Agni and Soma, and the Greatness of the Brahmins

Verse 1 (12.351.1)

अग्नीषोमौ कथं पूर्वमेकयोनी प्रवर्तितौ । एष मे संशयो जातस्तं छिन्धि मधुसूदन ॥

agnīṣomau kathaṃ pūrvamekayonī pravartitau | eṣa me saṃśayo jātastaṃ chindhi madhusūdana

How were Agni and Soma first made to proceed from a single source? This doubt has arisen in me; resolve it, Madhusudana.

Note on the text: Adhyaya note: the page is the right adhyaya, with a <poem> block and no table (so the poem is the base text); its verses are numbered 1-50 with 40 skipped, and it has no colophon (it ends with the verse numbered 50). The text is the critical edition's 12.329 (the CE numbers this adhyaya 329), where it is printed mostly as prose lines lettered A, B, C … (no Appendix I passage: no inline @ lines occur here). The input had 48 rows, with verses 27 and 28 merged, verses 40 and 41 merged, and the lone lines "तास्त्वाष्ट्र उवाच" and "तामिन्द्र उवाच" taken as speaker names; the adhyaya is rebuilt from the raw page. The stray marks "(३४२.४१)" and "12,342,65" printed in the poem are dropped. The page prints headings only for अर्जुन (verse 1) and श्रीभगवान् (from verse 2): all of verses 2-50 are Krishna's account, and speeches inside the stories are not separated. It is not a stray copy of another adhyaya.

Verse 2 (12.351.2)

हन्त ते वर्तयिष्यामि पुराणं पाण्डुनन्दन । आत्मतेजोद्भवं पार्थ शृणुष्वैकमना मम ॥

hanta te vartayiṣyāmi purāṇaṃ pāṇḍunandana | ātmatejodbhavaṃ pārtha śṛṇuṣvaikamanā mama

Very well, son of Pandu, I shall tell you an ancient account that arose from my own radiance. Listen to it, Partha, with a single mind.

Verse 3 (12.351.3)

सम्प्रक्षालनकालेऽतिक्रान्ते चतुर्थे युगसहस्रान्ते । अव्यक्ते सर्वभूतप्रलये स्थावरजङ्गमे । ज्योतिर्धरणिवायुरहितेऽन्धे तमसि जलैकार्णवे लोके । तम इत्येवाभिभूतेऽसञ्ज्ञकेऽद्वितीये प्रतिष्ठिते । नैव रात्र्यां न दिवसे न सति नासति न व्यक्ते नाव्यक्ते व्यवस्थिते । एतस्यामवस्थायां नारायणगुणाश्रयादक्षयादजरादनिन्द्रियादग्राह्यादसम्भवात्सत्यादहिंस्राल्ललामाद्विविधप्रवृत्तिविशेषात् अक्षयादजरामरादमूर्तितः सर्वव्यापिनः सर्वकर्तुः । शाश्वतात्तमसः पुरुषः प्रादुर्भूतो हरिरव्ययः ॥

samprakṣālanakāle'tikrānte caturthe yugasahasrānte | avyakte sarvabhūtapralaye sthāvarajaṅgame | jyotirdharaṇivāyurahite'ndhe tamasi jalaikārṇave loke | tama ityevābhibhūte'sañjñake'dvitīye pratiṣṭhite | naiva rātryāṃ na divase na sati nāsati na vyakte nāvyakte vyavasthite | etasyāmavasthāyāṃ nārāyaṇaguṇāśrayādakṣayādajarādanindriyādagrāhyādasambhavātsatyādahiṃsrāllalāmādvividhapravṛttiviśeṣāt akṣayādajarāmarādamūrtitaḥ sarvavyāpinaḥ sarvakartuḥ | śāśvatāttamasaḥ puruṣaḥ prādurbhūto hariravyayaḥ

When the time of the great cleansing had passed, at the close of the fourth thousand-yuga, when everything was unmanifest and all beings, moving and unmoving, had dissolved; when the world was a single sea of water in blind darkness, without light, earth or wind; when all was overcome by darkness alone, unnamed, without a second, firmly settled, neither in night nor in day, neither existent nor non-existent, neither manifest nor unmanifest; in that state, out of Narayana, the support of all qualities, the imperishable, the ageless, the senseless, the ungraspable, the unborn, the true, the non-violent, the most excellent, the source of the distinctions of manifold activity, out of the imperishable, ageless and deathless, the formless, the all-pervading, the maker of all, out of eternal darkness, the Person appeared: Hari, the unchanging.

Note on the text: Lines 6 and 7 of the page are joined (the page wraps the line at सर्वकर्तुः; CE 12.329.3G is one line). CE 12.329.3A-G (printed there as prose lines).

Verse 4 (12.351.4)

निदर्शनमपि ह्यत्र भवति । नासीदहो न रात्रिरासीत् । न सदासीन्नासदासीत् । तम एव पुरस्तादभवद्विश्वरूपम् । सा विश्वस्य जननीत्येवमस्यार्थोऽनुभाष्यते ॥

nidarśanamapi hyatra bhavati | nāsīdaho na rātrirāsīt | na sadāsīnnāsadāsīt | tama eva purastādabhavadviśvarūpam | sā viśvasya jananītyevamasyārtho'nubhāṣyate

There is also an illustration of this: ‘There was no day, there was no night; there was neither the existent nor the non-existent. Darkness alone was there before, having the form of the whole universe.’ ‘That is the mother of the universe’: this is the meaning that follows it.

Note on the text: CE 12.329.4A-E (printed there as prose lines).

Verse 5 (12.351.5)

तस्येदानीं तमःसम्भवस्य पुरुषस्य पद्मयोनेर्ब्रह्मणः प्रादुर्भावे स पुरुषः प्रजाः सिसृक्षमाणो नेत्राभ्यामग्नीषोमौ ससर्ज । ततो भूतसर्गे प्रवृत्ते प्रजाक्रमवशाद्ब्रह्मक्षत्रमुपातिष्ठत् । यः सोमस्तद्ब्रह्म यद्ब्रह्म ते ब्राह्मणाः । योऽग्निस्तत्क्षत्रं क्षत्राद्ब्रह्म बलवत्तरम् । कस्मादिति लोकप्रत्यक्षगुणमेतत्तद्यथा । ब्राह्मणेभ्यः परं भूतं नोत्पन्नपूर्वम् । दीप्यमानेऽग्नौ जुहोतीति कृत्वा ब्रवीमि । भूतसर्गः कृतो ब्रह्मणा भूतानि च प्रतिष्ठाप्य त्रैलोक्यं धार्यत इति ॥

tasyedānīṃ tamaḥsambhavasya puruṣasya padmayonerbrahmaṇaḥ prādurbhāve sa puruṣaḥ prajāḥ sisṛkṣamāṇo netrābhyāmagnīṣomau sasarja | tato bhūtasarge pravṛtte prajākramavaśādbrahmakṣatramupātiṣṭhat | yaḥ somastadbrahma yadbrahma te brāhmaṇāḥ | yo'gnistatkṣatraṃ kṣatrādbrahma balavattaram | kasmāditi lokapratyakṣaguṇametattadyathā | brāhmaṇebhyaḥ paraṃ bhūtaṃ notpannapūrvam | dīpyamāne'gnau juhotīti kṛtvā bravīmi | bhūtasargaḥ kṛto brahmaṇā bhūtāni ca pratiṣṭhāpya trailokyaṃ dhāryata iti

Then, when that Person born of darkness had brought forth Brahma, the lotus-born, the Person, wishing to create beings, made Agni and Soma from his two eyes. When the creation of beings then began, in the order of creatures the brahmin and kshatriya powers came into being. That which is Soma is brahman, and what is brahman is the brahmins; that which is Agni is the kshatra, and brahman is stronger than kshatra. Why? Because this is a quality plain to all the world: nothing higher than the brahmins was ever born before. I say it because one pours the oblation into a blazing fire. The creation of beings was made by Brahma, and by establishing the beings the three worlds are upheld.

Note on the text: The last two lines of the page (… त्रैलोक्यं / धार्यत इति) are joined (a line wrap, not a break; CE 12.329.5H is one line). CE 12.329.5A-H (printed there as prose lines).

Verse 6 (12.351.6)

मन्त्रवादोऽपि हि भवति । त्वमग्ने यज्ञानां होता विश्वेषाम् । हितो देवेभिर्मानुषे जने इति । निदर्शनं चात्र भवति । विश्वेषामग्ने यज्ञानां होतेति । हितो देवैर्मानुषैर्जगत इति । अग्निर्हि यज्ञानां होता कर्ता । स चाग्निर्ब्रह्म ॥

mantravādo'pi hi bhavati | tvamagne yajñānāṃ hotā viśveṣām | hito devebhirmānuṣe jane iti | nidarśanaṃ cātra bhavati | viśveṣāmagne yajñānāṃ hoteti | hito devairmānuṣairjagata iti | agnirhi yajñānāṃ hotā kartā | sa cāgnirbrahma

There is also a mantra-text: ‘You, Agni, are the invoker of the sacrifices of all, placed among men by the gods.’ And the explanation of it is: ‘Agni, you are the invoker of all sacrifices, placed by gods and by men for the world.’ For Agni is the invoker and performer of sacrifices, and that Agni is brahman.

Note on the text: CE 12.329.6A-H (printed there as prose lines).

Verse 7 (12.351.7)

न ह्यृते मन्त्राद्धवनमस्ति । न विना पुरुषं तपः सम्भवति । हविर्मन्त्राणां सम्पूजा विद्यते देवमनुष्याणामनेन त्वं होतेति नियुक्तः । ये च मानुषा होत्राधिकारास्ते च । ब्राह्मणस्य हि याजनं विधीयते न क्षत्रवैश्ययोर्द्विजात्योः । तस्माद्ब्राह्मणा ह्यग्निभूता यज्ञानुद्वहन्ति । यज्ञा देवांस्तर्पयन्ति देवाः पृथिवीं भावयन्ति ॥

na hyṛte mantrāddhavanamasti | na vinā puruṣaṃ tapaḥ sambhavati | havirmantrāṇāṃ sampūjā vidyate devamanuṣyāṇāmanena tvaṃ hoteti niyuktaḥ | ye ca mānuṣā hotrādhikārāste ca | brāhmaṇasya hi yājanaṃ vidhīyate na kṣatravaiśyayordvijātyoḥ | tasmādbrāhmaṇā hyagnibhūtā yajñānudvahanti | yajñā devāṃstarpayanti devāḥ pṛthivīṃ bhāvayanti

Without a mantra there is no offering; without the Person there is no austerity. The worship of gods and men by oblations and mantras exists, and by this he was appointed: ‘You are the invoker.’ And those human offices of the invoker belong to them as well. The conduct of sacrifice for others is ordained for the brahmin, not for the kshatriya or the vaishya, the other twice-born. Therefore the brahmins, who are Agni, bear the sacrifices; sacrifices satisfy the gods; and the gods nourish the earth.

Note on the text: CE 12.329.7A-G (printed there as prose lines).

Verse 8 (12.351.8)

शतपथे हि ब्राह्मणं भवति । अग्नौ समिद्धे स जुहोति यो विद्वान्ब्राह्मणमुखे दानाहुतिं जुहोति । एवमप्यग्निभूता ब्राह्मणा विद्वांसोऽग्निं भावयन्ति । अग्निर्विष्णुः सर्वभूतान्यनुप्रविश्य प्राणान्धारयति । अपि चात्र सनत्कुमारगीताः श्लोका भवन्ति ॥

śatapathe hi brāhmaṇaṃ bhavati | agnau samiddhe sa juhoti yo vidvānbrāhmaṇamukhe dānāhutiṃ juhoti | evamapyagnibhūtā brāhmaṇā vidvāṃso'gniṃ bhāvayanti | agnirviṣṇuḥ sarvabhūtānyanupraviśya prāṇāndhārayati | api cātra sanatkumāragītāḥ ślokā bhavanti

In the Shatapatha Brahmana it is said: ‘He offers into a kindled fire who, being learned, offers the gift-oblation in the mouth of a brahmin.’ So too the learned brahmins, who are Agni, nourish Agni. Agni is Vishnu, who, entering all beings, sustains their life-breaths. And here there are also verses sung by Sanatkumara:

Note on the text: CE 12.329.8A-E (printed there as prose lines).

Verse 9 (12.351.9)

विश्वं ब्रह्मासृजत्पूर्वं सर्वादिर्निरवस्करम् । ब्रह्मघोषैर्दिवं तिष्ठन्त्यमरा ब्रह्मयोनयः ॥

viśvaṃ brahmāsṛjatpūrvaṃ sarvādirniravaskaram | brahmaghoṣairdivaṃ tiṣṭhantyamarā brahmayonayaḥ

Brahma first created the universe, the origin of all, free of any blemish. By the chanting of the Veda the immortals, whose source is brahman, remain in heaven.

Verse 10 (12.351.10)

ब्राह्मणानां मतिर्वाक्यं कर्म श्रद्धा तपांसि च । धारयन्ति महीं द्यां च शैत्याद्वार्यमृतं यथा ॥

brāhmaṇānāṃ matirvākyaṃ karma śraddhā tapāṃsi ca | dhārayanti mahīṃ dyāṃ ca śaityādvāryamṛtaṃ yathā

The brahmins' thought, speech, action, faith and austerities hold up the earth and the sky, as cool water, like nectar, sustains life.

Verse 11 (12.351.11)

नास्ति सत्यात्परो धर्मो नास्ति मातृसमो गुरुः । ब्राह्मणेभ्यः परं नास्ति प्रेत्य चेह च भूतये ॥

nāsti satyātparo dharmo nāsti mātṛsamo guruḥ | brāhmaṇebhyaḥ paraṃ nāsti pretya ceha ca bhūtaye

There is no dharma higher than truth, and no teacher equal to a mother; nothing is higher than the brahmins for welfare in this world and the next.

Verse 12 (12.351.12)

नैषामुक्षा वर्धते नोत वाहा; न गर्गरो मथ्यते सम्प्रदाने । अपध्वस्ता दस्युभूता भवन्ति; येषां राष्ट्रे ब्राह्मणा वृत्तिहीनाः ॥

naiṣāmukṣā vardhate nota vāhā; na gargaro mathyate sampradāne | apadhvastā dasyubhūtā bhavanti; yeṣāṃ rāṣṭre brāhmaṇā vṛttihīnāḥ

In the kingdoms where brahmins are left without a livelihood, their bulls do not thrive, nor their draught animals; no churn is turned when gifts are to be made. They are ruined and become like bandits.

Verse 13 (12.351.13)

वेदपुराणेतिहासप्रामाण्यान्नारायणमुखोद्गताः सर्वात्मानः सर्वकर्तारः सर्वभावनाश्च ब्राह्मणाः । वाक्समकालं हि तस्य देवस्य वरप्रदस्य ब्राह्मणाः प्रथमं प्रादुर्भूता ब्राह्मणेभ्यश्च शेषा वर्णाः प्रादुर्भूताः । इत्थं च सुरासुरविशिष्टा ब्राह्मणा यदा मया ब्रह्मभूतेन पुरा स्वयमेवोत्पादिताः सुरासुरमहर्षयो भूतविशेषाः स्थापिता निगृहीताश्च ॥

vedapurāṇetihāsaprāmāṇyānnārāyaṇamukhodgatāḥ sarvātmānaḥ sarvakartāraḥ sarvabhāvanāśca brāhmaṇāḥ | vāksamakālaṃ hi tasya devasya varapradasya brāhmaṇāḥ prathamaṃ prādurbhūtā brāhmaṇebhyaśca śeṣā varṇāḥ prādurbhūtāḥ | itthaṃ ca surāsuraviśiṣṭā brāhmaṇā yadā mayā brahmabhūtena purā svayamevotpāditāḥ surāsuramaharṣayo bhūtaviśeṣāḥ sthāpitā nigṛhītāśca

By the authority of the Vedas, Puranas and Itihasa, the brahmins have issued from Narayana's mouth; they are the selves of all, the makers of all, and the sustainers of all. At the very moment the god, the giver of boons, spoke, the brahmins appeared first, and from the brahmins the other classes appeared. And so, when I, having become Brahma, myself brought forth in the past the brahmins who surpass gods and asuras, the gods, the asuras, the great seers and the other distinct kinds of beings were each set in their places, or else held in check.

Note on the text: Lines 3 and 4 of the page (… ब्रह्मभूतेन पुरा / स्वयमेवोत्पादिताः …) are joined (a line wrap; CE 12.329.13C is one line). CE 12.329.13A-C (printed there as prose lines).

Verse 14 (12.351.14)

अहल्याधर्षणनिमित्तं हि गौतमाद्धरिश्मश्रुतामिन्द्रः प्राप्तः । कौशिकनिमित्तं चेन्द्रो मुष्कवियोगं मेषवृषणत्वं चावाप । अश्विनोर्ग्रहप्रतिषेधोद्यतवज्रस्य पुरंदरस्य च्यवनेन स्तम्भितो बाहुः । क्रतुवधप्राप्तमन्युना च दक्षेण भूयस्तपसा चात्मानं संयोज्य नेत्राकृतिरन्या ललाटे रुद्रस्योत्पादिता ॥

ahalyādharṣaṇanimittaṃ hi gautamāddhariśmaśrutāmindraḥ prāptaḥ | kauśikanimittaṃ cendro muṣkaviyogaṃ meṣavṛṣaṇatvaṃ cāvāpa | aśvinorgrahapratiṣedhodyatavajrasya puraṃdarasya cyavanena stambhito bāhuḥ | kratuvadhaprāptamanyunā ca dakṣeṇa bhūyastapasā cātmānaṃ saṃyojya netrākṛtiranyā lalāṭe rudrasyotpāditā

Because of the assault on Ahalya, Indra received from Gautama a tawny-green beard. On Kaushika's account Indra lost his testicles and received those of a ram. When Purandara raised his thunderbolt to bar the Ashvins from the Soma-draught, Chyavana paralyzed his arm. And Daksha, whose anger was roused by the destruction of his sacrifice, again practised austerity, united himself with its power, and produced another eye-shaped mark on Rudra's forehead.

Note on the text: CE 12.329.14A-D (printed there as prose lines).

Verse 15 (12.351.15)

त्रिपुरवधार्थं दीक्षामभ्युपगतस्य रुद्रस्योशनसा शिरसो जटा उत्कृत्य प्रयुक्ताः । ततः प्रादुर्भूता भुजगाः । तैरस्य भुजगैः पीड्यमानः कण्ठो नीलतामुपनीतः । पूर्वे च मन्वन्तरे स्वायम्भुवे नारायणहस्तबन्धग्रहणान्नीलकण्ठत्वमेव वा ॥

tripuravadhārthaṃ dīkṣāmabhyupagatasya rudrasyośanasā śiraso jaṭā utkṛtya prayuktāḥ | tataḥ prādurbhūtā bhujagāḥ | tairasya bhujagaiḥ pīḍyamānaḥ kaṇṭho nīlatāmupanītaḥ | pūrve ca manvantare svāyambhuve nārāyaṇahastabandhagrahaṇānnīlakaṇṭhatvameva vā

When Rudra had taken up the initiation for the destruction of Tripura, Ushanas tore out the matted locks from his head and hurled them. From them serpents appeared, and tormented by those serpents his throat turned blue; or else his blue throat came from Narayana's grasp and binding with his hands in the earlier Svayambhuva Manvantara.

Note on the text: CE 12.329.15A-D (printed there as prose lines).

Verse 16 (12.351.16)

अमृतोत्पादने पुरश्चरणतामुपगतस्याङ्गिरसो बृहस्पतेरुपस्पृशतो न प्रसादं गतवत्यः किलापः । अथ बृहस्पतिरपां चुक्रोध । यस्मान्ममोपस्पृशतः कलुषीभूता न प्रसादमुपगतास्तस्मादद्यप्रभृति झषमकरमत्स्यकच्छपजन्तुसङ्कीर्णाः कलुषीभवतेति । तदाप्रभृत्यापो यादोभिः सङ्कीर्णाः संवृत्ताः ॥

amṛtotpādane puraścaraṇatāmupagatasyāṅgiraso bṛhaspaterupaspṛśato na prasādaṃ gatavatyaḥ kilāpaḥ | atha bṛhaspatirapāṃ cukrodha | yasmānmamopaspṛśataḥ kaluṣībhūtā na prasādamupagatāstasmādadyaprabhṛti jhaṣamakaramatsyakacchapajantusaṅkīrṇāḥ kaluṣībhavateti | tadāprabhṛtyāpo yādobhiḥ saṅkīrṇāḥ saṃvṛttāḥ

At the churning for nectar, when Angirasa Brihaspati, who had undertaken the preliminary rite, was rinsing his mouth, the waters did not become clear. Then Brihaspati was angry with the waters and said: ‘Since you were muddied and did not become clear as I rinsed my mouth, from today be muddied, filled with fish, crocodiles, large fish, turtles and other creatures.’ From that time the waters have been filled with aquatic creatures.

Note on the text: CE 12.329.16A-D (printed there as prose lines).

Verse 17 (12.351.17)

विश्वरूपो वै त्वाष्ट्रः पुरोहितो देवानामासीत्स्वस्रीयोऽसुराणाम् । स प्रत्यक्षं देवेभ्यो भागमददत्परोक्षमसुरेभ्यः ॥

viśvarūpo vai tvāṣṭraḥ purohito devānāmāsītsvasrīyo'surāṇām | sa pratyakṣaṃ devebhyo bhāgamadadatparokṣamasurebhyaḥ

Vishvarupa, son of Tvashtri, was the household priest of the gods and the sister's son of the asuras. He gave the gods their share openly, and the asuras theirs in secret.

Note on the text: CE 12.329.17A-B (printed there as prose lines).

Verse 18 (12.351.18)

अथ हिरण्यकशिपुं पुरस्कृत्य विश्वरूपमातरं स्वसारमसुरा वरमयाचन्त । हे स्वसरयं ते पुत्रस्त्वाष्ट्रो विश्वरूपस्त्रिशिरा देवानां पुरोहितः प्रत्यक्षं देवेभ्यो भागमददत्परोक्षमस्माकम् । ततो देवा वर्धन्ते वयं क्षीयामः । तदेनं त्वं वारयितुमर्हसि तथा यथास्मान्भजेदिति ॥

atha hiraṇyakaśipuṃ puraskṛtya viśvarūpamātaraṃ svasāramasurā varamayācanta | he svasarayaṃ te putrastvāṣṭro viśvarūpastriśirā devānāṃ purohitaḥ pratyakṣaṃ devebhyo bhāgamadadatparokṣamasmākam | tato devā vardhante vayaṃ kṣīyāmaḥ | tadenaṃ tvaṃ vārayitumarhasi tathā yathāsmānbhajediti

Then the asuras, putting Hiranyakashipu in front, asked a boon of Vishvarupa's mother, his sister: ‘Sister, this son of yours, Tvashtri's Vishvarupa of the three heads, the priest of the gods, gives the gods their share openly and ours in secret. So the gods prosper and we decline. You ought to restrain him, so that he may serve us.’

Note on the text: CE 12.329.18A-D (printed there as prose lines).

Verse 19 (12.351.19)

अथ विश्वरूपं नन्दनवनमुपगतं मातोवाच । पुत्र किं परपक्षवर्धनस्त्वं मातुलपक्षं नाशयसि । नार्हस्येवं कर्तुमिति । स विश्वरूपो मातुर्वाक्यमनतिक्रमणीयमिति मत्वा सम्पूज्य हिरण्यकशिपुमगात् ॥

atha viśvarūpaṃ nandanavanamupagataṃ mātovāca | putra kiṃ parapakṣavardhanastvaṃ mātulapakṣaṃ nāśayasi | nārhasyevaṃ kartumiti | sa viśvarūpo māturvākyamanatikramaṇīyamiti matvā sampūjya hiraṇyakaśipumagāt

Then his mother said to Vishvarupa, who had gone to the Nandana grove: ‘Son, why do you strengthen the enemy's side and destroy the side of your mother's brothers? You ought not to act so.’ Vishvarupa, thinking his mother's word could not be disregarded, honored her and went to Hiranyakashipu.

Note on the text: CE 12.329.19A-D (printed there as prose lines).

Verse 20 (12.351.20)

हैरण्यगर्भाच्च वसिष्ठाद्धिरण्यकशिपुः शापं प्राप्तवान् । यस्मात्त्वयान्यो वृतो होता तस्मादसमाप्तयज्ञस्त्वमपूर्वात्सत्त्वजाताद्वधं प्राप्स्यसीति । तच्छापदानाद्धिरण्यकशिपुः प्राप्तवान्वधम् ॥

hairaṇyagarbhācca vasiṣṭhāddhiraṇyakaśipuḥ śāpaṃ prāptavān | yasmāttvayānyo vṛto hotā tasmādasamāptayajñastvamapūrvātsattvajātādvadhaṃ prāpsyasīti | tacchāpadānāddhiraṇyakaśipuḥ prāptavānvadham

Hiranyakashipu received a curse from Vasishtha, the descendant of Hiranyagarbha: ‘Since you have chosen another as your invoking priest, you will meet your death, with your sacrifice unfinished, at the hands of a being of an unprecedented nature.’ By the force of that curse Hiranyakashipu met his death.

Note on the text: CE 12.329.20A-C (printed there as prose lines).

Verse 21 (12.351.21)

विश्वरूपो मातृपक्षवर्धनोऽत्यर्थं तपस्यभवत् । तस्य व्रतभङ्गार्थमिन्द्रो बह्वीः श्रीमत्योऽप्सरसो नियुयोज । ताश्च दृष्ट्वा मनः क्षुभितं तस्याभवत्तासु चाप्सरःसु नचिरादेव सक्तोऽभवत् । सक्तं चैनं ज्ञात्वाप्सरस ऊचुर्गच्छामहे वयं यथागतमिति ॥

viśvarūpo mātṛpakṣavardhano'tyarthaṃ tapasyabhavat | tasya vratabhaṅgārthamindro bahvīḥ śrīmatyo'psaraso niyuyoja | tāśca dṛṣṭvā manaḥ kṣubhitaṃ tasyābhavattāsu cāpsaraḥsu nacirādeva sakto'bhavat | saktaṃ cainaṃ jñātvāpsarasa ūcurgacchāmahe vayaṃ yathāgatamiti

Vishvarupa, who favored his mother's side, practised extreme austerity. To break his vow Indra sent many beautiful apsarases. Seeing them, his mind was stirred, and he was soon attached to those apsarases. Knowing that he was attached, the apsarases said: ‘We shall go back as we came.’

Note on the text: CE 12.329.21A-D (printed there as prose lines).

Verse 22 (12.351.22)

तास्त्वाष्ट्र उवाच । क्व गमिष्यथ आस्यतां तावन्मया सह श्रेयो भविष्यतीति । तास्तमब्रुवन् । वयं देवस्त्रियोऽप्सरस इन्द्रं वरदं पुरा प्रभविष्णुं वृणीमह इति ॥

tāstvāṣṭra uvāca | kva gamiṣyatha āsyatāṃ tāvanmayā saha śreyo bhaviṣyatīti | tāstamabruvan | vayaṃ devastriyo'psarasa indraṃ varadaṃ purā prabhaviṣṇuṃ vṛṇīmaha iti

Tvashtri's son said to them: ‘Where will you go? Stay here a while; it will be to your good to be with me.’ They answered: ‘We are the apsarases, women of the gods; we choose Indra, the boon-giver, the mighty, as we have of old.’

Note on the text: Restored the page's first line "तास्त्वाष्ट्र उवाच ।" ("Tvashtri's son said to them"), which the input had read as a speaker name and dropped from the text (CE 12.329.22A). CE 12.329.22A-D (printed there as prose lines). Speaker changed from the input's तास्त्वाष्ट्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 23 (12.351.23)

अथ ता विश्वरूपोऽब्रवीदद्यैव सेन्द्रा देवा न भविष्यन्तीति । ततो मन्त्राञ्जजाप । तैर्मन्त्रैः प्रावर्धत त्रिशिराः । एकेनास्येन सर्वलोकेषु द्विजैः क्रियावद्भिर्यज्ञेषु सुहुतं सोमं पपावेकेनाप एकेन सेन्द्रान्देवान् । अथेन्द्रस्तं विवर्धमानं सोमपानाप्यायितसर्वगात्रं दृष्ट्वा चिन्तामापेदे ॥

atha tā viśvarūpo'bravīdadyaiva sendrā devā na bhaviṣyantīti | tato mantrāñjajāpa | tairmantraiḥ prāvardhata triśirāḥ | ekenāsyena sarvalokeṣu dvijaiḥ kriyāvadbhiryajñeṣu suhutaṃ somaṃ papāvekenāpa ekena sendrāndevān | athendrastaṃ vivardhamānaṃ somapānāpyāyitasarvagātraṃ dṛṣṭvā cintāmāpede

Then Vishvarupa said to them: ‘This very day the gods will be without Indra.’ He then recited mantras, and by those mantras the three-headed one grew. With one mouth he drank the Soma well offered in the sacrifices of the twice-born in all the worlds, with another he drank water, and with the third the gods together with Indra. Then Indra, seeing him grow, all his limbs swollen with the Soma he had drunk, fell into anxiety.

Note on the text: CE 12.329.23A-E (printed there as prose lines). Speaker changed from the input's तास्त्वाष्ट्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 24 (12.351.24)

देवाश्च ते सहेन्द्रेण ब्रह्माणमभिजग्मुरूचुश्च । विश्वरूपेण सर्वयज्ञेषु सुहुतः सोमः पीयते । वयमभागाः संवृत्ताः । असुरपक्षो वर्धते वयं क्षीयामः । तदर्हसि नो विधातुं श्रेयो यदनन्तरमिति ॥

devāśca te sahendreṇa brahmāṇamabhijagmurūcuśca | viśvarūpeṇa sarvayajñeṣu suhutaḥ somaḥ pīyate | vayamabhāgāḥ saṃvṛttāḥ | asurapakṣo vardhate vayaṃ kṣīyāmaḥ | tadarhasi no vidhātuṃ śreyo yadanantaramiti

The gods, with Indra, went to Brahma and said: ‘By Vishvarupa the Soma offered well in all sacrifices is being drunk; we have been left without a share. The side of the asuras grows and we dwindle. You ought to ordain for us what is best hereafter.’

Note on the text: CE 12.329.24A-E (printed there as prose lines). Speaker changed from the input's तास्त्वाष्ट्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 25 (12.351.25)

तान्ब्रह्मोवाच ऋषिर्भार्गवस्तपस्तप्यते दधीचः । स याच्यतां वरं यथा कलेवरं जह्यात् । तस्यास्थिभिर्वज्रं क्रियतामिति ॥

tānbrahmovāca ṛṣirbhārgavastapastapyate dadhīcaḥ | sa yācyatāṃ varaṃ yathā kalevaraṃ jahyāt | tasyāsthibhirvajraṃ kriyatāmiti

Brahma said to them: ‘The seer Dadhicha of the Bhrigu line is practising austerity. Ask him for a boon, that he give up his body; let a thunderbolt be made from his bones.’

Note on the text: CE 12.329.25A-C (printed there as prose lines). Speaker changed from the input's तास्त्वाष्ट्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 26 (12.351.26)

देवास्तत्रागच्छन्यत्र दधीचो भगवानृषिस्तपस्तेपे । सेन्द्रा देवास्तमभिगम्योचुर्भगवंस्तपसः कुशलमविघ्नं चेति । तान्दधीच उवाच स्वागतं भवद्भ्यः किं क्रियताम् । यद्वक्ष्यथ तत्करिष्यामीति । ते तमब्रुवञ्शरीरपरित्यागं लोकहितार्थं भगवान्कर्तुमर्हतीति । अथ दधीचस्तथैवाविमनाः सुखदुःखसमो महायोगी आत्मानं समाधाय शरीरपरित्यागं चकार ॥

devāstatrāgacchanyatra dadhīco bhagavānṛṣistapastepe | sendrā devāstamabhigamyocurbhagavaṃstapasaḥ kuśalamavighnaṃ ceti | tāndadhīca uvāca svāgataṃ bhavadbhyaḥ kiṃ kriyatām | yadvakṣyatha tatkariṣyāmīti | te tamabruvañśarīraparityāgaṃ lokahitārthaṃ bhagavānkartumarhatīti | atha dadhīcastathaivāvimanāḥ sukhaduḥkhasamo mahāyogī ātmānaṃ samādhāya śarīraparityāgaṃ cakāra

The gods went to where the blessed seer Dadhicha was practising austerity. Indra and the gods approached him and said: ‘Blessed one, we hope your austerity is well and free of obstacle.’ Dadhicha replied to them: ‘Welcome to you; what shall be done? Whatever you ask, I shall do.’ They said to him: ‘Blessed one, you ought to give up your body for the good of the world.’ Then Dadhicha, undisturbed, equal in pleasure and pain, a great yogi, collected his self and gave up his body.

Note on the text: Lines 6 and 7 of the page (… आत्मानं / समाधाय …) are joined (a line wrap; CE 12.329.26F is one line). The CE has star passages after 12.329.26F (26*0871_01-05, Dadhica's reply that after a thousand years he will give up the body, and 26*0872_01-02, a citation of Ṛgveda 1.84.13a); Wikisource does not print them. CE 12.329.26A-F (printed there as prose lines). Speaker changed from the input's तास्त्वाष्ट्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 27 (12.351.27)

तस्य परमात्मन्यवसृते तान्यस्थीनि धाता सङ्गृह्य वज्रमकरोत् । तेन वज्रेणाभेद्येनाप्रधृष्येण ब्रह्मास्थिसम्भूतेन विष्णुप्रविष्टेनेन्द्रो विश्वरूपं जघान । शिरसां चास्य छेदनमकरोत् । तस्मादनन्तरं विश्वरूपगात्रमथनसम्भवं त्वष्ट्रोत्पादितमेवारिं वृत्रमिन्द्रो जघान ॥

tasya paramātmanyavasṛte tānyasthīni dhātā saṅgṛhya vajramakarot | tena vajreṇābhedyenāpradhṛṣyeṇa brahmāsthisambhūtena viṣṇupraviṣṭenendro viśvarūpaṃ jaghāna | śirasāṃ cāsya chedanamakarot | tasmādanantaraṃ viśvarūpagātramathanasambhavaṃ tvaṣṭrotpāditamevāriṃ vṛtramindro jaghāna

When he had gone to the supreme Self, the Creator gathered those bones and made a thunderbolt. With that thunderbolt, unbreakable and unassailable, born from a brahmin's bones and entered by Vishnu, Indra slew Vishvarupa and cut off his heads. After that, Indra slew Vritra, the enemy begotten by Tvashtri from the churning of Vishvarupa's body.

Note on the text: Split from the input's merged row: the page prints "॥२७॥" after इन्द्रो जघान and the stray mark "(३४२.४१)" (dropped); the following lines, "तस्यां द्वैधीभूतायाम् …" to "प्रविवेश", are verse 28 (printed ॥२८॥). The CE has a star line after 12.329.27D (27*0873_01, takṣṇā yajñapaśoḥ śiras te dadāmīty uktvā); Wikisource does not print it. CE 12.329.27A-D (printed there as prose lines).

Verse 28 (12.351.28)

तस्यां द्वैधीभूतायां ब्रह्मवध्यायां भयादिन्द्रो देवराज्यं परित्यज्य अप्सु सम्भवां शीतलां मानससरोगतां नलिनीं प्रपेदे । तत्र चैश्वर्ययोगादणुमात्रो भूत्वा बिसग्रन्थिं प्रविवेश ॥

tasyāṃ dvaidhībhūtāyāṃ brahmavadhyāyāṃ bhayādindro devarājyaṃ parityajya apsu sambhavāṃ śītalāṃ mānasasarogatāṃ nalinīṃ prapede | tatra caiśvaryayogādaṇumātro bhūtvā bisagranthiṃ praviveśa

When the guilt of killing a brahmin had divided itself in two, Indra, in fear of it, abandoned the kingship of the gods and entered a cool lotus-pond, born in the waters, on Lake Manasa. There, by his sovereign power, he became as small as an atom and entered a lotus-fibre.

Note on the text: Split from the input's merged row (the input numbered the merged row 28): this is the page's verse 28, CE 12.329.28A-B. CE 12.329.28A-B (printed there as prose lines). Speaker changed from the input's तास्त्वाष्ट्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 29 (12.351.29)

अथ ब्रह्मवध्याभयप्रनष्टे त्रैलोक्यनाथे शचीपतौ जगदनीश्वरं बभूव । देवान्रजस्तमश्चाविवेश । मन्त्रा न प्रावर्तन्त महर्षीणाम् । रक्षांसि प्रादुरभवन् । ब्रह्म चोत्सादनं जगाम । अनिन्द्राश्चाबला लोकाः सुप्रधृष्या बभूवुः ॥

atha brahmavadhyābhayapranaṣṭe trailokyanāthe śacīpatau jagadanīśvaraṃ babhūva | devānrajastamaścāviveśa | mantrā na prāvartanta maharṣīṇām | rakṣāṃsi prādurabhavan | brahma cotsādanaṃ jagāma | anindrāścābalā lokāḥ supradhṛṣyā babhūvuḥ

When the lord of the three worlds, the husband of Shachi, had vanished out of fear of the guilt of killing a brahmin, the world was left without a ruler. Rajas and tamas entered the gods. The mantras of the great seers no longer worked; rakshasas appeared; brahman went to ruin; and the worlds, without Indra, were weak and easily overcome.

Note on the text: CE 12.329.29A-F (printed there as prose lines). Speaker changed from the input's तास्त्वाष्ट्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 30 (12.351.30)

अथ देवा ऋषयश्चायुषः पुत्रं नहुषं नाम देवराजत्वेऽभिषिषिचुः । नहुषः पञ्चभिः शतैर्ज्योतिषां ललाटे ज्वलद्भिः सर्वतेजोहरैस्त्रिविष्टपं पालयां बभूव । अथ लोकाः प्रकृतिमापेदिरे स्वस्थाश्च बभूवुः ॥

atha devā ṛṣayaścāyuṣaḥ putraṃ nahuṣaṃ nāma devarājatve'bhiṣiṣicuḥ | nahuṣaḥ pañcabhiḥ śatairjyotiṣāṃ lalāṭe jvaladbhiḥ sarvatejoharaistriviṣṭapaṃ pālayāṃ babhūva | atha lokāḥ prakṛtimāpedire svasthāśca babhūvuḥ

Then the gods and seers consecrated Nahusha, son of Ayus, as king of the gods. Nahusha, with five hundred lights blazing on his forehead and taking away all others' splendor, ruled over heaven. Then the worlds returned to their natural state and were at peace.

Note on the text: CE 12.329.30A-C (printed there as prose lines). Speaker changed from the input's तास्त्वाष्ट्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 31 (12.351.31)

अथोवाच नहुषः । सर्वं मां शक्रोपभुक्तमुपस्थितमृते शचीमिति । स एवमुक्त्वा शचीसमीपमगमदुवाच चैनाम् । सुभगेऽहमिन्द्रो देवानां भजस्व मामिति । तं शची प्रत्युवाच । प्रकृत्या त्वं धर्मवत्सलः सोमवंशोद्भवश्च । नार्हसि परपत्नीधर्षणं कर्तुमिति ॥

athovāca nahuṣaḥ | sarvaṃ māṃ śakropabhuktamupasthitamṛte śacīmiti | sa evamuktvā śacīsamīpamagamaduvāca cainām | subhage'hamindro devānāṃ bhajasva māmiti | taṃ śacī pratyuvāca | prakṛtyā tvaṃ dharmavatsalaḥ somavaṃśodbhavaśca | nārhasi parapatnīdharṣaṇaṃ kartumiti

Then Nahusha said: ‘Everything that Shakra enjoyed has come to me, except Shachi.’ Having said this, he went to Shachi and said to her: ‘Fair lady, I am Indra of the gods; accept me.’ Shachi replied to him: ‘By nature you are devoted to dharma and born in the lunar line. You ought not to violate another's wife.’

Note on the text: CE 12.329.31A-G (printed there as prose lines). Speaker changed from the input's तास्त्वाष्ट्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 32 (12.351.32)

तामथोवाच नहुषः । ऐन्द्रं पदमध्यास्यते मया । अहमिन्द्रस्य राज्यरत्नहरो नात्राधर्मः कश्चित्त्वमिन्द्रभुक्तेति । सा तमुवाच । अस्ति मम किञ्चिद्व्रतमपर्यवसितम् । तस्यावभृथे त्वामुपगमिष्यामि कैश्चिदेवाहोभिरिति । स शच्यैवमभिहितो नहुषो जगाम ॥

tāmathovāca nahuṣaḥ | aindraṃ padamadhyāsyate mayā | ahamindrasya rājyaratnaharo nātrādharmaḥ kaścittvamindrabhukteti | sā tamuvāca | asti mama kiñcidvratamaparyavasitam | tasyāvabhṛthe tvāmupagamiṣyāmi kaiścidevāhobhiriti | sa śacyaivamabhihito nahuṣo jagāma

Nahusha then said to her: ‘I now occupy Indra's station. I take Indra's kingdom and its jewels; there is no wrong in this. You were Indra's to enjoy.’ She said to him: ‘I have a vow not yet completed. At its concluding bath I shall come to you after some days.’ Thus addressed by Shachi, Nahusha went away.

Note on the text: CE 12.329.32A-G (printed there as prose lines). Speaker changed from the input's तास्त्वाष्ट्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 33 (12.351.33)

अथ शची दुःखशोकार्ता भर्तृदर्शनलालसा नहुषभयगृहीता बृहस्पतिमुपागच्छत् । स च तामभिगतां दृष्ट्वैव ध्यानं प्रविश्य भर्तृकार्यतत्परां ज्ञात्वा बृहस्पतिरुवाच । अनेनैव व्रतेन तपसा चान्विता देवीं वरदामुपश्रुतिमाह्वय । सा तवेन्द्रं दर्शयिष्यतीति ॥

atha śacī duḥkhaśokārtā bhartṛdarśanalālasā nahuṣabhayagṛhītā bṛhaspatimupāgacchat | sa ca tāmabhigatāṃ dṛṣṭvaiva dhyānaṃ praviśya bhartṛkāryatatparāṃ jñātvā bṛhaspatiruvāca | anenaiva vratena tapasā cānvitā devīṃ varadāmupaśrutimāhvaya | sā tavendraṃ darśayiṣyatīti

Then Shachi, afflicted by grief and sorrow, longing to see her husband, and seized by fear of Nahusha, went to Brihaspati. Seeing her arrive, he entered meditation, understood that she was intent on her husband's cause, and said: ‘Joined with this very vow and austerity, call upon the goddess Upashruti, the granter of boons; she will show you Indra.’

Note on the text: CE 12.329.33A-D (printed there as prose lines). Speaker changed from the input's तास्त्वाष्ट्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 34 (12.351.34)

साथ महानियममास्थिता देवीं वरदामुपश्रुतिं मन्त्रैराह्वयत् । सोपश्रुतिः शचीसमीपमगात् । उवाच चैनामियमस्मि त्वयोपहूतोपस्थिता । किं ते प्रियं करवाणीति । तां मूर्ध्ना प्रणम्योवाच शची भगवत्यर्हसि मे भर्तारं दर्शयितुं त्वं सत्या मता चेति । सैनां मानसं सरोऽनयत् । तत्रेन्द्रं बिसग्रन्थिगतमदर्शयत् ॥

sātha mahāniyamamāsthitā devīṃ varadāmupaśrutiṃ mantrairāhvayat | sopaśrutiḥ śacīsamīpamagāt | uvāca caināmiyamasmi tvayopahūtopasthitā | kiṃ te priyaṃ karavāṇīti | tāṃ mūrdhnā praṇamyovāca śacī bhagavatyarhasi me bhartāraṃ darśayituṃ tvaṃ satyā matā ceti | saināṃ mānasaṃ saro'nayat | tatrendraṃ bisagranthigatamadarśayat

She, taking up a great observance, called with mantras on the boon-granting goddess Upashruti. Upashruti came to Shachi and said: ‘Here I am, summoned by you; what pleasing thing may I do for you?’ Shachi bowed her head to her and said: ‘Blessed one, you ought to show me my husband; you are held to be truthful.’ She led her to Lake Manasa and showed Indra there, within a lotus-fibre.

Note on the text: CE 12.329.34A-G (printed there as prose lines). Speaker changed from the input's तास्त्वाष्ट्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 35 (12.351.35)

तामिन्द्रः पत्नीं कृशां ग्लानां च दृष्ट्वा चिन्तयां बभूव । अहो मम महद्दुःखमिदमद्योपगतम् । नष्टं हि मामियमन्विष्योपागमद्दुःखार्तेति । तामिन्द्र उवाच कथं वर्तयसीति । सा तमुवाच । नहुषो मामाह्वयति । कालश्चास्य मया कृत इति ॥

tāmindraḥ patnīṃ kṛśāṃ glānāṃ ca dṛṣṭvā cintayāṃ babhūva | aho mama mahadduḥkhamidamadyopagatam | naṣṭaṃ hi māmiyamanviṣyopāgamadduḥkhārteti | tāmindra uvāca kathaṃ vartayasīti | sā tamuvāca | nahuṣo māmāhvayati | kālaścāsya mayā kṛta iti

Seeing his wife thin and wan, Indra was troubled: ‘Alas, this great sorrow has come upon me today. She has come in distress, seeking me who am lost.’ Indra said to her: ‘How do you fare?’ She said to him: ‘Nahusha is summoning me. I have set him a time.’

Note on the text: CE 12.329.35A-G (printed there as prose lines). Speaker changed from the input's तास्त्वाष्ट्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 36 (12.351.36)

तामिन्द्र उवाच । गच्छ । नहुषस्त्वया वाच्योऽपूर्वेण मामृषियुक्तेन यानेन त्वमधिरूढ उद्वहस्व । इन्द्रस्य हि महान्ति वाहनानि मनसः प्रियाण्यधिरूढानि मया । त्वमन्येनोपयातुमर्हसीति । सैवमुक्ता हृष्टा जगाम । इन्द्रोऽपि बिसग्रन्थिमेवाविवेश भूयः ॥

tāmindra uvāca | gaccha | nahuṣastvayā vācyo'pūrveṇa māmṛṣiyuktena yānena tvamadhirūḍha udvahasva | indrasya hi mahānti vāhanāni manasaḥ priyāṇyadhirūḍhāni mayā | tvamanyenopayātumarhasīti | saivamuktā hṛṣṭā jagāma | indro'pi bisagranthimevāviveśa bhūyaḥ

Indra said to her: ‘Go. You must tell Nahusha: “Come to me mounted on a vehicle never used before, yoked with seers, and bear me away.” Indra's great mounts, dear to my mind, have been ridden by me; you ought to come by another.’ Thus told, she went away glad; and Indra again entered the lotus-fibre.

Note on the text: Restored the page's first line "तामिन्द्र उवाच ।" ("Indra said to her"), which the input had read as a speaker name and dropped from the text (CE 12.329.36A). CE 12.329.36A-G (printed there as prose lines). Speaker changed from the input's तामिन्द्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 37 (12.351.37)

अथेन्द्राणीमभ्यागतां दृष्ट्वोवाच नहुषः पूर्णः स काल इति । तं शच्यब्रवीच्छक्रेण यथोक्तम् । स महर्षियुक्तं वाहनमधिरूढः शचीसमीपमुपागच्छत् ॥

athendrāṇīmabhyāgatāṃ dṛṣṭvovāca nahuṣaḥ pūrṇaḥ sa kāla iti | taṃ śacyabravīcchakreṇa yathoktam | sa maharṣiyuktaṃ vāhanamadhirūḍhaḥ śacīsamīpamupāgacchat

Then, seeing Shachi return, Nahusha said, ‘The appointed time is complete.’ Shachi told him what Shakra had said. Mounted on a vehicle yoked with great seers, he came toward Shachi.

Note on the text: CE 12.329.37A-C (printed there as prose lines). Speaker changed from the input's तामिन्द्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 38 (12.351.38)

अथ मैत्रावरुणिः कुम्भयोनिरगस्त्यो महर्षीन्विक्रियमाणांस्तान्नहुषेणापश्यत् । पद्भ्यां च तेनास्पृश्यत । ततः स नहुषमब्रवीदकार्यप्रवृत्त पाप पतस्व महीम् । सर्पो भव यावद्भूमिर्गिरयश्च तिष्ठेयुस्तावदिति । स महर्षिवाक्यसमकालमेव तस्माद्यानादवापतत् ॥

atha maitrāvaruṇiḥ kumbhayoniragastyo maharṣīnvikriyamāṇāṃstānnahuṣeṇāpaśyat | padbhyāṃ ca tenāspṛśyata | tataḥ sa nahuṣamabravīdakāryapravṛtta pāpa patasva mahīm | sarpo bhava yāvadbhūmirgirayaśca tiṣṭheyustāvaditi | sa maharṣivākyasamakālameva tasmādyānādavāpatat

Then Agastya, son of Mitra and Varuna, born from a pot, saw the great seers being driven about by Nahusha, and Nahusha touched him with his foot. He said to Nahusha: ‘Wicked one, set on a forbidden act, fall to the earth! Become a serpent, for as long as earth and mountains endure!’ At the very moment of the great seer's word, he fell from that vehicle.

Note on the text: CE 12.329.38A-E (printed there as prose lines). Speaker changed from the input's तामिन्द्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 39 (12.351.39)

अथानिन्द्रं पुनस्त्रैलोक्यमभवत् । ततो देवा ऋषयश्च भगवन्तं विष्णुं शरणमिन्द्रार्थेऽभिजग्मुः । ऊचुश्चैनं भगवन्निन्द्रं ब्रह्मवध्याभिभूतं त्रातुमर्हसीति । ततः स वरदस्तानब्रवीदश्वमेधं यज्ञं वैष्णवं शक्रोऽभियजतु । ततः स्वं स्थानं प्राप्स्यतीति ॥

athānindraṃ punastrailokyamabhavat | tato devā ṛṣayaśca bhagavantaṃ viṣṇuṃ śaraṇamindrārthe'bhijagmuḥ | ūcuścainaṃ bhagavannindraṃ brahmavadhyābhibhūtaṃ trātumarhasīti | tataḥ sa varadastānabravīdaśvamedhaṃ yajñaṃ vaiṣṇavaṃ śakro'bhiyajatu | tataḥ svaṃ sthānaṃ prāpsyatīti

Then the three worlds were again without Indra. The gods and seers sought refuge with the blessed Vishnu for Indra's sake and said to him: ‘Blessed one, you ought to rescue Indra, overwhelmed by the guilt of killing a brahmin.’ The boon-giver replied to them: ‘Let Shakra perform the Vaishnava horse sacrifice; then he will regain his own place.’

Note on the text: CE 12.329.39A-E (printed there as prose lines). Speaker changed from the input's तामिन्द्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 40 (12.351.40)

ततो देवा ऋषयश्चेन्द्रं नापश्यन्यदा तदा शचीमूचुर्गच्छ सुभगे इन्द्रमानयस्वेति । सा पुनस्तत्सरः समभ्यगच्छत् । इन्द्रश्च तस्मात्सरसः समुत्थाय बृहस्पतिमभिजगाम । बृहस्पतिश्चाश्वमेधं महाक्रतुं शक्रायाहरत् । ततः कृष्णसारङ्गं मेध्यमश्वमुत्सृज्य वाहनं तमेव कृत्वा इन्द्रं मरुत्पतिं बृहस्पतिः स्वस्थानं प्रापयामास ॥

tato devā ṛṣayaścendraṃ nāpaśyanyadā tadā śacīmūcurgaccha subhage indramānayasveti | sā punastatsaraḥ samabhyagacchat | indraśca tasmātsarasaḥ samutthāya bṛhaspatimabhijagāma | bṛhaspatiścāśvamedhaṃ mahākratuṃ śakrāyāharat | tataḥ kṛṣṇasāraṅgaṃ medhyamaśvamutsṛjya vāhanaṃ tameva kṛtvā indraṃ marutpatiṃ bṛhaspatiḥ svasthānaṃ prāpayāmāsa

Then, when the gods and seers could not find Indra, they said to Shachi: ‘Go, fair lady, and bring Indra.’ She went again to that lake. Indra rose from the lake and went to Brihaspati. And Brihaspati brought for Shakra the great horse sacrifice. Letting loose a dark-spotted sacrificial horse and making that same horse his mount, Brihaspati restored Indra, lord of the Maruts, to his own place.

Note on the text: Split from the input's merged row: the page prints ॥३९॥ and then one block ending ॥४१॥, with no ॥४०॥. The block is CE 12.329.40A-E (to प्रापयामास) followed by 12.329.41A-C (from "ततः स देवराट्"); it is divided there, and verse 40 takes the number 40 that the page omits. CE 12.329.40A-E (printed there as prose lines).

Verse 41 (12.351.41)

ततः स देवराड्देवैरृषिभिः स्तूयमानस्त्रिविष्टपस्थो निष्कल्मषो बभूव । ब्रह्मवध्यां चतुर्षु स्थानेषु वनिताग्निवनस्पतिगोषु व्यभजत् । एवमिन्द्रो ब्रह्मतेजःप्रभावोपबृंहितः शत्रुवधं कृत्वा स्वस्थानं प्रापितः ॥

tataḥ sa devarāḍdevairṛṣibhiḥ stūyamānastriviṣṭapastho niṣkalmaṣo babhūva | brahmavadhyāṃ caturṣu sthāneṣu vanitāgnivanaspatigoṣu vyabhajat | evamindro brahmatejaḥprabhāvopabṛṃhitaḥ śatruvadhaṃ kṛtvā svasthānaṃ prāpitaḥ

Then the king of the gods, praised by gods and seers, standing in heaven, became free of stain. And he distributed the guilt of killing a brahmin among four places: women, fire, trees and cows. Thus Indra, strengthened by the power of brahmanic radiance, having slain his enemy, was restored to his own station.

Note on the text: Lines 3 and 4 of the page (… शत्रुवधं कृत्वा / स्वस्थानं प्रापितः) are joined (a line wrap; CE 12.329.41C is one line). Split from the input's merged row (verses 40 and 41): this is the page's verse 41, CE 12.329.41A-C. The CE has star passages after 12.329.41C (41*0874_01-03, on where the guilt was lodged, and 41*0875_01-04, Agastya on Nahusha's release); Wikisource does not print them. CE 12.329.41A-C (printed there as prose lines). Speaker changed from the input's तामिन्द्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 42 (12.351.42)

आकाशगङ्गागतश्च पुरा भरद्वाजो महर्षिरुपास्पृशंस्त्रीन्क्रमान्क्रमता विष्णुनाभ्यासादितः । स भरद्वाजेन ससलिलेन पाणिनोरसि ताडितः सलक्षणोरस्कः संवृत्तः ॥

ākāśagaṅgāgataśca purā bharadvājo maharṣirupāspṛśaṃstrīnkramānkramatā viṣṇunābhyāsāditaḥ | sa bharadvājena sasalilena pāṇinorasi tāḍitaḥ salakṣaṇoraskaḥ saṃvṛttaḥ

In the past the great seer Bharadvaja, who had gone to the heavenly Ganga and was rinsing his mouth, was approached by Vishnu as he took his three strides. Bharadvaja struck him on the chest with his hand, wet with water, and he came to bear a mark on his chest.

Note on the text: Lines 2 and 3 of the page (… सलक्षणोरस्कः / संवृत्तः) are joined (a line wrap; CE 12.329.42B is one line). CE 12.329.42A-B (printed there as prose lines). Speaker changed from the input's तामिन्द्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 43 (12.351.43)

भृगुणा महर्षिणा शप्तोऽग्निः सर्वभक्षत्वमुपनीतः ॥

bhṛguṇā maharṣiṇā śapto'gniḥ sarvabhakṣatvamupanītaḥ

The great seer Bhrigu cursed Agni, who was made an eater of everything.

Note on the text: CE 12.329.43A-A (printed there as prose lines). Speaker changed from the input's तामिन्द्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 44 (12.351.44)

अदितिर्वै देवानामन्नमपचदेतद्भुक्त्वासुरान्हनिष्यन्तीति । तत्र बुधो व्रतचर्यासमाप्तावागच्छत् । अदितिं चावोचद्भिक्षां देहीति । तत्र देवैः पूर्वमेतत्प्राश्यं नान्येनेत्यदितिर्भिक्षां नादात् । अथ भिक्षाप्रत्याख्यानरुषितेन बुधेन ब्रह्मभूतेन विवस्वतो द्वितीये जन्मन्यण्डसञ्ज्ञितस्याण्डं मारितमदित्याः । स मार्तण्डो विवस्वानभवच्छ्राद्धदेवः ॥

aditirvai devānāmannamapacadetadbhuktvāsurānhaniṣyantīti | tatra budho vratacaryāsamāptāvāgacchat | aditiṃ cāvocadbhikṣāṃ dehīti | tatra devaiḥ pūrvametatprāśyaṃ nānyenetyaditirbhikṣāṃ nādāt | atha bhikṣāpratyākhyānaruṣitena budhena brahmabhūtena vivasvato dvitīye janmanyaṇḍasañjñitasyāṇḍaṃ māritamadityāḥ | sa mārtaṇḍo vivasvānabhavacchrāddhadevaḥ

Aditi once cooked food for the gods, saying, ‘Having eaten this they will slay the asuras.’ Then Budha arrived at the end of a vow. He said to Aditi, ‘Give me alms.’ ‘The gods must eat this first, not another,’ she said, and Aditi did not give alms. Then Budha, who had become one with brahman, enraged at the refusal of alms, killed the egg of Aditi's son called Anda in the second birth of Vivasvat. He became Martanda Vivasvan, Shraddhadeva.

Note on the text: The CE has a star line after 12.329.44F (44*0876_01, aditiḥ śaptā aditer udare bhaviṣyati vyathā); Wikisource does not print it. CE 12.329.44A-F (printed there as prose lines). Speaker changed from the input's तामिन्द्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 45 (12.351.45)

दक्षस्य वै दुहितरः षष्टिरासन् । ताभ्यः कश्यपाय त्रयोदश प्रादाद्दश धर्माय दश मनवे सप्तविंशतिमिन्दवे । तासु तुल्यासु नक्षत्राख्यां गतासु सोमो रोहिण्यामभ्यधिकां प्रीतिमकरोत् । ततस्ताः शेषाः पत्न्य ईर्ष्यावत्यः पितुः समीपं गत्वेममर्थं शशंसुः । भगवन्नस्मासु तुल्यप्रभावासु सोमो रोहिणीमधिकं भजतीति । सोऽब्रवीद्यक्ष्मैनमावेक्ष्यतीति ॥

dakṣasya vai duhitaraḥ ṣaṣṭirāsan | tābhyaḥ kaśyapāya trayodaśa prādāddaśa dharmāya daśa manave saptaviṃśatimindave | tāsu tulyāsu nakṣatrākhyāṃ gatāsu somo rohiṇyāmabhyadhikāṃ prītimakarot | tatastāḥ śeṣāḥ patnya īrṣyāvatyaḥ pituḥ samīpaṃ gatvemamarthaṃ śaśaṃsuḥ | bhagavannasmāsu tulyaprabhāvāsu somo rohiṇīmadhikaṃ bhajatīti | so'bravīdyakṣmainamāvekṣyatīti

Daksha had sixty daughters. Of them he gave thirteen to Kashyapa, ten to Dharma, ten to Manu, and twenty-seven to Indu, the Moon. Though they were all equal, having come to be called the constellations, Soma showed greater affection to Rohini. Then the other wives, jealous, went to their father and told him this: ‘Revered one, though we are equal in power, Soma favors Rohini more.’ He said, ‘Consumption will enter him.’

Note on the text: CE 12.329.45A-F (printed there as prose lines). Speaker changed from the input's तामिन्द्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 46 (12.351.46)

दक्षशापात्सोमं राजानं यक्ष्माविवेश । स यक्ष्मणाविष्टो दक्षमगमत् । दक्षश्चैनमब्रवीन्न समं वर्तस इति । तत्रर्षयः सोममब्रुवन्क्षीयसे यक्ष्मणा । पश्चिमस्यां दिशि समुद्रे हिरण्यसरस्तीर्थम् । तत्र गत्वात्मानमभिषेचयस्वेति । अथागच्छत्सोमस्तत्र हिरण्यसरस्तीर्थम् । गत्वा चात्मनः स्नपनमकरोत् । स्नात्वा चात्मानं पाप्मनो मोक्षयामास । तत्र चावभासितस्तीर्थे यदा सोमस्तदाप्रभृति तीर्थं तत्प्रभासमिति नाम्ना ख्यातं बभूव । तच्छापादद्यापि क्षीयते सोमोऽमावास्यान्तरस्थः । पौर्णमासीमात्रेऽधिष्ठितो मेघलेखाप्रतिच्छन्नं वपुर्दर्शयति । मेघसदृशं वर्णमगमत्तदस्य शशलक्ष्म विमलमभवत् ॥

dakṣaśāpātsomaṃ rājānaṃ yakṣmāviveśa | sa yakṣmaṇāviṣṭo dakṣamagamat | dakṣaścainamabravīnna samaṃ vartasa iti | tatrarṣayaḥ somamabruvankṣīyase yakṣmaṇā | paścimasyāṃ diśi samudre hiraṇyasarastīrtham | tatra gatvātmānamabhiṣecayasveti | athāgacchatsomastatra hiraṇyasarastīrtham | gatvā cātmanaḥ snapanamakarot | snātvā cātmānaṃ pāpmano mokṣayāmāsa | tatra cāvabhāsitastīrthe yadā somastadāprabhṛti tīrthaṃ tatprabhāsamiti nāmnā khyātaṃ babhūva | tacchāpādadyāpi kṣīyate somo'māvāsyāntarasthaḥ | paurṇamāsīmātre'dhiṣṭhito meghalekhāpraticchannaṃ vapurdarśayati | meghasadṛśaṃ varṇamagamattadasya śaśalakṣma vimalamabhavat

By Daksha's curse consumption entered King Soma. Seized by it, he went to Daksha, who said to him, ‘You do not treat all alike.’ The seers said to Soma, ‘You are wasting away with consumption. In the west, at the sea, is the sacred ford Hiranyasaras. Go there and bathe yourself.’ So Soma came to that ford, Hiranyasaras, and bathed himself there. By bathing he freed himself from the sin. Because Soma shone there at that ford, from that time the ford has been known by the name Prabhasa. Because of that curse he wanes even now, abiding in the interval of the new moon; only at full moon, firmly established, does he show his body covered by a streak of cloud. He took on a cloud-like color, and so his hare-mark became clear.

Note on the text: CE 12.329.46A-M (printed there as prose lines). Speaker changed from the input's तामिन्द्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 47 (12.351.47)

स्थूलशिरा महर्षिर्मेरोः प्रागुत्तरे दिग्भागे तपस्तेपे । तस्य तपस्तप्यमानस्य सर्वगन्धवहः शुचिर्वायुर्विवायमानः शरीरमस्पृशत् । स तपसा तापितशरीरः कृशो वायुनोपवीज्यमानो हृदयपरितोषमगमत् । तत्र तस्यानिलव्यजनकृतपरितोषस्य सद्यो वनस्पतयः पुष्पशोभां न दर्शितवन्त इति स एताञ्शशाप न सर्वकालं पुष्पवन्तो भविष्यथेति ॥

sthūlaśirā maharṣirmeroḥ prāguttare digbhāge tapastepe | tasya tapastapyamānasya sarvagandhavahaḥ śucirvāyurvivāyamānaḥ śarīramaspṛśat | sa tapasā tāpitaśarīraḥ kṛśo vāyunopavījyamāno hṛdayaparitoṣamagamat | tatra tasyānilavyajanakṛtaparitoṣasya sadyo vanaspatayaḥ puṣpaśobhāṃ na darśitavanta iti sa etāñśaśāpa na sarvakālaṃ puṣpavanto bhaviṣyatheti

The great seer Sthulashira practised austerity in the north-eastern quarter of Meru. As he practised, the pure wind that carries all fragrances blew and touched his body. Heated by austerity and emaciated, fanned by the wind, he felt contentment in his heart. Then the trees at once failed to show him the beauty of their blossoms, he being gladdened by the wind's fanning; so he cursed them: ‘You shall not bear flowers at all seasons.’

Note on the text: Lines 4-6 of the page (… वनस्पतयः / पुष्पशोभां … पुष्पवन्तो / भविष्यथेति) are joined (line wraps; CE 12.329.47D is one line). CE 12.329.47A-D (printed there as prose lines). Speaker changed from the input's तामिन्द्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 48 (12.351.48)

नारायणो लोकहितार्थं वडवामुखो नाम महर्षिः पुराभवत् । तस्य मेरौ तपस्तप्यतः समुद्र आहूतो नागतः । तेनामर्षितेनात्मगात्रोष्मणा समुद्रः स्तिमितजलः कृतः । स्वेदप्रस्यन्दनसदृशश्चास्य लवणभावो जनितः । उक्तश्चापेयो भविष्यसि । एतच्च ते तोयं वडवामुखसञ्ज्ञितेन पीयमानं मधुरं भविष्यति । तदेतदद्यापि वडवामुखसञ्ज्ञितेनानुवर्तिना तोयं सामुद्रं पीयते ॥

nārāyaṇo lokahitārthaṃ vaḍavāmukho nāma maharṣiḥ purābhavat | tasya merau tapastapyataḥ samudra āhūto nāgataḥ | tenāmarṣitenātmagātroṣmaṇā samudraḥ stimitajalaḥ kṛtaḥ | svedaprasyandanasadṛśaścāsya lavaṇabhāvo janitaḥ | uktaścāpeyo bhaviṣyasi | etacca te toyaṃ vaḍavāmukhasañjñitena pīyamānaṃ madhuraṃ bhaviṣyati | tadetadadyāpi vaḍavāmukhasañjñitenānuvartinā toyaṃ sāmudraṃ pīyate

Narayana, for the good of the world, was once a great seer named Vadavamukha. While he practised austerity on Meru, he summoned the ocean, but it did not come. Angered, with the heat of his own body he made the ocean's water still, and a saltiness, like dripping sweat, was produced in it. He said: ‘You will be undrinkable. And this water of yours, when drunk by one called Vadavamukha, will become sweet.’ Even now the ocean's water is drunk by his follower, called Vadavamukha.

Note on the text: The CE has a star line after 12.329.48G (48*0877_01, punar umā dakṣakopād dhimavato girer duhitā babhūva); Wikisource does not print it. CE 12.329.48A-G (printed there as prose lines). Speaker changed from the input's तामिन्द्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 49 (12.351.49)

हिमवतो गिरेर्दुहितरमुमां रुद्रश्चकमे । भृगुरपि च महर्षिर्हिमवन्तमागम्याब्रवीत्कन्यामुमां मे देहीति । तमब्रवीद्धिमवानभिलषितो वरो रुद्र इति । तमब्रवीद्भृगुर्यस्मात्त्वयाहं कन्यावरणकृतभावः प्रत्याख्यातस्तस्मान्न रत्नानां भवान्भाजनं भविष्यतीति । अद्यप्रभृत्येतदवस्थितमृषिवचनम् ॥

himavato girerduhitaramumāṃ rudraścakame | bhṛgurapi ca maharṣirhimavantamāgamyābravītkanyāmumāṃ me dehīti | tamabravīddhimavānabhilaṣito varo rudra iti | tamabravīdbhṛguryasmāttvayāhaṃ kanyāvaraṇakṛtabhāvaḥ pratyākhyātastasmānna ratnānāṃ bhavānbhājanaṃ bhaviṣyatīti | adyaprabhṛtyetadavasthitamṛṣivacanam

Rudra desired Uma, the daughter of Himalaya. The great seer Bhrigu also came to Himalaya and said, ‘Give me your daughter Uma.’ Himalaya replied to him, ‘Rudra is the groom I have desired.’ Bhrigu said to him, ‘Since you refused me when I had set my heart on asking for your daughter, you will not be a vessel for jewels.’ From that day this word of the seer has stood.

Note on the text: CE 12.329.49A-E (printed there as prose lines). Speaker changed from the input's तामिन्द्र (words of the narrative, "ताः त्वाष्ट्रः" / "तां इन्द्रः", mistaken for a speaker name) to श्रीभगवान्: it is Krishna's account.

Verse 50 (12.351.50)

तदेवंविधं माहात्म्यं ब्राह्मणानाम् । क्षत्रमपि शाश्वतीमव्ययां पृथिवीं पत्नीमभिगम्य बुभुजे । तदेतद्ब्रह्माग्नीषोमीयम् । तेन जगद्धार्यते ॥

tadevaṃvidhaṃ māhātmyaṃ brāhmaṇānām | kṣatramapi śāśvatīmavyayāṃ pṛthivīṃ patnīmabhigamya bubhuje | tadetadbrahmāgnīṣomīyam | tena jagaddhāryate

Such is the greatness of the brahmins. The kshatra too, approaching the eternal, imperishable Earth as its wife, enjoyed her. This is the union of brahman with Agni and Soma; by it the world is upheld.

Note on the text: Stray text "12,342,65" printed after the last verse is dropped; the page has no colophon and ends here (verse 50, CE 12.329.50A-D, then 12.330 begins). CE 12.329.50A-D (printed there as prose lines).