new moon and the full moon are for the gods together with the ancestors. (BORI: 1-007-8)
[PV-OTH:01_002_302]
Therefore, the gods are the ancestors, and the ancestors are also the gods. They are worshipped as one and separately on the sacred days. (BORI: 1-007-9)
[PV-OTH:01_002_303]
Because the gods and the ancestors always offer oblations into me, I am thus regarded as the mouth of the gods and the ancestors. (BORI: 1-007-10)
[PV-OTH:01_002_304]
On the new moon, the ancestors, and on the full moon, the gods, receive offerings through my mouth and consume the oblation that has been offered. How, then, if I consume everything, can I be their mouth? (BORI: 1-007-11)
[PV-OTH:01_002_305]
Then, after reflecting, Fire withdrew himself from the twice-borns’ Agnihotra rites and from the performance of sacrifices and sacrificial sessions. (BORI: 1-007-12)
[PV-OTH:01_002_306]
Then, without fire, all the people were deprived of the utterances “oṃ” and “vaṣaṭ,” and of the invocations “svadhā” and “svāhā,” and were plunged into profound distress. (BORI: 1-007-13)
[PV-OTH:01_002_307]
Then the deeply troubled seers went to the gods and said: “Sinless ones, because Agni has disappeared and the rites have consequently failed, the three worlds are in disarray. Decide what must be done about this, so that no time is lost.” (BORI: 1-007-14)
[PV-OTH:01_002_308]
Then the seers and the gods approached Brahmā and told him of the curse upon Agni and the consequent cessation of the rites. (BORI: 1-007-15)
[PV-OTH:01_002_309]
O illustrious one, Agni was indeed cursed by Bhṛgu for another reason. How, as the mouth of the gods, the first to consume the sacrificial share, and the consumer of offerings in all the worlds, will he come to consume everything? (BORI: 1-007-16)
[PV-OTH:01_002_310]
Having heard their words, the creator of the worlds summoned Agni and spoke gentle words to the imperishable sustainer of beings. (BORI: 1-007-17)
[PV-OTH:01_002_311]
You are the creator and the end of all the worlds here. You sustain the three worlds and set the rites in motion. Therefore act, O Lord of the Worlds, so that the rites may not cease. (BORI: 1-007-18)
[PV-OTH:01_002_312]
Why are you so bewildered, O Hutashana, though you are the lord, the means of purification in the world, and present in all beings? (BORI: 1-007-19)
[PV-OTH:01_002_313]
You will not become all-devouring throughout your entire body. The flames by which you take things in will burn everything, O Śikhin. (BORI: 1-007-20)
[PV-OTH:01_002_314]
Just as everything touched by the sun’s rays is regarded as pure, so everything burned by your flames will become pure. (BORI: 1-007-21)
[PV-OTH:01_002_315]
Therefore, Agni, you are the great radiance that has issued from your own power. By your own radiance, O mighty one, make that sage’s curse come true, and receive in your mouth the share of the gods and your own share when they are offered. (BORI: 1-007-22)
[PV-OTH:01_002_316]
“So be it,” Agni replied to the Grandsire, and departed to carry out the command of the supreme god. (BORI: 1-007-23)
[PV-OTH:01_002_317]
Then the divine seers departed joyfully, each returning whence he had come, and the sages resumed all their rites as before. (BORI: 1-007-24)
[PV-OTH:01_002_318]
The gods in heaven rejoiced, as did the hosts of earthly beings; and Agni, cleansed of sin, attained supreme joy. (BORI: 1-007-25)
[PV-OTH:01_002_319]
Thus ends this ancient account arising from Agni’s curse: the destruction of Puloma and the birth of Cyavana. (BORI: 1-007-26)
[PV-OTH:01_002_320]
And that form of yours which feeds on raw flesh will consume everything. Just as everything touched by the sun’s rays is regarded as pure... (KUMB: 1-7-23; NILA: 01.007.023)
[PV-SVO:01_002_321]
Thus, in ancient times, the blessed Agni received a curse from Bhrigu. Such is this ancient tale arising from Agni’s curse: the destruction of Puloman and the birth of Chyavana. (KUMB: 1-7-29; NILA: 01.007.029)
[PV-SVO:01_002_322]
The Suta said:
[PV-OTH:01_002_323]
And Chyavana the Bhargava, O Brahmin, fathered by Sukanya a son named Pramati, a great-souled man of blazing splendor. (BORI: 1-008-1)
[PV-OTH:01_002_324]
Pramati fathered a son named Ruru by Ghritachi, and Ruru fathered Shunaka by Pramadvara. (BORI: 1-008-2)
[PV-OTH:01_002_325]
Shunaka, a man of great fortitude and the delight of all the Bhargavas, was born; thereafter, possessed of enduring fame, he remained steadfast in severe austerities.
[PV-OTH:01_002_326]
Brahmin, I shall relate in full the entire story of the radiant Ruru. Listen to it in its entirety. (BORI: 1-008-3)
[PV-OTH:01_002_327]
In ancient times there was a great sage, endowed with ascetic power and learning, renowned as Sthulakeśa and devoted to the welfare of all beings. (BORI: 1-008-4)
[PV-OTH:01_002_328]
At that very time, O brahmin seer, the Gandharva king known as Vishvavasu fathered a child by Menaka. (BORI: 1-008-5)
[PV-OTH:01_002_329]
Then, in due time, the apsara Menaka gave birth to that child near Sthulakesha’s hermitage, O descendant of Bhrigu. (BORI: 1-008-6)
[PV-OTH:01_002_330]
After abandoning that child—a girl resembling the offspring of an immortal and seeming to blaze with beauty—on the riverbank, she went away. (BORI: 1-008-7)
[PV-OTH:01_002_331]
The mighty and radiant seer Sthulakeśa saw her abandoned on the riverbank, alone and without kin. (BORI: 1-008-8)
[PV-OTH:01_002_332]
When the eminent Brahmin Sthulakeśa, foremost of sages, saw the girl, he was filled with compassion, took her in, and raised her. The lovely, beautiful girl grew up in his hermitage. (BORI: 1-008-9)
[PV-OTH:01_002_333]
She surpassed all other young women and possessed every beauty and virtue; therefore the great seer named her Pramadvarā. (BORI: 1-008-10)
[PV-OTH:01_002_334]
When the righteous Ruru saw Pramadvara at Sthulakesha’s hermitage, he is said to have fallen under the sway of love. (BORI: 1-008-11)
[PV-OTH:01_002_335]
Then the Bhargava had his friends speak to his father; on hearing of it, Pramati went to the illustrious Sthulakesha. (BORI: 1-008-12)
[PV-OTH:01_002_336]
Then the father gave the maiden Pramadvara to Ruru and set their wedding for a coming day under the asterism presided over by Bhaga. (BORI: 1-008-13)
[PV-OTH:01_002_337]
Then, a few days later, when the wedding was at hand, that lovely maiden, while playing with her friends... (BORI: 1-008-14)
[PV-OTH:01_002_338]
She did not see a sleeping snake stretched across her path, and, driven by fate toward death, she stepped on it. (BORI: 1-008-15)
[PV-OTH:01_002_339]
Impelled by the law of death, the snake sank its venom-coated fangs deep into the body of the heedless woman. (BORI: 1-008-16)
[PV-OTH:01_002_340]
Bitten, she suddenly fell to the ground unconscious. Though lifeless and unfit to be looked upon, her form was supremely beautiful to behold. (BORI: 1-008-17)
[PV-OTH:01_002_341]
As though asleep, she lay on the ground, stricken by the serpent’s venom; the slender-waisted woman had become more enchanting than ever. (BORI: 1-008-18)
[PV-OTH:01_002_342]
Her father and the other ascetics saw her lying on the ground, writhing, with the radiance of a lotus. (BORI: 1-008-19)
[PV-OTH:01_002_343]
Then all the foremost of the twice-born assembled, filled with compassion: Svastyatreya, Mahajanu, Kushika, and Shankhamekhala… (BORI: 1-008-20)
[PV-OTH:01_002_344]
Bhāradvāja, Kauṇakutsa, Ārṣṭiṣeṇa, Gautama, Pramati with his son, and other forest-dwellers… (BORI: 1-008-21)
[PV-OTH:01_002_345]
Seeing the maiden lifeless and tormented by the serpent’s venom, they wept, overcome with pity; but Ruru, stricken with grief, went outside. (BORI: 1-008-22)
[PV-OTH:01_002_346]
Having abandoned the child on the riverbank, she departed—the Apsara Menaka, O Brahmin, heartless and shameless. (KUMB: 1-8-8; NILA: 01.008.008)
[PV-SVO:01_002_347]
The greatly blessed and eminent sage Sthulakeśa duly performed for her, in the prescribed order, the rites beginning with the birth ceremony. (KUMB: 1-8-12; NILA: 01.008.012)
[PV-SVO:01_002_348]
Bitten by that snake, she suddenly fell to the ground, pale, her beauty gone, her ornaments scattered, and unconscious. (KUMB: 1-8-20; NILA: 01.008.020)
[PV-SVO:01_002_349]
Her hair dishevelled, she brought grief to her kinsmen; lifeless and unfit to behold, she became lovelier than ever to look upon. (KUMB: 1-8-21; NILA: 01.008.021)
[PV-SVO:01_002_350]
Uddalaka, Katha, the greatly renowned Shveta, Bharadvaja, Kaunakritsya, Arshtishena, and Gautama… (KUMB: 1-8-25; NILA: 01.008.025)
[PV-SVO:01_002_351]
Overcome with pity, they wept, while the anguished Ruru went outside. Then all those eminent Brahmins sat down there. (KUMB: 1-8-27; NILA: 01.008.027)
[PV-SVO:01_002_352]
The Suta said:
[PV-OTH:01_002_353]
While those Brahmins sat there all around, Ruru, overwhelmed with grief, went into the dense forest and cried out. (BORI: 1-009-1)
[PV-OTH:01_002_354]
Then, overwhelmed by grief, he lamented long and piteously. Mourning and thinking of his beloved Pramadvara, he said: (BORI: 1-009-2)
[PV-OTH:01_002_355]
That slender-limbed woman lies upon the ground, deepening my grief and that of all her kinsmen. What sorrow could be greater than this? (BORI: 1-009-3)
[PV-OTH:01_002_356]
If I have given gifts or practiced austerities, or if I have duly honored my teachers, then through that may my beloved come back to life. (BORI: 1-009-4)
[PV-OTH:01_002_357]
As surely as I have been self-controlled and steadfast in my vows from birth, so may the beautiful Pramadvara rise this very day. (BORI: 1-009-5)
[PV-OTH:01_002_358]
The messenger of the gods said:
[PV-OTH:01_002_359]
Ruru, what you said in your grief is false; for, righteous one, no mortal whose allotted lifespan has ended has any life left. (BORI: 1-009-6)
[PV-OTH:01_002_360]
This unfortunate daughter of a Gandharva and an Apsaras has reached the end of her life. Therefore, dear child, do not give way to grief in your heart. (BORI: 1-009-7)
[PV-OTH:01_002_361]
The great gods long ago devised a means for this. If you are willing to carry it out, you will regain Pramadvara. (BORI: 1-009-8)
[PV-OTH:01_002_362]
Ruru said:
[PV-OTH:01_002_363]
What remedy did the gods employ? Tell me truly, O sky-roamer. Once I have heard it, I shall do the same. You must save me. (BORI: 1-009-9)
[PV-OTH:01_002_364]
The divine messenger said:
[PV-OTH:01_002_365]
Give half your lifespan to the maiden, O descendant of Bhṛgu. Then, Ruru, your wife Pramadvarā will rise again. (BORI: 1-009-10)
[PV-OTH:01_002_366]
Ruru said:
[PV-OTH:01_002_367]
I give half my life to the maiden, O foremost of skyfarers. Let my beloved arise, adorned with beauty and grace. (BORI: 1-009-11)
[PV-OTH:01_002_368]
The Suta said:
[PV-OTH:01_002_369]
Then the king of the Gandharvas and the divine messenger, both excellent beings, approached Dharmaraja and addressed him with these words: (BORI: 1-009-12)
[PV-OTH:01_002_370]
O King Dharma, if you see fit, let Pramadvara, Ruru’s lovely wife, rise again from death with half of Ruru’s allotted lifespan. (BORI: 1-009-13)
[PV-OTH:01_002_371]
The King of Dharma said:
[PV-OTH:01_002_372]
Divine messenger, if you are willing, let Pramadvara, Ruru’s wife, rise again, endowed with half of Ruru’s own lifespan. (BORI: 1-009-14)
[PV-OTH:01_002_373]
The Suta said:
[PV-OTH:01_002_374]
When this had been said, the fair-complexioned maiden Pramadvara arose as though from sleep, with half of Ruru’s lifespan. (BORI: 1-009-15)
[PV-OTH:01_002_375]
This had indeed been foreseen for the future: half of the exceptionally long lifespan of the supremely radiant Ruru should be curtailed for his wife’s sake. (BORI: 1-009-16)
[PV-OTH:01_002_376]
Then, on the appointed day, their parents joyfully celebrated their wedding, and the two delighted in one another, each seeking the other’s welfare. (BORI: 1-009-17)
[PV-OTH:01_002_377]
Having won a wife who was hard to obtain, radiant as the filaments of a lotus, the steadfast man vowed to destroy the snakes. (BORI: 1-009-18)
[PV-OTH:01_002_378]
Whenever he saw any snake, he was filled with fierce anger and would seize a weapon and strike it down on the spot. (BORI: 1-009-19)
[PV-OTH:01_002_379]
Once, the Brahmin Ruru entered a great forest. There he saw an aged Ḍuṇḍubha lying on the ground. (BORI: 1-009-20)
[PV-OTH:01_002_380]
Then the enraged Brahmin raised his staff, which resembled the rod of Death, and struck at him. Dundubha then said to him: (BORI: 1-009-21)
[PV-OTH:01_002_381]
“I have done you no wrong today, O ascetic. Why, then, in a fit of rage, do you strike me in anger?” (BORI: 1-009-22)
[PV-OTH:01_002_382]
That slender woman lies upon the ground, deepening my grief and seemingly stealing away my very life, her face like the full moon. (KUMB: 1-9-3)
[PV-SVO:01_002_383]
If that woman with full, broad hips and lotus-petal eyes, though herself about to die, swiftly departs taking my life with her... (KUMB: 1-9-4)
[PV-SVO:01_002_384]
What sorrow could be greater than this for my father, mother, and friends, for all my relatives, and for me, who would be deprived of funeral offerings? (KUMB: 1-9-5)
[PV-SVO:01_002_385]
As he lamented thus in the forest, grieving for his wife, a divine messenger approached Ruru and spoke these words: (KUMB: 1-9-8; NILA: 01.009.006)
[PV-SVO:01_002_386]
If my devotion to Krishna—Vishnu, Hrishikesha, Lord of the world and foe of the Asuras—is unwavering, may my beloved live. (KUMB: 1-9-9)
[PV-SVO:01_002_387]
As Ruru lamented, all the gods, moved by compassion, sent a messenger with words intended for his welfare. (KUMB: 1-9-10)
[PV-SVO:01_002_388]
The messenger swiftly came, pure and eager to please the gods, and, addressing the grief-stricken Ruru, delivered their message. (KUMB: 1-9-11)
[PV-SVO:01_002_389]
“O Brahmin, I have been sent to you by all the gods. O best of the twice-born, hear this message for your benefit, spoken by your well-wishers.” (KUMB: 1-9-12)
[PV-SVO:01_002_390]
Ruru said:
[PV-OTH:01_002_391]
My wife, who was as dear to me as life itself, was bitten by a snake. Therefore, O serpent, I made a terrible vow to myself: (BORI: 1-10-1)
[PV-OTH:01_002_392]
I vowed, ‘I will always kill every snake I see.’ That is why I wish to kill you; you shall be released from life. (BORI: 1-10-2)
[PV-OTH:01_002_393]
The Duṇḍubha said:
[PV-OTH:01_002_394]
The serpents that bite human beings here are of a different kind, O Brahmin. You should not harm the Dundubhas merely because they resemble serpents. (BORI: 1-10-3)
[PV-OTH:01_002_395]
As one who knows dharma, you should not harm the Dundubhas, who share a common misfortune but have different aims, who share the same suffering but have different pleasures. (BORI: 1-10-4)
[PV-OTH:01_002_396]
The Suta said:
[PV-OTH:01_002_397]
Hearing his words, Ruru, shaken with fear, then refrained from killing Dundubha, recognizing him as a sage. (BORI: 1-10-5)
[PV-OTH:01_002_398]
Then the illustrious Ruru, as though reassuring him, said, “Please tell me, serpent: who are you, having undergone this transformation?” (BORI: 1-10-6)
[PV-OTH:01_002_399]
The Dundubha said:
[PV-OTH:01_002_400]
O Ruru, I was once a sage named Sahasrapat. Through a Brahmin’s curse, I became a serpent. (BORI: 1-10-7)
[PV-OTH:01_002_401]
Ruru said:
[PV-OTH:01_002_402]
Why did the Brahmin angrily curse you, O foremost of serpents? And how long will you retain this form? (BORI: 1-10-8)
[PV-OTH:01_002_403]
Ḍuṇḍubha said:
[PV-OTH:01_002_404]
I once had a Brahmin friend named Khagama, dear sir, who was exceedingly austere in speech and endowed with the power of asceticism. (BORI: 1-11-1)
[PV-OTH:01_002_405]
Once, while playing as a child, I made a snake out of grass and frightened him with it while he was absorbed in the fire offering, causing him to faint. (BORI: 1-11-2)
[PV-OTH:01_002_406]
When he regained consciousness, that ascetic rich in austerities, truthful and strict in his vows, spoke to me as though consuming me with his anger: (BORI: 1-11-3)
[PV-OTH:01_002_407]
As you made this snake powerless out of fear of me, so by my curse you too shall become a powerless serpent. (BORI: 1-11-4)
[PV-OTH:01_002_408]
O ascetic, knowing the power of his austerities and deeply troubled at heart, I said to that forest-dweller… (BORI: 1-11-5)
[PV-OTH:01_002_409]
Alarmed, I stood reverently with joined palms and head bowed. “Friend, I did this to you with a laugh, merely in jest.” (BORI: 1-11-6)
[PV-OTH:01_002_410]
Forgive me, O Brahmin, and let this curse be withdrawn.” Then, seeing me deeply distressed, he said to me… (BORI: 1-11-7)
[PV-OTH:01_002_411]
The greatly agitated ascetic, heaving hot sighs again and again: “What I have said cannot possibly prove false.” (BORI: 1-11-8)
[PV-OTH:01_002_412]
But listen, steadfast ascetic, to what I shall tell you. And when you have heard these words, keep them in your heart, treasure of austerity. (BORI: 1-11-9)
[PV-OTH:01_002_413]
A pure son named Ruru will be born to Pramati. Upon seeing him, you will soon be released from your curse. (BORI: 1-11-10)
[PV-OTH:01_002_414]
You are that pure Ruru, Pramati’s son, as you are known. Now that I have regained my true form, I shall tell you what is for your good. (BORI: 1-11-11)
[PV-OTH:01_002_415]
Nonviolence is held to be the highest duty toward all living beings. Therefore, a Brahmin should never harm any living being. (BORI: 1-11-12)
[PV-OTH:01_002_416]
The highest revelation declares that a Brahmin is born gentle in this world. Dear one, he is a knower of the Vedas and Vedāṅgas and a giver of fearlessness to all beings. (BORI: 1-11-13)
[PV-OTH:01_002_417]
It is firmly established that nonviolence, truthfulness, and forbearance are the highest duty of a Brahmin, surpassing even the preservation of the Vedas. (BORI: 1-11-14)
[PV-OTH:01_002_418]
But the duty of a Kshatriya will not be appropriate for you here: wielding the rod of punishment, severity, and protecting the people. (BORI: 1-11-15)
[PV-OTH:01_002_419]
This indeed was the work of a Kshatriya. Hear from me, righteous Ruru, of Janamejaya’s slaughter of the snakes long ago… (BORI: 1-11-16)
[PV-OTH:01_002_420]
and the rescue of the terrified serpents at the snake sacrifice by the Brahmin Astika, foremost of the twice-born, endowed with the power and strength of austerities and thoroughly versed in the Vedas and Vedangas, O best of the twice-born. (BORI: 1-11-17)
[PV-OTH:01_002_421]
“A pure son of Pramati named Ruru will be born. When you see him, you will soon be released from the curse.” Thus addressed by him, I assumed the form of a serpent. (KUMB: 1-11-10)
[PV-SVO:01_002_422]
Then the illustrious bull among Brahmins cast off the form of a nonvenomous snake and regained his radiant original form. (KUMB: 1-11-12; NILA: 01.011.012)
[PV-SVO:01_002_423]
And he spoke these words to Ruru of incomparable vigor: “Nonviolence is the highest duty, O best of all living beings.” (KUMB: 1-11-13; NILA: 01.011.013)
[PV-SVO:01_002_424]
Ruru said:
[PV-OTH:01_002_425]
How did King Janamejaya destroy the snakes, and why were the snakes destroyed, dear best of brahmins? (BORI: 1-12-1)
[PV-OTH:01_002_426]
And tell me why the serpents were saved by that Astika. Relate it, for I wish to hear it in full. (BORI: 1-12-2)
[PV-OTH:01_002_427]
The sage said:
[PV-OTH:01_002_428]
“Ruru, you will hear the entire great story of Astika from the Brahmins who recount it.” Having said this, he vanished. (BORI: 1-12-3)
[PV-OTH:01_002_429]
The Suta said:
[PV-OTH:01_002_430]
When that mighty sage had spoken these words and vanished through his yogic power, Ruru, his heart overwhelmed with agitation, regarded it as a marvel. (KUMB: 1-12-4)
[PV-SVO:01_002_431]
Ruru ran all through the forest in every direction, seeking to see that sage; exhausted, he fell to the ground. (BORI: 1-12-4)
[PV-OTH:01_002_432]
He fell into utter bewilderment and seemed to lose consciousness, pondering the truth of the sage’s words again and again. (KUMB: 1-12-6; NILA: 01.012.005)
[PV-SVO:01_002_433]
Ruru regained consciousness and returned; he then told his father about it. Having related everything to his father—the Dundubha’s meaningful words—… (KUMB: 1-12-7)
[PV-SVO:01_002_434]
He then asked his father again about Astika’s story: “Tell me the account that Dundubha mentioned.” (KUMB: 1-12-8)
[PV-SVO:01_002_435]
“Revered sir, I wish to hear that recounted in full.” Questioned by him, his father related the entire story. (KUMB: 1-12-9)
[PV-SVO:01_002_436]
After regaining consciousness, Ruru returned and told his father what had happened. His father, questioned about the matter, gave a full account. (BORI: 1-12-5)
[PV-OTH:01_002_437]
Why did that tiger among kings, King Janamejaya, seek to exterminate the serpents through the snake sacrifice? Tell me that. (BORI: 1-13-1)
[PV-OTH:01_002_438]
And why did Āstīka, the foremost of brahmins and the best of those who recite prayers, rescue the serpents from that blazing sacrificial fire? (BORI: 1-13-2)
[PV-OTH:01_002_439]
Whose son was the king who instituted the snake sacrifice? And whose son was that foremost of the twice-born? Tell me. (BORI: 1-13-3)
[PV-OTH:01_002_440]
There is a great account of Astika in which this is related, O Brahmin. Hear it all from me in full, O best of speakers. (BORI: 1-13-4)
[PV-OTH:01_002_441]
I wish to hear in full this delightful tale of Āstīka, the renowned Brahmin of old. (BORI: 1-13-5)
[PV-OTH:01_002_442]
The elders dwelling in the Naimisha Forest recount this ancient history as told by Krishna Dvaipayana. (BORI: 1-13-6)
[PV-OTH:01_002_443]
Previously, my father Lomaharshana, the Suta and wise disciple of Vyasa, was prompted by the Brahmins to relate this. (BORI: 1-13-7)
[PV-OTH:01_002_444]
Therefore, having heard it from him, I shall recount faithfully to you, Shaunaka, as you have asked, this tale of Astika. (BORI: 1-13-8)
[PV-OTH:01_002_445]
Āstīka’s father was a mighty lord, equal to Prajāpati, a celibate ascetic who controlled his diet and was always devoted to severe austerities. (BORI: 1-13-9)
[PV-OTH:01_002_446]
Known as Jaratkaru, he was a great seer who preserved his seed, understood dharma, observed strict vows, and was foremost among the Yayavaras. (BORI: 1-13-10)
[PV-OTH:01_002_447]
Once, while wandering, he saw his ancestors hanging in a great pit, upside down, with their feet above and their faces downward. (BORI: 1-13-11)
[PV-OTH:01_002_448]
As soon as he saw them, Jaratkaru said to his forefathers, “Who are you, hanging head downward in this pit?” (BORI: 1-13-12)
[PV-OTH:01_002_449]
clinging to a clump of vīraṇa grass that has been gnawed away on all sides by a hidden mouse that dwells perpetually in this pit? (BORI: 1-13-13)
[PV-OTH:01_002_450]
We are sages known as the Yāyāvaras, strict in our vows. Because our lineage is dying out, O brahmin, we are sinking beneath the earth. (BORI: 1-13-14)
[PV-OTH:01_002_451]
Our only descendant is known as Jaratkaru. Ill-fated among us unfortunate ones, he has devoted himself solely to austerities. (BORI: 1-13-15)
[PV-OTH:01_002_452]
That fool does not wish to marry and beget sons. Because of him, we hang here in this pit as our lineage dies out. (BORI: 1-13-16)
[PV-OTH:01_002_453]
Bereft of that protector, we are as helpless as evildoers. Who are you, excellent one, that you grieve for us like a kinsman? (BORI: 1-13-17)
[PV-OTH:01_002_454]
We wish to know, Brahmin, who you are and why you are here. And why do you see fit to pity us in our wretched state? (BORI: 1-13-18)
[PV-OTH:01_002_455]
You are indeed my forefathers, my fathers and grandfathers. Tell me what I should do now. I myself am Jaratkaru. (BORI: 1-13-19)
[PV-OTH:01_002_456]
Strive diligently, dear one, to continue our lineage—for your own sake, for ours, and because it is your duty, O mighty one. (BORI: 1-13-20)
[PV-OTH:01_002_457]
For, my son, neither through the fruits of righteousness nor through well-accumulated austerities do men attain here the state reached by those who have sons. (BORI: 1-13-21)
[PV-OTH:01_002_458]
Therefore make an effort to marry and set your mind on having children. Dear son, do this at our behest; it is of the utmost benefit to us. (BORI: 1-13-22)
[PV-OTH:01_002_459]
I will not marry; my mind has always been so resolved. Yet for your sake, I will take a wife. (BORI: 1-13-23)
[PV-OTH:01_002_460]
I shall marry only on this condition and in due form. If I find such a woman, I shall marry, but not otherwise. (BORI: 1-13-24)
[PV-OTH:01_002_461]
I shall duly marry, as though receiving alms, the maiden who bears the same name as I and whom her relatives wish to give to me. (BORI: 1-13-25)
[PV-OTH:01_002_462]
For who would give his daughter in marriage to a poor man like me, especially under these conditions? But if anyone offers her as alms, I will accept the gift. (BORI: 1-13-26)
[PV-OTH:01_002_463]
Thus, forefathers, I shall strive to take a wife. I shall always act in this way and no other. (BORI: 1-13-27)
[PV-OTH:01_002_464]
There an offspring will be born to deliver you. Having attained an eternal abode, may my ancestors rejoice. (BORI: 1-13-28)
[PV-OTH:01_002_465]
Then that Brahmin, firm in his vows, roamed the earth seeking a wife with whom to establish a household, but he found none. (BORI: 1-13-29)
[PV-OTH:01_002_466]
Once, the Brahmin went into the forest and, remembering his ancestors’ words, called out three times, softly as it were, begging for a maiden. (BORI: 1-13-30)
[PV-OTH:01_002_467]
Vāsuki then received him and offered him his sister. But he did not accept her, thinking that she did not bear the same name as he did. (BORI: 1-13-31)
[PV-OTH:01_002_468]
For the great-hearted Jaratkaru had resolved, “I will take as my wife a woman who bears my own name and is freely offered to me.” (BORI: 1-13-32)
[PV-OTH:01_002_469]
The profoundly wise and greatly ascetic Jaratkaru said to him, “What is your sister’s name? Tell me the truth, O serpent.” (BORI: 1-13-33)
[PV-OTH:01_002_470]
Her name is Jaratkaru. She is my younger sister, whom I have long kept in my care for your sake. Accept her, best of the twice-born. (BORI: 1-13-34)
[PV-OTH:01_002_471]
For long ago the serpents were cursed by their mother, O best of those who know Brahman: “At Janamejaya’s sacrifice, fire, with the wind as its charioteer, will burn you.” (BORI: 1-13-35)
[PV-OTH:01_002_472]
To avert that curse, the foremost of serpents gave his sister to that virtuous ascetic sage. (BORI: 1-13-36)
[PV-OTH:01_002_473]
He accepted her with the rites prescribed by tradition, and a son named Astika was born to that great-souled man by her. (BORI: 1-13-37)
[PV-OTH:01_002_474]
He was an ascetic, great-souled and thoroughly versed in the Vedas and Vedāṅgas, impartial toward all the world and a dispeller of his father’s and mother’s fears. (BORI: 1-13-38)
[PV-OTH:01_002_475]
Then, after a long time, the Pandava king performed the great sacrifice known as the Snake Sacrifice, so tradition relates. (BORI: 1-13-39)
[PV-OTH:01_002_476]
When that sacrifice had begun for the destruction of the serpents, the greatly renowned Āstīka released him from the curse. (BORI: 1-13-40)
[PV-OTH:01_002_477]
He delivered the Nagas—his maternal uncles—as well as his other relatives and ancestors. Through offspring, austerity, various vows, and sacred study, O Brahmin, he became free of debt. (BORI: 1-13-41)
[PV-OTH:01_002_478]
He satisfied the gods with sacrifices accompanied by various gifts, the seers through celibacy, and his forefathers by producing offspring. (BORI: 1-13-42)
[PV-OTH:01_002_479]
Having relieved his ancestors of their heavy burden, Jaratkaru, steadfast in his vows, went to heaven together with his forefathers. (BORI: 1-13-43)
[PV-OTH:01_002_480]
After obtaining his son Astika and attaining unsurpassed merit, the sage Jaratkaru went to heaven after a very long time. (BORI: 1-13-44)
[PV-OTH:01_002_481]
“I have duly recounted this tale of Astika. Tell me, tiger of the Bhrigus, what more should I relate?” (BORI: 1-13-45)
[PV-OTH:01_002_482]
O Sauti, I shall recount it fully, exactly as it truly happened, omitting nothing—an account that destroys every sin. (KUMB: 1-13-2; 1-13-9; NILA: 01.013.002; 01.013.009)
[PV-SVO:01_002_483]
Once, that greatly blessed sage, endowed with the power of austerity, wandered over the entire earth, making his home wherever evening found him. (KUMB: 1-13-12; NILA: 01.013.012)
[PV-SVO:01_002_484]
He wandered everywhere, bathing at sacred fords, the greatly radiant sage observing an ascetic vow difficult for those lacking self-control. (KUMB: 1-13-13; NILA: 01.013.013)
[PV-SVO:01_002_485]
the sage living on air, taking no food, growing emaciated, and never blinking, wandering here and there with the radiance of a blazing fire… (KUMB: 1-13-14; NILA: 01.013.014)
[PV-SVO:01_002_486]
But those who have no offspring to bring them happiness in the mortal world find no dwelling in heaven, even if they have performed meritorious deeds. (KUMB: 1-13-21; 1-13-22)
[PV-SVO:01_002_487]
“Accept this slender-waisted woman, whom I give you as your wife.” Having said this, he then gave him the lovely woman to be his wife. (KUMB: 1-14-6; 1-14-7; NILA: 01.014.006; 01.014.007)
[PV-SVO:01_002_488]
O Suta, tell us once more in full this tale of the virtuous sage Astika, for we are exceedingly eager to hear it. (BORI: 1-14-1)
[PV-OTH:01_002_489]
You tell it sweetly, gentle one, in polished words and syllables. We are greatly delighted, dear child, for you speak of this just as your father did. (BORI: 1-14-2)
[PV-OTH:01_002_490]
Your father was always devoted to attending upon us. Tell this tale just as your father told it. (BORI: 1-14-3)
[PV-OTH:01_002_491]
I shall tell you this life-prolonging tale of Āstīka, just as I heard it from my father when he recounted it. (BORI: 1-14-4)
[PV-OTH:01_002_492]
As soon as those two excellent women heard that Kaśyapa had granted them a boon, they attained incomparable joy and delight. (BORI: 1-14-7)
[PV-OTH:01_002_495]
Kadru chose a thousand Nāga sons, all equal in brilliance. Vinata chose two sons who would surpass Kadru’s sons in strength, vigor, brilliance, and valor. (BORI: 1-14-8)
[PV-OTH:01_002_496]
Her husband granted her the desired boon of a son and a half. Vinata then said to Kashyapa, “So be it.” (BORI: 1-14-9)
[PV-OTH:01_002_497]
Vinata, her wish fulfilled by the promise of two sons surpassing others in prowess, and Kadru, by the promise of a thousand sons equal in splendor... (BORI: 1-14-10)
[PV-OTH:01_002_498]
“The embryos must be carefully carried,” said the great ascetic; then Kashyapa entered the forest, leaving his two wives delighted with their boons. (BORI: 1-14-11)
[PV-OTH:01_002_499]
After a long time, O foremost of Brahmins, Kadru laid a thousand eggs, while Vinata laid two. (BORI: 1-14-12)
[PV-OTH:01_002_500]
Their delighted attendants kept the eggs of both women in warm vessels for five hundred years. (BORI: 1-14-13)
[PV-OTH:01_002_501]
Then, after five hundred years had passed, Kadru’s sons emerged; but no offspring were seen from Vinata’s two eggs. (BORI: 1-14-14)
[PV-OTH:01_002_502]
Then the divine Vinata, the ascetic woman, longing for a son and overcome with shame, broke open an egg and saw a son within it. (BORI: 1-14-15)
[PV-OTH:01_002_503]
with the front half of his body fully formed, while the other half was undeveloped. That son, filled with anger, cursed her—so tradition relates. (BORI: 1-14-16)
[PV-OTH:01_002_504]
Mother, because you, overcome by greed, have made me thus incomplete in body today, you shall therefore become a slave. (BORI: 1-14-17)
[PV-OTH:01_002_505]
for five hundred years to the woman with whom you vie; and this son, Mother, will free you from slavery. (BORI: 1-14-18)
[PV-OTH:01_002_506]
Mother, if you do not, by breaking his egg, leave this poor one too bodiless or deformed, as you did me... (BORI: 1-14-19)
[PV-OTH:01_002_507]
If you desire him to possess exceptional strength, you must patiently await his birth after five hundred years. (BORI: 1-14-20)
[PV-OTH:01_002_508]
Having thus cursed Vinata, her son Aruna rose into the sky. O Brahmin, he is always seen at dawn. (BORI: 1-14-21)
[PV-OTH:01_002_509]
Garuda too, the slayer of serpents, was born at the appointed time. As soon as he was born, he left Vinata and soared into the sky. (BORI: 1-14-22)
[PV-OTH:01_002_510]
intending to obtain for himself the food that the Creator had ordained for him when he was hungry and wished to eat, O tiger of Bhrigu’s line. (BORI: 1-14-23)
[PV-OTH:01_002_511]
Having obtained the boon he had duly sought, he was then pleased. Then the thousand-rayed lord, rising and beholding Aruna… (KUMB: 1-16-11; 1-16-23)
[PV-SVO:01_002_512]
…blazing with his own radiance and equal in brilliance to himself, the dispeller of darkness was delighted and appointed him as his charioteer. (KUMB: 1-16-24)
[PV-SVO:01_002_513]
He too mounted the chariot of Bhānu, the immeasurably radiant illuminator of every world; though an immortal, he became Aruṇa. (KUMB: 1-16-25)
[PV-SVO:01_002_514]
Having received the boon exactly as she had requested, she was pleased. Aruna then mounted the Sun’s chariot and took up the office of charioteer. (NILA: 01.016.011; 01.016.023)
[PV-SVO:01_002_515]
At that very time, O treasure of asceticism, the two sisters saw Uccaihshravas approaching from nearby. (BORI: 1-15-1)
[PV-OTH:01_002_516]
whom all the hosts of gods, filled with delight, honored—that peerless jewel among horses, born as the nectar was being churned, (BORI: 1-15-2)
[PV-OTH:01_002_517]
possessing the power of a mighty torrent, the finest of horses and foremost of the swift, glorious, ageless, divine, and marked with every auspicious sign— (BORI: 1-15-3)
[PV-OTH:01_002_518]
Tell me how the gods churned that nectar and where that mighty, resplendent king of horses was born. (BORI: 1-15-4)
[PV-OTH:01_002_519]
blazing Mount Meru, an unsurpassed mass of radiance, eclipsing the sun’s brilliance with its own gold-gleaming peaks… (BORI: 1-15-5)
[PV-OTH:01_002_520]
adorned with gold, wondrous, frequented by gods and Gandharvas, immeasurable and inaccessible to people steeped in unrighteousness… (BORI: 1-15-6)
[PV-OTH:01_002_521]
the great mountain, inhabited by fearsome serpents, illuminated by divine herbs, and standing so high that it covered the sky... (BORI: 1-15-7)
[PV-OTH:01_002_522]
inaccessible to others even in thought, abounding in rivers and trees, and resounding with flocks of many kinds of delightful birds… (BORI: 1-15-8)
[PV-OTH:01_002_523]
All the mighty gods, having ascended its splendid summit, studded with many jewels and rising as though without end… (BORI: 1-15-9)
[PV-OTH:01_002_524]
The gods, seated there, began to deliberate. They had assembled to obtain the nectar of immortality and were steadfast in austerity and discipline. (BORI: 1-15-10)
[PV-OTH:01_002_525]
While the gods were thus deliberating and consulting together in every way, the god Narayana spoke these words to Brahma: (BORI: 1-15-11)
[PV-OTH:01_002_526]
Let the ocean be churned by the gods and the hosts of Asuras. As the great ocean is churned, the nectar of immortality will arise there. (BORI: 1-15-12)
[PV-OTH:01_002_527]
Place all the herbs and all the gems in it, gods, and churn the ocean; then you will find the nectar. (BORI: 1-15-13)
[PV-OTH:01_002_528]
And now a purpose for this churning has arisen, greater even than the nectar. (KUMB: 1-17-4)
[PV-SVO:01_002_529]
Then Mount Mandara, foremost of mountains, adorned with peaks resembling cloud-crests and covered in a tangle of vines... (BORI: 1-16-1)
[PV-OTH:01_002_530]
resounding with flocks of many kinds of birds, teeming with many kinds of fanged beasts, and frequented by Kinnaras, Apsarases, and even gods... (BORI: 1-16-2)
[PV-OTH:01_002_531]
rising eleven thousand yojanas high and extending the same distance below the earth. (BORI: 1-16-3)
[PV-OTH:01_002_532]
Unable to raise it, all the hosts of gods then approached Vishnu and Brahma, who were seated, and said: (BORI: 1-16-4)
[PV-OTH:01_002_533]
Let the two of you devise here the best possible course, and let an effort be made to raise Mandara for our welfare. (BORI: 1-16-5)
[PV-OTH:01_002_534]
Vishnu, together with Brahma, said, “So be it,” O Bhargava. Then valiant Ananta rose and, urged by Brahma and also instructed by Narayana concerning that task... (BORI: 1-16-6)
[PV-OTH:01_002_535]
Then mighty Ananta forcibly uprooted that king of mountains, together with its forests and forest-dwelling creatures, O Brahmin. (BORI: 1-16-7)
[PV-OTH:01_002_536]
Then the gods, together with him, approached the ocean and said to him, “We shall churn the water to obtain the nectar of immortality.” (BORI: 1-16-8)
[PV-OTH:01_002_537]
Then the Lord of the Waters said, “Let me too have a share in it; I shall endure the tremendous pounding caused by Mandara’s rotation.” (BORI: 1-16-9)
[PV-OTH:01_002_538]
The gods and Asuras said to Akūpāra, king of tortoises, “You should serve as the support for this mountain.” (BORI: 1-16-10)
[PV-OTH:01_002_539]
The tortoise said, “So be it,” and offered his back to the mountain, while Indra pressed down upon its summit with a device. (BORI: 1-16-11)
[PV-OTH:01_002_540]
Then, O Brahman, the gods, together with the Daityas and Danavas and seeking nectar, began to churn the ocean, the reservoir of waters, using Mandara as the churning rod and Vasuki as the rope. (BORI: 1-16-12)
[PV-OTH:01_002_541]
The great Asuras clung to one end of the serpent king, while all the gods together took their places at his tail. (BORI: 1-16-13)
[PV-OTH:01_002_542]
The blessed god Ananta, stationed on the side where Narayana was, repeatedly raised the serpent’s head and cast it down. (BORI: 1-16-14)
[PV-OTH:01_002_543]
Then, as the serpent Vasuki was being pulled violently by the gods, blasts of wind filled with smoke and flame repeatedly burst from his mouth. (BORI: 1-16-15)
[PV-OTH:01_002_544]
Those masses of smoke became banks of clouds filled with lightning and rained upon the hosts of gods, who were emaciated by toil and heat. (BORI: 1-16-16)
[PV-OTH:01_002_545]
Showers of flowers, falling from the summit of that mountain, strewed the hosts of gods and asuras on every side with garlands. (BORI: 1-16-17)
[PV-OTH:01_002_546]
As the gods and asuras churned the ocean with Mount Mandara, a tremendous roar arose there, like the rumbling of a great storm cloud. (BORI: 1-16-18)
[PV-OTH:01_002_547]
There, hundreds of various aquatic creatures, crushed by the great mountain, perished in the salty waters. (BORI: 1-16-19)
[PV-OTH:01_002_548]
The mountain destroyed the many kinds of creatures belonging to Varuṇa that dwelt at the bottom of the netherworld. (BORI: 1-16-20)
[PV-OTH:01_002_549]
As the mountain spun, great trees crowded with birds, grinding against one another, fell from its peaks. (BORI: 1-16-21)
[PV-OTH:01_002_550]
The fire born from their friction, repeatedly flaring up with flames, enveloped Mount Mandara like lightning enveloping a dark cloud. (BORI: 1-16-22)
[PV-OTH:01_002_551]
It burned the elephants and lions that had fled, as well as all the various creatures, leaving them lifeless. (BORI: 1-16-23)
[PV-OTH:01_002_552]
Then Indra, foremost of the immortals, quenched on every side with rainwater the fire that was blazing here and there. (BORI: 1-16-24)
[PV-OTH:01_002_553]
Then many different kinds of sap from great trees and juices from medicinal plants flowed into the ocean’s waters. (BORI: 1-16-25)
[PV-OTH:01_002_554]
The gods attained immortality through the water infused with those juices of immortal potency and through the exudation of gold. (BORI: 1-16-26)
[PV-OTH:01_002_555]
Then the water of that ocean became milk, and when it was mixed with the finest essences, ghee arose from the milk. (BORI: 1-16-27)
[PV-OTH:01_002_556]
Then the gods said to Brahmā, who was seated there and could grant boons, “We are utterly exhausted, Brahmā, and that nectar has not emerged.” (BORI: 1-16-28)
[PV-OTH:01_002_557]
Apart from the god Narayana, the Daityas and foremost Nagas are likewise exhausted; and this churning of the ocean has already been under way for a long time. (BORI: 1-16-29)
[PV-OTH:01_002_558]
Then Brahmā said to the god Nārāyaṇa, “Grant them strength, Viṣṇu; you are their sole refuge in this undertaking.” (BORI: 1-16-30)
[PV-OTH:01_002_559]
I grant strength to all who have undertaken this task. Let everyone churn the vessel, and let Mandara be turned. (BORI: 1-16-31)
[PV-OTH:01_002_560]
Hearing Narayana’s words, those mighty ones joined together and once more greatly churned the waters of the vast ocean. (BORI: 1-16-32)
[PV-OTH:01_002_561]
Then Soma, radiant with a hundred thousand cool rays and shining with serene brilliance, arose from the ocean. (BORI: 1-16-33)
[PV-OTH:01_002_562]
Next Śrī arose from the clarified butter, clad in white; the goddess Surā arose, and likewise a white horse. (BORI: 1-16-34)
[PV-OTH:01_002_563]
The divine jewel Kaustubha also arose, born of the nectar; splendid and radiant with rays, it came to rest on Narayana’s breast. (BORI: 1-16-35)
[PV-OTH:01_002_564]
Śrī, wine, Soma, and a horse swift as thought went to where the gods were, following the path of the sun. (BORI: 1-16-36)
[PV-OTH:01_002_565]
Then the radiant god Dhanvantari arose, carrying a white water vessel containing the nectar of immortality. (BORI: 1-16-37)
[PV-OTH:01_002_566]
Seeing this exceedingly wondrous sight, a great clamor arose among the Danavas over the nectar as they cried, “It is mine!” (BORI: 1-16-38)
[PV-OTH:01_002_567]
Then the lord Nārāyaṇa assumed his power of illusion, took on a wondrous female form, and approached the Dānavas. (BORI: 1-16-39)
[PV-OTH:01_002_568]
Then all the foolish-minded Danavas and Daityas, their thoughts fixed on the woman, gave her the nectar of immortality. (BORI: 1-16-40)
[PV-OTH:01_002_569]
The lotus-eyed one of immeasurable spirit urged the lord of serpents. (KUMB: 1-18-6; NILA: 01.018.006)
[PV-SVO:01_002_570]
The great Asuras grasped the head of Vasuki, king of serpents. (KUMB: 1-18-16)
[PV-SVO:01_002_571]
Then, O scion of Bhrigu, the water became mixed with the poison that issued from Vasuki as he was being churned. (KUMB: 1-18-18)
[PV-SVO:01_002_572]
Then, as Mount Mandara was churned by the arms of the gods and demons, a virulent poison arose, known as Hālāhala. (KUMB: 1-18-19)
[PV-SVO:01_002_573]
Scorched by the poison, the gods and the Dānavas retreated in fear and then fell into despair. (KUMB: 1-18-20)
[PV-SVO:01_002_574]
The gods gathered with the foremost sages and said to Brahma, “As the nectar was being churned, a poison arose, blazing like the fire of doom…” (KUMB: 1-18-21)
[PV-SVO:01_002_575]
“The worlds are tormented by that very poison; pray provide a remedy for it.” Thus addressed, Brahmā then meditated on Hara, Lord of the Worlds. (KUMB: 1-18-22)
[PV-SVO:01_002_576]
the three-eyed, trident-bearing Rudra, god of gods and lord of Uma. Then, knowing that he had been thought of, the god swiftly came. (KUMB: 1-18-23)
[PV-SVO:01_002_577]
Then the god Prajapati told him all of this. Hearing it, the Lord of the gods, wishing for the welfare of this world... (KUMB: 1-18-24)
[PV-SVO:01_002_578]
Rudra drank that poison, which shone like the fire at the end of time, and the god held it in his throat out of concern for the welfare of the worlds. (KUMB: 1-18-25)
[PV-SVO:01_002_579]
Because his throat became blue, he has since been known as Nīlakaṇṭha. As soon as the poison had been swallowed there by Rudra of immeasurable splendor… (KUMB: 1-18-26)
[PV-SVO:01_002_580]
Delighted, the gods returned and resumed that task. When the gods and Dānavas once more churned for the nectar... (KUMB: 1-18-27)
[PV-SVO:01_002_581]
Weariness has overcome us, and the nectar has not yet arisen. (KUMB: 1-18-43)
[PV-SVO:01_002_582]
There poison arose first, and at Brahma’s command Shiva swallowed it to protect the world. Then the goddess Jyeshtha arose, dark in form and adorned with every ornament. (KUMB: 1-18-47)
[PV-SVO:01_002_583]
There too, O great sage, the Pārijāta tree and Surabhi were born at that time, O Brahmin, both granting the fruits of every desire. (KUMB: 1-18-51)
[PV-SVO:01_002_584]
Then there arose the enormous four-tusked elephant, Kapilā, the wish-fulfilling tree, the Kaustubha, and a host of Apsarases. (KUMB: 1-18-52)
[PV-SVO:01_002_585]
As the Daityas and Dānavas were seated row by row, the goddess Nārāyaṇī Māyā, holding a water pot, gave the gods drink but not the Daityas, and they cried out. (KUMB: 1-18-57; KUMB: 1-18-58)
[PV-SVO:01_002_586]
Then the great, four-tusked, white-toothed elephant Airavata emerged and was taken by the bearer of the thunderbolt. (NILA: 01.018.040)
[PV-SVO:01_002_587]
Then next, from the churning itself, came Kālakūṭa, suddenly enveloping the world and blazing like a smoky fire. (NILA: 01.018.041)
[PV-SVO:01_002_588]
The three worlds were stupefied by its odor; to protect the worlds, Shiva swallowed that poison at Brahma’s command. (NILA: 01.018.042)
[PV-SVO:01_002_589]
The blessed Maheshvara, embodiment of sacred formulas, held it in his throat. From that time onward, the god was known as Nilakantha—so tradition says. (NILA: 01.018.043)
[PV-SVO:01_002_590]
Seeing this marvel, the Danavas stood there in despair and entered into a great enmity over the nectar of immortality and Lakshmi. (NILA: 01.018.044)
[PV-SVO:01_002_591]
Then the Daityas and Danavas joined forces, seized shields and various weapons, and charged at the gods. (BORI: 1-17-1)
[PV-OTH:01_002_592]
Then the mighty Lord Vishnu, accompanied by Nara, took the nectar and wrested it from the Daitya chiefs. (BORI: 1-17-2)
[PV-OTH:01_002_593]
Then all the hosts of gods received the nectar from Vishnu and drank it amid the great tumult. (BORI: 1-17-3)
[PV-OTH:01_002_594]
Then, while the gods were drinking the coveted nectar, the Danava Rahu assumed the form of a god and drank some as well. (BORI: 1-17-4)
[PV-OTH:01_002_595]
When the nectar had reached that Danava’s throat, the Moon and the Sun, desiring the welfare of the gods, revealed what had happened. (BORI: 1-17-5)
[PV-OTH:01_002_596]
Then, as he drank the nectar of immortality, the Lord who wields the discus forcefully severed his adorned head with his discus. (BORI: 1-17-6)
[PV-OTH:01_002_597]
The great head of the Danava, resembling a mountain peak, fell after being severed by the discus, shaking the surface of the earth. (BORI: 1-17-7)
[PV-OTH:01_002_598]
Then Rahu’s head entered into everlasting enmity with the moon and the sun, and even today it swallows them both. (BORI: 1-17-8)
[PV-OTH:01_002_599]
Then the blessed Hari cast off his peerless female form and struck terror into the Dānavas with many fearsome weapons. (BORI: 1-17-9)
[PV-OTH:01_002_600]
Then, near the salt ocean, a great and exceedingly terrible battle began between the gods and the demons. (BORI: 1-17-10)
[PV-OTH:01_002_601]
Broad, sharp spears fell by the thousands, as did javelins with keen points and weapons of many kinds. (BORI: 1-17-11)
[PV-OTH:01_002_602]
Then the demons, shattered by the discus and vomiting streams of blood, fell to the ground, struck down by swords, spears, and maces. (BORI: 1-17-12)
[PV-OTH:01_002_603]
Then, in that terrible battle, heads adorned with meshwork of burnished gold, severed by halberds, fell without cease. (BORI: 1-17-13)
[PV-OTH:01_002_604]
The slain great Asuras lay with their bodies smeared in blood, like mountain peaks reddened with minerals. (BORI: 1-17-14)
[PV-OTH:01_002_605]
As the sun turned red, thousands of cries of anguish arose here and there from those cutting one another with weapons. (BORI: 1-17-15)
[PV-OTH:01_002_606]
The sound of warriors striking one another in battle with yellow-hued iron clubs, and with their fists at close quarters, seemed to reach the heavens. (BORI: 1-17-16)
[PV-OTH:01_002_607]
“Cut them down! Split them apart! Charge! Strike them down! Rush upon them!”—such exceedingly terrible cries were heard there on every side. (BORI: 1-17-17)
[PV-OTH:01_002_608]
While this terrifying and exceedingly tumultuous battle was raging, the divine Nara and Narayana arrived at the battlefield. (BORI: 1-17-18)
[PV-OTH:01_002_609]
There, seeing Nara’s divine bow, the Lord Vishnu too called to mind the discus that slays the Danavas. (BORI: 1-17-19)
[PV-OTH:01_002_610]
Then, as soon as it was thought of, the greatly radiant Sudarshana discus came from the sky—a scorcher of foes, like fire, with an undulled edge, terrible, invincible, and supreme. (BORI: 1-17-20)
[PV-OTH:01_002_611]
Acyuta, whose arms were like elephants’ trunks and who possessed tremendous force, released that terrifying, darting discus, radiant as a blazing fire, magnificent and capable of rending enemy cities. (BORI: 1-17-21)
[PV-OTH:01_002_612]
Radiant as the fire of Death, it plunged down again and again with tremendous speed, tearing apart thousands of the sons of Diti and Danu, hurled by the foremost of men in battle. (BORI: 1-17-22)
[PV-OTH:01_002_613]
At times it burned and licked like fire; it violently cut down those hosts of Asuras. Hurled again and again through the sky and over the earth, it then drank blood in battle like a Pisacha. (BORI: 1-17-23)
[PV-OTH:01_002_614]
Then the immensely powerful, undaunted Asuras, looking like scattered clouds, ascended into the sky by the thousands and repeatedly battered the host of gods with mountains. (BORI: 1-17-24)
[PV-OTH:01_002_615]
Then fearsome great mountains plunged from the sky, covered with trees and resembling clouds of many kinds, their summit ridges crumbling as they swiftly collided with one another and roared. (BORI: 1-17-25)
[PV-OTH:01_002_616]
Then the earth, together with its forests, shook on every side, battered by the falling great mountains, as they repeatedly roared fiercely at one another and the battlefield was violently churned. (BORI: 1-17-26)
[PV-OTH:01_002_617]
Then, in that fearsome battle with the hosts of Asuras, Nara covered the sky with mighty arrows adorned with fine golden tips, splitting the mountain peaks with his feathered shafts. (BORI: 1-17-27)
[PV-OTH:01_002_618]
Then the great Asuras, tormented by the gods, entered the earth and the salt-water ocean when they saw the enraged Sudarshana in the sky, blazing with the radiance of fire. (BORI: 1-17-28)
[PV-OTH:01_002_619]
After the gods had won victory, the greatly honored Mandara was returned to its own place. Then the rain clouds, making the entire sky and heaven resound, departed the way they had come. (BORI: 1-17-29)
[PV-OTH:01_002_620]
Then the gods, filled with immense joy, placed the nectar in secure safekeeping. Thereupon Indra, together with the immortals, entrusted that store of nectar to Kirīṭin to guard. (BORI: 1-17-30)
[PV-OTH:01_002_621]
While Hari gave the gods the nectar to drink, Nara, by the strength of his arms, held the archers at bay with his bow, driving them far away. Each god who drank the nectar then fought the Danavas. (KUMB: 1-19-4)
[PV-SVO:01_002_622]
His head, severed by the discus, flew up into the sky and gave a terrifying roar, while his headless body fell writhing upon the ground. (KUMB: 1-19-9; NILA: 01.019.007; NILA: 01.019.008)
[PV-SVO:01_002_623]
thirteen thousand in extent in every direction… (KUMB: 1-19-10)
[PV-SVO:01_002_624]
They shook the Daitya’s land, together with its mountains, forests, and islands. (KUMB: 1-19-10; NILA: 01.019.008)
[PV-SVO:01_002_625]
I have now told you all about how the nectar was churned and how that splendid horse of unequalled prowess arose—the horse at whose appearance Kadru then spoke these words to Vinata: (BORI: 1-18-1)
[PV-OTH:01_002_626]
Seeing him then, Kadrū said this to Vinatā: “What color is Uccaiḥśravas, my dear? Find out at once.” (BORI: 1-18-2)
[PV-OTH:01_002_627]
“This king of horses is entirely white. Or what do you think, fair one? Tell me what color you think he is, and then let us wager on it.” (BORI: 1-18-3)
[PV-OTH:01_002_628]
I think this horse has a black tail, O you of the pure smile. Come, radiant one, wager with me, with servitude as the stake. (BORI: 1-18-4)
[PV-OTH:01_002_629]
Having thus made this wager with each other, with enslavement as the stake, they returned to their respective homes, saying, “We shall see tomorrow.” (BORI: 1-18-5)
[PV-OTH:01_002_630]
Then Kadru, wishing to act deceitfully, commanded her thousand sons: “Become hairs as black as collyrium…” (BORI: 1-18-6)
[PV-OTH:01_002_631]
“Enter the horse at once, so that I may not become a slave.” When they did not obey her command, she cursed those serpents: (BORI: 1-18-7)
[PV-OTH:01_002_632]
When the wise royal seer Janamejaya, descendant of Pandu, holds his snake sacrifice, the fire will burn you up. (BORI: 1-18-8)
[PV-OTH:01_002_633]
But the Grandfather himself heard this exceedingly cruel curse, pronounced by Kadru as fate would have it. (BORI: 1-18-9)
[PV-OTH:01_002_634]
Together with all the hosts of gods, he approved her words, seeing how numerous the snakes were and desiring the welfare of living beings. (BORI: 1-18-10)
[PV-OTH:01_002_635]
For these mighty, biting serpents possess venom of fierce potency. Because their venom is deadly, and for the welfare of living creatures, he gave the great-souled Kashyapa the knowledge that counteracts poison. (BORI: 1-18-11)
[PV-OTH:01_002_636]
What their mother did to those bent on harming others was fitting. And among other creatures too, those who are constantly intent on wrongdoing… (KUMB: 1-20-12; NILA: 01.020.012)
[PV-SVO:01_002_637]
Upon them fate inflicts the punishment of death. Having spoken thus, the god then honored Kadru and… (KUMB: 1-20-13; NILA: 01.020.013)
[PV-SVO:01_002_638]
The god summoned Kashyapa and said these words: “Since these biting snakes were born from you, O sinless one, …” (KUMB: 1-20-14; NILA: 01.020.014)
[PV-SVO:01_002_639]
fiercely venomous, huge-bodied, and cursed by their mother, O scorcher of foes—you must not be angry about this in any way, my child. (KUMB: 1-20-15; NILA: 01.020.015)
[PV-SVO:01_002_640]
“For this destruction of the serpents at the sacrifice was foreseen long ago.” Having said this and appeased that Prajapati, the creator god… (KUMB: 1-20-16; NILA: 01.020.016)
[PV-SVO:01_002_641]
When the Nagas had thus been cursed by Kadru, O best of Brahmins, Karkotaka, unperturbed by her curse, said to Kadru: (KUMB: 1-20-17)
[PV-SVO:01_002_642]
…to his mother, the foremost serpent being greatly delighted, thus: “Entering the foremost horse and becoming a hair black as collyrium…” (KUMB: 1-20-18)
[PV-SVO:01_002_643]
“I shall show myself there. Rest assured.” The illustrious woman replied to her son, “So be it.” (KUMB: 1-20-19)
[PV-SVO:01_002_644]
Then, when the night had passed and the sun had risen at dawn, Kadru and Vinata, those two sisters, O ascetic… (BORI: 1-19-1)
[PV-OTH:01_002_645]
Then, indignant and fiercely agitated, having made their wager with servitude as the stake, they went to see the horse Uccaihshravas at close quarters. (BORI: 1-19-2)
[PV-OTH:01_002_646]
There they saw the ocean, the repository of waters, teeming with timingilas and great fish and filled with makaras. (BORI: 1-19-3)
[PV-OTH:01_002_647]
surrounded by many thousands of fierce creatures of various forms, forever unassailable and teeming with turtles and crocodiles. (BORI: 1-19-4)
[PV-OTH:01_002_648]
the source of all gems and the abode of Varuna, the delightful home of the Nagas and the supreme lord of rivers… (BORI: 1-19-5)
[PV-OTH:01_002_649]
the abode of the fire of the netherworld, the prison of the Asuras, terrifying to living beings, the ocean, repository of the waters... (BORI: 1-19-6)
[PV-OTH:01_002_650]
auspicious and divine to the immortals, the supreme source of nectar, immeasurable and inconceivable, wondrous, and filled with most sacred waters... (BORI: 1-19-7)
[PV-OTH:01_002_651]
Terrible and fierce with the cries of aquatic creatures, resounding dreadfully, turbulent with deep whirlpools, and terrifying to all beings; (BORI: 1-19-8)
[PV-OTH:01_002_652]
Rocked by winds along the shore, rising in agitation and turmoil, and seeming to dance everywhere with its tossing hands of waves... (BORI: 1-19-9)
[PV-OTH:01_002_653]
unapproachable because of its surging waves, governed by the moon’s waxing and waning; the birthplace of Panchajanya, the peerless repository of jewels… (BORI: 1-19-10)
[PV-OTH:01_002_654]
turbid from its waters being churned within by the Lord Govinda of immeasurable might, in boar form, as he recovered the earth … (BORI: 1-19-11)
[PV-OTH:01_002_655]
and the imperishable floor of Pātāla, whose depth Brahmarshi Atri did not reach even after practicing austerities for a hundred years; (BORI: 1-19-12)
[PV-OTH:01_002_656]
and the resting place at the beginning of an age for Vishnu of immeasurable radiance, the lotus-naveled one, as he enters the sleep of spiritual yoga... (BORI: 1-19-13)
[PV-OTH:01_002_657]
the auspicious lord of rivers, offering its waters as an oblation to the blazing fire of the Mare’s Mouth, unfathomable, boundless, vast, and immeasurable... (BORI: 1-19-14)
[PV-OTH:01_002_658]
They beheld the vast ocean, into which many great rivers, thousands upon thousands, flowed incessantly as if vying with one another. (BORI: 1-19-15)
[PV-OTH:01_002_659]
They beheld that deep and boundless ocean, vast and unfathomable—the immense repository of waters, stretching wide like the sky, teeming with fearsome timi and makara sea-creatures, and roaring with the dreadful cries and sounds of the beings that dwell in its waters. (BORI: 1-19-16)
[PV-OTH:01_002_660]
Seeing that deep, vast expanse, bright as the sky, teeming with fish, makaras, and waves, and illumined by flames of the netherworld fire, the two then swiftly made for… (BORI: 1-19-17)
[PV-OTH:01_002_661]
the far shore of the ocean, adorned with coastal forests. (KUMB: 1-21-2)
[PV-SVO:01_002_662]
vast, its waters unfathomably deep, being churned and resounding mightily... (KUMB: 1-21-3; NILA: 01.021.003)
[PV-SVO:01_002_663]
and also by other terrifying, misshapen, dreadful aquatic creatures… (KUMB: 1-21-5; NILA: 01.021.005)
[PV-SVO:01_002_664]
granting safety to Mainaka, terrified by the thunderbolt’s blows, and serving as the last refuge of the Asuras afflicted in the tumult of battle… (KUMB: 1-21-15; NILA: 01.021.015)
[PV-SVO:01_002_665]
swelling enormously and seeming to dance with its waves… (KUMB: 1-21-17; NILA: 01.021.017)
[PV-SVO:01_002_666]
The snakes conferred and agreed: “Her command must be carried out. If her wish goes unfulfilled, our unloving mother will surely burn us…” (KUMB: 1-22-1; NILA: 01.022.001)
[PV-SVO:01_002_667]
If pleased, that spirited woman would release us from the curse. Therefore we shall make the horse’s tail black—there is no doubt. (KUMB: 1-22-2; NILA: 01.022.002)
[PV-SVO:01_002_668]
Having thus resolved, they took their places as its black hairs. Meanwhile, once the wager had been made, the two co-wives… (KUMB: 1-22-3; NILA: 01.022.003)
[PV-SVO:01_002_669]
Swift-moving Kadru, together with Vinata, crossed the ocean and soon alighted near the horse. (BORI: 1-20-1)
[PV-OTH:01_002_670]
Seeing the many black hairs clinging to the horse’s tail, Kadrū consigned the dejected Vinatā to servitude. (BORI: 1-20-2)
[PV-OTH:01_002_671]
Then Vinata, defeated in that wager, was consumed with grief and entered into servitude. (BORI: 1-20-3)
[PV-OTH:01_002_672]
Meanwhile, when the time had come, the radiant Garuda was born, tearing open the egg without his mother’s aid. (BORI: 1-20-4)
[PV-OTH:01_002_673]
Blazing like a mass of fire, fiercely burning and exceedingly terrifying, the great-bodied bird suddenly grew to immense size and rose into the sky. (BORI: 1-20-5)
[PV-OTH:01_002_674]
Seeing him, all creatures sought refuge with Vibhāvasu. Bowing before him as he sat in his universal form, they said to him: (BORI: 1-20-6)
[PV-OTH:01_002_675]
Agni, do not grow any larger! Surely you do not intend to burn us? For that immense blazing mass of yours is advancing toward us. (BORI: 1-20-7)
[PV-OTH:01_002_676]
It is not as you think, O destroyers of the Asuras. This is the mighty Garuda, equal to me in his innate splendor. (BORI: 1-20-8)
[PV-OTH:01_002_677]
Thus addressed, the gods, accompanied by the hosts of seers, went and approached Garuda; then, while still some distance away, they praised him with these words: (BORI: 1-20-9)
[PV-OTH:01_002_678]
You are a seer, highly blessed; you are a god, Lord of Birds. You are sovereign, radiant as the sun, and our unsurpassed protector. (BORI: 1-20-10)
[PV-OTH:01_002_679]
You alone possess surging strength; you are righteous, undaunted in spirit, prosperous, and irresistible. O you of undiminished fame, you are austerity and all sacred learning, all that is yet to come and all that has come to pass. (BORI: 1-20-11)
[PV-OTH:01_002_680]
You are supreme, illuminating this entire world of moving and unmoving beings with your rays, like the sun. Continually eclipsing the sun’s radiance, you are the destroyer of all this, both enduring and transient. (BORI: 1-20-12)
[PV-OTH:01_002_681]
As the enraged sun might burn living beings, so you burn them, radiant as fire. Terrifying as the fire that rises at the cosmic dissolution, you destroy them, bringing an age to its end. (BORI: 1-20-13)
[PV-OTH:01_002_682]
Having approached Garuda—the lord of birds, mighty in radiance and free from darkness, ranging among the clouds, immensely strong and sky-faring, encompassing high and low, bestowing boons, and unconquerable in valor—we have sought refuge in him. (BORI: 1-20-14)
[PV-OTH:01_002_683]
Thus praised by the gods and the hosts of seers, Suparṇa then withdrew his radiance. (BORI: 1-20-15)
[PV-OTH:01_002_684]
Then they both saw that finest of horses, exceedingly swift, radiant as the moon’s rays and with a black tail. (KUMB: 1-23-2; NILA: 01.023.002)
[PV-SVO:01_002_685]
Endowed with immense vitality and strength, he illuminated every quarter; he could assume any form, go wherever he wished, and exert his power at will, ranging through the sky. (KUMB: 1-23-6; NILA: 01.023.006)
[PV-SVO:01_002_686]
with tawny eyes flashing like lightning, radiant as the fire at the end of an age, terrifying, terrible in sound, fierce, like a second Aurva fire… (KUMB: 1-23-7; KUMB: 1-23-8; NILA: 01.023.007; NILA: 01.023.008)
[PV-SVO:01_002_687]
He was born supremely radiant, increasing Vinata’s joy. When you saw this mass of splendor, bewilderment overcame you. (KUMB: 1-23-12; NILA: 01.023.012)
[PV-SVO:01_002_688]
He is also the mighty son of Kaśyapa, destroyer of the Nāgas, devoted to the welfare of the gods and hostile to the Daityas and Rākṣasas. (KUMB: 1-23-13; NILA: 01.023.013)
[PV-SVO:01_002_689]
There is no cause for fear here at all. Watch, together with me. (KUMB: 1-23-14; NILA: 01.023.014)
[PV-SVO:01_002_690]
You are the mighty Sun, the giver of heat, the Supreme Lord, and the Lord of Creatures. You are Indra, you are Hayamukha, you are Sharva, and you are the Lord of the Universe. (KUMB: 1-23-16; NILA: 01.023.016)
[PV-SVO:01_002_691]
You are the mouth, the lotus-born Brahmin; you are fire and likewise the wind. You are indeed the Creator and the Ordainer; you are Viṣṇu, the foremost of the gods. (KUMB: 1-23-17; NILA: 01.023.017)
[PV-SVO:01_002_692]
You are ever great and supreme; you are immortality and great renown. You are radiance and all that is desired… (KUMB: 1-23-18; NILA: 01.023.018)
[PV-SVO:01_002_693]
You are ever our refuge; how, then, could fear come upon us because of you? (KUMB: 1-23-19)
[PV-SVO:01_002_694]
Your power, radiant as molten gold, has scorched all this. Lord of the world, protect all the great-souled gods. (KUMB: 1-23-23; NILA: 01.023.023)
[PV-SVO:01_002_695]
Those who travel through the sky in aerial cars, terrified and bewildered, are going astray. O lord, best of birds, you are the son of the compassionate, great-souled sage Kaśyapa. (KUMB: 1-23-24; NILA: 01.023.024)
[PV-SVO:01_002_696]
So do not be angry; show the world the highest compassion. You are its lord—be calm and protect us. At your roar, like the crash of a mighty thunderbolt, the quarters, the sky, the celestial realm, and this earth… (KUMB: 1-23-25; NILA: 01.023.025)
[PV-SVO:01_002_697]
And our hearts tremble constantly, O bird. Restrain this fiery form. At the sight of your radiance, which resembles enraged Death, our unsettled minds tremble. Be gracious to us who implore you, O lord of birds; be benevolent toward us, blessed lord, and bring us happiness. (KUMB: 1-23-26; NILA: 01.023.026)
[PV-SVO:01_002_698]
Hearing this and looking at his own body, Suparṇa began to contract his form. (KUMB: 1-24-1; NILA: 01.024.001)
[PV-SVO:01_002_699]
Lest all creatures, alarmed by my fearsome form, be terrified at the sight of my body, I shall withdraw my radiance. (KUMB: 1-24-2; NILA: 01.024.002)
[PV-SVO:01_002_700]
Having placed Aruna on his back, he set out from his father’s house; there the radiant Aruna was set down in the eastern quarter. (KUMB: 1-24-3; KUMB: 1-24-4; NILA: 01.024.003; NILA: 01.024.004)
[PV-SVO:01_002_701]
when the Sun intended to burn the worlds with his exceedingly fierce rays. Why, then, did the blessed Sun intend to burn the worlds? (KUMB: 1-24-5; KUMB: 1-24-5क्ष्; NILA: 01.024.005)
[PV-SVO:01_002_702]
What had the gods taken from him, that such wrath seized him? When Rāhu was exposed by the Moon and the Sun while drinking the nectar… (KUMB: 1-24-6; KUMB: 1-24-6क्ष्; NILA: 01.024.006)
[PV-SVO:01_002_703]
He then formed a lasting enmity with the Moon and the Sun, sinless one. And as Rahu afflicted him, anger took hold of the Sun. (KUMB: 1-24-7; NILA: 01.024.007)
[PV-SVO:01_002_704]
Rahu’s anger against me arose because I acted for the gods’ sake. Why should I alone suffer this evil, which causes so much harm? (KUMB: 1-24-8; NILA: 01.024.008)
[PV-SVO:01_002_705]
A friend is seen only when there is work to be done, not in times of distress. The dwellers in heaven watch me being swallowed and simply stand by. (KUMB: 1-24-9; NILA: 01.024.009)
[PV-SVO:01_002_706]
“Therefore I shall set myself to destroying the worlds—of this there is no doubt.” Having thus resolved, the Sun went to the mountain of sunset. (KUMB: 1-24-10; NILA: 01.024.010)
[PV-SVO:01_002_707]
Therefore Bhaskara scorched the world in order to destroy it. Then the great seers approached the gods and spoke as follows: (KUMB: 1-24-11; NILA: 01.024.011)
[PV-SVO:01_002_708]
Tonight at midnight, a great conflagration will arise, terrifying all the worlds and destroying the three worlds. (KUMB: 1-24-12; NILA: 01.024.012)
[PV-SVO:01_002_709]
Then the gods, together with the hosts of sages, approached the Grandsire and said, “What can be the cause of this great fear from the conflagration here today?” (KUMB: 1-24-13; NILA: 01.024.013)
[PV-SVO:01_002_710]
The sun is not yet visible, and this already seems like destruction. Blessed Lord, what will happen when the radiant sun rises? (KUMB: 1-24-14; NILA: 01.024.014)
[PV-SVO:01_002_711]
This sun is preparing to rise for the destruction of the world; as soon as he appears, he will reduce the worlds to heaps of ashes. (KUMB: 1-24-15; NILA: 01.024.015)
[PV-SVO:01_002_712]
Indeed, a means of countering him has already been provided: the wise son of Kashyapa, widely renowned as Aruna… (KUMB: 1-24-16; NILA: 01.024.016)
[PV-SVO:01_002_713]
Great in stature and radiant with power, he will stand before the sun. He will serve as its charioteer and diminish its brilliance. (KUMB: 1-24-17; NILA: 01.024.017)
[PV-SVO:01_002_714]
Thus the welfare of the worlds, the seers, and the gods would be secured. Then, at the command of the Grandsire, Aruṇa did all this. (KUMB: 1-24-18; KUMB: 1-24-18क्ष्; NILA: 01.024.018)
[PV-SVO:01_002_715]
The Sun rose, veiled by Aruna. I have now told you in full how anger seized the Sun. (KUMB: 1-24-19; NILA: 01.024.019)
[PV-SVO:01_002_716]
and how the lord Aruna became his charioteer. Now hear another question that was raised earlier. (KUMB: 1-24-20; NILA: 01.024.020)
[PV-SVO:01_002_717]