srimahabharat (Book 9) Shalya Parva chapters 41 to 54

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by
                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

 Shalya Parva
Book 9

 

Book 9
Chapter 41

 

 

 

 

1 [j]
      vasiṣṭhasyāpavāho vai bhīmavegaḥ kathaṃ nu saḥ
      kimarthaṃ ca saricchreṣṭhā tam ṛṣiṃ pratyavāhayat
  2 kena cāsyābhavad vairaṃ kāraṇaṃ kiṃ ca tat prabho
      śaṃsa pṛṣṭo mahāprājña na hi tṛpyāmi kathyatām
  3 [vai]
      viśvāmitrasya caivarṣer vasiṣṭhasya ca bhārata
      bhṛśaṃ vairam abhūd rājaṃs tapaḥ spardhā kṛtaṃ mahat
  4 āśramo vai vasiṣṭhasya sthāṇutīrthe 'bhavan mahān
      pūrvataḥ paścimaś cāsīd viśvāmitrasya dhīmataḥ
  5 yatra sthāṇur mahārāja taptavān sumahat tapaḥ
      yatrāsya karma tad ghoraṃ pravadanti manīṣiṇaḥ
  6 yatreṣṭvā bhagavān sthāṇuḥ pūjayitvā sarasvatīm
      sthāpayām āsa tat tīrthaṃ sthāṇutīrtham iti prabho
  7 tatra sarve surāḥ skandam abhyaṣiñcan narādhipa
      senāpatyena mahatā surārivinibarhaṇam
  8 tasmin sarasvatī tīrthe viśvāmitro mahāmuniḥ
      vasiṣṭhaṃ cālayām āsa tapasogreṇa tac chṛṇu
  9 viśvāmitra vasiṣṭhau tāv ahany ahani bhārata
      spardhāṃ tapaḥ kṛtāṃ tīvrāṃ cakratus tau tapodhanau
  10 tatrāpy adhikasaṃtāpo viśvāmitro mahāmuniḥ
     dṛṣṭvā tejo vasiṣṭhasya cintām abhijagāma ha
     tasya buddhir iyaṃ hy āsīd dharmanityasya bhārata
 11 iyaṃ sarasvatī tūrṇaṃ matsamīpaṃ tapodhanam
     ānayiṣyati vegena vasiṣṭhaṃ japatāṃ varam
     ihāgataṃ dvijaśreṣṭhaṃ haniṣyāmi na saṃśayaḥ
 12 evaṃ niścitya bhagavān viśvāmitro mahāmuniḥ
     sasmāra saritāṃ śreṣṭhāṃ krodhasaṃraktalocanaḥ
 13 sā dhyātā muninā tena vyākulatvaṃ jagāma ha
     jajñe cainaṃ mahāvīryaṃ mahākopaṃ ca bhāminī
 14 tata enaṃ vepamānā vivarṇā prāñjalis tadā
     upatasthe munivaraṃ viśvāmitraṃ sarasvatī
 15 hatavīrā yathā nārī sābhavad duḥkhitā bhṛśam
     brūhi kiṃ karavāṇīti provāca munisattamam
 16 tām uvāca muniḥ kruddho vasiṣṭhaṃ śīghram ānaya
     yāvad enaṃ nihanmy adya tac chrutvā vyathitā nadī
 17 sāñjaliṃ tu tathā kṛtvā puṇḍarīkanibhekṣaṇā
     vivyathe suvirūḍheva latā vāyusamīritā
 18 tathāgatāṃ tu tāṃ dṛṣṭvā vepamānāṃ kṛtāñjalim
     viśvāmitro 'bravīt krodho vasiṣṭhaṃ śīghram ānaya
 19 tato bhītā saricchreṣṭhā cintayām āsa bhārata
     ubhayoḥ śāpayor bhītā katham etad bhaviṣyati
 20 sābhigamya vasiṣṭhaṃ tu imam artham acodayat
     yad uktā saritāṃ śreṣṭhā viśvāmitreṇa dhīmatā
 21 ubhayoḥ śāpayor bhītā vepamānā punaḥ punaḥ
     cintayitvā mahāśāpam ṛṣivitrāsitā bhṛśam
 22 tāṃ kṛśāṃ ca vivarṇāṃ ca dṛṣṭvā cintā samanvitām
     uvāca rājan dharmātmā vasiṣṭho dvipadāṃ varaḥ
 23 trāhy ātmānaṃ saricchreṣṭhe vaha māṃ śīghragāminī
     viśvāmitraḥ śaped dhi tvāṃ mā kṛthās tvaṃ vicāraṇām
 24 tasya tad vacanaṃ śrutvā kṛpā śīlasya sā sarit
     cintayām āsa kauravya kiṃ kṛtaṃ sukṛtaṃ bhavet
 25 tasyāś cintā samutpannā vasiṣṭho mayy atīva hi
     kṛtavān hi dayāṃ nityaṃ tasya kāryaṃ hitaṃ mayā
 26 atha kūle svake rājañ japantam ṛṣisattamam
     juhvānaṃ kauśikaṃ prekṣya sarasvaty abhyacintayat
 27 idam antaram ity eva tataḥ sā saritāṃ varā
     kūlāpahāram akarot svena vegena sā sarit
 28 tena kūlāpahāreṇa maitrāvaruṇir auhyata
     uhyamānaś ca tuṣṭāva tadā rājan sarasvatīm
 29 pitāmahasya sarasaḥ pravṛttāsi sarasvati
     vyāptaṃ cedaṃ jagat sarvaṃ tavaivāmbhobhir uttamaiḥ
 30 tvam evākāśagā devi megheṣūtsṛjase payaḥ
     sarvāś cāpas tvam eveti tvatto vayam adhīmahe
 31 puṣṭir dyutis tathā kīrtiḥ siddhir vṛddhir umā tathā
     tvam eva vāṇī svāhā tvaṃ tvayy āyattam idaṃ jagat
     tvam eva sarvabhūteṣu vasasīha caturvidhā
 32 evaṃ sarasvatī rājan stūyamānā maharṣiṇā
     vegenovāha taṃ vipraṃ viśvāmitrāśramaṃ prati
     nyavedayata cābhīkṣṇaṃ viśvāmitrāya taṃ munim
 33 tam ānītaṃ sarasvatyā dṛṣṭvā kopasamanvitaḥ
     athānveṣat praharaṇaṃ vasiṣṭhānta karaṃ tadā
 34 taṃ tu kruddham abhiprekṣya brahmahatyā bhayān nadī
     apovāha vasiṣṭhaṃ tu prācīṃ diśam atandritā
     ubhayoḥ kurvatī vākyaṃ vañcayitvā tu gādhijam
 35 tato 'pavāhitaṃ dṛṣṭvā vasiṣṭham ṛṣisattamam
     abravīd atha saṃkruddho viśvāmitro hy amarṣaṇaḥ
 36 yasmān mā tvaṃ saricchreṣṭhe vañcayitvā punar gatā
     śoṇitaṃ vaha kalyāṇi rakṣo grāmaṇi saṃmatam
 37 tataḥ sarasvatī śaptā viśvāmitreṇa dhīmatā
     avahac choṇitonmiśraṃ toyaṃ saṃvatsaraṃ tadā
 38 atharṣayaś ca devāś ca gandharvāpsarasas tathā
     sarasvatīṃ tathā dṛṣṭvā babhūvur bhṛśaduḥkhitāḥ
 39 evaṃ vasiṣṭhāpavāho loke khyāto janādhipa
     āgacchac ca punar mārgaṃ svam eva saritāṃ varā

 

41

Vaishampayana said, "The delighter of the Yadus then proceeded to the asylum (of Vaka) which resounded with the chanting of the Vedas. There the great ascetic, O king, named Dalvyavaka poured the kingdom of Dhritarashtra, the son of Vichitravirya, as a libation (on the sacrificial fire). By practising very austere penances he emaciated his own body. Endued with great energy, the virtuous Rishi, filled with great wrath, (did that act). In former times, the Rishis residing in the Naimisha forest had performed a sacrifice extending for twelve years. In course of that sacrifice, after a particular one called Viswajit had been completed, the Rishis set out for the country of the Pancalas. Arrived there, they solicited the king for giving them one and twenty strong and healthy calves to be given away as Dakshina (in the sacrifice they have completed). Dalvya Vaka, however, (calling those Rishis), said unto them, 'Do you divide those animals (of mine) among you! Giving away these (unto you), I shall solicit a great king (for some).' Having said so unto all those Rishis, Vaka of great energy, that best of Brahmanas, then proceeded to the abode of Dhritarashtra. Arrived at the presence of king Dhritarashtra, Dalvya begged some animals of him. That best of kings, however, seeing that some of his kine died without any cause, angrily said unto him. 'Wretch of a Brahmana, take, if thou likest, these animals that (are dead)!' Hearing these words, the Rishi, conversant with duties, thought, 'Alas, cruel are the words that have been addressed to me in the assembly!' Having reflected in this strain, that best of Brahmanas, filled with wrath, set his heart upon the destruction of king Dhritarashtra. Cutting the flesh from off the dead animals, that best of sages, having ignited a (sacrificial) fire on the tirtha of the Sarasvati, poured those pieces as libations for the destruction of king Dhritarashtra's kingdom. Observant of rigid vows, the great Dalvya Vaka, O monarch, poured Dhritarashtra's kingdom as a libation on the fire, with the aid of those pieces of meat. Upon the commencement of that fierce sacrifice according to due rites, the kingdom of Dhritarashtra, O monarch, began to waste away. Indeed, O lord, the kingdom of that monarch began to waste away, even as a large forest begins to disappear when men proceed to cut it down with the axe. Overtaken by calamities, the kingdom began to lose its prosperity and life. Seeing his kingdom thus afflicted, the puissant monarch, O king, became very cheerless and thoughtful. Consulting with the Brahmanas, he began to make great endeavours for freeing his territories (from affliction). No good, however, came of his efforts, for the kingdom continued to waste away. The king became very cheerless. The Brahmanas also, O sinless one, became filled with grief. When at last the king failed to save his kingdom, he asked his counsellors. O Janamejaya, (about the remedy). The counsellors reminded him of the evil he had done in connection with the dead kine. And they said, 'The sage Vaka is pouring thy kingdom as a libation on the fire with the aid of the flesh (of those animals). Thence is this great waste of thy kingdom! This is the consequence of ascetic rites. Thence is this great calamity! Go, O king, and gratify that Rishi by the side of a receptacle of water on the bank of the Sarasvati!' Repairing to the bank of the Sarasvati, the king falling at his feet and touching them with his head, joined his hands and said, O thou of Bharata's race, these words, 'I gratify thee, O adorable one, forgive my offence. I am a senseless fool, a wretch inspired with avarice. Thou art my refuge, thou art my protector, it behoveth thee to show me thy grace!' Beholding him thus overwhelmed with grief and indulging in lamentations like these, Vaka felt compassion for him and freed his kingdom. The Rishi became gratified with him, having dismissed his angry feelings. For freeing his kingdom, the sage again poured libations on the fire. Having freed the kingdom (from calamities) and taken many animals in grief, he became pleased at heart and once more proceeded to the Naimisha woods. The liberal-minded king Dhritarashtra also, of righteous soul, with a cheerful heart, returned to his own capital full of prosperity.
"In that tirtha, Brihaspati also, of great intelligence, for the destruction of the Asuras and the prosperity of the denizens of heaven, poured libations on the sacrificial fire, with the aid of flesh. Upon this, the Asuras began to waste away and were destroyed by the gods, inspired by desire of victory in battle. Having with due rites given unto the Brahmanas steeds and elephants and vehicles with mules yoked unto them and jewels of great value and much wealth, and much corn, the illustrious and mighty-armed Rama then proceeded, O king, to the tirtha called Yayata. There, O monarch, at the sacrifice of the high-souled Yayati, the son of Nahusha, the Sarasvati produced milk and clarified butter. That tiger among men, king Yayati, having performed a sacrifice there, went cheerfully to heaven and obtained many regions of blessedness. Once again, O lord, king Yayati performed a sacrifice there. Beholding his great magnanimity of soul and his immutable devotion to herself, the river Sarasvati gave unto the Brahamanas (invited to that sacrifice) everything for which each of them cherished only a wish in his heart. That foremost of rivers gave unto each where he was, amongst those that were invited to the sacrifice, houses and beds and food of the six different kinds of taste, and diverse other kinds of things. The Brahmanas regarded those valuable gifts as made to them by the king. Cheerfully they praised the monarch and bestowed their auspicious blessings upon him. The gods and the Gandharvas were all pleased with the profusion of articles in that sacrifice. As regards human beings, they were filled with wonder at sight of that profusion. The illustrious Baladeva, of soul subdued and restrained and cleansed, having the palmyra on his banner, distinguished by great righteousness, and ever giving away the most valuable things, then proceeded to that tirtha of fierce current called Vasishthapavaha."

 

 

Book 9
Chapter 42

 

 

 

1 [s]
      sā śaptā tena kruddhena viśvāmitreṇa dhīmatā
      tasmiṃs tīrthavare śubhre śoṇitaṃ samupāvahat
  2 athājagmus tato rājan rākṣasās tatra bhārata
      tatra te śoṇitaṃ sarve pibantaḥ sukham āsate
  3 tṛptāś ca subhṛśaṃ tena sukhitā vigatajvarāḥ
      nṛtyantaś ca hasantaś ca yathā svargajitas tathā
  4 kasya cit tv atha kālasya ṛṣayaḥ satapo dhanāḥ
      tīrthayātrāṃ samājagmuḥ sarasvatyāṃ mahīpate
  5 teṣu sarveṣu tīrtheṣu āplutya munipuṃgavāḥ
      prāpya prītiṃ parāṃ cāpi tapo lubdhā viśāradāḥ
      prayayur hi tato rājan yena tīrthaṃ hi tat tathā
  6 athāgamya mahābhāgās tat tīrthaṃ dāruṇaṃ tadā
      dṛṣṭvā toyaṃ sarasvatyāḥ śoṇitena pariplutam
      pīyamānaṃ ca rakṣobhir bahubhir nṛpasattama
  7 tān dṛṣṭva rākṣasān rājan munayaḥ saṃśitavratāḥ
      pāritrāṇe sarasvatyāḥ paraṃ yatnaṃ pracakrire
  8 te tu sarve mahābhāgāḥ samāgamya mahāvratāḥ
      āhūya saritāṃ śreṣṭhām idaṃ vacanam abruvan
  9 kāraṇaṃ brūhi kalyāṇi kimarthaṃ te hrado hy ayam
      evam ākulatāṃ yātaḥ śrutvā pāsyāmahe vayam
  10 tataḥ sā sarvam āccaṣṭa yathāvṛttaṃ pravepatī
     duḥkhitām atha tāṃ dṛṣṭvā ta ūcur vai tapodhanāḥ
 11 kāraṇaṃ śrutam asmābhiḥ śāpāś caiva śruto 'nagha
     kariṣyanti tu yat prāptaṃ sarva eva tapodhanāḥ
 12 evam uktvā saricchreṣṭhām ūcus te 'tha parasparam
     vimocayāmahe sarve śāpād etāṃ sarasvatīm
 13 teṣāṃ tu vacanād eva prakṛtisthā sarasvatī
     prasānna sālilā jajñe yathāpūrvaṃ tathaiva hi
     vimuktā ca saricchreṣṭhā vibabhau sā yathā purā
 14 dṛṣṭvā toyaṃ sarasvatyā munibhis tais tathā kṛtam
     kṛtāñjalīs tato rājan rākṣasāḥ kṣudhayārditāḥ
     ūcus tān vai munī sarvān kṛpā yuktān punaḥ punaḥ
 15 vayaṃ hi kṣudhitāś caiva dhārmād dhīnāś ca śāśvatāt
     na ca naḥ kāmakāro 'yaṃ yad vayaṃ pāpakāriṇaḥ
 16 yuṣmākaṃ cāpramādena duṣkṛtena ca karmaṇā
     pakṣo 'yaṃ vardhate 'smākaṃ yataḥ sma brahmarākṣasāḥ
 17 evaṃ hi vaiśyaśūdrāṇāṃ kṣatriyāṇāṃ tathaiva ca
     ye brāhmaṇān pradviṣānti te bhavantīha rākṣasāḥ
 18 ācāryam ṛtvijaṃ caiva guruṃ vṛddhajanaṃ tathā
     prāṇino ye 'vamanyante te bhavantīha rākṣasāḥ
     yoṣitāṃ caiva pāpānāṃ yonidoṣeṇa vardhate
 19 tat kurudhvam ihāsmākaṃ kāruṇyaṃ dvijasattamāḥ
     śaktā bhavantaḥ sarveṣāṃ lokānām api tāraṇe
 20 teṣāṃ te munayaḥ śrutvā tuṣṭuvus tāṃ mahānadīm
     mokṣārthaṃ rakṣasāṃ teṣām ūcuḥ prayata mānasāḥ
 21 kṣuta kīṭāvapannaṃ ca yac cocchiṣṭāśitaṃ bhavet
     keśāvapannam ādhūtam ārugṇam api yad bhavet
     śvabhiḥ saṃspṛṣṭam annaṃ ca bhāgo 'sau rakṣasām iha
 22 tasmāj jñātvā sadā vidvān etāny annāni varjayet
     rākṣasānnam asau bhuṅkte yo bhuṅkte hy annam īdṛśam
 23 śodhayitvā tatas tīrtham ṛṣayas te tapodhanāḥ
     mokṣārthaṃ rākṣasānāṃ ca nadīṃ tāṃ pratyacodayan
 24 maharṣīṇāṃ mataṃ jñātvā tataḥ sā saritāṃ varā
     aruṇām ānayām āsa svāṃ tanuṃ puruṣarṣabha
 25 tasyāṃ te rākṣasāḥ snātvā tanūs tyaktvā divaṃ gatāḥ
     aruṇāyāṃ mahārāja brahmahatyāpahā hi sā
 26 etam artham abhijñāya devarājaḥ śatakratuḥ
     tasmiṃs tīrthavare snātvā vimuktaḥ pāpmanā kila
 27 [j]
     kimarthaṃ bhagavāñ śakro brahmahatyām avāptavān
     katham asmiṃś ca tīrthe vai āplutyākalmaśo 'bhavat
 28 [vai]
     śṛṇuṣvaitad upākhyānaṃ yathāvṛttaṃ janeśvara
     yathā bibheda samayaṃ namucer vāsavaḥ purā
 29 namucir vāsavād bhītaḥ sūryaraśmiṃ samāviśat
     tenendraḥ sakhyam akarot samayaṃ cedam abravīt
 30 nārdreṇa tvā na śuṣkeṇa na rātrau nāpi vāhani
     vadhiṣyāmy asuraśreṣṭha sakhe satyena te śape
 31 evaṃ sa kṛtvā samayaṃ sṛṣṭvā nīhāram īśvaraḥ
     cicchedāsya śiro rājann apāṃ phenena vāsavaḥ
 32 tacchiro namuceś chinnaṃ pṛṣṭhataḥ śakram anvayāt
     he mitrahan pāpa iti bruvāṇaṃ śakram antikāt
 33 evaṃ sa śirasā tena codyamānaḥ punaḥ punaḥ
     pitāmahāya saṃtapta evam arthaṃ nyavedayat
 34 tam abravīl lokagurur aruṇāyāṃ yathāvidhi
     iṣṭopaspṛśa devendra brahmahatyāpahā hi sā
 35 ity uktaḥ sā sarasvatyāḥ kuñje vai janamejaya
     iṣṭvā yathāvad balabhir aruṇāyām upāsspṛśat
 36 sa muktaḥ pāpmanā tena brahmahatyā kṛtena ha
     jagāma saṃhṛṣṭamanās tridivaṃ tridaśeśvaraḥ
 37 śiras tac cāpi namuces tatraivāplutya bhārata
     lokān kāmadughān prāptam akṣayān rājasattama
 38 tatrāpy upaspṛśya balo mahātmā; dattvā ca dānāni pṛthagvidhāni
     avāpya dharmaṃ paramārya karmā; jagāma somasya mahat sa tīrtham
 39 yatrājayad rājasūyena somaḥ; sākṣāt purā vidhivat pārthivendra
     atrir dhīmān vipramukhyo babhūva; hotā yasmin kratumukhye mahātmā
 40 yasyānte 'bhūt sumahān dānavānāṃ; daiteyānāṃ rākṣasānāṃ ca devaiḥ
     sa saṃgrāmas tārakākhyaḥ sutīvro; yatra skandas tārakākhyaṃ jaghāna
 41 senāpatyaṃ labdhavān devatānāṃ; mahāseno yatra daityānta kartā
     sākṣāc cātra nyavasat kārttikeyaḥ; sadā kumāro yatra sa plakṣarājaḥ

 

42

Janamejaya said, "Why is the current of (the tirtha known by the name of) Vasishthapavaha so rapid? For what reason did the foremost of rivers bear away Vasishtha? What, O lord, was the cause of the dispute between Vasishtha and Vishvamitra? Questioned by me, O thou of great wisdom, tell me all this! I am never satiated with hearing thee!"
Vaishampayana said, "A great enmity arose between Vishvamitra and Vasishtha, O Bharata, due to their rivalry in respect of ascetic austerities. The high abode of Vasishtha was in the tirtha called Sthanu on the eastern bank of the Sarasvati. On the opposite bank was the asylum of the intelligent Vishvamitra. There, in that tirtha, O monarch, Sthanu (Mahadeva) had practised the austerest penances. Sages still speak of those fierce feats. Having performed a sacrifice there and worshipped the river Sarasvati, Sthanu established that tirtha there. Hence it is known by the name Sthanu-tirtha, O lord. In that tirtha, the celestials had, in days of yore, O king, installed Skanda, that slayer of the enemies of the gods, in the supreme command of their army. Unto that tirtha of the Sarasvati, the great Rishi Vishvamitra, by the aid of his austere penances, brought Vasishtha. Listen to that history. The two ascetics Vishvamitra and Vasishtha, O Bharata, every day challenged each other very earnestly in respect of the superiority of their penances. The great Muni Vishvamitra, burning (with jealousy) at sight of the energy of Vasishtha, began to reflect on the matter. Though devoted to the performance of his duties, this, however, is the resolution, O Bharata, that he formed: 'This Sarasvati shall quickly bring, by force of her current, that foremost of ascetics, Vasishtha, to my presence. After he shall have been brought hither, I shall, without doubt, slay that foremost of regenerate ones.' Having settled this, the illustrious and great Rishi Vishvamitra with eyes red in wrath, thought of that foremost of rivers. Thus remembered by the ascetic, she became exceedingly agitated. The fair lady, however, repaired to that Rishi of great energy and great wrath. Pale and trembling, Sarasvati, with joined hands appeared before that foremost of sages. Indeed, the lady was much afflicted with grief, even like a woman who has lost her mighty lord. And she said unto that best of sages, 'Tell me what is there that I shall do for thee.' Filled with rage, the ascetic said unto her, 'Bring hither Vasishtha without delay, so that I may slay him.' Hearing these words the river became agitated. With joined hands the lotus-eyed lady began to tremble exceedingly in fear like a creeper shaken by the wind. Beholding the great river in that plight, the ascetic said unto her, 'Without any scruple, bring Vasishtha unto my presence!' Hearing these words of his, and knowing the evil he intended to do, and acquainted also with the prowess of Vasishtha that was unrivalled on earth, she repaired to Vasishtha and informed him of what the intelligent Vishvamitra had said unto her. Fearing the curse of both, she trembled repeatedly. Indeed, her heart was on the grievous curse (that either of them might pronounce on her). She stood in terror of both. Seeing her pale and plunged in anxiety, the righteous-souled Vasishtha, that foremost of men, O king, said these words unto her.
"Vasishtha said, 'O foremost of rivers, save thyself! O thou of rapid current, bear me away, otherwise Vishvamitra will curse thee. Do not feel any scruple.' Hearing these words of that compassionate Rishi, the river began to think, O Kauravya, as to what course would be best for her to follow. Even these were the thoughts that arose in her mind: 'Vasishtha showeth great compassion for me. It is proper for me that I should serve him.' Beholding then that best of Rishis, (Vasishtha) engaged in silent recitation (of mantras) on her bank, and seeing Kusika's son (Vishvamitra) also engaged in homa, Sarasvati thought, 'Even this is my opportunity.' Then that foremost of rivers, by her current, washed away one of her banks. In washing away that bank, she bore Vasishtha away. While being borne away, O king, Vasishtha praised the river in these words: 'From the Grandsire's (manasa) lake thou hast taken thy rise, O Sarasvati! This whole universe is filled with thy excellent waters! Wending through the firmament, O goddess, thou impartest thy waters to the clouds! All the waters are thee! Through thee we exercise our thinking faculties! Thou art Pushti and Dyuti, Kirti, and Siddhi and Uma! Thou art Speech, and thou art Svaha! This whole universe is dependent on thee! It is thou that dwellest in all creatures, in four forms!' Thus praised by that great Rishi, Sarasvati, O king, speedily bore that Brahmana towards the asylum of Vishvamitra and repeatedly represented unto the latter the arrival of the former. Beholding Vasishtha thus brought before him by Sarasvati, Vishvamitra, filled with rage, began to look for a weapon wherewith to slay that brahmana. Seeing him filled with wrath, the river from fear of (witnessing and aiding in) a brahmana's slaughter, quickly bore Vasishtha away to her eastern bank once more. She thus obeyed the words of both, although she deceived the son of Gadhi by her act. Seeing that best of Rishis, Vasishtha, borne away, the vindictive Vishvamitra, filled with wrath, addressed Sarasvati. saying, 'Since, O foremost of rivers, thou hast gone away, having deceived me, let thy current be changed into blood that is acceptable to Rakshasas.' Then, cursed by the intelligent Vishvamitra, Sarasvati flowed for a whole year, bearing blood mixed with water. The gods, the Gandharvas, and the Apsaras, beholding the Sarasvati reduced to that plight, became filled with great sorrow. For this reason, O king, the tirtha came to be called Vasishthapravaha on earth. The foremost of rivers, however, once more got back her own proper condition."

 

 

Book 9
Chapter 43

 

 

 

 1 [j]
      sarasvatyāḥ prabhāvo 'yam uktas te dvijasāttama
      kumārasyābhiṣekaṃ tu brahman vyākhyātum arhasi
  2 yasmin kāle ca deśe ca yathā ca vadatāṃ vara
      yaiś cābhiṣikto bhagavān vidhinā yena ca prabhuḥ
  3 skando yathā ca daityānām akarot kadanaṃ mahat
      tathā me sarvam ācakṣva paraṃ kautūhalaṃ hi me
  4 [vai]
      kuruvaṃśasya sadṛśam idaṃ kautūhalaṃ tava
      harṣām utpādayaty etad vaco me janamejaya
  5 hanta te kathayiṣyāmi śṛṇvānasya janādhipa
      abhiṣekaṃ kumārasya prabhāvaṃ ca mahātmanaḥ
  6 tejo māheśvaraṃ skannam agnau prapatitaṃ purā
      tat sarvabhakṣo bhagavān nāśakad dagdhum akṣayam
  7 tenāsīdati tejasvī dīptimān havyahāvanaḥ
      na caiva dhārayām āsa garbhaṃ tejomayaṃ tadā
  8 sā gaṅgām abhisāṃgamya niyogād brahmaṇaḥ prabhuḥ
      garbham āhitavān divyaṃ bhāskaropama tejasam
  9 atha gaṅgāpi taṃ garbham asahantī vidhāraṇe
      utsasarja girau ramye himavaty amarārcite
  10 sa tatra vavṛdhe lokān āvṛtya jvalanātmajaḥ
     dadṛśur jvalanākāraṃ taṃ garbham atha kṛttikāḥ
 11 śarastambe mahātmānam analātmajam īśvaram
     mamāyam iti tāḥ sarvāḥ putrārthinyo 'bhicakramuḥ
 12 tāsāṃ viditvā bhāvaṃ taṃ mātṝṇāṃ bhagavān prabhuḥ
     prasnutānāṃ payaḥ ṣaḍbhir vadanair apibat tadā
 13 taṃ prabhāvaṃ samālakṣya tasya bālasya kṛttikāḥ
     paraṃ vismayam āpannā devyo divyavapur dharāḥ
 14 yatrotsṛṣṭaḥ sa bhagavān gaṅgayā girimūrdhani
     sa śailaḥ kāñcanaḥ sarvaḥ saṃbabhau kurusattama
 15 vardhatā caiva garbheṇa pṛthivī tena rañjitā
     ataś ca sarve saṃvṛttā girayaḥ kāñcanākarāḥ
 16 kumāraś ca mahāvīryaḥ kārttikeya iti smṛtaḥ
     gāṅgeyaḥ pūrvam abhavan mahāyogabalānvitaḥ
 17 sa devas tapasā caiva vīryeṇa ca samanvitaḥ
     vavṛdhe 'tīva rājendra candravat priyadarśanaḥ
 18 sa tasmin kāñcane divye śarastambe śriyā vṛtaḥ
     stūyamānas tadā śete gandharvair munibhis tathā
 19 tathainam anvanṛtyanta devakanyāḥ sahasraśaḥ
     divyavāditra nṛttajñāḥ stuvantyaś cārudarśanāḥ
 20 anvāste ca nadī devaṃ gaṅgā vai saritāṃ varā
     dadhāra pṛthivī cainaṃ bibhratī rūpam uttamam
 21 jātakarmādikās tasya kriyāś cakre bṛhaspatiḥ
     vedaś cainaṃ caturmūrtir upatasthe kṛtāñjaliḥ
 22 dhanurvedaś catuṣpādaḥ śastragrāmaḥ sasaṃgrahaḥ
     tathainaṃ samupātiṣṭhāt sākṣād vāṇī ca kevalā
 23 sa dadarśa mahāvīryaṃ devadevam umāpatim
     śailaputryā sahāsīnaṃ bhūtasaṃgha śatair vṛtam
 24 nikāyā bhūtasaṃghānāṃ paraṃmādbhuta darśanāḥ
     vikṛtā vikṛtākārā vikṛtābharaṇa dhvajāḥ
 25 vyāghrasiṃharkṣa vadanā biḍāla makarānanāḥ
     vṛṣadaṃśa mukhāś cānye gajoṣṭravadanās tathā
 26 ulūka vadanāḥ ke cid gṛdhragomāyudarśanāḥ
     krauñcapārāvata nibhair vadanai rāṅkavair api
 27 śvāvit śakyaka godhānāṃ kharaiḍaka gavāṃ tathā
     sādṛśāni vapūṃṣy anye tatra tatra vyadhārayan
 28 ke cic chailāmbuda prakhyāś cakrālāta gadāyudhāḥ
     kec cid añjana puñjābhāḥ ke cic chvetācalaprabhāḥ
 29 sapta mātṛgaṇāś caiva samājagmur viśāṃ pate
     sādhyā viśve 'tha maruto vasavaḥ pitaras tathā
 30 rudrādityās tathā siddhā bhujagāṃ dānavāḥ khagāḥ
     brahmā svayambhūr bhagavān saputraḥ saha viṣṇunā
 31 śakras tathābhyayād draṣṭuṃ kumāra varam acyutam
     nāradapramukhāś cāpi devagandharvasattamāḥ
 32 devarṣayaś ca siddhāś ca bṛhaspatipurogamāḥ
     ṛbbhavo nāma varadā devānām api devatāḥ
     te 'pi tatra samājagmur yāmā dhāmāś ca sarvaśaḥ
 33 sa tu bālo 'pi bhagavān mahāyogabalānvitaḥ
     abhyājagāma deveśaṃ śūlahastaṃ pinākinam
 34 tam ārajantam ālakṣya śivasyāsīn manogatam
     yugapac chailaputryāś ca gaṅgāyāḥ pāvakasya ca
 35 kiṃ nu pūrvam ayaṃ bālo gauravād abhyupaiṣyati
     api mām iti sarveṣāṃ teṣām āsīn manogatam
 36 teṣām etam abhiprāyaṃ caturṇām upalakṣya saḥ
     yugapad yogam āsthāya sasārja vividhās tanūḥ
 37 tato 'bhavac caturmūrtiḥ kṣaṇena bhagavān prabhuḥ
     skandaḥ śākho viśākhaś ca naigameṣaś ca pṛṣṭhataḥ
 38 evaṃ sa kṛtvā hy ātmānaṃ caturdhā bhagavān prabhuḥ
     yato rudras tataḥ skando jagāmādbhuta darśanaḥ
 39 viśākhas tu yayau yena devī girivarātmajā
     śākho yayau ca bhagavān vāyumūrtir vibhāvasum
     naigameṣo 'gamad gaṅgāṃ kumāraḥ pāvakaprabhaḥ
 40 sarve bhāsvaradehās te catvāraḥ samarūpiṇaḥ
     tān samabhyayur avyagrās tad adbhutam ivābhavat
 41 hāhākāro mahān āsīd devadānavarakṣasām
     tad dṛṣṭvā mahad āścaryam adbhutaṃ lomaharṣaṇam
 42 tato rudraś ca devī ca pāvakaś ca pitāmaham
     gaṅgayā sahitāḥ sarve praṇipetur jagatpatim
 43 praṇipatya tatas te tu vidhivad rājapuṃgava
     idam ūcur vaco rājan kārttikeya priyepsayā
 44 asya bālasya bhagavann ādhipatyaṃ yathepsitam
     asmin priyārthaṃ deveśa sādṛśaṃ dātum arhasi
 45 tataḥ sa bhagavān dhīmān sarvalokapitāmahaḥ
     manasā cintayām āsa kim ayaṃ labhatām iti
 46 aiśvaryāṇi hi sarvāṇi devagandharvarakṣasām
     bhūtayakṣavihaṃgānāṃ pannagānāṃ ca sarvaśaḥ
 47 pūrvam evādideśāsau nikāyeṣu mahātmanām
     samarthaṃ ca tam aiśvarye mahāmatir amanyata
 48 tato muhūrtaṃ sa dhyātvā devānāṃ śreyasi sthitaḥ
     senāpatyaṃ dadau tasmai sarvabhūteṣu bhārata
 49 sarvadeva nikāyānāṃ ye rājānaḥ pariśrutāḥ
     tān sarvān vyādideśāsmai sarvabhūtapitāmahaḥ
 50 tataḥ kumāram ādāya devā brahmapurogamāḥ
     abhiṣekārtham ājagmuḥ śailendraṃ sahitās tataḥ
 51 puṇyāṃ haimavatīṃ devīṃ saricchreṣṭhāṃ sarasvatīm
     samantapañcake yā vai triṣu lokeṣu viśrutā
 52 tatra tīre sarasvatyāḥ puṇye sarvaguṇānvite
     niṣedur devagandharvāḥ sarve saṃpūrṇamānasāḥ

 

 

43

Vaishampayana said, "Cursed by the intelligent Vishvamitra in anger, Sarasvati, in that auspicious and best of tirthas, flowed, bearing blood in her current. Then, O king, many Rakshasas came, O Bharata, and lived happily there, drinking the blood that flowed. Exceedingly gratified with that blood, cheerfully and without anxiety of any kind, they danced and laughed there like persons that have (by merit) attained to heaven. After some time had passed away, some Rishis, possessed of wealth of asceticism, came to the Sarasvati, O king, on a sojourn to her tirthas. Those foremost of Munis, having bathed in all the tirthas and obtained great happiness, became desirous of acquiring more merit. Those learned persons at last came, O king, to that tirtha where the Sarasvati ran a bloody current. Those highly blessed ones, arriving at that frightful tirtha, saw the water of the Sarasvati mixed with blood and that innumerable Rakshasas, O monarch, were drinking it. Beholding those Rakshasas, O king, those ascetics of rigid vows made great endeavours for rescuing the Sarasvati from that plight. Those blessed ones of high vows, arrived there, invoked that foremost of rivers and said these words unto her, 'Tell us the reason, O auspicious lady, why this lake in thee hath been afflicted with such distress Hearing it, we shall endeavour (to restore it to its proper condition).' Thus questioned, Sarasvati, trembling as she spoke, informed them of everything that had occurred. Seeing her afflicted with woe, those ascetics said, 'We have heard the reason. We have heard of thy curse, O sinless lady! All of us shall exert ourselves!' Having said these words unto that foremost of rivers, they then consulted with one another thus, 'All of us shall emancipate Sarasvati from her curse.' Then all those Brahmanas, O king, worshipping Mahadeva, that lord of the universe and protector of all creatures, with penance and vows and fasts and diverse kinds of abstinences and painful observances, emancipated that foremost of rivers, the divine Sarasvati. Beholding the water of Sarasvati purified by those Munis, the Rakshasas (that had taken up their abode there), afflicted with hunger, sought the protection of those Munis themselves. Afflicted with hunger, the Rakshasas, with joined hands, repeatedly said unto those ascetics filled with compassion, these words, 'All of us are hungry! We have swerved from eternal virtue! That we are sinful in behaviour is not of our free will! Through the absence of your, grace and through our own evil acts, as also through the sexual sins of our women, our demerits increase and we have become Brahma-Rakshasas! So amongst Vaisyas and Sudras, and Kshatriyas, those that hate and injure Brahmanas became Rakshasas. Ye best of Brahmanas, make arrangements then for our relief! Ye are competent to relieve all the worlds!' Hearing these words of theirs, those ascetics praised the great river. For the rescue of those Rakshasas, with rapt minds those ascetics said, 'The food over which one sneezed, that in which there are worms and insects, that which may be mixed with any leavings of dishes, that which is mixed with hair, that which is mixed with tears, that which is trodden upon shall form the portion of these Rakshasas! The learned man, knowing all this, shall carefully avoid these kinds of food. He that shall take such food shall be regarded as eating the food of Rakshasas!' Having purified the tirtha in this way, those ascetics thus solicited that river for the relief of those Rakshasas. Understanding the views of those great Rishis, that foremost of rivers caused her body, O bull among men, to assume a new shape called Aruna. Bathing in that new river (a branch of the Sarasvati) the Rakshasas cast off their bodies and went to heaven. Ascertaining all this, the chief of the celestials, (Indra of a hundred sacrifices), bathed in that foremost of tirthas and became cleansed of a grievous sin."
Janamejaya said, "For what reason was Indra tainted with the sin of Brahmanicide? How also did he become cleansed by bathing in that tirtha?"
Vaishampayana said, "Listen to that history, O ruler of men! Hear of those occurrences as they happened! Hear how Vasava, in days of yore, broke his treaty with Namuchi! The Asura Namuchi, from fear of Vasava, had entered a ray of the Sun. Indra then made friends with Namuchi and entered into a covenant with him, saying, 'O foremost of Asuras, I shall not slay thee, O friend, with anything that is wet or with anything that is dry! I shall not slay thee in the night or in the day! I swear this to thee by truth. Having made this covenant, the lord Indra one day beheld a fog. He then, O king, cut off Namuchi's head, using the foam of water (as his weapon). The severed head of Namuchi thereupon pursued Indra from behind, saying unto him from a near point these words, 'O slayer of a friend, O wretch!' Urged on incessantly by that head, Indra repaired to the Grandsire and informed him, in grief, of what had occurred. The Supreme Lord of the universe said unto him, 'Performing a sacrifice, bathe with due rites, O chief of the celestials, in Aruna, that tirtha which saveth from the fear of sin! The water of that river, O Shakra, hath been made sacred by the Munis! Formerly the presence of that river at its site was concealed. The divine Sarasvati repaired to the Aruna, and flooded it with her waters. This confluence of Sarasvati and Aruna is highly sacred! Thither, O chief of the celestials, perform a sacrifice! Give away gifts in profusion! Performing thy ablutions there, thou shall be freed from thy sin.' Thus addressed, Shakra, at these words of Brahma, O Janamejaya, performed in that abode of Sarasvati diverse sacrifices. Giving away many gifts and bathing in that tirtha, he of a hundred sacrifices, the piercer of Vala, duly performed certain sacrifices and then plunged in the Aruna. He became freed from the sin arising out of the slaughter of a Brahmana. The lord of heaven then returned to heaven with a joyful heart. The head of Namuchi also fell into that stream, O Bharata, and the Asura obtained many eternal regions, O best of kings, that granted every wish."
Vaishampayana continued, "The high-souled Baladeva having bathed in that tirtha and given away many kinds of gifts, obtained great merit. Of righteous deeds, he then proceeded to the great tirtha of Soma. There, in days of yore, Soma himself, O king of kings, had performed the Rajasuya sacrifice. The high-souled Atri, that foremost of Brahmanas, gifted with great intelligence became the Hotri in that grand sacrifice. Upon the conclusion of that sacrifice, a great battle took place between the gods (on the one side) and the Danavas, the Daityas, and the Rakshasas (on the other). That fierce battle is known after the name of (the Asura) Taraka. In that battle Skanda slew Taraka. There, on that occasion, Mahasena (Skanda), that destroyer of Daityas, obtained the command of the celestial forces. In that tirtha is a gigantic Aswattha tree. Under its shade, Kartikeya, otherwise called Kumara, always resides in person."

 

 

Book 9
Chapter 44

 

 

 

1 [vai]
      tato 'bhiṣekā saṃbhārān sarvān saṃbhṛtya śāstrataḥ
      bṛhaspatiḥ samiddhe 'gnau juhāvājyaṃ yathāvidhi
  2 tato himavatā datte maṇipravara śobhite
      dīvya ratnācite divye niṣaṇṇaḥ paramāsane
  3 sarvamaṅgala saṃbhārair vidhimantrapuraskṛtam
      ābhiṣecanikaṃ dravyaṃ gṛhītvā devatā gaṇāḥ
  4 indrāviṣṇū mahāvīryau sūryācandramasau tathā
      dhātā caiva vidhātā ca tathā caivānilānalau
  5 pūṣṇā bhagenāryamṇā ca aṃśena ca vivasvatā
      rudraś ca sahito dhīmān mitreṇa varuṇena ca
  6 rudrair vasubhir ādityair aśvibhyāṃ ca vṛtaḥ prabhuḥ
      viśve devair marudbhiś ca sādhyaiś ca pitṛbhiḥ saha
  7 gandharvair apsarobhiś ca yakṣarākṣasa pannagaiḥ
      devarṣibhir asaṃkhyeyais tathā brahmarṣibhir varaiḥ
  8 vaikhānasair vālakhilyair vāyvāhārair marīcipaiḥ
      bhṛgubhiś cāṅgirobhiś ca yatibhiś ca mahātmabhiḥ
      sarvair vidyādharaiḥ puṇyair yogasiddhais tathā vṛtaḥ
  9 pitāmahaḥ pulastyaś ca pulahaś ca mahātapāḥ
      aṅgirāḥ kaśyapo 'triś ca marīcir bhṛgur eva ca
  10 ṛtur haraḥ pracetāś ca manur dakṣas tathaiva ca
     ṛtavaś ca grahāś caiva jyotīṃṣi ca viśāṃ pate
 11 mūrtimatyaś ca sarito vedāś caiva sanātanāḥ
     samudrāś ca hradāś caiva tīrthāni vividhāni ca
     pṛthivī dyaur diśaś caiva pādapāś ca janādhipa
 12 aditir deva mātā ca hrīḥ śrīḥ svāhā sarasvatī
     umā śacī sinīvālī tathā cānumatiḥ kuhūḥ
     rākā ca dhiṣaṇā caiva patnyaś cānyā divaukasām
 13 himavāṃś caiva vindhyaś ca meruś cāneka śṛṅgavān
     airāvataḥ sānucaraḥ kalāḥ kāṣṭās tathaiva ca
     māsārdha māsā ṛtavas tathā rātryahanī nṛpa
 14 uccaiḥśravā hayaśreṣṭho nāgarājaś ca vāmanaḥ
     aruṇo garuḍaś caiva vṛkṣāś cauṣadhibhiḥ saha
 15 dharmaś ca bhagavān devaḥ samājagmur hi saṃgatāḥ
     kālo yamaś ca mṛtyuś ca yamasyānucarāś ca ye
 16 bahulatvāc ca noktā ye vividhā devatā gaṇāḥ
     te kumārābhiṣekārthaṃ samājagmus tatas tataḥ
 17 jagṛhus te tadā rājan sarva eva divaukasaḥ
     ābhiṣecanikaṃ bhāṇḍaṃ maṅgalāni ca sarvaśaḥ
 18 divyasaṃbhāra saṃyuktaiḥ kalaśaiḥ kāñcanair nṛpa
     sarasvatībhiḥ puṇyābhir divyatoyabhir eva tu
 19 abhyaṣiñcan kumāraṃ vai saṃprahṛṣṭā divaukasaḥ
     senāpatiṃ mahātmānam asurāṇāṃ bhayāvaham
 20 purā yathā mahārāja varuṇaṃ vai jaleśvaram
     tathābhyaṣiñcad bhagavān brahmā lokapitāmahaḥ
     kaśyapaś ca mahātejā ye cānye nānukīrtitāḥ
 21 tasmai brahmā dadau prīto balino vātaraṃhasaḥ
     kāmavīryadharān siddhān mahāpāriṣadān prabhuḥ
 22 nandiṣeṇaṃ lohitākṣaṃ ghaṇḍā karṇaṃ ca saṃmatam
     caturtham asyānucaraṃ khyātaṃ kumudamālinam
 23 tataḥ sthāṇuṃ mahāvegaṃ mahāpāriṣaḍaṃ kratum
     māyā śatadharaṃ kāmaṃ kāmavīryabalānvitam
     dadau skandāya rājendra surārivinibarhaṇam
 24 sa hi devāsure yuddhe daityānāṃ bhīmakarmaṇām
     jaghāna dorbhyāṃ saṃkruddhaḥ prayutāni caturdaśa
 25 tathā deva dadus tasmai senāṃ nairṛtasāṃkulām
     devaśatrukṣayakarīm ajayyāṃ viśvarūpiṇīm
 26 jayaśabdaṃ tataś cakrur devāḥ sarve savāsavāḥ
     gandharvayakṣā rakṣāṃsi munayaḥ pitaras tathā
 27 yamaḥ prādād anucarau yama kālopamāv ubhau
     unmāthaṃ ca pramāthaṃ ca mahāvīryau mahādyutī
 28 subhrājo bhāskaraś caiva yau tau sūryānuyāyinau
     tau sūryaḥ kārttikeyāya dadau prītaḥ pratāpavān
 29 kailāsaśṛṅgasaṃkāśau śvetamālyānulepanau
     somo 'py anucarau prādān maṇiṃ sumaṇim eva ca
 30 jvālā jihvaṃ tathā jyotir ātmajāya hutāśanaḥ
     dadāv anucarau śūrau parasainyapramāthinau
 31 parighaṃ ca vaṭaṃ caiva bhīmaṃ ca sumahābalam
     dahatiṃ dahanaṃ caiva pracaṇḍau vīryasaṃmatau
     aṃśo 'py anucarān pañca dadau skandāya dhīmate
 32 utkrośaṃ paṅkajaṃ caiva vajradaṇḍadharāv ubhau
     dadāv anala putrāya vāsavaḥ paravīrahā
     tau hi śatrūn mahendrasya jaghnatuḥ samare bahūn
 33 cakraṃ vikramakaṃ caiva saṃkramaṃ ca mahābalam
     skandāya trīn anucarān dadau viṣṇur mahāyaśāḥ
 34 vardhanaṃ nandanaṃ caiva sarvavidyā viśāradau
     skandāya dadatuḥ prītāv aśvinau bharatarṣabha
 35 kundanaṃ kusumaṃ caiva kumudaṃ ca mahāyaśāḥ
     ḍambarāḍambarau caiva dadau dhātā mahātmane
 36 vakrānuvakrau balinau meṣavaktrau balotkaṭau
     dadau tvaṣṭā mahāmāyau skandāyānucarau varau
 37 suvrataṃ satyasaṃdhaṃ ca dadau mitro mahātmane
     kumārāya mahātmānau tapo vidyādharau prabhuḥ
 38 sudarśanīyau varadau triṣu lokeṣu viśrutau
     suprabhaṃ ca mahātmānaṃ śubhakarmāṇam eva ca
     kārttikeyāya saṃprādād vidhātā lokaviśrutau
 39 pālitakaṃ kālikaṃ ca mahāmāyāvināv ubhau
     pūṣā ca pārṣadau prādāt kārttikeyāya bhārata
 40 balaṃ cātibalaṃ caiva mahāvaktrau mahābalau
     pradadau kārttikeyāya vāyur bharatasattama
 41 ghasaṃ cātighasaṃ caiva timivaktrau mahābalau
     pradadau kārttikeyāya varuṇaḥ satyasaṃgaraḥ
 42 suvarccasaṃ mahātmānaṃ tathaivāpy ativarcasām
     himavān pradadau rājan hutāśanasutāya vai
 43 kāñcanaṃ ca mahātmānaṃ meghamālinam eva ca
     dadāv ānucarau merur agniputrāya bhārata
 44 sthiraṃ cātisthiraṃ caiva merur evāparau dadau
     mahātmane 'gniputrāya mahābalaparākramau
 45 ucchritaṃ cātiśṛṅgaṃ ca mahāpāṣāṇa yodhanau
     pradadāv agniputrāya vindhyaḥ pāriṣadāv ubhau
 46 saṃgrahaṃ vigrahaṃ caiva samudro 'pi gadādharau
     pradadāv agniputrāya mahāpāriṣadāv ubhau
 47 unmādaṃ puṣpadantaṃ ca śaṅkukarṇaṃ tathaiva ca
     pradadāv agniputrāya pārvatī śubhadarśanā
 48 jayaṃ mahājayaṃ caiva nāgau jvalanasūnave
     pradadau puruṣavyāghra vāsukiḥ pannageśvaraḥ
 49 evaṃ sākhyāś ca rudrāś ca vasavaḥ pitaras tathā
     sāgarāḥ saritaś caiva girayaś ca mahābalāḥ
 50 daduḥ senāgaṇādhyakṣāñ śūlapaṭṭiśadhāriṇaḥ
     divyapraharaṇopetān nānāveṣavibhūṣitān
 51 śṛṇu nāmāni cānyeṣāṃ ye 'nye skandasya sainikāḥ
     vividhāyudhasaṃpannāś citrābharaṇa varmiṇaḥ
 52 śaṅkukarṇo nikumbhaś ca padmaḥ kumuda eva ca
     ananto dvādaśa bhujas tathā kṛṣṇopakṛṣṇakau
 53 droṇa śravāḥ kapiskandhaḥ kāñcanākṣo jalaṃ dhamaḥ
     akṣasaṃtarjano rājan kunadīkas tamo 'bhrakṛt
 54 ekākṣo dvādaśākṣaś ca tathaivaika jaṭaḥ prabhuḥ
     sahasrabāhur vikaṭo vyāghrākṣaḥ kṣitikampanaḥ
 55 puṇyanāmā sunāmā ca suvaktraḥ priyadarśanaḥ
     pariśrutaḥ koka nadaḥ priya mālyānulepanaḥ
 56 ajodaro gajaśirāḥ skandhākṣaḥ śatalocanaḥ
     jvālā jihvaḥ karālaś ca sitakeśo jaṭī hariḥ
 57 caturdaṃṣṭro 'ṣṭa jihvaś ca meghanādaḥ pṛthuśravāḥ
     vidyud akṣo dhanur vaktro jaṭharo mārutāśanaḥ
 58 udarākṣo jhaṣākṣaś ca vajranābho vasu prabhaḥ
     samudravego rājendra śailakampī tathaiva ca
 59 putra meṣaḥ pravāhaś ca tathā nandopanandakau
     dhūmraḥ śvetaḥ kaliṅgaś ca siddhārtho varadas tathā
 60 priyakaś caiva nandaś ca gonandaś ca pratāpavān
     ānandaś ca pramodaś ca svastiko dhruvakas tathā
 61 kṣemavāpaḥ sujātaś ca siddhayātraś ca bhārata
     govrajaḥ kanakāpīḍo mahāpāriṣadeśvaraḥ
 62 gāyano hasanaś caiva bāṇaḥ khaḍgaś ca vīryavān
     vaitālī cātitālī ca tathā katika vātikau
 63 haṃsajaḥ paṅkadigdhāṅgaḥ samudronmādanaś ca ha
     raṇotkaṭaḥ prahāsaś ca śvetaśīrṣaś ca nandakaḥ
 64 kālakaṇṭhaḥ prabhāsaś ca tathā kumbhāṇḍako 'paraḥ
     kālakākṣaḥ sitaś caiva bhūtalonmathanas tathā
 65 yajñavāhaḥ pravāhaś ca deva yājī ca somapaḥ
     sajālaś ca mahātejāḥ kratha krāthau ca bhārata
 66 tuhanaś ca tuhānaś ca citradevaś ca vīryavān
     madhuraḥ suprasādaś ca kirīṭī ca mahābalaḥ
 67 vasavo madhuvarṇaś ca kalaśodara eva ca
     dhamanto manmathakaraḥ sūcīvaktraś ca vīryavān
 68 śvetavaktraḥ suvaktraś ca cāru vaktraś ca pāṇḍuraḥ
     daṇḍabāhuḥ subāhuś ca rajaḥ kokilakas tathā
 69 acalaḥ kanakākṣaś ca bālānām ayikaḥ prabhuḥ
     saṃcārakaḥ koka nado gṛdhravaktraś ca jambukaḥ
 70 lohāśa vaktro jaṭharaḥ kumbhavaktraś ca kuṇḍakaḥ
     madgugrīvaś ca kṛṣṇaujā haṃsavaktraś ca candra bhāḥ
 71 pāṇikūrmā ca śambūkaḥ pañcavaktraś ca śikṣakaḥ
     cāṣa vaktraś ca jambūkaḥ śākavaktraś ca kuṇḍakaḥ
 72 yogayuktā mahātmānaḥ satataṃ brāhmaṇa priyāḥ
     paitāmahā mahātmāno mahāpāriṣadāś ca ha
     yauvanasthāś ca bālāś ca vṛddhāś ca janamejaya
 73 sahasraśaḥ pāriṣadāḥ kumāram upatasthire
     vaktrair nānāvidhair ye tu śṛṇu tāñ janamejaya
 74 kūrmakukkuṭavaktrāś ca śaśolūka mukhās tathā
     kharoṣṭravadanāś caiva varāhavadanās tathā
 75 manuṣyameṣa vaktrāś ca sṛgālavadanās tathā
     bhīmā makara vaktrāś ca śiśumāra mukhās tathā
 76 mārjāraśaśavaktrāś ca dīrghavaktrāś ca bhārata
     nakulolūka vatrāś ca śvavāktrāś ca tathāpare
 77 ākhu babhruka vaktraś ca mayūravadanās tathā
     matsyameṣānanāś cānye ajāvi mahiṣānanāḥ
 78 ṛkṣaśārdūla vaktrāś ca dvīpisiṃhānanās tathā
     bhīmā gajānanāś caiva tathā nakramukhāḥ pare
 79 garuḍānanāḥ khaḍgamukhā vṛkakākamukhās tathā
     gokharoṣṭra mukhāś cānye vṛṣadaṃśa mukhās tathā
 80 mahājaṭhara pādāṅgās tārakākśāś ca bhārata
     pārāvata mukhāś cānye tathā vṛṣamukhāḥ pare
 81 kokilā vadanāś cānye śyenatittirikānanāḥ
     kṛkalāsa mukhāś caiva virajo'mbaradhāriṇaḥ
 82 vyālavaktrāḥ śūlamukhāś caṇḍavaktrāḥ śatānanāḥ
     āśīviṣāś cīradharā gonāsāvaraṇās tathā
 83 sthūlodarāḥ kṛśāṅgāś ca sthūlāṅgaś ca kṛśodarāḥ
     hrasvagrīvā mahākarṇā nānāvyālavibhūṣitāḥ
 84 gajendra carma vasanās tathā kṛṣṇājināmbarāḥ
     skandhe mukhā mahārāja tathā hy udarato mukhāḥ
 85 pṛṣṭhe mukhā hanumukhās tathā jaṅghā mukhā api
     pārśvānanāś ca bahavo nānādeśamukhās tathā
 86 tathā kīṭa pataṃgānāṃ sadṛśāsyā gaṇeśvarāḥ
     nānāvyālamukhāś cānye bahu bāhuśiro dharāḥ
 87 nānāvṛkṣabhujāḥ kec cit kaṭi śīrṣās tathāpare
     bhujaṃgabhoga vadanā nānāgulmanivāsinaḥ
 88 cīrasaṃvṛta gātrāś ca tathā phalakavāsasaḥ
     nānāveṣadharāś caiva carma vāsasa eva ca
 89 uṣṇīṣiṇo mukuṭinaḥ kambugrīvāḥ suvarcasaḥ
     kirīṭinaḥ pañca śikhās tathā kaṭhina mūrdhajāḥ
 90 triśiṭhā dviśikhāś caiva tathā sapta śikhāḥ pare
     śikhaṇḍino mukuṭino muṇḍāś ca jaṭilās tathā
 91 citramālyadharāḥ kec cit kec cid romānanās tathā
     divyamālyāmbaradharāḥ satataṃ priyavigrahāḥ
 92 kṛṣṇā nirmāṃsa vaktrāś ca dīrghapṛṣṭā nirūdarāḥ
     sthūlapṛṣṭhā hrasvapṛṣṭhāḥ pralambodara mehanāḥ
 93 mahābhujā hrasvabhujā hrasvagātraś ca vāmanāḥ
     kubjāś ca dīrghajaṅghāś ca hastikarṇa śirodharāḥ
 94 hastināsāḥ kūrmanāsā vṛkanāsās tathāpare
     dīrghauṣṭhā dīrghajihvāś ca vikarālā hy adhomukhāḥ
 95 mahādaṃṣṭrā hrasvadaṃṣṭrāś caturdaṃṣṭrās tathāpare
     vāraṇendra nibhāś cānye bhīmā rājan sahasraśaḥ
 96 suvibhaktaśarīrāś ca dīptimantaḥ svalaṃkṛtāḥ
     piṅgākṣāḥ śaṅkukarṇāś ca vakranāsāś ca bhārata
 97 pṛthu daṃṣṭrāmahā daṃṣṭrāḥ sthūlauṣṭhā hari mūrdhajāḥ
     nānā pādauṣṭha daṃṣṭrāś ca nāhā hastaśiro dharāḥ
     nānā varmabhir ācchannā nānā bhāṣāś ca bhārata
 98 kuśalā deśabhāṣāsu jalpanto 'nyonyam īśvarāḥ
     hṛṣṭāḥ paripatanti sma mahāpāriṣadās tathā
 99 dīrghagrīvā dīrghanakhā dīrghapādaśiro bhujāḥ
     piṅgākṣā nīlakaṇṭhāś ca lambakarṇāś ca bhārata
 100 vṛkodara nibhāś caiva ke cid añjanasaṃnibhāḥ
    śvetāṅgā lohitagrīvāḥ piṅgākṣāś ca tathāpare
    kalmāṣā bahavo rājaṃś citravarṇāś ca bhārata
101 cāmarāpīḍaka nibhāḥ śvetalohita rājayaḥ
    nānāvarṇāḥ savarṇāś ca mayūrasadṛśaprabhāḥ
102 punaḥ praharaṇāny eṣāṃ kīrtyamānāni me śṛṇu
    śeṣaiḥ kṛtaṃ pāriṣadair āyudhānāṃ parigraham
103 pāśodyata karāḥ ke cid vyāditāsyāḥ kharānanāḥ
    pṛthv akṣā nīlakaṇṭhāś ca tathā parighabāhavaḥ
104 śataghnī cakrahastāś ca tathā musalapāṇayaḥ
    śūlāsihastāś ca tathā mahākāyā mahābalāḥ
105 gadā bhuśuṇḍi hastāś ca tathā tomarapāṇayaḥ
    asi mudgarahastāś ca daṇḍahastāś ca bhārata
106 āyudhair vividhair ghorair mahātmāno mahājavāḥ
    mahābalā mahāvegā mahāpāriṣadās tathā
107 abhiṣekaṃ kumārasya dṛṣṭvā hṛṣṭā raṇapriyāḥ
    ghaṇṭājālapinaddhāṅgā nanṛtus te mahaujasaḥ
108 ete cānye ca bahavo mahāpāriṣadā nṛpa
    upatasthur mahātmānaṃ kārttikeyaṃ yaśasvinam
109 divyāś cāpy āntarikṣāś ca pārthivāś cānilopamāḥ
    vyādiṣṭā daivataiḥ śūrāḥ skandasyānucarābhavan
110 tādṛśānāṃ sahasrāṇi prayutāny arbudāni ca
    abhiṣiktaṃ mahātmānaṃ parivāryopatasthire

 

44

Janamejaya said, "Thou hast described the merits of the Sarasvati, O best of Brahmanas! It behoveth thee, O regenerate one, to describe to me the investiture of Kumara (by the gods). Great is the curiosity I feel. Tell me everything, therefore, about the time when and the place where and the manner in which the adorable and puissant lord Skanda was invested (with the command of the celestial forces). Tell me also, O foremost of speakers, who they were that invested him and who performed the actual rites, and how the celestial generalissimo made a great carnage of the Daityas!"
Vaishampayana said, "This curiosity that thou feelest is worthy of thy birth in Kuru's race. The words that I shall speak, will, O Janamejaya, be conducive to thy pleasure. I shall narrate to thee the story of the investiture of Kumara and the prowess of that high-souled one, since, O ruler of men thou wishest to hear it! In days of yore the vital seed of Maheshvara coming out, fell into a blazing fire. The consumer of everything, the adorable Agni, could not burn that indestructible seed. On the other hand, the bearer of sacrificial libations, in consequence of that seed, became possessed of great energy and splendour. He could not bear within himself that, seed of mighty energy. At the command of Brahman, the lord Agni, approaching (the river) Ganga, threw into her that divine seed possessed of the effulgence of the Sun. Ganga also, unable to hold it, cast it on the beautiful breast of Himavat that is worshipped by the celestials. Thereupon Agni's son began to grow there, overwhelming all the worlds by his energy. Meanwhile (the six) Krittikas beheld that child of fiery splendour. Seeing that puissant lord, that high-souled son of Agni, lying on a clump of heath, all the six Krittikas, who were desirous of a son, cried aloud, saying, "This child is mine, this child is mine!" Understanding the state of mind of those six mothers, the adorable lord Skanda sucked the breasts of all having assumed six mouths. Beholding that puissance of the child, the Krittikas, those goddesses of beautiful forms, became filled with wonder. And since the adorable child had been cast by the river Ganga upon the summit of Himavat, that mountain looked beautiful, having, O delighter of the Kurus, been transformed into gold! With that growing child the whole Earth became beautiful, and it was for this reason that mountains (from that time) came to be producers of gold. Possessed of great energy, the child came to be called by the name of Kartikeya. At first he had been called by the name of Gangeya. He became possessed of high ascetic powers. Endued with self-restraint and asceticism and great energy, the child grew up, O monarch, into a person of highly agreeable features like Soma himself. Possessed of great beauty, the child lay on that excellent and golden clump of heath, adored and praised by Gandharvas and ascetics. Celestial girls, by thousands, conversant with celestial music and dance, and of very beautiful features, praised him and danced before him. The foremost of all rivers, Ganga, waited upon that god. The Earth also, assuming great beauty, held the child (on her lap). The celestial priest Brihaspati performed the usual rites after birth, in respect of that child. The Vedas assuming a four-fold form, approached the child with joined hands. The Science of arms, with its four divisions, and all the weapons as also all kinds of arrows, came to him. One day, the child, of great energy, saw that god of gods, the lord of Uma, seated with the daughter of Himavat, amid a swarm of ghostly creatures. Those ghostly creatures, of emaciated bodies, were of wonderful features. They were ugly and of ugly features, and wore awkward ornaments and marks. Their faces were like those of tigers and lions and bears and cats and makaras. Others were of faces like those of scorpions; others of faces like those of elephants and camels and owls. And some had faces like those of vultures and jackals. And some there were that had faces like those of cranes and pigeons and Kurus. And many amongst them had bodies like those of dogs and porcupines and iguanas and goats and sheep and cows. And some resembled mountains and some oceans, and some stood with uplifted discs and maces for their weapons. And some looked like masses of antimony and some like white mountains. The seven Matris also were present there, O monarch, and the Sadhyas, the Viswedevas, the Maruts, the Vasus, the Rudras, the Adityas, the Siddhas, the Danavas, the birds, the self-born and adorable Brahman with his sons, and Vishnu, and Shakra, all went thither for beholding that child of unfading glory. And many of the foremost of celestials and Gandharvas, headed by Narada and many celestial Rishis and Siddhas headed by Brihaspati, and the fathers of the universe, those foremost ones, they that are regarded as gods of the gods, and the Yamas and the Dharmas, all went there. Endued with great strength, the child possessed of great ascetic power, proceeded to the presence of that Lord of the gods, (Mahadeva), armed with trident and Pinaka. Seeing the child coming, the thought entered the mind of Siva, as it did that of Himavat's daughter and that of Ganga and of Agni, as to whom amongst the four the child would first approach for honouring him or her. Each of them thought, 'He will come to me!' Understanding that this was the expectation cherished by each of those four, he had recourse to his Yoga powers and assumed at the same time four different forms. Indeed the adorable and puissant lord assumed those four forms in an instant. The three forms that stood behind were Sakha and Visakha and Naigameya. The adorable and puissant one, having divided his self into four forms, (proceeded towards the four that sat expecting him). The form called Skanda of wonderful appearance proceeded to the spot where Rudra was sitting. Visakha went to the spot where the divine daughter of Himavat was. The adorable Sakha, which is Kartikeya's Vayu form proceeded towards Agni. Naigameya, that child of fiery splendour, proceeded to the presence of Ganga. All those forms, of similar appearance, were endued with great effulgence. The four forms proceeded calmly to the four gods and goddesses (already mentioned). All this seemed exceedingly wonderful. The gods, the Danavas, and the Rakshasas, made a loud noise at sight of that exceedingly wonderful incident making the very hair to stand on end. Then Rudra and the goddess Uma and Agni, and Ganga, all bowed unto the Grandsire, that Lord of the Universe. Having duly bowed unto him, O bull among kings, they said these words, O monarch, from desire of doing good unto Kartikeya. 'It behoveth thee, O Lord of the gods, to grant to this youth, for the sake of our happiness, some kind of sovereignty that may be suitable to him and that he may desire. At this, the adorable Grandsire of all the worlds, possessed of great intelligence, began to think within his mind as to what he should bestow upon that youth. He had formerly given away unto the formless ones (gods) all kinds of wealth over which the high-souled celestials, the Gandharvas, the Rakshasas, ghosts, Yakshas, birds, and snakes have dominion. Brahma, therefore, regarded that youth to be fully entitled to that dominion (which had been bestowed upon the gods). Having reflected for a moment, the Grandsire, ever mindful of the welfare of the gods, bestowed upon him the status of a generalissimo among all creatures, O Bharata! And the Grandsire further ordered all those gods that were regarded as the chief of the celestials and other formless beings to wait upon him. Then the gods headed by Brahman, taking that youth with them, together came to Himavat. The spot they selected was the bank of the sacred and divine Sarasvati, that foremost of rivers, taking her rise from Himavat, that Sarasvati which, at Samanta-panchaka, is celebrated over the three worlds. There, on the sacred bank, possessing every merit, of the Sarasvati, the gods and the Gandharvas took their seats with hearts well-pleased in consequence of the gratification of all their desires."

 

 

Book 9
Chapter 45

 

 

 

1 [vai]
      śṛṇu mātṛgaṇān rājan kumārānucarān imān
      kīrtyamānān mayā vīra sapatnagaṇasūdanān
  2 yaśasvinīnāṃ mātṝṇāṃ śṛṇu nāmāni bhārata
      yābhir vyāptās trayo lokāḥ kalyāṇībhiś carācarāḥ
  3 prabhāvatī viśālākṣī palitā gonasī tathā
      śrīmatī bahulā caiva tathaiva bahuputrikā
  4 apsu jātā ca gopālī bṛhad ambālikā tathā
      jayāvatī mālatikā dhruvaratnā bhayaṃkarī
  5 vasu dāmā sudāmā ca viśokā nandinī tathā
      ekacūḍā mahācūḍā cakranemiś ca bhārata
  6 uttejanī jayatsenā kamalākṣy atha śobhanā
      śatruṃjayā tathā caiva krodhanā śalabhī kharī
  7 mādhavī śubhavaktrā ca tīrthanemiś ca bhārata
      gītapriyā ca kalyāṇī kadrulā cāmitāśanā
  8 meghasvanā bhogavatī subhrūś ca kanakāvatī
      alātākṣī vīryavatī vidyujjihvā ca bhārata
  9 padmāvatī sunakṣatrā kandarā bahuyojanā
      saṃtānikā ca kauravya kamalā ca mahābalā
  10 sudāmā bahu dāmā ca suprabhā ca yaśasvinī
     nṛtyapriyā ca rājendra śatolūkhala mekhalā
 11 śataghaṇṭā śatānandā bhaga nandā ca bhāginī
     vapuṣmatī candra śītā bhadra kālī ca bhārata
 12 saṃkārikā niṣkuṭikā bhramā catvaravāsinī
     sumaṅgalā svastimatī vṛddhikāmā jaya priyā
 13 dhanadā suprasādā ca bhavadā ca jaleśvarī
     eḍī bheḍī sumeḍī ca vetāla jananī tathā
     kaṇḍūtiḥ kālikā caiva deva mitrā ca bhārata
 14 lambasī ketakī caiva citrasenā tahā balā
     kukkuṭikā śaṅkhanikā tathā jarjarikā nṛpa
 15 kuṇḍārikā kokalikā kaṇḍarā ca śatodarī
     utkrāthinī jareṇā ca mahāvegā ca kaṅkaṇā
 16 manojavā kaṇṭakinī praghasā pūtanā tathā
     khaśayā curvyuṭir vāmā krośanātha taḍit prabhā
 17 maṇḍodarī ca tuṇḍā ca koṭarā meghavāsinī
     subhagā lambinī lambā vasu cūḍā vikatthanī
 18 ūrdhvaveṇī dharā caiva piṅgākṣī lohamekhalā
     pṛthu vaktrā madhurikā madhu kumbhā tathaiva ca
 19 pakṣālikā manthanikā jarāyur jarjarānanā
     khyātā dahadahā caiva tathā dhamadhamā nṛpa
 20 khaṇḍakhaṇḍā ca rājendra pūṣaṇā maṇikuṇḍalā
     amocā caiva kauravya tathā lambapayodharā
 21 veṇuvīṇā dharā caiva piṅgākṣī lohamekhalā
     śaśolūka mukhī kṛṣṇā kharajaṅghā mahājavā
 22 śiśumāra mukhī śvetā lohitākṣī vibhīṣaṇā
     jaṭālikā kāmacarī dīrghajihvā balotkaṭā
 23 kāleḍikā vāmanikā mukuṭā caiva bhārata
     lohitākṣī mahākāyā hari piṇḍī ca bhūmipa
 24 ekākṣarā sukusumā kṛṣṇa karṇī ca bhārata
     kṣura karṇī catuṣkarṇī karṇaprāvaraṇā tathā
 25 catuṣpatha niketā ca gokarṇī mahiṣānanā
     kharakarṇī mahākarṇī bherī svanamahāsvanā
 26 śaṅkhakumbha svanā caiva bhaṅgadā ca mahābalā
     gaṇā ca sugaṇā caiva tathābhīty atha kāmadā
 27 catuṣpatha ratā caiva bhūri tīrthā anyagocarā
     paśudā vittadā caiva sukhadā ca mahāyaśāḥ
     payodā gomahiṣadā suviṣāṇā ca bhārata
 28 pratiṣṭhā supratiṣṭhā ca rocamānā surocanā
     gokarṇī ca sukarṇīca sasirā stherikā tathā
     ekacakrā megharavā meghamālā virocanā
 29 etāś cānyāś ca bahavo mātaro bharatarṣabha
     kārttikeyānuyāyinyo nānārūpāḥ sahasraśaḥ
 30 dīrghanakhyo dīrghadantyo dīrghatuṇḍyaś ca bhārata
     saralā madhurāś caiva yauvanasthāḥ svalaṃkṛtāḥ
 31 māhātmyena ca saṃyuktāḥ kāmarūpadharās tathā
     nirmāṃsa gātryaḥ śvetāś ca tathā kāñcanasaṃnibhāḥ
 32 kṛṣṇameghanibhāś cānyā dhūmrāś ca bharatarṣabha
     aruṇābhā mahābhāgā dīrghakeśyaḥ sitāmbarāḥ
 33 ūrdhvaveṇī dharāś caiva piṅgākṣyo lambamekhalāḥ
     lambodaryo lambakarṇās tathā lambaparo dharāḥ
 34 tāmrākṣyas tāmravarṇāś ca haryakṣyaś ca tathāpare
     varadāḥ kāmacāriṇyo nityapramuditās tathā
 35 yāmyo raudryas tathā saumyāḥ kauberyo 'tha mahābalāḥ
     vāruṇyo 'tha ca māhendryas tathāgneyyaḥ paraṃtapa
 36 vāyavyaś cātha kaumāryo brāhmyaś ca bharatarṣabaḥ
     rūpeṇāpsarasāṃ tulyā jave vāyusamās tathā
 37 parapuṣṭopamā vākye tatharddhyā dhanadopamāḥ
     śakra vīryopamāś caiva dīptyā vahni samās tathā
 38 vṛkṣacatvaravāsinyaś catuṣpatha niketanāḥ
     guhā śmaśānavāsinyaḥ śailaprasravaṇālayāḥ
 39 nānābharaṇadhāriṇyo nānā mālyāmbarās tathā
     nānā viccitra veṣāś ca nānā bhāṣās tathaiva ca
 40 ete cānye ca bahavo gaṇāḥ śatrubhayaṃ karāḥ
     anujagmur mahātmānaṃ tridaśendrasya saṃmate
 41 tataḥ śaktyastram adadad bhagavān pākaśāsanaḥ
     guhāya rājaśārdūla vināśāya suradviṣām
 42 mahāsvanāṃ mahāghaṇṭāṃ dyotamānāṃ sitaprabhām
     taruṇādityavarṇāṃ ca patākāṃ bharatarṣabha
 43 dadau paśupatis tasmai sarvabhūtamahācamūm
     ugrāṃ nānāpraharaṇāṃ tapo vīryabalānvitām
 44 viṣṇur dadau vaijayantīṃ mālāṃ balavivardhinīm
     umā dadau cārajasī vāsasī sūryasaprabhe
 45 gaṅgāṃ kamaṇḍaluṃ divyam amṛtodbhavam uttamam
     dadau prītyā kumārāya daṇḍaṃ caiva bṛhaspatiḥ
 46 garuḍo dayitaṃ putraṃ mayūraṃ citrabarhiṇam
     aruṇas tāmracūḍaṃ ca pradadau caraṇāyudham
 47 paśaṃ tu varuṇo rājā balavīryasamanvitam
     kṛṣṇājinaṃ tathā brahmā brahmaṇyāya dadau prabhuḥ
     samareṣu jayaṃ caiva pradadau lokabhāvanaḥ
 48 senāpatyam anuprāpya skāndo devagaṇasya ha
     śuśubhe jvalito 'rciṣmān dvitīyā iva pāvakaḥ
     tataḥ pāriṣadaiś caiva mātṛbhiś ca samanvitaḥ
 49 sā senā nairṛtī bhīmā saghaṇṭocchritaketanā
     sabherī śaṅkhamurajā sāyudhā sapatākinī
     śāradī dyaur ivābhāti jyotirbhir upaśobhitā
 50 tato deva nikāyās te bhūtasenā gaṇās tathā
     vādayām āsur avyagrā bherīśaṅkhāṃś ca puṣkalān
 51 paṭahāñ jharjharāṃś caiva kṛkacān goviṣāṇikān
     āḍambarān gomukhāṃś caḍiḍimāṃś ca mahāsvanān
 52 tuṣṭuvus te kumāraṃ ca sarve devāḥ savāsavāḥ
     jaguś ca devagandharvā nanṛtuś cāpsarogaṇāḥ
 53 tataḥ prīto mahāsenas tridaśebhyo varaṃ dadau
     ripūn hantāsmi samare ye vo vadhacikīrṣavaḥ
 54 pratigṛhya varaṃ devās tasmād vibudhasattamāt
     prītātmāno mahātmāno menire nihatān ripūn
 55 sarveṣāṃ bhūtasāṃghānāṃ harṣān nādaḥ samutthitaḥ
     apūrayata lokāṃs trīn vare datte mahātmanā
 56 sa niryayau mahāseno mahatyā senayā vṛtaḥ
     vadhāya yudhi daityānāṃ rakṣārthaṃ ca divaukasām
 57 vyavasāyo jayo dharmaḥ siddhir lakṣmīr dhṛtiḥ smṛtiḥ
     mahāsenasya sainyānām agre jagmur narādhipa
 58 sa tayā bhīmayā devaḥ śūlamudgara hastayā
     gadāmusalanārācaśaktitomara hastayā
     dṛptasiṃhaninādinyā vinadya prayayau guhaḥ
 59 taṃ dṛṣṭvā sarvadaiteyā rākṣasā dānavās tathā
     vyadravanta diśaḥ sarvā bhayodvignāḥ samantataḥ
     abhyadravanta devās tān vividhāyudhapāṇayaḥ
 60 dṛṣṭvā ca sa tataḥ kruddhaḥ skandas tejobalānvitaḥ
     śaktyastraṃ bhagavān bhīmaṃ punaḥ punar avāsṛjat
     ādadhac cātmanas tejo haviṣeddha ivānalaḥ
 61 abhyasyamāne śaktyastre skandenāmita tejasā
     ulkā jvālā mahārāja papāta vasudhātale
 62 saṃhrādayantaś ca tathā nirghātāś cāpatan kṣitau
     yathānta kālasamaye sughorāḥ syus tathā nṛpa
 63 kṣiptā hy ekā tathā śaktiḥ sughorānala sūnunā
     tataḥ koṭyo viniṣpetuḥ śaktīnāṃ bharatarṣabha
 64 sa śaktyastreṇa saṃgrāme jaghāna bhagavān prabhuḥ
     daityendraṃ tārakaṃ nāma mahābalaparākramam
     vṛtaṃ daityāyutair vīrair balibhir daśabhir nṛpa
 65 mahiṣaṃ cāṣṭabhiḥ padmair vṛtaṃ saṃkhye nijaghnivān
     tripādaṃ cāyuta śatair jaghāna daśabhir vṛtam
 66 hradodaraṃ nikharvaiś ca vṛtaṃ daśabhir īśvaraḥ
     jaghānānucaraiḥ sārdhaṃ vividhāyudhapāṇibhiḥ
 67 tatrākurvanta vipulaṃ nāddaṃ vadhyatsu śatruṣu
     kumārānucarā rājan pūrayanto diśo daśa
 68 śaktyastrasya tu rājendra tato 'rcirbhiḥ samantataḥ
     dagdhāḥ sahasraśo daityā nādaiḥ skandasya cāpare
 69 patākayāvadhūtāś ca hatāḥ ke cit suradviṣaḥ
     keccīd ghaṇṭā rava trastā nipetur vasudhātale
     ke cit praharaṇaiś chinnā vinipetur gatāsavaḥ
 70 evaṃ suradviṣo 'nekān balavān ātatāyinaḥ
     jaghāna samare vīraḥ kārttikeyo mahābalaḥ
 71 bāṇo nāmātha daiteyo baleḥ putro mahābalaḥ
     krauñcaṃ parvatam āsādya devasaṃghān abādhata
 72 tam abhyayān mahāsenaḥ suraśatrum udāradhīḥ
     sa kārttikeyasya bhayāt krauñcaṃ śaraṇam eyivān
 73 tataḥ krauñcaṃ mahāmanyuḥ krauñcanāda nināditam
     śaktyā bibheda bhagavān kārttikeyo 'gnidattayā
 74 saśāla skandhasaralaṃ trastavānaravāraṇam
     pulinatrasta vihagaṃ viniṣpatita pannagam
 75 golāṅgūrarkṣa saṃghaiś ca dravadbhir anunāditam
     kuraṅga gatinirghoṣam udbhrāntasṛmarācitam
 76 viniṣpatadbhiḥ śarabhaiḥ siṃhaiś ca sahasā drutaiḥ
     śocyām api daśāṃ prāpto rarājaiva sa parvataḥ
 77 vidyādharāḥ samutpetus tasya śṛṅganivāsinaḥ
     kiṃnarāś ca samudvignāḥ śaktipāta ravoddhatāḥ
 78 tato daityā viniṣpetuḥ śataśo 'tha sahasraśaḥ
     pradīptāt parvataśreṣṭhād vicitrābharaṇa srajaḥ
 79 tān nijaghnur atikramya kumārānucarā mṛdhe
     bibheda śaktyā krauñcaṃ ca pāvakiḥ paravīrahā
 80 bahudhā caikadhā caiva kṛtvātmānaṃ mahātmanā
     śaktiḥ kṣiptā raṇe tasya pāṇim eti punaḥ punaḥ
 81 evaṃ prabhāvo bhagavān ato bhūyaś ca pāvakiḥ
     krauñcas tena vinirbhinno daityāś ca śataśo hatāḥ
 82 tataḥ sa bhagavān devo nihatya vibudhadviṣaḥ
     sabhājyamāno vibudhaiḥ paraṃ harṣam avāpa ha
 83 tato dundubhayo rājan neduḥ śaṅkhāś ca bhārata
     mumucur deva yoṣāś ca puṣpavarṣam anuttamam
 84 divyagandham upādāya vavau puṇyaś ca mārutaḥ
     gandharvās tuṣṭuvuś cainaṃ yajvānaś ca maharṣayaḥ
 85 ke cid enaṃ vyavasyanti pitāmahasutaṃ prabhum
     sanatkumāraṃ sarveṣāṃ brahmayoniṃ tam agrajam
 86 ke cin maheśvara sutaṃ ke cit putraṃ vibhāvasoḥ
     umāyāḥ kṛttikānāṃ ca gaṅgāyāś ca vadanty uta
 87 ekadhā ca dvidhā caiva caturdhā ca mahābalam
     yoginām īśvaraṃ devaṃ śataśo 'tha sahasraśaḥ
 88 etat te kathitaṃ rājan kārttikeyābhiṣecanam
     śṛṇu caiva sarasvatyās tīrthavaṃśasya puṇyatām
 89 babhūva tīrthapravaraṃ hateṣu suraśatruṣu
     kumāreṇa mahārāja triviṣṭapam ivāparam
 90 aiśvaryāṇi ca tatrastho dadāv īśaḥ pṛthak pṛthak
     tadā nairṛtamukhyebhyas trailokye pāvakātmajaḥ
 91 evaṃ sa bhagavāṃs tasmiṃs tīrthe daitya kulāntakaḥ
     abhiṣikto mahārāja deva senāpatiḥ suraiḥ
 92 aujasaṃ nāma tat tīrthaṃ yatra pūrvam apāṃ patiḥ
     abhiṣiktaḥ suragaṇair varuṇo bharatarṣabha
 93 tasmiṃs tīrthavare snātvā skandaṃ cābhyarcya lāṅgalī
     brāhmaṇebhyo dadau rukmaṃ vāsāṃsy ābharaṇāni ca
 94 uṣitvā rajanīṃ tatra mādhavaḥ paravīrahā
     pūjya tīrthavaraṃ tac ca spṛṣṭvā toyaṃ ca lāṅgalī
     hṛṣṭaḥ prītamanāś caiva hy abhavan mādhavottamaḥ
 95 etat te sarvam ākhyātaṃ yan māṃ tvaṃ paripṛcchasi
     yathābhiṣikto bhagavān skando devaiḥ samāgataiḥ

 

45

Vaishampayana said, "Collecting all articles as laid down in the scriptures for the ceremony of investiture, Brihaspati duly poured libations on the blazing fire. Himavat gave a seat which was adorned with many costly gems. Kartikeya was made to sit on that auspicious and best of seats decked with excellent gems. The gods brought thither all kinds of auspicious articles, with due rites and mantras, that were necessary for a ceremony of the kind. The diverse gods--Indra and Vishnu, both of great energy, and Surya and Candramas, and Dhatri, and Vidhatri, and Vayu, and Agni, and Pushan, and Bhaga, and Aryaman, and Ansa, and Vivaswat, and Rudra of great intelligence, and Mitra, and the (eleven) Rudras, the (eight) Vasus, the (twelve) Adityas, the (twin) Ashvinis, the Viswedevas, the Maruts, the Saddhyas, the Pitris, the Gandharvas, the Apsaras, the Yakshas, the Rakshasas, the Pannagas, innumerable celestial Rishis, the Vaikhanasas, the Valakhilyas, those others (among Rishis) that subsist only on air and those that subsist on the rays of the Sun, the descendants of Bhrigu and Angiras, many high-souled Yatis, all the Vidyadharas, all those that were crowned with ascetic success, the Grandsire, Pulastya, Pulaha of great ascetic merits, Angiras, Kasyapa, Atri, Marichi, Bhrigu, Kratu, Hara, Prachetas, Manu, Daksha, the Seasons, the Planets, and all the luminaries; O monarch, all the rivers in their embodied forms, the eternal Vedas, the Seas, the diverse tirthas, the Earth, the Sky, the Cardinal and Subsidiary points of the compass, and all the Trees, O king, Aditi the mother of the gods, Hri, Sri, Swaha, Sarasvati, Uma, Sachi, Sinivali, Anumati, Kuhu, the Day of the new moon, the Day of the full Moon, the wives of the denizens of heaven, Himavat, Vindhya, Meru of many summits, Airavat with all his followers, the Divisions of time called Kala, Kashtha, Fortnight, the Seasons, Night, and Day, O king, the prince of steeds, Ucchaisravas, Vasuki the king of the Snakes, Aruna, Garuda, the Trees, the deciduous herbs, and the adorable god Dharma--all came there together. And there came also Kala, Yama, Mrityu, and the followers of Yama. From fear of swelling the list I do not mention the diverse other gods that came there. All of them came to that ceremony for investing Kartikeya with the status of generalissimo. All the denizens of heaven, O king, brought there everything necessary for the ceremony and every auspicious article. Filled with joy, the denizens of heaven made that high-souled youth, that terror of the Asuras, the generalissimo of the celestial forces, after pouring upon his head the sacred and excellent water of the Sarasvati from golden jars that contained other sacred articles needed for the purpose. The Grandsire of the worlds, Brahman, and Kasyapa of great energy, and the others (mentioned and) not mentioned, all poured water upon Skanda even as, O monarch, the gods had poured water on the head of Varuna, the lord of waters, for investing him with dominion. The lord Brahman then, with a gratified heart, gave unto Skanda four companions, possessed of great might, endued with speed like that of the wind, crowned with ascetic success, and gifted with energy which they could increase at will. They were named Nandisena and Lohitaksha and Ghantakarna and Kumudamalin. The lord Sthanu, O monarch, gave unto Skanda a companion possessed of great impetuosity, capable of producing a hundred illusions, and endued with might and energy that he could enhance at will. And he was the great destroyer of Asuras. In the great battle between the gods and the Asuras, this companion that Sthanu gave, filled with wrath, slew, with his hands alone, fourteen millions of Daityas of fierce deeds. The gods then made over to Skanda the celestial host, invincible, abounding with celestial troops, capable of destroying the enemies of the gods, and of forms like that of Vishnu. The gods then, with Vasava at their head, and the Gandharvas, the Yakshas, the Rakshasas, the Munis, and the Pitris, all shouted, 'Victory (to Skanda)!' Then Yama gave him two companions, both of whom resembled Death, Unmatha and Pramatha, possessed of great energy and great splendour. Endued with great prowess, Surya, with a gratified heart, gave unto Kartikeya two of his followers named Subhraja and Bhaswara. Soma also gave him two companions, Mani and Sumani, both of whom looked like summits of the Kailasa mountain and always used white garlands and white unguents. Agni gave unto him two heroic companions, grinders of hostile armies, who were named Jwalajihbha and Jyoti. Ansa gave unto Skanda of great intelligence five companions, Parigha, and Vata, and Bhima of terrible strength, and Dahati and Dahana, both of whom were exceedingly fierce and possessed of great energy. Vasava that slayer of hostile heroes, gave unto Agni's son two companions, Utkrosa and Panchaka, who were armed respectively with thunder-bolt and club. These had in battle slain innumerable enemies of Shakra. The illustrious Vishnu gave unto Skanda three companions, Chakra and Vikrama and Sankrama of great might. The Ashvinis, O bull of Bharata's race, with gratified hearts, gave unto Skanda two companions Vardhana and Nandana, who had mastered all the sciences. The illustrious Dhatri gave unto that high-souled one five companions, Kunda, Kusuma, Kumuda, Damvara and Adamvara. Tvashtri gave unto Skanda two companions named Chakra and Anuchakra, both of whom were endued with great strength. The lord Mitra gave unto the high-souled Kumara two illustrious companions named Suvrata and Satyasandha, both of whom were endued with great learning and ascetic merit, possessed of agreeable features, capable of granting boons and celebrated over the three worlds. Vidhatri gave unto Kartikeya two companions of great celebrity, the high-souled Suprabha and Subhakarman. Pushan gave him, O Bharata, two companions, Panitraka and Kalika, both endued with great powers of illusion. Vayu gave him, O best of the Bharatas, two companions, Vala and Ativala, endued with great might and very large mouths. Varuna, firmly adhering to truth, gave him Ghasa and Atighasa of great might and possessed of mouths like those of whales. Himavat gave unto Agni's son two companions, O King, Suvarchas and Ativarchas. Meru, O Bharata, gave him two companions named Kanchana and Meghamalin. Manu also gave unto Agni's son two others endued with great strength and prowess, Sthira and Atisthira. Vindhya gave unto Agni's son two companions named Uschrita and Agnisringa both of whom fought with large stones. Ocean gave him two mighty companions named Sangraha and Vigraha, both armed with maces. Parvati of beautiful features gave unto Agni's son Unmada and Pushpadanta and Sankukarna. Vasuki, the king of the snakes, O tiger among men, gave unto the son of Agni two snakes named Jaya and Mahajaya. Similarly the Saddhyas, the Rudras, the Vasus, the Pitris, the Seas, the Rivers, and the Mountains, all endued with great might, gave commanders of forces, armed with lances and battle-axes and decked with diverse kinds of ornaments. Listen now to the names of those other combatants armed with diverse weapons and clad in diverse kinds of robes and ornaments, that Skanda procured. They were Sankukarna, Nilkumbha, Padmai, Kumud, Ananta, Dwadasabhuja, Krishna, Upakrishnaka, Ghranasravas, Kapiskandha, Kanchanaksha, Jalandhama, Akshasantarjana, Kunadika, Tamobhrakrit, Ekaksha, Dwadasaksha, Ekajata, Sahasravahu, Vikata, Vyaghraksha, Kshitikampana, Punyanaman, Sunaman, Suvaktra, Priyadarsana, Parisruta, Kokonada, Priyamalyanulepana, Ajodara, Gajasiras, Skandhaksha, Satalochana, Jwalajibha, Karala, Sitakesa, Jati, Hari, Krishnakesa, Jatadhara, Chaturdanshtra, Ashtajihva, Meghananda, Prithusravas, Vidyutaksha, Dhanurvaktra, Jathara, Marutasana, Udaraksha, Rathaksha, Vajranabha, Vasurprabha, Samudravega, Sailakampin, Vrisha, Meshapravaha, Nanda, Upadanka, Dhumra, Sweta, Kalinga, Siddhartha, Varada, Priyaka, Nanda, Gonanda, Ananda, Pramoda, Swastika, Dhruvaka, Kshemavaha, Subala, Siddhapatra, Govraja, Kanakapida, Gayana, Hasana, Vana, Khadga, Vaitali, Atitali, Kathaka, Vatika, Hansaja, Pakshadigdhanga, Samudronmadana, Ranotkata, Prashasa, Swetasiddha, Nandaka, Kalakantha, Prabhasa, Kumbhandaka, Kalakaksha, Sita, Bhutalonmathana, Yajnavaha, Pravaha, Devajali, Somapa, Majjala, Kratha Tuhara Chitradeva, Madhura, Suprasada, Kiritin, Vatsala, Madhuvarna, Kalasodara, Dharmada, Manma, Thakara, Suchivaktra, Swetavaktra, Suvaktra, Charuvaktra, Pandura, Dandavahu, Suvahu, Rajas, Kokilaka, Achala, Kanakaksha, Valakarakshaka, Sancharaka, Kokanada, Gridhrapatra, Jamvuka, Lohajvaktra, Javana, Kumbhavaktra, Kumbhaka, Mundagriva, Krishnaujas, Hansavaktra, Candrabha, Panikurchas, Samvuka, Panchavaktra, Sikshaka, Chasavaktra, Jamvuka, Kharvaktra, and Kunchaka. Besides these, many other high-souled and mighty companions, devoted to ascetic austerities and regardful of Brahmanas, were given unto him by the Grandsire. Some of them were in youth; some were old and some, O Janamejaya, were very young in years. Thousands upon thousands of such came to Kartikeya. They were possessed of diverse kinds of faces. Listen to me, O Janamejaya, as I describe them! Some had faces like those of tortoises, and some like those of cocks. The faces of some were very long, O Bharata. Some, again, had faces like those of dogs, and wolves, and hares, and owls, and asses, and camels, and hogs. Some had human faces and some had faces like those of sheep, and jackals. Some were terrible and had faces like those of makaras and porpoises. Some had faces like those of cats and some like those of biting flies; and the faces of some were very long. Some had faces like those of the mongoose, the owl, and the crow. Some had faces like those of mice and peacocks and fishes and goats and sheep and buffaloes. The faces of some resembled those of bears and tigers and leopards and lions. Some had faces like those of elephants and crocodiles. The faces of some resembled those of Garuda and the rhinoceros and the wolf. Some had faces like those of cows and mules and camels and cats. Possessed of large stomachs and large legs and limbs, some had eyes like stars. The faces of some resembled those of pigeons and bulls. Other had faces like those of kokilas and hawks and tittiras and lizards. Some were clad in white robes. Some had faces like those of snakes. The faces of some resembled those of porcupines. Indeed, some had frightful and some very agreeable faces; some had snakes for their clothes. The faces as also the noses of some resembled those of cows. Some had large limbs protruding stomachs but other limbs very lean; some had large limbs but lean stomachs. The necks of some were very short and the ears of some were very large. Some had diverse kinds of snakes for their ornaments. Some were clad in skins of large elephants, and some in black deer-skins. The mouths of some were on their shoulders. Some had mouths on their stomachs, some on their backs, some on their cheeks, some on their calves, and some on their flanks, and the mouths of many were placed on other parts of their bodies. The faces of many amongst those leaders of troops were like those of insects and worms. The mouths of many amongst them were like those of diverse beasts of prey. Some had many arms and some many heads. The arms of some resembled trees, and the heads of some were on their loins. The faces of some were tapering like the bodies of snakes. Many amongst them had their abodes on diverse kinds of plants and herbs. Some were clad in rags, some in diverse kinds of bones, some were diversely clad, and some were adorned in diverse kinds of garlands and diverse kinds of unguents. Dressed diversely, some had skins for their robes. Some had head-gears; the brows of some were furrowed into lines; the necks of some bore marks like those on conchshells, some were possessed of great effulgence. Some had diadems, some had five tufts of hair on their heads, and the hair of some was very hard. Some had two tufts, some three, and some seven. Some had feathers on their heads, some had crowns, some had heads that were perfectly bald, and some had matted locks. Some were adorned with beautiful garlands, and the faces of some were very hairy. Battle was the one thing in which they took great delight, and all of them were invincible by even the foremost ones amongst the gods. Many amongst them were clad in diverse kinds of celestial robes. All were fond of battle. Some were of dark complexion, and the faces of some had no flesh on them. Some had very long backs, and some had no stomachs. The backs of some were very large while those of some were very short. Some had long stomachs and the limbs of some were long. The arms of some were long while those of some were short. Some were dwarfs of short limbs. Some were hunch-backed. Some had short hips. The cars and heads of some were like those of elephants. Some had noses like those of tortoises, some like those of wolves. Some had long lips, some had long hips, and some were frightful, having their faces downwards. Some had very large teeth, some had very short teeth, and some had only four teeth. Thousands among them, O king, were exceedingly terrible, looking like infuriated elephants of gigantic size. Some were of symmetrical limbs, possessed of great splendour, and adorned with ornaments. Some had yellow eyes, some had ears like arrows, some had noses like gavials. O Bharata! Some had broad teeth, some had broad lips, and some had green hair. Possessed of diverse kinds of feet and lips and teeth, they had diverse kinds of arms and heads. Clad in diverse kinds of skins, they spoke diverse kinds of languages, O Bharata! Skilled in all provincial dialects, those puissant ones conversed with one another. Those mighty companions, filled with joy, gambolled there, cutting capers (around Kartikeya). Some were long-necked, some longnailed, some long-legged. Some amongst them were large-headed and some large-armed. The eyes of some were yellow. The throats of some were blue, and the ears of some were long, O Bharata. The stomachs of some were like masses of antimony. The eyes of some were white, the necks of some were red, and some had eyes of a tawny hue. Many were dark in colour and many, O king, were of diverse colours, O Bharata. Many had ornaments on their persons that looked like yak-tails. Some bore white streaks on their bodies, and some bore red streaks. Some were of diversified colours and some had golden complexions, and some were endued with splendours like those of the peacock. I shall describe to thee the weapons that were taken by those that came last to Kartikeya. Listen to me. Some had noses on their uplifted arms. Their faces were like those of tigers and asses. Their eyes were on their backs, their throats were blue, and their arms resembled spiked clubs. Some were armed with Sataghnis and discs, and some had heavy and short clubs. Some had swords and mallets and some were armed with bludgeons, O Bharata. Some, possessed of gigantic sizes and great strength, were armed with lances and scimitars. Some were armed with maces and Bhusundis and some had spears on their hands. Possessed of high souls and great strength and endued with great speed and great impetuosity, those mighty companions had diverse kinds of terrible weapons in their arms. Beholding the installation of Kartikeya, those beings of mighty energy, delighting in battle and wearing on their persons rows of tinkling bells, danced around him in joy. These and many other mighty companions, O king, came to the high-souled and illustrious Kartikeya. Some belonged to the celestial regions, some to the aerial, and some to the regions of the Earth. All of them were endued with speed like that of the wind. Commanded by the gods, those brave and mighty ones became the companions of Kartikeya. Thousands upon thousands, millions upon millions, of such beings came there at the installation of the high-souled Kartikeya and stood surrounding him."

 

 

Book 9
Chapter 46

 

 

 

1 [j]
      atyadbhutam idaṃ brahmañ śrutavān asmi tattvataḥ
      abhiṣekaṃ kumārasya vistareṇa yathāvidhi
  2 yac chrutvā pūtam ātmānaṃ vijānāmi tapodhana
      prahṛṣṭāni ca romāṇi prasannaṃ ca mano mama
  3 abhiṣekaṃ kumārasya daityānāṃ ca vadhaṃ tathā
      śrutvā me paramā prītir bhūyaḥ kautūhalaṃ hi me
  4 apāṃ patiḥ kathaṃ hy asminn abhiṣiktaḥ surāsuraiḥ
      tan me brūhi mahāprājña kuśalo hy asi sattama
  5 [vai]
      śṛṇu rājann idaṃ citraṃ pūrvakalpe yathātatham
      ādau kṛtayuge tasmin vartamāne yathāvidhi
      varuṇaṃ devatāḥ sarvāḥ sametyedam athābruvan
  6 yathāsmān surarāṭ śakro bhayebhyaḥ pāti sarvadā
      tathā tvam api sarvāsāṃ saritāṃ vai patir bhava
  7 vāsaś ca te sadā devasāgare makarālaye
      samudro 'yaṃ tava vaśe bhaviṣyati nadīpatiḥ
  8 somena sārdhaṃ ca tava hāni vṛddhī bhaviṣyataḥ
      evam astv iti tān devān varuṇo vākyam abravīt
  9 samāgamya tataḥ sarve varuṇaṃ sāgarālayam
      apāṃ patiṃ pracakrur hi vidhidṛṣṭena karmaṇā
  10 abhiṣicya tato devā varuṇaṃ yādasāṃ pati
     jagmuḥ svāny eva sthānāni pūjayitvā jaleśvaram
 11 abhiṣiktas tato devair varuṇo 'pi mahāyaśāḥ
     saritaḥ sāgarāṃś caiva nadāṃś caiva sarāṃsi ca
     pālayām āsa vidhinā yathā devāñ śatakratuḥ
 12 tatas tatrāpy upaspṛśya dattvā ca vividhaṃ vasu
     agnitīrthaṃ mahāprājñaḥ sa jagāma pralambahā
     naṣṭo na dṛśyate yatra śamī garbhe hutāśanaḥ
 13 lokāloka vināśe ca prādurbhūte tadānagha
     upatasthur mahātmānaṃ sarvalokapitāmaham
 14 agniḥ pranaṣṭo bhagavān kāraṇaṃ ca na vidmahe
     sarvalokakṣayo mā bhūt saṃpādayatu no 'nalam
 15 [j]
     kimarthaṃ bhagavān agniḥ pranaṣṭo lokabhāvanaḥ
     vijñātaś ca kathaṃ devais tan mamācakṣva tattvataḥ
 16 [vai]
     bhṛgoḥ śāpād bhṛśaṃ bhīto jātavedāḥ pratāpavān
     śamī garbham athāsādya nanāśa bhagavāṃs tataḥ
 17 pranaṣṭe tu tadā vahnau devāḥ sarve savāsavāḥ
     anveṣanta tadā naṣṭaṃ jvalanaṃ bhṛśaduḥkhitāḥ
 18 tato 'gnitīrtham āsādya śamī garbhastham eva hi
     dadṛśur jvalanaṃ tatra vasamānaṃ yathāvidhi
 19 devāḥ sarve naravyāghra bṛhaspatipurogamāḥ
     jvalanaṃ taṃ samāsādya prītābhūvan savāsavāḥ
     punar yathāgataṃ jagmuḥ sarvabhakṣaś ca so 'bhavat
 20 bhṛgoḥ śāpān mahīpāla yad uktaṃ brahmavādinā
     tatrāpy āplutya matimān brahmayoniṃ jagāma ha
 21 sasarja bhagavān yatra sarvalokapitāmahaḥ
     tatrāplutya tato brahmā saha devaiḥ prabhuḥ purā
     sasarja cānnāni tathā devatānāṃ yathāvidhi
 22 tatra snātvā ca dattvā ca vasūni vividhāni ca
     kauberaṃ prayayau tīrthaṃ tatra taptvā mahat tapaḥ
     dhanādhipatyaṃ saṃprāpto rājann ailabilaḥ prabhuḥ
 23 tatrastham eva taṃ rājan dhanāni nidhayas tathā
     upatasthur naraśreṣṭha tat tīrthaṃ lāṅgalī tataḥ
     gatvā snātvā ca vidhivad brāhmaṇebhyo dhanaṃ dadau
 24 dadṛśe tatra tat sthānaṃ kaubere kānanottame
     purā yatra tapas taptaṃ vipulaṃ sumahātmanā
 25 yatra rājñā kubereṇa varā labdhāś ca puṣkalāḥ
     dhanādhipatyaṃ sakhyaṃ ca rudreṇāmita tejasā
 26 suratvaṃ lokapālatvaṃ putraṃ ca nalakūbaram
     yatra lebhe mahābāho dhanādhipatir añjasā
 27 abhiṣiktaś ca tatraiva samāgamya marudgaṇaiḥ
     vāhanaṃ cāsya tad dattaṃ haṃsayuktaṃ manoramam
     vimānaṃ puṣpakaṃ divyaṃ nairṛtaiśvaryam eva ca
 28 tatrāplutya balo rājan dattvā dāyāṃś ca puṣkalān
     jagāma tvarito rāmas tīrthaṃ śvetānulepanaḥ
 29 niṣevitaṃ sarvasattvair nāmnā badara pācanam
     nānartuka vanopetaṃ sadā puṣpaphalaṃ śubham

 

46

Vaishampayana said, "Listen now to the large bands of the mothers, those slayers of foes, O hero, that became the companions of Kumara, as I mention their names. Listen, O Bharata, to the names of those illustrious mothers. The mobile and immobile universe is pervaded by those auspicious ones. They are Prabhavati, Vishalakshi, Palita, Gonasi, Shrimati, Bahula, Bahuputrika, Apsujata, Gopali, Brihadambalika, Jayavati, Malatika, Dhruvaratna, Bhayankari, Vasudama, Sudama, Vishoka, Nandini, Ekacuda, Mahacuda, Cakranemi, Uttejani, Jayatsena, Kamalakshi, Shobhana, Shatrunjaya, Shalabhi, Khari, Madhavi, Shubhavaktra, Tirthanemi, Gitapriya, Kalyani, Kadrula, Amitashana, Meghasvana, Bhogavati, Subhru, Kanakavati, Alatakshi, Viryavati, Vidyujjihva, Padmavati, Sunakshatra, Kandara, Bahuyojana, Santanika, Kamala, Mahabala, Sudama, Bahudama, Suprabha, Yashasvini, Nrityapriya, Shatolukhalamekhala, Shataghanta, Shatananda, Bhagananda, Bhamini, Vapushmati, Candrashita, Bhadrakali, Samkarika, Nishkutika, Bhrama, Catvaravasini, Sumangala, Svastimati, Vriddhikama, Jayapriya, Dhanada, Suprasada, Bhavada, Jaleshvari, Edi, Bhedi, Samedi, Vetalajanani, Kanduti, Kalika, Devamitra, Lambasi, Ketaki, Citrasena, Bala, Kukkutika, Shankhanika, Jarjarika, Kundarika, Kokalika, Kandara, Shatodari, Utkrathini, Jarena, Mahavega, Kankana, Manojava, Kantakini, Praghasa, Putana, Khashaya, Curvyuti, Vama, Kroshanatha, Taditprabha, Mandodari, Tunda, Kotara, Meghavasini, Subhaga, Lambini, Lamba, Vasucuda, Vikatthani, Urdhvavenidhara, Pingakshi, Lohamekhala, Prithuvaktra, Madhurika, Madhukumbha, Pakshalika, Manthanika, Jarayu, Jarjaranana, Khyata, Dahadaha, Dhamadhama, Khandakhanda, Pushana, Manikundala, Amogha, Lambapayodhara, Venuvinadhara, Pingakshi, Lohamekhala, Shasholukamukhi, Krishna, Kharajangha, Mahajava, Shishumaramukhi, Shveta, Lohitakshi, Vibhishana, Jatalika, Kamacari, Dirghajihva, Balotkata, Kaledika, Vamanika, Mukuta, Lohitakshi, Mahakaya, Haripindi, Ekakshara, Sukusuma, Krishnakarni, Kshurakarni, Catushkarni, Karnapravarana, Catushpathaniketa, Gokarni, Mahishanana, Kharakarni, Mahakarni, Bherisvanamahasvana, Shankhakumbhasvana, Bhangada, Gana, Sugana, Bhiti, Kamada, Catushpatharata, Bhutirtha, Anyagocara, Pashuda, Vittada, Sukhada, Mahayasha, Payoda, Gomahishada, Suvishana, Pratishtha, Supratishtha, Rocamana, Surocana, Naukarni, Mukhakarni, Sasira, Stherika, Ekacakra, Megharava, Meghamala, and Virocana.
These and many other mothers, O bull of Bharata's race, numbering by thousands, of diverse forms, became the followers of Kartikeya. Their nails were long, their teeth were large and their lips also, O Bharata, were protruding. Of straight forms and sweet features, all of them, endowed with youth, were decked with ornaments. Possessed of ascetic merit, they were capable of assuming any form at will. Having not much flesh on their limbs, they were of fair complexions and endued with splendour like that of gold. Some amongst them were dark and looked like clouds in hue and some were of the colour of smoke, O bull of Bharata's race. And some were endued with the splendour of the morning sun and were highly blessed. Possessed of long tresses, they were clad in robes of white. The braids of some were tied upwards, and the eyes of some were tawny, and some had girdles that were very long. Some had long stomachs, some had long ears, and some had long breasts. Some had coppery eyes and coppery complexion, and the eyes of some were green.
Capable of granting boons and of travelling at will, they were always cheerful. Possessed of great strength, some amongst them partook of the nature of Yama, some of Rudra, some of Soma, some of Kuvera, some of Varuna, some of Indra, and some of Agni, O scorcher of foes. And some partook of the nature of Vayu, some of Kumara, some of Brahma, O bull of Bharata's race, and some of Vishnu and some of Surya, and some of Varaha.
Of charming and delightful features, they were beautiful like the asuras. In voice they resembled the kokila and in prosperity they resembled the Lord of Treasures. In battle, their energy resembled that of Shakra. In splendour they resembled fire. In battle they always inspired their foes with terror. Capable of assuming any form at will, in fleetness they resembled the very wind. Of inconceivable might and energy, their prowess also was inconceivable.
They have their abodes on trees and open spots and crossings of four roads. They live also in caves and crematoriums, mountains and springs. Adorned with diverse kinds of ornaments, they wear diverse kinds of attire, and speak diverse languages. These and many other tribes (of the mothers), all capable of inspiring foes with dread, followed the high-souled Kartikeya at the command of the chief of the celestials.
The adorable chastiser of Paka, O tiger among kings, gave unto Guha (Kartikeya) a dart for the destruction of the enemies of the gods. That dart produces a loud whiz and is adorned with many large bells. Possessed of great splendour, it seemed to blaze with light. And Indra also gave him a banner effulgent as the morning sun. Shiva gave him a large army, exceedingly fierce and armed with diverse kinds of weapons, and endued with great energy begotten of ascetic penances. Invincible and possessing all the qualities of a good army, that force was known by the name of dhananjaya. It was protected by thirty 30,000 warriors each of whom was possessed of might equal to that of Rudra himself. That force knew not how to fly from battle. Vishnu gave him a triumphal garland that enhances the might of the wearer. Uma gave him two pieces of cloth of effulgence like that of the Sun. With great pleasure Ganga gave unto Kumara a celestial water-pot, begotten of amrita, and Brihaspati gave him a sacred stick. Garuda gave him his favourite son, a peacock of beautiful feathers. Aruna gave him a cock of sharp talons. The royal Varuna gave him a snake of great energy and might. The lord Brahma gave unto that god devoted to Brahman a black deer-skin. And the Creator of all the worlds also gave him victory in all battles.
Having obtained the command of the celestial forces, Skanda looked resplendent like a blazing fire of bright flames. Accompanied by those companions and the mothers, he proceeded for the destruction of the daityas, gladdening all the foremost of the gods. The terrible host of celestials, furnished with standards adorned with bells, and equipped with drums and conchs and cymbals, and armed with weapons, and decked with many banners, looked beautiful like the autumnal firmament bespangled with planets and stars.
Then that vast assemblage of celestials and diverse kinds of creatures began cheerfully to beat their drums and blow their conchs numbering thousands. And they also played on their patahas and jharjharas and krikacas and cow-horns and adambaras and gomukhas and dindimas of loud sound. All the gods, with Vasava at their head, praised Kumara. The celestials and the gandharvas sang and the apsaras danced.
Well-pleased (with these attentions) Skanda granted a boon unto all the gods, saying, 'I shall slay all your foes,' then, that is, that desire to slay you. Having obtained this boon from that best of gods, the illustrious celestials regarded their foes to be already slain. After Skanda had granted that boon, a loud sound arose from all those creatures inspired with joy, filling the three worlds.
Accompanied by that vast host, Skanda then set out for the destruction of the daityas and the protection of the denizens of heaven. Exertion, and Victory, and Righteousness, and Success, and Prosperity, and Courage, and the Scriptures (in their embodied forms) proceeded in the van of Kartikeya's army, O king! With that terrible force, which was armed with lances, mallets, blazing brands, maces, heavy clubs, arrows, darts and spears, and which was decked with beautiful ornaments and armour, and which uttered roars like those of a proud lion, the divine Guha set out.
Beholding him, all the daityas, rakshasas and danavas, anxious with fear, fled away on all sides. Armed with diverse weapons, the celestials pursued them. Seeing (the foe flying away), Skanda, endued with energy and might, became inflamed with wrath. He repeatedly hurled his terrible weapon, the dart (he had received from Agni). The energy that he then displayed resembled a fire fed with libations of clarified butter. While the dart was repeatedly hurled by Skanda of immeasurable energy, meteoric flashes, O king, fell upon the Earth. Thunderbolts also, with tremendous noise, fell upon the earth. Everything became as frightful O king, as it becomes on the day of universal destruction. When that terrible dart was once hurled by the son of Agni, millions of darts issued from it, O bull of Bharata's race.
The puissant and adorable Skanda, filled with joy, at last slew Taraka, the chief of the daityas, endued with great might and prowess, and surrounded (in that battle) by a 100,000 heroic and mighty daityas. He then, in that battle, slew Mahisha who was surrounded by eight padmas of daityas. He next slew Tripada who was surrounded by a 1,000 ajutas of daityas. The puissant Skanda then slew Hradodara, who was surrounded by ten nikharvas of daityas, with all his followers armed with diverse weapons. Filling the ten points of the compass, the followers of Kumara, O king, made a loud noise while those daityas were being slain, and danced and jumped and laughed in joy.
Thousands of daityas, O king, were burnt with the flames that issued from Skanda's dart, while others breathed their last, terrified by the roars of Skanda. The three worlds were frightened at the yawns of Skanda's soldiers. The foes were consumed with flames produced by Skanda. Many were slain by his roars alone. Some amongst the foes of the gods, struck with banners, were slain. Some, frightened by the sounds of bells, fell down on the surface of the Earth. Some, mangled with weapons, fell down, deprived of life. In this way the heroic and mighty Kartikeya slew innumerable foes of the gods possessed of great strength that came to fight with him.
Then Bali's son Vana of great might, getting upon the Kraunca mountain, battled with the celestial host. Possessed of great intelligence, the great generalissimo Skanda rushed against that foe of the gods. From fear of Kartikeya, he took shelter within the Kraunca mountain. Inflamed with rage, the adorable Kartikeya then pierced that mountain with that dart given him by Agni. The mountain was called Kraunca (crane) because of the sound it always produced resembled the cry of a crane. That mountain was variegated with shala trees. The apes and elephants on it were affrighted. The birds that had their abode on it rose up and wheeled around in the welkin. The snakes began to dart down its sides. It resounded also with the cries of leopards and bears in large numbers that ran hither and thither in fear. Other forests on it rang with the cries of hundreds upon hundreds of animals. Sharabhas and lions suddenly ran out. In consequence of all this that mountain, though it was reduced to a very pitiable plight, still assumed a very beautiful aspect. The vidyadharas dwelling on its summits soared into the air. The kinnaras also became very anxious, distracted by the fear caused by the fall of Skanda's dart. The daityas then, by hundreds and thousands, came out of that blazing mountain, all clad in beautiful ornaments and garlands.
The followers of Kumara, prevailing over them in battle, slew them all. The adorable Skanda, inflamed with rage, quickly slew the son of daitya chief (Bali) along with his younger brother, even as Indra had slain Vritra (in days before). The slayer of hostile heroes, Agni's son, pierced with his dart the Kraunca mountain, dividing his own self sometimes into many and sometimes uniting all his portions into one. Repeatedly hurled from his hand, the dart repeatedly came back to him. Even such was the might and glory of the adorable son of Agni. With redoubled heroism, and energy and fame and success, the god pierced the mountain and slew hundreds of daityas. The adorable god, having thus slain the enemies of the celestials, was worshipped and honoured by the latter and obtained great joy.
After the Kraunca mountain had been pierced and after the son of Canda had been slain, drums were beaten, O king, and conchs were blown. The celestial ladies rained floral showers in succession upon that divine lord of yogis. Auspicious breezes began to blow, bearing celestial perfumes. The gandharvas hymned his praises, as also great rishis always engaged in the performance of sacrifices. Some speak of him as the puissant son of the Grandsire, Sanat-kumara, the eldest of all the sons of Brahma. Some speak of him as the son of Maheshvara, and some as that of Agni. Some again describe him as the son of Uma or of the Krittikas or of Ganga. Hundreds and thousands of people speak of that Lord of yogis of blazing form and great might, as the son of one of those, or of either of two of those, or of any one of four of those.
I have thus told thee, O king, everything about the installation of Kartikeya. Listen now to the history of the sacredness of that foremost of tirthas on the Sarasvati. That foremost of tirthas, O monarch, after the enemies of the gods had been slain, became a second heaven. The puissant son of Agni gave unto each of the foremost ones among the celestials diverse kinds of dominion and affluence and at last the sovereignty of the three worlds. Even thus, O monarch, was that adorable exterminator of the daityas installed by the gods as their generalissimo. That other tirtha, O bull of Bharata's race, where in days of yore Varuna the lord of waters had been installed by the celestials, is known by the name of Taijasa. Having bathed in that tirtha and adored Skanda, Rama gave unto the brahmanas gold and clothes and ornaments and other things. Passing one night there, that slayer of hostile heroes, Madhava, praising that foremost of tirthas and touching its water, became cheerful and happy. I have now told thee everything about which thou hadst enquired, how the divine Skanda was installed by the assembled gods!"

 

 

Book 9
Chapter 47

 

 

1 [vai]
      tatas tīrthavaraṃ rāmo yayau badara pācanam
      tapasvisiddhacaritaṃ yatra kanyā dhṛtavratā
  2 bharadvājasya duhitā rūpeṇāpratimā bhuvi
      srucāvatī nāma vibho kumārī brahmacāriṇī
  3 tapaś cacāra sātyugraṃ niyamair bahubhir nṛpa
      bhartā me devarājaḥ syād iti niścitya bhāminī
  4 samās tasyā vyatikrāntā bahvyaḥ kurukulodvaha
      carantyā niyamāṃs tāṃs tān strībhis tīvrān suduścarān
  5 tasyās tu tena vṛttena tapasā ca viśāṃ pate
      bhaktyā ca bhagavān prītaḥ parayā pākaśāsanaḥ
  6 ājagāmāśramaṃ tasyās tridaśādhipatiḥ prabhuḥ
      āsthāya rūpaṃ viprarṣer vasiṣṭhasya mahātmanaḥ
  7 sā taṃ dṛṣṭvogra tapasaṃ vasiṣṭhaṃ tapatāṃ varam
      ācārair munibhir dṛṣṭaiḥ pūjayām āsa bhārata
  8 uvāca niyamajñā ca kalyāṇī sā priyaṃvadā
      bhagavan muniśārdūla kim ājñāpayasi prabho
  9 sarvam adya yathāśakti tava dāsyāmi suvrata
      śakra bhaktyā tu te pāṇiṃ na dāsyāmi kathaṃ cana
  10 vrataiś ca niyamaiś caiva tapasā ca tapodhana
     śakras toṣayitavyo vai mayā tribhuvaneśvaraḥ
 11 ity ukto bhagavān devaḥ smayann iva nirīkṣya tām
     uvāca niyamajñāṃ tāṃ sāntvayann iva bhārata
 12 ugraṃ tapaś carasi vai viditā me 'si suvrate
     yadartham ayam ārambhas tava kalyāṇi hṛdgataḥ
 13 tac ca sarvaṃ yathā bhūtaṃ bhaviṣyati varānane
     tapasā labhyate sarvaṃ sarvaṃ tapasi tiṣṭhati
 14 yāni sthānāni divyāni vibudhānāṃ śubhānane
     tapasā tāni prāpyāni tapo mūlaṃ mahat sukham
 15 iha kṛtvā tapo ghoraṃ dehaṃ saṃnyasya mānavāḥ
     devatvaṃ yānti kalyāṇi śṛṇu cedaṃ vaco mama
 16 pacasvaitāni subhage badarāṇi śubhavrate
     pacety uktvā sa bhagavāñ jagāma balasūdanaḥ
 17 āmantrya tāṃ tu kalyāṇīṃ tato japyaṃ jajāpa saḥ
     avidūre tatas tasmād āśramāt tīrtham uttame
     indra tīrthe mahārāja triṣu lokeṣu viśrute
 18 tasyā jijñāsanārthaṃ sa bhagavān pākaśāsanaḥ
     badarāṇām apacanaṃ cakāra vibudhādhipaḥ
 19 tataḥ sa prayatā rājan vāgyatā vigataklamā
     tatparā śuci saṃvītā pāvake samadhiśrayat
     apacad rājaśārdūla badarāṇi mahāvratā
 20 tasyāḥ pacantyāḥ sumahān kālo 'gāt puruṣarṣabha
     na ca sma tāny apacyanta dinaṃ ca kṣayam abhyagat
 21 hutāśanena dagdhaś ca yas tasyāḥ kāṣṭhasaṃcayaḥ
     akāṣṭham agniṃ sā dṛṣṭvā svaśarīram athādahat
 22 pādau prakṣipya sā pūrvaṃ pāvake cārudarśanā
     dagdhau dagdhau punaḥ pādāv upāvartayatānaghā
 23 caraṇau dahyamānau ca nācintayad aninditā
     duḥkhaṃ kamalapatrākṣī maharṣeḥ priyakāmyayā
 24 atha tat karma dṛṣṭvāsyāḥ prītas tribhuvaneśvaraḥ
     tataḥ saṃdarśayām āsa kanyāyai rūpam ātmanaḥ
 25 uvāca ca suraśreṣṭhas tāṃ kanyāṃ sudṛḍha vratām
     prīto 'smi te śubhe bhaktyā tapasā niyamena ca
 26 tasmād yo 'bhimataḥ kāmaḥ sa te saṃpatsyate śubhe
     dehaṃ tyaktvā mahābhāge tridive mayi vatsyasi
 27 idaṃ ca te tīrthavaraṃ sthiraṃ loke bhaviṣyati
     sarvapāpāpahaṃ subhru nāmnā badara pācanam
     vikhyātaṃ triṣu lokeṣu brahmarṣibhir abhiplutam
 28 asmin khalu mahābhāge śubhe tīrthavare purā
     tyaktvā saptarṣayo jagmur himavantam arundhatīm
 29 tatas te vai mahābhāgā gatvā tatra susaṃśitāḥ
     vṛttyarthaṃ phalamūlāni samāhartuṃ yayuḥ kila
 30 teṣāṃ vṛttyarthināṃ tatra vasatāṃ himavadvane
     anāvṛṣṭir anuprāptā tadā dvādaśa vārṣikī
 31 te kṛtvā cāśramaṃ tatra nyavasanta tapasvinaḥ
     arundhaty api kalyāṇī taponityābhavat tadā
 32 arundhatīṃ tato dṛṣṭvā tīvraṃ niyamam āsthitām
     athāgamat trinayahaḥ suprīto varadas tadā
 33 brāhmaṃ rūpaṃ tataḥ kṛtvā mahādevo mahāyaśāḥ
     tām abhyetyābravīd devo bhikṣām icchāmy ahaṃ śubhe
 34 pratyuvāca tataḥ sā taṃ brāhmaṇaṃ cārudarśanā
     kṣīṇo 'nnasaṃcayo vipra badarāṇīha bhakṣaya
     tato 'bravīn mahādevaḥ pacasvaitāni suvrate
 35 ity uktā sāpacat tāni brāhmaṇa priyakāmyayā
     adhiśritya samiddhe 'gnau badarāṇi yaśasvinī
 36 divyā manoramāḥ puṇyāḥ kathāḥ śuśrāva sā tadā
     atītā sā tv anāvṛṣṭir ghorā dvādaśa vārṣikī
 37 anaśnantyāḥ pacantyāś ca śṛṇvantyāś ca kathāḥ śubhāḥ
     ahaḥ samaḥ sa tasyās tu kālo 'tītaḥ sudāruṇaḥ
 38 tatas te munayaḥ prāptāḥ phalāny ādāya parvatāt
     tataḥ sa bhagavān prītaḥ provācārundhatīṃ tadā
 39 upasarpasva dharmajñe yathāpūrvam imān ṛṣīn
     prīto 'smi tava dharmajña tapasā niyamena ca
 40 tataḥ saṃdarśayām āsa svarūpaṃ bhagavān haraḥ
     tato 'bravīt tadā tebhyas tasyās tac caritaṃ mahat
 41 bhavadbhir himavatpṛṣṭhe yat tapaḥ samupārjitam
     asyāś ca yat tapo viprā na samaṃ tan mataṃ mama
 42 anayā hi tapasvinyā tapas taptaṃ suduścaram
     anaśnantyā pacantyā ca samā dvādaśa pāritāḥ
 43 tataḥ provāca bhagavāṃs tām evārundhatīṃ punaḥ
     varaṃ vṛṇīṣva kalyāṇi yat te 'bhilaṣitaṃ hṛdi
 44 sābravīt pṛthu tāmrākṣī devaṃ saptarṣisaṃsadi
     bhagavān yadi me prītas tīrthaṃ syād idam uttamam
     siddhadevarṣidayitaṃ nāmnā badara pācanam
 45 tathāsmin devadeveśa trirātram uṣitaḥ śuciḥ
     prāpnuyād upavāsena phalaṃ dvādaśa vārṣikam
     evam astv iti tāṃ coktvā haro yātas tadā divam
 46 ṛṣayo vismayaṃ jagmus tāṃ dṛṣṭvā cāpy arundhatīm
     aśrāntāṃ cāvi varṇāṃ ca kṣutpipāsā sahāṃ satīm
 47 evaṃ siddhiḥ parā prāptā arundhatyā viśuddhayā
     yathā tvayā mahābhāge madarthaṃ saṃśitavrate
 48 viśeṣo hi tvayā bhadre vrate hy asmin samarpitaḥ
     tathā cedaṃ dadāmy adya niyamena sutoṣitaḥ
 49 viśeṣaṃ tava kalyāṇi prayacchāmi varaṃ vare
     arundhatyā varas tasyā yo datto vai mahātmanā
 50 tasya cāhaṃ prasādena tava kalyāṇi tejasā
     pravakṣyāmy aparaṃ bhūyo varam atra yathāvidhi
 51 yas tv ekāṃ rajanīṃ tīrthe vatsyate susamāhitaḥ
     sa snātvā prāpsyate lokān dehanyāsāc ca durlabhān
 52 ity uktvā bhagavān devaḥ sahasrākṣaḥ pratāpavān
     srucāvatīṃ tataḥ puṇyāṃ jagāma tridivaṃ punaḥ
 53 gate vajradhare rājaṃs tatra varṣaṃ papāta ha
     puṣpāṇāṃ bharataśreṣṭha divyānāṃ divyagandhinām
 54 nedur dundubhayaś cāpi samantāt sumahāsvanāḥ
     mārutaś ca vavau yuktyā puṇyagandho viśāṃ pate
 55 utsṛjya tu śubhaṃ dehaṃ jagāmendrasya bhāryatām
     tapasogreṇa sā labdhvā tena reme sahācyuta
 56 [j]
     kā tasyā bhagavan mātā kva saṃvṛddhā ca śobhanā
     śrotum icchāmy ahaṃ brahman paraṃ kautūhalaṃ hi me
 57 [vai]
     bhāradvājasya viprarṣeḥ skannaṃ reto mahātmanaḥ
     dṛṣṭvāpsarasam āyāntīṃ ghṛtācīṃ pṛthulocanām
 58 sa tu jagrāha tad retaḥ kareṇa japatāṃ varaḥ
     tadāvapat parṇapuṭe tatra sā saṃbhavac chubhā
 59 tasyās tu jata karmādi kṛtvā sarvaṃ tapodhanaḥ
     nāma cāsyāḥ sa kṛtavān bhāradvājo mahāmuniḥ
 60 srucāvatīti dharmātmā tadarṣigaṇasaṃsadi
     sa ca tām āśrame nyasya jagāma himavadvanam
 61 tatrāpy upaspṛśya mahānubhāvo; vasūni dattvā ca mahādvijebhyaḥ
     jagāma tīrthaṃ susamāhitātmā; śakrasya vṛṣṇipravaras tadānīm

 

 

47

Janamejaya said, "This history, O regenerate one, that I have heard from thee is exceedingly wonderful, this narration, in detail, of the installation, according to due rites, of Skanda. O thou possessed of wealth of asceticism, I deem myself cleansed by having listened to this account. My hair stands on end and my mind hath become cheerful. Having heard the history of the installation of Kumara and the destruction of the Daityas, great hath been my joy. I feel a curiosity, however, in respect of another matter. How was the Lord of the waters installed by the celestials in that tirtha in days of yore? O best of men, tell me that, for thou art possessed of great wisdom and art skilled in narration!"
Vaishampayana said, "Listen, O king, to this wonderful history of what transpired truly in a former Kalpa! In days of yore, in the Krita age, O king, all celestials, duly approaching Varuna, said unto him these words, 'As Shakra, the Lord of the celestials, always protects us from every fear, similarly be thou the Lord of all the rivers! Thou always residest, O god, in the Ocean, that home of makaras! This Ocean, the lord of rivers, will then be under thy dominion! Thou shalt then wax and wane with Soma!' (Thus addressed) Varuna answered them, saying, 'Let it be so!' All the celestials then, assembling together, made Varuna having his abode in the ocean the Lord of all the waters, according to the rites laid down in the scriptures. Having installed Varuna as the Lord of all aquatic creatures and worshipping him duly, the celestials returned to their respective abodes. Installed by the celestials, the illustrious Varuna began to duly protect seas and lakes and rivers and other reservoirs of water as Shakra protects the gods. Bathing in that tirtha also and giving away diverse kinds of gifts, Baladeva, the slayer of Pralamva, possessed of great wisdom, then proceeded to Agnitirtha, that spot where the eater of clarified butter, disappearing from the view, became concealed within the entrails of the Sami wood. When the light of all the worlds thus disappeared, O sinless one, the gods then repaired to the Grandsire of the universe. And they said, 'The adorable Agni has disappeared. We do not know the reason. Let not all creatures be destroyed. Create fire, O puissant Lord!'"
Janamejaya said, "For what reason did Agni, the Creator of all the worlds, disappear? How also was he discovered by the gods? Tell me all this in detail."
Vaishampayana said, "Agni of great energy became very much frightened at the curse of Bhrigu. Concealing himself within the entrails of the Sami wood, that adorable god disappeared from the view. Upon the disappearance of Agni, all the gods, with Vasava at their head, in great affliction, searched for the missing god. Finding Agni then, they saw that god lying within the entrails of the Sami wood. The celestials, O tiger among king, with Brihaspati at their head, having succeeded in finding out the god, became very glad with Vasava amongst them. They then returned to the places they had come from. Agni also, from Bhrigu's curse, became an eater of everything, as Bhrigu, that utterer of Brahma, had said. The intelligent Balarama, having bathed there, then proceeded to Brahmayoni where the adorable Grandsire of all the worlds had exercised his functions of creations. In days of yore, the Lord Brahman, along with all the gods, bathed in that tirtha, according to due rites for the celestials. Bathing there and giving away diverse kinds of gifts, Valadeva then proceeded to the tirtha called Kauvera where the puissant Ailavila, having practised severe austerities, obtained, O king, the Lordship over all treasures. While he dwelt there (engaged in austerities), all kinds of wealth, and all the precious gems came to him of their own accord. Baladeva having repaired to that tirtha and bathed in its waters duly gave much wealth unto the Brahamanas. Rama beheld at that spot the excellent woods of Kuvera. In days of yore, the high-souled Kuvera, the chief of the Yakshas, having practised the severest austerities there, obtained many boons. There were the lordship of all treasures, the friendship of Rudra possessed of immeasurable energy, the status of a god, the regency over a particular point of the compass (the north), and a son named Nakakuvera. These the chief of the Yakshas speedily obtained there, O thou of mighty arms! The Maruts, coming there, installed him duly (in his sovereignty). He also obtained for a vehicle a well-equipped and celestial car, fleet as thought, as also all the affluence of a god. Bathing in that tirtha and giving away much wealth, Vala using white unguents thence proceeded quickly to another tirtha. Populous with all kinds of creatures, that tirtha is known by the name Vadarapachana. There the fruits of every season are always to be found and flowers and fruits of every kind are always abundant."

 

Book 9
Chapter 48

 

 

 

1 [vai]
      indra tīrthaṃ tato gatvā yadūnāṃ pravaro balī
      viprebhyo dhanaratnāni dadau snātvā yathāvidhi
  2 tatra hy amara rājo 'sāv īje kratuśatena ha
      bṛhaspateś ca deveśaḥ pradadau vipulaṃ dhanam
  3 nirargalān sajārūthyān sarvān vividhadakṣiṇān
      ājahāra kratūṃs tatra yathoktān vedapāragaiḥ
  4 tān kratūn bharataśreṣṭha śatakṛtvo mahādyutiḥ
      pūrayām āsa vidhivat tataḥ khyātaḥ śatakratuḥ
  5 tasya nāmnā ca tat tīrthaṃ śivaṃ puṇyaṃ sanātanam
      indra tīrtham iti khyātaṃ sarvapāpapramocanam
  6 upaspṛśya ca tatrāpi vidhivan musalāyudhaḥ
      brāhmaṇān pūjayitvā ca pānācchādana bhojanaiḥ
      śubhaṃ tīrthavaraṃ tasmād rāma tīrthaṃ jagāma ha
  7 yatra rāmo mahābhāgo bhārgavaḥ sumahātapāḥ
      asakṛt pṛthivīṃ sarvāṃ hatakṣatriya puṃgavām
  8 upādhyāyaṃ puraskṛtya kaśyapaṃ munisattamam
      ajayad vājapeyena so 'śvamedha śatena ca
      pradadau dakṣiṇārthaṃ ca pṛthivīṃ vai sasāgarām
  9 rāmo dattvā dhanaṃ tatra dvijebhyo janamejaya
      upaspṛśya yathānyāyaṃ pūjayitvā tathā dvijān
  10 puṇye tīrthe śubhe deśe vasu dattvā śubhānanaḥ
     munīṃś caivābhivādyātha yamunātīrtham āgamat
 11 yatrānayām āsa tadā rājasūyaṃ mahīpate
     putro 'diter mahābhāgo varuṇo vai sitaprabhaḥ
 12 tatra nirjitya saṃgrāme mānuṣān daivatāṃs tathā
     varaṃ kratuṃ samājahre varuṇaḥ paravīrahā
 13 tasmin kratuvare vṛtte saṃgrāmaḥ samajāyata
     devānāṃ dānavānāṃ ca trailokyasya kṣayāvahaḥ
 14 rājasūye kratuśreṣṭhe nivṛtte janamejaya
     jāyate sumahāghoraḥ saṃgrāmaḥ kṣatriyān prati
 15 sīrāyudhas tadā rāmas tasmiṃs tīrthavare tadā
     tatra snātvā ca dattvā ca dvijebhyo vasu mādhavaḥ
 16 vanamālī tato hṛṣṭaḥ stūyamāno dvijātibhiḥ
     tasmād ādityatīrthaṃ ca jagāma kamalekṣaṇaḥ
 17 yatreṣṭvā bhagavāñ jyotir bhāskaro rājasattama
     jyotiṣām ādhipatyaṃ ca prabhāvaṃ cābhyapadyata
 18 tasyā nadyās tu tīre vai sarve devāḥ savāsavāḥ
     viśve devāḥ samaruto gandharvāpsarasaś ca ha
 19 dvaipāyanaḥ śukaś caiva kṛṣṇaś ca madhusūdanaḥ
     yakṣāś ca rākṣasāś caiva piśācāś ca viśāṃ pate
 20 ete cānye ca bahavo yogasiddhāḥ sahasraśaḥ
     tasmiṃs tīrthe sarasvatyāḥ śive puṇye paraṃtapa
 21 tatra hatvā purā viṣṇur asurau madhu kauṭabhau
     āpluto bharataśreṣṭha tīrthapravara uttame
 22 dvaipāyanaś ca dharmātmā tatraivāplutya bhārata
     saṃprāptaḥ paramaṃ yogaṃ siddhiṃ ca paramāṃ gataḥ
 23 asito devalaś caiva tasminn eva mahātapāḥ
     paramaṃ yogam āsthāya ṛṣir yogam avāptavān

 

48

Vaishampayana said, "Rama (as already said) then proceeded to the tirtha called Vadarapachana where dwelt many ascetics and Siddhas. There the daughter of Bharadwaja, unrivalled on earth for beauty, named Sruvavati, practised severe austerities. She was a maiden who led the life of a Brahmacharini. That beautiful damsel, observing diverse kinds of vows, practised the austerest of penances, moved by the desire of obtaining the Lord of the celestials for her husband. Many years passed away, O perpetuator of Kuru's race, during which that damsel continually observed those diverse vows exceedingly difficult of being practised by women. The adorable chastiser of Paka at last became gratified with her in consequence of that conduct and those penances of hers and that high regard she showed for him. The puissant Lord of the celestials then came to that hermitage, having assumed the form of the high-souled and regenerate Rishi Vasishtha. Beholding that foremost of ascetics, Vasishtha, of the austerest penances, she worshipped him, O Bharata according to the rites observed by ascetics. Conversant with vows, the auspicious and sweet-speeched damsel addressed him, saying, 'O adorable one, O tiger among ascetics, tell me thy commands, O lord! O thou of excellent vows, I shall serve thee according to the measure of my might! I will not, however, give thee my hand, in consequence of my regard for Shakra! I am seeking to please Shakra, the lord of the three worlds, with vows and rigid observances and ascetic penances!' Thus addressed by her, the illustrious god, smiling as he cast his eyes on her, and knowing her observances, addressed her sweetly, O Bharata, saying, 'Thou practisest penances of the austerest kind! This is known to me, O thou of excellent vows! That object also, cherished in thy heart, for the attainment of which thou strivest, O auspicious one, shall, O thou of beautiful face, be accomplished for thee! Everything is attainable by penances. Everything rests on penances. All those regions of blessedness, O thou of beautiful face, that belong to the gods can be obtained by penances. Penances are the root of great happiness. Those men that cast off their bodies after having practised austere penances, obtain the status of gods, O auspicious one! Bear in mind these words of mine! Do thou now, O blessed damsel, boil these five jujubes, O thou of excellent vows!' Having said these words, the adorable slayer of Vala went away, taking leave, to mentally recite certain mantras at an excellent tirtha not far from that hermitage. That tirtha came to be known in the three worlds after the name of Indra, O giver of honours! Indeed, it was for the purpose of testing the damsel's devotion that the Lord of the celestials acted in that way for obstructing the boiling of the jujubes. The damsel, O king, having cleansed herself, began her task; restraining speech and with attention fixed on it, she sat to her task without feeling any fatigue. Even thus that damsel of high vows, O tiger among kings, began to boil those jujubes. As she sat employed in her task, O bull among men, day was about to wane, but yet those jujubes showed no signs of having been softened. The fuel she had there was all consumed. Seeing the fire about to die away owing to want of fuel, she began to burn her own limbs. The beautiful maiden first thrust her feet into the fire. The sinless damsel sat still while her feet began to be consumed. The faultless girl did not at all mind her burning feet. Difficult of accomplishment, she did it from desire of doing good to the Rishi (that had been her guest). Her face did not at all change under that painful process, nor did she feel any cheerlessness on that account. Having thrust her limbs into the fire, she felt as much joy as if she had dipped them into cool water. The words of the Rishi, 'Cook these jujubes well' were borne in her mind, O Bharata! The auspicious damsel, bearing those words of the great Rishi in her mind, began to cook those jujubes although the latter, O king, showed no signs of softening. The adorable Agni himself consumed her feet. For this, however, the maiden did not feel the slightest pain. Beholding this act of hers, the Lord of the three worlds became highly satisfied. He then showed himself in his own proper form to the damsel. The chief of the celestials then addressed that maiden of very austere vows saying, 'I am pleased at thy devotion, thy penances, and thy vows! The wish, therefore, O auspicious one, that thou cherishest shall be accomplished! Casting off thy body, O blessed one, thou shalt in heaven live with me! This hermitage, again, shall become the foremost of tirthas in the world, capable of cleansing from every sin, O thou of fair eye-brows, and shall be known by the name of Vadarapachana. It shall be celebrated in the three worlds and shall be praised by great Rishis. In this very tirtha, O auspicious, sinless, and highly blessed one, the seven Rishis had, on one occasion, left Arundhati, (the wife of one of them), when they went to Himavat. Those highly blessed ones of very rigid vows, had gone there for gathering fruits and roots for their sustenance. While they thus lived in a forest of Himavat for procuring their sustenance, a drought occurred extending for twelve years. Those ascetics, having made an asylum for themselves, continued to live there. Meanwhile Arundhati devoted herself to ascetic penances (at the spot where she had been left). Beholding Arundhati devoted to the austerest of vows, the boon-giving and three-eyed deity (Mahadeva) highly pleased, came there. The great Mahadeva, assuming the form of a Brahmana, came to her and said, 'I desire alms, O auspicious one!' The beautiful Arundhati said unto him, 'Our store of food hath been exhausted, O Brahmana! Do thou eat jujubes!' Mahadeva replied, 'Cook these jujubes, O thou of excellent vows!' After these words, she began to cook those jujubes for doing what was agreeable to that Brahmana. Placing those jujubes on the fire, the celebrated Arundhati listened to diverse excellent and charming and sacred discourses (from the lips of Mahadeva). That twelve years' drought then passed away (as if it were a single day). Without food, and employed in cooking and listening to those auspicious discourses, that terrible period passed away, as if it were a single day to her. Then the seven Rishis, having procured fruits from the mountain, returned to that spot. The adorable Mahadeva, highly pleased with Arundhati, said unto her, 'Approach, as formerly, these Rishis, O righteous one! I have been gratified with thy penances and vows!' The adorable Hara then stood confessed in his own form. Gratified, he spoke unto them about the noble conduct of Arundhati (in these words) 'The ascetic merit, ye regenerate ones, that this lady hath earned, is, I think, much greater than what ye have earned on the breast of Himavat! The penances practised by this lady have been exceedingly austere, for she passed twelve years in cooking, herself fasting all the while!' The divine Mahadeva then, addressing Arundhati, said unto her, 'Solicit thou the boon, O auspicious dame, which is in thy heart!' Then that lady of large eyes that were of a reddish hue addressed that god in the midst of the seven Rishis, saying, 'If, O divine one thou art gratified with me, then let this spot be an excellent tirtha! Let it be known by the name of Vadarapachana and let it be the favourite resort of Siddhas and celestial Rishis. So also, O god of gods, let him who observes a fast here and resides for three nights after having cleansed himself, obtain the fruit of a twelve years' fast!' The god answered her, saying, 'Let it be so!' Praised by the seven Rishis, the god then repaired to heaven. Indeed the Rishis had been filled with wonder at the sight of the god and upon beholding the chaste Arundhati herself unspent and still possessed of the hue of health and so capable of bearing hunger and thirst. Even thus the pure-souled Arundhati, in days of old, obtained the highest success, like thee, O highly blessed lady, for my sake, O damsel of rigid vows! Thou, however, O amiable maiden, hast practised severer penances! Gratified with thy vows, I shall also grant thee this special boon, O auspicious one, a boon that is superior to what was granted to Arundhati. Through the power of the high-souled god who had granted that boon to Arundhati and through the energy of thyself, O amiable one, I shall duly grant thee another boon now, that the person who will reside in this tirtha for only one night and bathe here with soul fixed (on meditation), will, after casting off his body obtain many regions of blessedness that are difficult of acquisition (by other means)! Having said these words unto the cleansed Sruvavati, the thousand-eyed Shakra of great energy then went back to heaven. After the wielder of the thunderbolt, O king, had departed, a shower of celestial flowers of sweet fragrance fell there, O chief of Bharata's race! Celestial kettle-drums also, of loud sound, were beaten there. Auspicious and perfumed breezes also blew there, O monarch! The auspicious Sruvavati then, casting off her body, became the spouse of Indra. Obtaining the status through austere penances, she began to pass her time, sporting with him for ever and ever."
Janamejaya said, "Who was the mother of Sruvavati, and how was that fair damsel reared? I desire to hear this, O Brahmana, for the curiosity I feel is great."
Vaishampayana said, "The vital seed of the regenerate and high-souled Rishi Bharadwaja fell, upon beholding the large-eyed Apsara Ghritachi as the latter was passing at one time. That foremost of ascetics thereupon held it in his hand. It was then kept in a cup made of the leaves of a tree. In that cup was born the girl Sruvavati. Having performed the usual post-genital rites, the great ascetic Bharadwaja, endued with wealth of penances, gave her a name. The name the righteous-souled Rishi gave her in the presence of the gods and Rishis was Sruvavati. Keeping the girl in his hermitage, Bharadwaja repaired to the forests of Himavat. That foremost one among the Yadus, Baladeva of great dignity, having bathed in that tirtha and given away much wealth unto many foremost of Brahmanas, then proceeded, with soul well-fixed on meditation, to the tirtha of Sakta."

 

Book 9
Chapter 49

 

 

 

1 [vai]
      tasminn eva tu dharmātmā vasati sma tapodhanaḥ
      gārhasthyaṃ dharmam āsthāya asito devalaḥ purā
  2 dharmanityaḥ śucir dānto nyastadaṇḍo mahātapāḥ
      karmaṇā manasā vācā samaḥ sarveṣu jantuṣu
  3 akrodhano mahārāja tulyanindā priyāpriyaḥ
      kāñcane loṣṭake caiva samadarśī mahātapāḥ
  4 devatāḥ pūjayan nityam atithīṃś ca dvijaiḥ saha
      brahmacarya rato nityaṃ sadā dharmaparāyaṇaḥ
  5 tato 'bhyetya mahārāja yogam āsthaya bhikṣukaḥ
      jaigīṣavyo munir dhīmāṃs tasmiṃs tīrthe samāhitaḥ
  6 devalasyāśrame rājan nyavasat sa mahādyutiḥ
      yoganityo mahārāja siddhiṃ prāpto mahātapāḥ
  7 taṃ tatra vasamānaṃ tu jaigīṣavyaṃ mahāmunim
      devalo darśayann eva naivāyuñjata dharmataḥ
  8 evaṃ tayor mahārāja dīrghakālo vyatikramat
      jaigīṣavyaṃ muniṃ caiva na dadarśātha devalaḥ
  9 āhārakāle matimān parivrāḍ janamejaya
      upātiṣṭhata dharmajño bhaikṣa kāle sa devalam
  10 sa dṛṣṭvā bhikṣurūpeṇa prāptaṃtatra mahāmunim
     gauravaṃ paramaṃ cakre prītiṃ ca vipulāṃ tathā
 11 devalas tu yathāśakti pūjayām āsa bhārata
     ṛṣidṛṣṭena vidhinā samā bahvyaḥ samāhitaḥ
 12 kadā cit tasya nṛpate devalasya mahātmanaḥ
     cintā sumahatī jātā muniṃ dṛṣṭvā mahādyutim
 13 samās tu samatikrāntā bahvyaḥ pūjayato mama
     na cāyam alaso bhikṣur abhyabhāṣata kiṃ cana
 14 evaṃ vigaṇayann eva sa jagāma mahodadhim
     antarikṣacaraḥ śrīmān kalaśaṃ gṛhya devalaḥ
 15 gacchann eva sa dharmātmā samudraṃ saritāṃ patim
     jaigīṣavyaṃ tato 'paśyad gataṃ prāg eva bhārata
 16 tataḥ savismayaś cintāṃ jagāmāthāsitaḥ prabhuḥ
     kathaṃ bhikṣur ayaṃ prāptaḥ samudre snāta eva ca
 17 ity evaṃ cintayām āsa maharṣir asitas tadā
     snātvā samudre vidhivac chucir japyaṃ jajāpa ha
 18 kṛtajapyāhnikaḥ śrīmān aśramaṃ ca jagāma ha
     kalaśaṃ jalapūrṇaṃ vai gṛhītvā janamejaya
 19 tataḥ sa praviśann eva svam āśramapadaṃ muniḥ
     āsīnam āśrame tatra jaigīṣavyam apaśyata
 20 na vyāharati caivainaṃ jaigīṣavyaḥ kathaṃ cana
     kāṣṭhabhūto ''śrama pade vasati sma mahātapāḥ
 21 taṃ dṛṣṭvā cāplutaṃ toye sāgare sāgaropamam
     praviṣṭam āśramaṃ cāpi pūrvam eva dadarśa saḥ
 22 asito devalo rājaṃś cintayām āsa buddhimān
     dṛṣṭaḥ prabhāvaṃ tapaso jaigīṣavyasya yogajam
 23 cintayām āsa rājendra tadā sa munisattamaḥ
     mayā dṛṣṭaḥ samudre ca āśrame ca kathaṃ tv ayam
 24 evaṃ vigaṇayann eva sa munir mantrapāragaḥ
     utpapātāśramāt tasmād antarikṣaṃ viśāṃ pate
     jijñāsārthaṃ tadā bhikṣor jaigīṣavyasya devalaḥ
 25 so 'ntarikṣacarān siddhān samapaśyat samāhitān
     jaigīṣavyaṃ ca taiḥ siddhaiḥ pūjyamānam apaśyata
 26 tato 'sitaḥ susaṃrabdho vyavasāyī dṛḍhavrataḥ
     apaśyad vai divaṃ yāntaṃ jaigīṣavyaṃ sa devalaḥ
 27 tasmāc ca pitṛlokaṃ taṃ vrajantaṃ so 'nvapaśyata
     pitṛlokāc ca taṃ yāntaṃ yāmyaṃ lokam apaśyata
 28 tasmād api samutpatya somalokam abhiṣṭutam
     vrajantam anvapaśyat sa jaigīṣavyaṃ mahāmunim
 29 lokān samutpatantaṃ ca śubhān ekāntayājinām
     tato 'gnihotriṇāṃ lokāṃs tebhyaś cāpy utpapāta ha
 30 darśaṃ ca paurṇamāsaṃ ca ye yajanti tapodhanāḥ
     tebhyaḥ sa dadṛśe dhīmāṁl lokebhyaḥ paśuyājinām
     vrajantaṃ lokam amalam apaśyad deva pūjitam
 31 cāturmāsyair bahuvidhair yajante ye tapodhanāḥ
     teṣāṃ sthānaṃ tathā yāntaṃ tathāgniṣṭoma yājinām
 32 agniṣṭutena ca tathā ye yajanti tapodhanāḥ
     tat sthānam anusaṃprāptam anvapaśyata devalaḥ
 33 vājapeyaṃ kratuvaraṃ tathā bahusuvarṇakam
     āharanti mahāprājñās teṣāṃ lokeṣv apaśyata
 34 yajante puṇḍarīkeṇa rājasūyena caiva ye
     teṣāṃ lokeṣv apaśyac ca jaigīṣavyaṃ sa devalaḥ
 35 aśvamedhaṃ kratuvaraṃ naramedhaṃ tathaiva ca
     āharanti naraśreṣṭhās teṣāṃ lokeṣv apaśyata
 36 sarvamedhaṃ ca duṣprāpaṃ tathā sautrāmaṇiṃ ca ye
     teṣāṃ lokeṣv apaśyac ca jaigīṣavyaṃ sa devalaḥ
 37 dvādaśāhaiś ca satrair ye yajante vividhair nṛpa
     teṣāṃ lokeṣv apaśyac ca jaigīṣavyaṃ sa devalaḥ
 38 mitrā varuṇayor lokān ādityānāṃ tathaiva ca
     salokatām anuprāptam apaśyata tato 'sitaḥ
 39 rudrāṇāṃ ca vasūnāṃ ca sthānaṃ yac ca bṛhaspateḥ
     tāni sarvaṇy atītaṃ ca samapaśyat tato 'sitaḥ
 40 āruhya ca gavāṃ lokaṃ prayāntaṃ brahma satriṇām
     lokān apaśyad gacchantaṃ jaigīṣavyaṃ tato 'sitaḥ
 41 trīṁl lokān aparān vipram utpatantaṃ svatejasā
     pativratānāṃ lokāṃś ca vrajantaṃ so 'nvapaśyata
 42 tato munivaraṃ bhūyo jaigīṣavyam athāsitaḥ
     nānvapaśyata yogastham antarhitam ariṃdama
 43 so 'cintayan mahābhāgo jaigīṣavyasya devalaḥ
     prabhāvaṃ suvratatvaṃ ca siddhiṃ yogasya cātulām
 44 asito 'pṛcchata tadā siddhāṁl lokeṣu sattamān
     prayataḥ prāñjalir bhūtvā dhīras tān brahma satriṇaḥ
 45 jaigīṣavyaṃ na paśyāmi taṃ śaṃsata mahaujasam
     etad icchāmy ahaṃ śrotuṃ paraṃ kautūhalaṃ hi me
 46 [siddhāh]
     śṛṇu devala bhūtārthaṃ śaṃsatāṃ no dṛḍhavrata
     jaigīṣavyo gato lokaṃ śāśvataṃ brahmaṇo 'vyayam
 47 sa śrutvā vacanaṃ teṣāṃ siddhānāṃ brahma satriṇām
     asito devalas tūrṇam utpapāta papāta ca
 48 tataḥ siddhās ta ūcur hi devalaṃ punar eva ha
     na devala gatis tatra tava gantuṃ tapodhana
     brahmaṇaḥ sadanaṃ vipra jaigīṣavyo yadāptavān
 49 teṣāṃ tad vacanaṃ śrutvā siddhānāṃ devalaḥ punaḥ
     ānupūrvyeṇa lokāṃs tān sarvān avatatāra ha
 50 svam āśramapadaṃ puṇyam ājagāma pataṃgavat
     praviśann eva cāpaśyaj jaigīṣavyaṃ sa devalaḥ
 51 tato buddhyā vyagaṇayad devalo dharmayuktayā
     dṛṣṭvā prabhāvaṃ tapaso jaigīṣavyasya yogajam
 52 tato 'bravīn mahātmānaṃ jaigīṣavyaṃ sa devalaḥ
     vinayāvanato rājann upasarpya mahāmunim
     mokṣadharmaṃ samāsthātum iccheyaṃ bhagavann aham
 53 tasya tad vacanaṃ śrutvā upadeśaṃ cakāra saḥ
     vidhiṃ ca yogasya paraṃ kāryākāryaṃ ca śāstrataḥ
 54 saṃnyāsakṛtabuddhiṃ taṃ tato dṛṣṭvā mahātapāḥ
     sarvāś cāsya kriyāś cakre vidhidṛṣṭena karmaṇā
 55 saṃnyāsakṛtabuddhiṃ taṃ bhūtāni pitṛbhiḥ saha
     tato dṛṣṭvā praruruduḥ ko 'smān saṃvibhajiṣyati
 56 devalas tu vacaḥ śrutvā bhūtānāṃ karuṇaṃ tathā
     diśo daśavyāharatāṃ mokṣaṃ tyaktuṃ mano dadhe
 57 tatas tu phalamūlāni pavitrāṇi ca bhārata
     puṣpāṇy oṣadhayaś caiva rorūyante sahasraśaḥ
 58 punar no devalaḥ kṣudro nūnaṃ chetsyati durmatiḥ
     abhayaṃ sarvabhūtebhyo yo dattā nāvabudhyate
 59 tato bhūyo vyagaṇayat svabuddhyā munisattamaḥ
     mokṣe gārhasthya dharme vā kiṃ nu śreyaḥ karaṃ bhavet
 60 iti niścitya manasā devalo rājasattama
     tyaktvā gārhasthya dharmaṃ sa mokṣadharmam arocayat
 61 evamādīni saṃcintya devalo niścayāt tataḥ
     prāptavān paramāṃ siddhimparaṃ yogaṃ ca bhārata
 62 tato devāḥ samāgamya bṛhaspatipurogamāḥ
     jaigīṣavyaṃ tapaś cāsya praśaṃsanti tapasvinaḥ
 63 athābravīd ṛṣivaro devān vai nāradas tadā
     jaigīṣavye tapo nāsti vismāpayati yo 'sitam
 64 tam evaṃ vādinaṃ dhīraṃ pratyūcus te divaukasaḥ
     maivam ity eva śaṃsanto jaigīṣavyaṃ mahāmunim
 65 tatrāpy upaspṛśya tato mahātmā; dattvā ca vittaṃ halabhṛd dvijebhyaḥ
     avāpya dharmaṃ paramārya karmā; jagāma somasya mahat sa tīrtham

 

49

Vaishampayana said, "The mighty chief of the Yadus, having proceeded to Indra's tirtha, bathed there according to due rites and gave away wealth and gems unto the Brahmanas. There the chief of the celestials had performed a hundred horse sacrifices and given away enormous wealth unto Brihaspati. Indeed, through the assistance of Brahmanas conversant with the Vedas, Shakra performed all those sacrifices there, according to rites ordained (in the scriptures). Those sacrifices were such that everything in them was unstinted. Steeds of all kinds were brought there. The gifts to Brahmanas were profuse. Having duly completed those hundred sacrifices, O chief of the Bharatas, Shakra of great splendour came to be called by the name of Satakratu. That auspicious and sacred tirtha, capable of cleansing from every sin, thereupon came to be called after his name as Indra-tirtha. Having duly bathed there, Baladeva worshipped the Brahmanas with presents of excellent food and robes. He then proceeded to that auspicious and foremost of tirthas called after the name of Rama. The highly blessed Rama of Bhrigu's race, endued with great ascetic merit, repeatedly subjugated the Earth and slew all the foremost of Kshatriyas. (After achieving such feats) Rama performed in that tirtha a Vajapeya sacrifice and a hundred horse sacrifices through the assistance of his preceptor Kasyapa, that best of Munis. There, as sacrificial fee, Rama gave unto his preceptor the whole earth with her oceans. The great Rama, having duly bathed there, made presents unto the Brahmanas, O Janamejaya, and worshipped them thus. Having made diverse present consisting of diverse kinds of gems as also kine and elephants and female slaves and sheep and goats, he then retired into the woods. Having bathed in that sacred and foremost of tirthas that was the resort of gods and regenerate Rishis, Baladeva duly worshipped the ascetics there, and then proceeded to the tirtha called Yamuna. Endued with great effulgence, Varuna, the highly blessed son of Aditi, had in days of yore performed in that tirtha the Rajasuya sacrifice, O lord of Earth! Having in battle subjugated both men and celestials and Gandharvas and Rakshasas, Varuna, O king, that slayer of hostile heroes, performed his grand sacrifice in that tirtha. Upon the commencement of that foremost of sacrifices, a battle ensued between the gods and the Danavas inspiring the three worlds with terror. After the completion of that foremost of sacrifices, the Rajasuya (of Varuna), a terrible battle, O Janamejaya, ensued amongst the Kshatriyas. The ever-liberal and puissant Baladeva having worshipped the Rishis there, made many presents unto those that desired them. Filled with joy and praised by the great Rishis, Baladeva, that hero ever decked with garlands of wild flowers and possessed of eyes like lotus leaves, then proceeded to the tirtha called Aditya. There, O best of kings, the adorable Surya of great splendour, having performed a sacrifice, obtained the sovereignty of all luminous bodies (in the universe) and acquired also his great energy. There, in that tirtha situated on the bank of that river, all the gods with Vasava at their head, the Viswedevas, the Maruts, the Gandharvas, the Apsaras, the Island-born (Vyasa), Suka, Krishna the slayer of Madhu, the Yakshas, the Rakshasas, and the Pisachas, O king, and diverse others, numbering by thousands, all crowned with ascetic success, always reside. Indeed in that auspicious and sacred tirtha of the Sarasvati, Vishnu himself, having in days of yore slain the Asuras, Madhu and Kaitabha, had, O chief of the Bharatas, performed his ablutions. The island-born (Vyasa) also, of virtuous soul, O Bharata, having bathed in that tirtha, obtained great Yoga powers and attained to high success. Endued with great ascetic merit, the Rishi Asita-Devala also, having bathed in that very tirtha with soul rapt in high Yoga meditation, obtained great Yoga powers."

 

Book 9
Chapter 50

 

 

 

 1 [vai]
      yatrejivān uḍupatī rājasūyena bhārata
      tasmin vṛtte mahān āsīt saṃgrāmas tārakāmayaḥ
  2 tatrāpy upaspṛśya balo dattvā dānāni cātmavān
      sārasvatasya dharmātmā munes tīrthaṃ jagāma ha
  3 yatra dvādaśa vārṣikyām anāvṛṣṭyāṃ dvijottamān
      vedān adhyāpayām āsa purā sārasvato muniḥ
  4 [j]
      kathaṃ dvādaśa vārṣikyām anāvṛṣṭyāṃ tapodhanaḥ
      vedān adhyāpayām āsa purā sārasvato muniḥ
  5 [vai]
      āsīt pūraṃ mahārāja munir dhīmān mahātapāḥ
      dadhīca iti vikhyāto brahma cārī jitendriyaḥ
  6 tasyātitapasaḥ śakro bibheti satataṃ vibho
      na sa lobhayituṃ śakyaḥ phalair bahuvidhair api
  7 pralobhanārthaṃ tasyātha prahiṇot pākaśāsanaḥ
      divyām apsarasaṃ puṇyāṃ darśanīyām alambusām
  8 tasya tarpayato devān sarasvatyāṃ mahātmanaḥ
      samīpato mahārāja sopātiṣṭhata bhāminī
  9 tāṃ divyavapuṣaṃ dṛṣṭvā tasyaiṣer bhāvitātmanaḥ
      retaḥ skannaṃ sarasvatyāṃ tat sā jagrāha nimnagā
  10 kukṣau cāpy adadhad dṛṣṭvā tad retaḥ puruṣarṣabha
     sā dadhāra ca taṃ garbhaṃ putra hetor mahānadī
 11 suṣuve cāpi samaye putraṃ sā sāritāṃ varā
     jagāma putram ādāya tam ṛṣiṃ prati ca prabho
 12 ṛṣisaṃsadi taṃ dṛṣṭvā sā nadī munisattamam
     tataḥ provāca rājendra dadatī putram asya tam
     brahmarṣe tava putro 'yaṃ tvadbhaktyā dhārito mayā
 13 dṛṣṭvā te 'psarasaṃ reto yat skannaṃ prāg alambusām
     tat kukṣiṇā vai brahmarṣe tvadbhaktyā dhṛtavaty aham
 14 na vināśam idaṃ gacchet tvat teja iti niścayāt
     pratigṛhṇīṣva putraṃ svaṃ mayā dattam aninditam
 15 ity uktaḥ pratijagrāha prītiṃ cāvāpa uttamā
     mantravac copajighrat taṃ mūrdhni premṇā dvijottamaḥ
 16 pariṣvajya ciraṃ kālaṃ tadā bharatasattama
     sarasvatyai varaṃ prādāt prīyamāṇo mahāmuniḥ
 17 viśve devāḥ sapitaro gandharvāpsarasāṃ gaṇāḥ
     tṛptiṃ yāsyanti subhage tarpyamāṇās tavāmbhasā
 18 ity uktvā sa tu tuṣṭāva vacobhir vai mahānadīm
     prītaḥ paramahṛṣṭātmā yathāvac chṛṇu pārthiva
 19 prasṛtāsi mahābhāge saraso brahmaṇaḥ purā
     jānanti tvāṃ saricchreṣṭhe munayaḥ saṃśitavratāḥ
 20 mama priyakarī cāpi satataṃ priyadarśane
     tasmāt sārasvataḥ putro mahāṃs te varavarṇini
 21 tavaiva nāmnā prathitaḥ putras te lokabhāvanaḥ
     sārasvata iti khyāto bhaviṣyati mahātapāḥ
 22 eṣa dvādaśa vārṣikyām anāvṛṣṭyāṃ dvijarṣabhān
     sārasvato mahābhāge vedān adhyāpayiṣyati
 23 puṇyābhyaś ca saridbhyas tvaṃ sadā puṇyatamā śubhe
     bhaviṣyasi mahābhāge matprasādāt sarasvati
 24 evaṃ sā saṃstutā tena varaṃ labdhvā mahānadī
     putram ādāya muditā jagāma bharatarṣabha
 25 etasminn eva kāle tu virodhe devadānavaiḥ
     śakraḥ praharaṇānveṣī lokāṃs trīn vicacāra ha
 26 na copalebhe bhagavāñ śakraḥ praharaṇaṃ tadā
     yad vai teṣāṃ bhaved yogyaṃ vadhāya vibudhadviṣām
 27 tato 'bravīt surāñ śakro na me śakyā mahāsurāḥ
     ṛte 'sthibhir dadhīcasya nihantuṃ tridaśadviṣaḥ
 28 tasmād gatvā ṛṣiśreṣṭho yācyatāṃ surasattamāḥ
     dadhīcāsthīni dehīti tair vadhiṣyāmahe ripūn
 29 sa devair yācito 'sthīni yatnād ṛṣivaras tadā
     prāṇatyāgaṃ kuruṣveti cakāraivāvicārayan
     sa lokān akṣayān prāpto devapriya karas tadā
 30 tasyāsthibhir atho śakraḥ saṃprahṛṣṭamanās tadā
     kārayām āsa divyāni nānāpraharaṇāny uta
     vajrāṇi cakrāṇi gadā guru daṇḍāṃś ca puṣkalān
 31 sā hi tīvreṇa tapasā saṃbhṛtaḥ paramarṣiṇā
     prajāpatisutenātha bhṛguṇā lokabhāvanaḥ
 32 atikāyaḥ sa tejasvī lokasāra vinirmitaḥ
     jajñe śailaguruḥ prāṃśur mahimnā prathitaḥ prabhuḥ
     nityam udvijate cāsya tejasā pākaśāsanaḥ
 33 tena vajreṇa bhagavān mantrayuktena bhārata
     bhṛśaṃ krodhaviṣṛṣṭena brahmatejo bhavena ca
     daityadānava vīrāṇāṃ jaghāna navatīr nava
 34 atha kāle vyatikrante mahaty atibhayaṃ kare
     anāvṛṣṭir anuprāptā rājan dvādaśa vārṣikī
 35 tasyāṃ dvādaśa vārṣikyām anāvṛṣṭyāṃ maharṣayaḥ
     vṛttyarthaṃ prādravan rājan kṣudhārtāḥ sārvato diśam
 36 digbhyas tān pradrutān dṛṣṭvā muniḥ sārasvatas tadā
     gamanāya matiṃ cakre taṃ provāca sarasvatī
 37 na gantavyam itaḥ putra tavāhāram ahaṃ sadā
     dāsyāmi matsyapravarān uṣyatām iha bhārata
 38 ity uktas tarpayām āsa sa pitṝn devatās tathā
     āhāram akaron nityaṃ prāṇān vedāṃś ca dhārayan
 39 atha tasyām atītāyām anāvṛṣṭyāṃ maharṣayaḥ
     anyonyaṃ paripapracchuḥ punaḥ svādhyāyakāraṇāt
 40 teṣāṃ kṣudhā parītānāṃ naṣṭā vedā vidhāvatām
     sarveṣām eva rājendr ana kaś cit pratibhānavān
 41 atha kaś cid ṛṣis teṣāṃ sārasvatam upeyivān
     kurvāṇaṃ saṃśid ātmānaṃ svādhyāyam ṛṣisattamam
 42 sa gatvācaṣṭa tebhyaś ca sārasvatam atiprabham
     svādhyāyam amaraprakhyaṃ kurvāṇaṃ vijane jane
 43 tataḥ sarve samājagmus tatra rājan maharṣayaḥ
     sārasvataṃ muniśreṣṭham idam ūcuḥ samāgatāḥ
 44 asmān adhyāpayasveti tanovāca tato muniḥ
     śiṣyatvam upagacchadhvaṃ vidhivad bho mamety uta
 45 tato 'bravīd ṛṣigaṇo bālas tvam asi putraka
     sa tān āha na me dharmo naśyed iti punar munīn
 46 yo hy adharmeṇa vibrūyād gṛhṇīyād vāpy adharmataḥ
     mriyatāṃ tāv ubhau kṣipraṃ syātāṃ vā vairiṇāv ubhau
 47 na hāyanair na palitair na vittena na bandhubhiḥ
     ṛṣayaś cakrire dharmaṃ yo 'nūcānaḥ sa no mahān
 48 etac chrutvā vacas tasya munayas te vidhānataḥ
     tasmād vedān anuprāpya punar dharmaṃ pracakrire
 49 ṣaṣṭir munisahasrāṇi śiṣyatvaṃ pratipedire
     sārasvatasya viprarṣer veda svādhyāyakāraṇāt
 50 muṣṭiṃ muṣṭiṃ tataḥ sarve darbhāṇāṃ te 'bhyupāharan
     tasyāsanārthaṃ viprarṣer bālasyāpi vaśe sthitāḥ
 51 tatrāpi dattvā vasu rauhiṇeyo; mahābalaḥ keśava pūrvajo 'tha
     jagāma tīrthaṃ muditaḥ krameṇa; khyātaṃ mahad vṛddhakanyā sma yatra

50

Vaishampayana said, "In that tirtha lived in days of yore a Rishi of virtuous soul, named Asita-Devala, observant of the duties of Domesticity. Devoted to virtue, he led a life of purity and self-restraint. Possessed of great ascetic merit, he was compassionate unto all creatures and never injured anyone. In word, deed, and thought, he maintained an equal behaviour towards all creatures. Without wrath, O monarch, censure and praise were equal to him. Of equal attitude towards the agreeable and the disagreeable, he was, like Yama himself, thoroughly impartial. The great ascetic looked with an equal eye upon gold and a heap of pebbles. He daily worshipped the gods and guests, and Brahmanas (that came to him). Ever devoted to righteousness, he always practised the vow of brahmacarya. Once upon a time, an intelligent ascetic, O monarch, of the name of Jaigishavya, devoted to Yoga and rapt in meditation and leading the life of a mendicant, came to Devala's asylum. Possessed of great splendour, that great ascetic, ever devoted to Yoga, O monarch, while residing in Devala's asylum, became crowned with ascetic success. Indeed, while the great Muni Jaigishavya resided there, Devala kept his eyes on him, never neglecting him at any time. Thus, O monarch, a long time was passed by the two in days of yore. On one occasion, Devala lost sight of Jaigishavya, that foremost of ascetics. At the hour, however, of dinner, O Janamejaya, the intelligent and righteous ascetic, leading a life of mendicancy, approached Devala for soliciting alms. Beholding that great ascetic re-appear in the guise of a mendicant, Devala showed him great honour and expressed much gratification. And Devala worshipped his guest, O Bharata, according to the measure of his abilities, after the rites laid down by the Rishis and with great attention for many years. One day, however, O king, in the sight of that great Muni, a deep anxiety perturbed the heart of the highsouled Devala. The latter thought within himself, 'Many years have I passed in worshipping this ascetic. This idle mendicant, however, hath not yet spoken to me a single word!' Having thought of this, the blessed Devala proceeded to the shores of the ocean, journeying through the welkin and bearing his earthen jug with him. Arrived at the coast of the Ocean, that lord of rivers, O Bharata, the righteous-souled Devala saw Jaigishavya arrived there before him. The lord Asita, at this sight, became filled with wonder and thought within himself, 'How could the mendicant come to the ocean and perform his ablutions even before my arrival?' Thus thought the great Rishi Asita. Duly performing his ablutions there and purifying himself thereby, he then began to silently recite the sacred mantras. Having finished his ablutions and silent prayers, the blessed Devala returned to his asylum, O Janamejaya, bearing with him his earthen vessel filled with water. As the ascetic, however, entered his own asylum, he saw Jaigishavya seated there. The great ascetic Jaigishavya never spoke a word to Devala, but lived in the latter's asylum as if he were a piece of wood. Having beheld that ascetic, who was an ocean of austerities, plunged in the waters of the sea (before his own arrival there), Asita now saw him returned to his hermitage before his own return. Witnessing this power, derived through Yoga, of Jaigishavya's penances, Asita Devala, O king, endued with great intelligence, began to reflect upon the matter. Indeed that best of ascetics, O monarch, wondered much, saying, 'How could this one be seen in the ocean and again in my hermitage?' While absorbed in such thoughts, the ascetic Devala, conversant with mantras, then soared aloft, O monarch, from his hermitage into the sky, for ascertaining who Jaigishavya, wedded to a life of mendicancy, really was. Devala saw crowds of sky-ranging Siddhas rapt in meditation, and he saw Jaigishavya reverentially worshipped by those Siddhas. Firm in the observance of his vows and persevering (in his efforts), Devala became filled with wrath at the sight. He then saw Jaigishavya set out for heaven. He next beheld him proceed to the region of the Pitris. Devala saw him then proceed to the region of Yama. From Yama's region the great ascetic Jaigishavya was then seen to soar aloft and proceed to the abode of Soma. He was then seen to proceed to the blessed regions (one after another) of the performers of certain rigid sacrifices. Thence he proceeded to the regions of the Agnihotris and thence to the region of those ascetics that perform the Darsa and the Paurnamasa sacrifices. The intelligent Devala then saw him proceed from those regions of persons performing sacrifices by killing animals to that pure region which is worshipped by the very gods. Devala next saw the mendicant proceed to the place of those ascetics that perform the sacrifice called Chaturmasya and diverse others of the same kind. Thence he proceeded to the region belonging to the performers of the Agnishtoma sacrifice. Devala then saw his guest repair to the place of those ascetics that perform the sacrifice called Agnishutta. Indeed, Devala next saw him in the regions of those highly wise men that perform the foremost of sacrifices, Vajapeya, and that other sacrifice in which a profusion of gold is necessary. Then he saw Jaigishavya in the region of those that perform the Rajasuya and the Pundarika. He then saw him in the regions of those foremost of men that perform the horse-sacrifice and the sacrifice in which human beings are slaughtered. Indeed, Devala saw Jaigishavya in the regions also of those that perform the sacrifice called Sautramani and that other in which the flesh, so difficult to procure, of all living animals, is required. Jaigishavya was then seen in the regions of those that perform the sacrifice called Dadasaha and diverse others of similar character. Asita next saw his guest sojourning in the region of Mitravaruna and then in that of the Adityas. Asita then saw his guest pass through the regions of the Rudras, the Vasus and Brihaspati. Having soared next into the blessed region called Goloka, Jaigishavya was next seen to pass into these of the Brahmasatris. Having by his energy passed through three other regions, he was seen to proceed to those regions that are reserved for women that are chaste and devoted to their husbands. Asita, however, at this point, O chastiser of foes, lost sight of Jaigishavya, that foremost of ascetics, who, rapt in yoga, vanished from his sight. The highly blessed Devala then reflected upon the power of Jaigishavya and the excellence of his vows as also upon the unrivalled success of his yoga. Then the self-restrained Asita, with joined hands and in a reverential spirit, enquired of those foremost of Siddhas in the regions of the Brahmasatris, saying, 'I do not see Jaigishavya! Tell me where that ascetic of great energy is. I desire to hear this, for great is my curiosity.'
"The Siddhis said, 'Listen, O Devala of rigid vows, as we speak to thee the truth. Jaigishavya hath gone to the eternal region of Brahman.'"
Vaishampayana continued, "Hearing these words of those Siddhas residing in the regions of the Brahmasatris, Asita endeavoured to soar aloft but he soon fell down. The Siddhas then, once more addressing Devala, said unto him, 'Thou, O Devala, art not competent to proceed thither, to the abode of Brahman, whither Jaigishavya hath gone!'"
Vaishampayana continued, "Hearing those words of the Siddhas, Devala came down, descending from one region to another in due order. Indeed, he repaired to his own sacred asylum very quickly, like a winged insect. As soon as he entered his abode he beheld Jaigishavya seated there. Then Devala, beholding the power derived through Yoga of Jaigishavya's penances, reflected upon it with his righteous understanding and approaching that great ascetic, O king, with humility, addressed the high-souled Jaigishavya, saying, 'I desire, O adorable one, to adopt the religion of Moksha (Emancipation)! Hearing these words of his, Jaigishavya gave him lessons. And he also taught him the ordinances of Yoga and the supreme and eternal duties and their reverse. The great ascetic, seeing him firmly resolved, performed all the acts (for his admission into that religion) according to the rites ordained for that end. Then all creatures, with the Pitris, beholding Devala resolved to adopt the religion of Moksha, began to weep, saying, 'Alas, who will henceforth give us food!' Hearing these lamentations of all creatures that resounded through the ten points, Devala set his heart upon renouncing the religion of Moksha. Then all kinds of sacred fruits and roots, O Bharata, and flowers and deciduous herbs, in thousands, began to weep, saying, 'The wicked-hearted and mean Devala will, without doubt, once more pluck and cut us! Alas, having once assured all creatures of his perfect harmlessness, he sees not the wrong that he meditates to do!' At this, that best of ascetics began to reflect with the aid of his understanding, saying, 'Which amongst these two, the religion of Moksha or that of Domesticity, will be the better for me? Reflecting upon this, Devala, O best of kings, abandoned the religion of Domesticity and adopted that of Moksha. Having indulged in those reflections, Devala, in consequence of that resolve obtained the highest success, O Bharata, and the highest Yoga. The celestials then, headed by Brihaspati, applauded Jaigishavya and the penances of that ascetic. Then that foremost of ascetics, Narada, addressing the gods, said, 'There is no ascetic penance in Jaigishavya since he filled Asita with wonder!' The denizens of heaven then, addressing Narada who said such frightful words, said, 'Do not say so about the great ascetic Jaigishavya! There is no one superior or even equal to this high-souled one in force of energy and penance and Yoga!' Even such was the power of Jaigishavya as also of Asita. This is the place of those two, and this the tirtha of those two high-souled persons. Bathing there and giving away wealth unto the Brahmanas, the high-souled wielder of the plough, of noble deeds, earned great merit and then proceeded to the tirtha of Soma."

 

 

 

Book 9
Chapter 51

 

 

 

1 [j]
      kathaṃ kumārī bhagavaṃs tapo yuktā hy abhūt purā
      kim artahṃ ca tapas tepe ko vāsyā niyamo 'bhavat
  2 suduṣkaram idaṃ brahmaṃs tvattaḥ śrutam anuttamam
      ākhyāhi tattvam akhilaṃ yathā tapasi sā sthitā
  3 [vai]
      ṛṣir āsīn mahāvīryaḥ kuṇir gārgyo mahāyaśāḥ
      sa taptvā vipulaṃ rājaṃs tapo vai tapatāṃ varaḥ
      mānasīṃ sa sutāṃ subhrūṃ samutpāditavān vibhuḥ
  4 tāṃ ca dṛṣṭvā bhṛśaṃ prītaḥ kuṇir gārgyo mahāyaśāḥ
      jagāma tridivaṃ rājan saṃtyajyeha kalevaram
  5 subhrūḥ sā hy atha kalyāṇī puṇḍarīkanibhekṣaṇā
      mahatā tapasogreṇa kṛtvāśramam aninditā
  6 upavāsaiḥ pūjayantī pitṝn devaṃś ca sā purā
      tasyās tu tapasogreṇa mahān kāto 'tyagān nṛpa
  7 sā pitrā dīyamānāpi bhartre naicchad aninditā
      ātmanaḥ sadṛśaṃ sā tu bhartāraṃ nānvapaśyata
  8 tataḥ sā tapasogreṇa pīḍayitvātmanas tanum
      pitṛdevārcana parā babhūva vijane vane
  9 sātmānaṃ manyamānāpi kṛtakṛtyaṃ śramānvitā
      vārdhakena ca rājendra tapasā caiva karśitā
  10 sā nāśakad yadā gantuṃ padāt padam api svayam
     cakāra gamane buddhiṃ paralokāya vai tadā
 11 moktu kāmāṃ tu tāṃ dṛṣṭvā śarīraṃ nārado 'bravīt
     asaṃskṛtāyāḥ kanyāyāḥ kuto lokās tavānaghe
 12 evaṃ hi śrutam asmābhir devaloke mahāvrate
     tapaḥ paramakaṃ prāptaṃ na tu lokās tvayā jitāḥ
 13 tan nārada vacaḥ śrutvā sābravīd ṛṣisaṃsadi
     tapaso 'rdhaṃ prayacchāmi pāṇigrāhasya sattamāḥ
 14 ity ukte cāsyā jagrāha pāṇiṃ gālava saṃbhavaḥ
     ṛṣiḥ prāk śṛṅgavān nāma samayaṃ cedam abravīt
 15 samayena tavādyāhaṃ pāṇiṃ sprakṣyāmi śobhane
     yady ekarātraṃ vastavyaṃ tvayā saha mayeti ha
 16 tatheti sā pratiśrutya tasmai pāṇiṃ dadau tadā
     cakre ca pāṇigrahaṇaṃ tasyodvāhaṃ ca gālaviḥ
 17 sā rātrāv abhavad rājaṃs taruṇī devavarṇinī
     divyābharaṇavastrā ca divyasrag anulepanā
 18 tāṃ dṛṣṭvā gālaviḥ prīto dīpayantīm ivātmanā
     uvāsa ca kṣapām ekāṃ prabbhāte sābravīc ca tam
 19 yas tvayā samayo vipra kṛto me tapatāṃ vara
     tenoṣitāsmi bhadraṃ te svasti te 'stu vrajāmy aham
 20 sānujñātābravīd bhūyo yo 'smiṃs tīrthe samāhitaḥ
     vatsyate rajanīm ekāṃ tarpayitvā divaukasaḥ
 21 catvāriṃśatam aṣṭau ca dve cāṣṭau samyag ācaret
     yo brahmacaryaṃ varṣāṇi phalaṃ tasya labheta saḥ
     evam uktvā tataḥ sādhvī dehaṃ tyaktvā divaṃ gatā
 22 ṛṣir apy abhavad dīnas tasyā rūpaṃ vicintayan
     samayena tapo 'rdhaṃ ca kṛcchrāt pratigṛhītavān
 23 sādhayitvā tadātmānaṃ tasyāḥ sa gatim anvayāt
     duḥkhito bharataśreṣṭha tasyā rūpabalāt kṛtaḥ
     etat te vṛddhakanyāyā vyākhyātaṃ caritaṃ mahat
 24 tatrasthaś cāpi śuśrāva hataṃ śalyaṃ halāyudhaḥ
     tatrāpi dattvā dānāni dvijātibhyaḥ paraṃtapa
     śuśoca śalyaṃ saṃgrāme nihataṃ pāṇḍavais tadā
 25 samantapañcaka dvārāt tato niṣkramya mādhavaḥ
     papraccharṣigaṇān rāmaḥ kurukṣetrasya yat phalam
 26 te pṛṣṭā yadusiṃhena kurukṣetraphalaṃ vibho
     samācakhyur mahātmānas tasmai sarvaṃ yathātatham

51

Vaishampayana said, "There, in that tirtha, O Bharata, where the Lord of stars had in former days performed the rajasuya sacrifice, a great battle was fought in which Taraka was the root of the evil. Bathing in that tirtha and making many presents, the virtuous Bala of cleansed soul proceeded to the tirtha of the muni named Sarasvata. There, during a drought extending for twelve years, the sage Sarasvata, in former days, taught the Vedas unto many foremost of brahmanas."
Janamejaya said, "Why did the sage Sarasvata, O thou of ascetic merit, teach the Vedas unto the rishis during a twelve years' drought?"
Vaishampayana continued, "In days of yore, O monarch, there was an intelligent sage of great ascetic merit. He was celebrated by the name of Dadhica. Possessing a complete control over his senses, he led the life of a brahmacari. In consequence of his excessive ascetic austerities Shakra was afflicted with a great fear. The sage could not be turned (away from his penance) by the offer of even diverse kinds of rewards. At last the chastiser of Paka, for tempting the sage, despatched unto him the exceedingly beautiful and celestial apsara, by name Alambusa. Thither where on the banks of the Sarasvati the high-souled sage was engaged in the act of gratifying the gods, the celestial damsel named above, O monarch, made her appearance. Beholding that damsel of beautiful limbs, the vital seed of that ascetic of cleansed soul came out. It fell into the Sarasvati, and the latter held it with care. Indeed, O bull among men, the River, beholding that seed, held it in her womb. In time the seed developed into a foetus and the great river held it so that it might be inspired with life as a child. When the time came, the foremost of rivers brought forth that child and then went, O lord, taking it with her, to that rishi.
Beholding that best of rishis in a conclave, Sarasvati, O monarch, while making over the child, said these words, 'O regenerate rishi, this is thy son whom I held through devotion for thee! That seed of thine which fell at sight of the apsara Alambusa, had been held by me in my womb, O regenerate rishi, through devotion for thee, well knowing that that energy of thine would never suffer destruction! Given by me, accept this faultless child of thy own!' Thus addressed by her, the rishi accepted the child and felt great joy. Through affection, that foremost of brahmanas then smelt the head of his son and held him in a close embrace, O foremost one of Bharata's race, for some time. Gratified with the River, the great ascetic Dadhica then gave a boon to her, saying, 'The vishvadevas, the rishis, and all the tribes of the gandharvas and the apsaras, will henceforth, O blessed one, derive great happiness when oblations of thy water are presented unto them!'
Having said so unto that great river, the sage, gratified and filled with joy, then praised her in these words. Listen to them duly, O king! 'Thou hast taken thy rise, O highly blessed one, from the lake of Brahman in days of old. All ascetics of rigid vows know thee, O foremost of rivers! Always of agreeable features, thou hast done me great good! This thy great child, O thou of the fairest complexion, will be known by the name of Sarasvata! This thy son, capable of creating new worlds, will become known after thy name! Indeed, that great ascetic will be known by the name of Sarasvata! During a drought extending for twelve years, this Sarasvata, O blessed one, will teach the Vedas unto many foremost of brahmanas! O blessed Sarasvati, through my grace, thou shalt, O beautiful one, always become the foremost of all sacred rivers!' Even thus was the great River praised by the sage after the latter had granted her boons. The River then, in great joy, went away, O bull of Bharata's race, taking with her that child.
Meanwhile, on the occasion of a war between the gods and the danavas, Shakra wandered through the three worlds in search of weapons. The great god, however, failed to find such weapons as were fit to slay the foes of the celestials. Shakra then said unto the gods. 'The great asuras are incapable of being dealt with by me! Indeed, without the bones of Dadhica, our foes could not be slain! Ye best of celestials, repair, therefore, to that foremost of rishis and solicit him, saying, "Grant us, O Dadhica, thy bones! With them we will slay our foes!"
Besought by them for his bones, that foremost of rishis, O chief of Kuru's race, unhesitatingly gave up his life. Having done what was agreeable to the gods, the sage obtained many regions of inexhaustible merit. With his bones, meanwhile, Shakra joyfully caused to be made many kinds of weapons, such as thunderbolts, discs, heavy maces, and many kinds of clubs and bludgeons. Equal unto the Creator himself, Dadhica, had been begotten by the great rishi Bhrigu, the son of the Lord of all creatures, with the aid of his austere penances. Of stout limbs and possessed of great energy, Dadhica had been made the strongest of creatures in the world. The puissant Dadhica, celebrated for his glory, became tall like the king of mountains. The chastiser of Paka had always been anxious on account of his energy. With the thunderbolt born of brahma energy, and inspired with mantras, O Bharata, Indra made a loud noise when he hurled it, and slew nine and ninety heroes among the daityas. After a long and dreadful time had elapsed since then, a drought, O king, occurred that extended for twelve years. During that drought extending for twelve years, the great rishis, for the sake of sustenance, fled away, O monarch, on all sides.
Beholding them scattered in all directions, the sage Sarasvata also set his heart on flight. The river Sarasvati then said unto him, 'Thou needst not, O son, depart hence, for I will always supply thee with food even here by giving thee large fishes! Stay thou, therefore, even here!' Thus addressed (by the river), the sage continued to live there and offer oblations of food unto the rishis and the gods. He got also his daily food and thus continued to support both himself and the gods.
After that twelve year's drought had passed away, the great rishis solicited one another for lectures on the Vedas. While wandering with famished stomachs, the rishis had lost the knowledge of the Vedas. There was, indeed, not one amongst them that could understand the scriptures. It chanced that someone amongst them encountered Sarasvata, that foremost of rishis, while the latter was reading the Vedas with concentrated attention. Coming back to the conclave of rishis, he spoke to them of Sarasvata of unrivalled splendour and god-like mien engaged in reading the Vedas in a solitary forest. Then all the great rishis came to that spot, and jointly spoke unto Sarasvata, that best of ascetics, these words, 'Teach us, O sage!' Unto them the ascetic replied, saying, 'Become ye my disciples duly!' The conclave of ascetics answered, 'O son, thou art too young in years!' Thereupon he answered the ascetics, 'I must act in such a way that my religious merit may not suffer a diminution! He that teaches improperly, and he that learns improperly, are both lost in no time and come to hate each other! It is not upon years, or decrepitude, or wealth, or the number of kinsmen, that rishis found their claim to merit! He amongst us is great who is capable of reading and understanding the Vedas!'
Hearing these words of his, those munis duly became his disciples and obtaining from him their Vedas, once more began to praise their rites. 60,000 munis became disciples of the regenerate rishi Sarasvata for the sake of acquiring their Vedas from him. Owning obedience to that agreeable rishi, though a boy, the munis each brought a handful of grass and offered it to him for his seat. The mighty son of Rohini, and elder brother of Keshava, having given away wealth in that tirtha, then joyfully proceeded to another place where lived (in days of yore) an old lady without having passed through the ceremony of marriage."

 

 

 

Book 9
Chapter 52

 

 

 

1 [rsayah]
      prajāpater uttamavedir ucyate; sanātanā rāma samantapañcakam
      samijire yatra purā divaukaso; vareṇa satreṇa mahāvarapradāḥ
  2 purā ca rājarṣivareṇa dhīmatā; bahūni varṣāṇy amitena tejasā
      prakṛṣṭam etat kuruṇā mahātmanā; tataḥ kurukṣetram itīha paprathe
  3 [rāma]
      kimarthaṃ kuruṇā kṛṣṭaṃ kṣetram etan mahātmanā
      etad icchāmy ahaṃ śrotuṃ kathyamānaṃ tapodhanāḥ
  4 [rsayah]
      purā kila kuruṃ nāma kṛṣantaṃ satatotthitam
      abhyetya śakras tridivāt paryapṛcchata kāraṇam
  5 kim idaṃ vartate rājan prayatnena pareṇa ca
      rājarṣe kim abhipretaṃ yeneyaṃ kṛṣyate kṣitiḥ
  6 [kuru]
      iha ye puruṣāḥ kṣetre mariṣyanti śatakrato
      te gamiṣyanti sukṛtāṁl lokān pāpavivarjitān
  7 avahasya tataḥ śakro jagāma tridivaṃ prabhuḥ
      rājarṣir apy anirviṇṇaḥ karṣaty eva vasuṃdharām
  8 āgamyāgamya caivainaṃ bhūyo bhūyo 'vahasya ca
      śatakratur anirviṇṇaṃ pṛṣṭvā pṛṣṭvā jagāma ha
  9 yadā tu tapasogreṇa cakarṣa vasudhāṃ nṛpa
      tataḥ śakro 'bravīd devān rājarṣer yac cikīrṣitam
  10 tac chrutvā cābruvan devāḥ sahasrākṣam idaṃ vacaḥ
     vareṇa cchandyatāṃ śakra rājarṣir yadi śakyate
 11 yadi hy atra pramītā vai svargaṃ gacchanti mānavāḥ
     asān aniṣṭvā kratubhir bhāgo no na bhaviṣyati
 12 āgamya ca tataḥ śakras tadā rājarṣim abravīt
     alaṃ khedena bhavataḥ kriyatāṃ vacanaṃ mama
 13 mānavā ye nirāhārā dehaṃ tyakṣyanty atandritāḥ
     yudhi vā nihatāḥ samyag api tiryaggatā nṛpa
 14 te svargabhājo rājendra bhavantv ati mahāmate
     tathāstv iti tato rājā kuruḥ śakram uvāca ha
 15 tatas tam abhyanujñāpya prahṛṣṭenāntarātmanā
     jagāma tridivaṃ bhūyaḥ kṣipraṃ balaniṣūdanaḥ
 16 evam etad yaduśreṣṭha kṛṣṭaṃ rājarṣiṇā purā
     śakreṇa cāpy anujñātaṃ puṇyaṃ prāṇān vimuñcatām
 17 api cātra svayaṃ śakro jagau gāthāṃ surādhipaḥ
     kurukṣetraṃ nibaddhāṃ vai tāṃ śṛṇuṣva halāyudha
 18 pāṃsavo 'pi kurukṣetrād vāyunā samudīritāḥ
     api duṣkṛtakarmāṇaṃ nayanti paramāṃ gatim
 19 surarṣābhā brāhmaṇasattamāś ca; tathā nṛgādyā naradevamukhyāḥ
     iṣṭvā mahārhaiḥ kratubhir nṛsiṃha; saṃnyasya dehān sugatiṃ prapannāḥ
 20 tarantukārantukayor yad antaraṃ; rāmahradānāṃ ca macakrukasya
     etat kurukṣetrasamantapañcakaṃ; prajāpater uttaravedir ucyate
 21 śivaṃ mahat puṇyam idaṃ divaukasāṃ; susaṃmataṃ svargaguṇaiḥ samanvitam
     ataś ca sarve 'pi vasuṃdharādhipā; hatā gamiṣyanti mahatmanāṃ gatim

 

52

Janamejaya said, "Why, O regenerate one, did that maiden betake herself to ascetic penances, in days of old? For what reason did she practise penances, and what was her vow? Unrivalled and fraught with mystery is the discourse that I have already heard from thee! Tell me (now) all the particulars in detail regarding how that maid engaged herself in penances."
Vaishampayana said, "There was a rishi of abundant energy and great fame, named Kuni-Garga. That foremost of ascetics, having practised the austerest of penances, O king, created a fair-browed daughter by a fiat of his will. Beholding her, the celebrated ascetic Kuni-Garga became filled with joy. He abandoned his body, O king, and then went to heaven. That faultless and amiable and fair-browed maiden, meanwhile, of eyes like lotus petals continued to practise severe and very rigid penances. She worshipped the pitris and the gods with fasts. In the practice of such severe penances a long period elapsed. Though her sire had been for giving her away to a husband, she yet did not wish for marriage, for she did not see a husband that could be worthy of her.
Continuing to emaciate her body with austere penances, she devoted herself to the worship of the pitris and the gods in that solitary forest. Although engaged in such toil, O monarch, and although she emaciated herself by age and austerities, yet she regarded herself happy. At last when she (became very old so that she) could no longer move even a single step without being aided by somebody, she set her heart upon departing for the other world.
Beholding her about to cast off her body, Narada said unto her, 'O sinless one, thou hast no regions of blessedness to obtain in consequence of thy not having cleansed thyself by rite of marriage! O thou of great vows, we have heard this in heaven! Great hath been thy ascetic austerities, but thou hast no claim to regions of blessedness!'
Hearing these words of Narada, the old lady went to a concourse of rishis and said, 'I shall give him half my penances who will accept my hand in marriage!' After she had said those words, Galava's son, a rishi, known by the name of Sringavat, accepted her hand, having proposed this compact to her, 'With this compact, O beautiful lady, I shall accept thy hand, that thou shalt live with me for only one night!' Having agreed to that compact, she gave him her hand.
Indeed, Galava's son, according to the ordinances laid down and having duly poured libations on the fire, accepted her hand and married her. On that night, she became a young lady of the fairest complexion, robed in celestial attire and decked in celestial ornaments and garlands and smeared with celestial unguents and perfumes. Beholding her blazing with beauty, Galava's son became very happy and passed one night in her company.
At morn she said unto him, 'The compact, O brahmana, I had made with thee, hath been fulfilled, O foremost of ascetics! Blessed be thou, I shall now leave thee!' After obtaining his permission, she once more said, 'He that will, with rapt attention, pass one night in this tirtha after having gratified the denizens of heaven with oblations of water, shall obtain that merit which is his who observes the vow of brahmacarya for eight and fifty years!' Having said these words, that chaste lady departed for heaven.
The Rishi, her lord, became very cheerless, by dwelling upon the memory of her beauty. In consequence of the compact he had made, he accepted with difficulty half her penances. Casting off his body he soon followed her, moved by sorrow, O chief of Bharata's race, and forced to it by her beauty.
Even this is the glorious history of the old maid that I have told thee! Even this is the account of her brahmacarya and her auspicious departure for heaven. While there Baladeva heard of the slaughter of Shalya. Having made presents unto the brahmanas there, he gave way to grief, O scorcher of his foes, for Shalya who had been slain by the Pandavas in battle. Then he of Madhu's race, having come out of the environs of Samantapanchaka, enquired of the rishis about the results of the battle at Kurukshetra. Asked by that lion of Yadu's race about the results of the battle at Kurukshetra, those high-souled ones told him everything as it had happened."

 

Book 9
Chapter 53

 

 

 

1 [vai]
      kurukṣetraṃ tato dṛṣṭvā dattvā dāyāṃś ca sātvataḥ
      āśramaṃ sumahad divyam agamaj janamejaya
  2 madhukāmra vanopetaṃ plakṣanyagrodha saṃkulam
      ciribilvayutaṃ puṇyaṃ panasārjuna saṃkulam
  3 taṃ dṛṣṭvā yādava śreṣṭhaḥ pravaraṃ puṇyalakṣaṇam
      papraccha tān ṛṣīn sarvān kasyāśramavaras tv ayam
  4 te tu sarve mahātmānam ūcū rājan halāyudham
      śṛṇu vistarato rāma yasyāyaṃ pūrvam āśramaḥ
  5 atra viṣṇuḥ purā devas taptavāṃs tapa uttamam
      atrāsya vidhivad yajñāḥ sarve vṛttāḥ sanātanāḥ
  6 atraiva brāhmaṇī siddhā kaumāra brahmacāriṇī
      yogayuktā divaṃ yātā tapaḥsiddhā tapasvinī
  7 babhūva śrīmatī rājañ śāṇḍilyasya mahātmanaḥ
      sutā dhṛtavratā sādhvī niyatā brahmacāriṇī
  8 sā tu prāpya paraṃ yogaṃ gatā svargam anuttamam
      bhuktvāśrame 'śvamedhasya phalaṃ phalavatāṃ śubhā
      gatā svargaṃ mahābhāgā pūjitā niyatātmabhiḥ
  9 abhigamyāśramaṃ puṇyaṃ dṛṣṭvā ca yadupuṃgavaḥ
      ṛṣīṃs tān abhivādyātha pārśve himavato 'cyutaḥ
      skandhāvārāṇi sarvāṇi nivartyāruruhe 'calam
  10 nātidūraṃ tato gatvā nagaṃ tāladhvajo balī
     puṇyaṃ tīrthavaraṃ dṛṣṭvā vismayaṃ paramaṃ gataḥ
 11 prabhavaṃ ca sarasvatyāḥ plakṣaprasravaṇaṃ balaḥ
     saṃprāptaḥ kārapacanaṃ tīrthapravaram uttamam
 12 halāyudhas tatra cāpi dattvā dānaṃ mahābalaḥ
     āplutaḥ salile śīte tasmāc cāpi jagāma ha
     āśramaṃ paramaprīto mitrasya varuṇasya ca
 13 indro 'gnir aryamā caiva yatra prāk prītim āpnuvan
     taṃ deśaṃ kārapacanād yamunāyāṃ jagāma ha
 14 snātvā tatrāpi dharmātmā parāṃ tuṣṭim avāpya ca
     ṛṣibhiś caiva siddhaiś ca sahito vai mahābalaḥ
     upaviṣṭaḥ kathāḥ śubhrāḥ śuśrāva yadupuṃgavaḥ
 15 tathā tu tiṣṭhatāṃ teṣāṃ nārado bhagavān ṛṣiḥ
     ājagāmātha taṃ deśaṃ yatra rāmo vyavastthitaḥ
 16 jaṭāmaṇḍalasaṃvītaḥ svarṇacīrī mahātapāḥ
     hemadaṇḍadharo rājan kamaṇḍālu dharas tathā
 17 kacchapīṃ sukhaśabdāṃ tāṃ gṛhya vīṇāṃ manoramām
     nṛtye gīte ca kuśalo deva brāhmaṇa pūjitaḥ
 18 prakartā kalahānāṃ ca nityaṃ ca kalahapriyaḥ
     taṃ deśam āgamad yatra śrīmān rāmo vyavasthitaḥ
 19 pratyutthāya tu te sarve pūjayitvā yatavratam
     devarṣir paryapṛcchanta yathāvṛttaṃ kurūn prati
 20 tato 'syākathayad rājan nāradaḥ sarvadharmavit
     sarvam eva yathāvṛttam atītaṃ kuru saṃkṣayam
 21 tato 'bravīd rauhiṇeyo nāradaṃ dīnayā girā
     kim avastha tu tat kṣatraṃ ye ca tatrābhavan nṛpāḥ
 22 śrutam etan mayā pūrvaṃ sarvam eva tapodhana
     vistara śravaṇe jātaṃ kautūhalam atīva me
 23 [nārada]
     pūrvam eva hato bhīṣmo droṇaḥ sindhupatis tathā
     hato vaikartanaḥ karṇaḥ putrāś cāsya mahārathāḥ
 24 bhūriśravā rauhiṇeya madrarājaś ca vīryavān
     ete cānye ca bahavas tatra tatra mahābalāḥ
 25 priyān prāṇān parityajya priyārthaṃ kauravasya vai
     rājāno rājaputrāś ca samareṣv anivartinaḥ
 26 ahatāṃs tu mahābāho śṛṇu me tatra mādhava
     dhārtarāṣṭra bale śeṣāḥ kṛpo bhojaś ca vīryavān
     aśvatthāmā ca vikrānto bhagnasainyā diśo gatāḥ
 27 duryodhano hate sainye pradruteṣu kṛpādiṣu
     hradaṃ dvaipāyanaṃ nāma viveśa bhṛśaduḥkhitaḥ
 28 śayānaṃ dhārtarāṣṭraṃ tu stambhite salile tadā
     pāṇḍavāḥ saha kṛṣṇena vāgbhir ugrābhir ārdayan
 29 sa tudyamāno balavān vāgbhī rāma samantataḥ
     uttitaḥ prāg ghradād vīraḥ pragṛhya mahatīṃ gadām
 30 sa cāpy upagato yuddhaṃ bhīmena saha sāṃpratam
     bhaviṣyati ca tat sadyas tayo rāma sudāruṇam
 31 yadi kautūhalaṃ te 'sti vraja mādhava māciram
     paśya yuddhaṃ mahāghoraṃ śiṣyayor yadi manyase
 32 [vai]
     nāradasya vacaḥ śrutvā tān abbhyarcya dvijarṣabhān
     sarvān visarjayām āsa ye tenābhyāgatāḥ saha
     gamyatāṃ dvārakāṃ ceti so 'nvaśād anuyāyinaḥ
 33 so 'vatīryācalaśreṣṭhāt prakṣa prasvaraṇāc chubhāt
     tataḥ prītamanā rāmaḥ śrutvā tīrthaphalaṃ mahat
     viprāṇāṃ saṃnidhau ślokam agāyad idam acyutaḥ
 34 sarasvatī vāsasamā kuto ratiḥ; sarasvatī vāsasamāḥ kuto guṇāḥ
     sarasvatīṃ prāpya divaṃ gatā janāḥ; sadā smariṣyanti nadīṃ sarasvatīm
 35 sarasvatī sarvanadīṣu puṇyā; sarasvatī lokasukhāvahā sadā
     sarasvatīṃ prāpya janāḥ suduṣkṛtāḥ; sadā na śocanti paratra ceha ca
 36 tato muhur muhuḥ prītyā prekṣamāṇaḥ sarasvatīm
     hayair yuktaṃ rathaṃ śubhram ātiṣṭhata paraṃtapaḥ
 37 sa śīghragāminā tena rathena yadupuṃgavaḥ
     didṛkṣur abhisaṃprāptaḥ śiṣyayuddham upasthitam

 

53

"The Rishis said, 'O Rama, this Samantapanchaka is said to be the eternal northern altar of Brahman, the Lord of all creatures. There the denizens of heaven, those givers of great boons, performed in days of yore a great sacrifice. That foremost of royal sages, the high-souled Kuru, of great intelligence and immeasurable energy, had cultivated this field for many years. Hence it came to be Kurukshetra (the field of Kuru)!'
"Rama said, 'For what reason did the high-souled Kuru cultivate this field? I desire to have this narrated by you, ye Rishis possessed of wealth of penances!'
"The Rishis said, 'In days of yore, O Rama, Kuru was engaged in perseveringly tilling the soil of this field. Shakra, coming down from heaven, asked him the reason, saying, "Why O king, art thou employed (in this task) with such perseverance? What is thy purpose, O royal sage, for the accomplishment of which thou art tilling the soil?" Kuru thereupon replied, saying, "O thou of a hundred sacrifices, they that will die upon this plain shall proceed to regions of blessedness after being cleansed of their sins!" The lord Shakra, ridiculing this, went back to heaven. The royal sage Kuru, however, without being at all depressed, continued to till the soil. Shakra repeatedly came to him and repeatedly receiving the same reply went away ridiculing him. Kuru, however, did not, on that account, feel depressed. Seeing the king till the soil with unflagging perseverance. Shakra summoned the celestials and informed them of the monarch's occupation. Hearing Indra's words, the celestials said unto their chief of a 1,000 eyes, "Stop the royal sage, O Shakra by granting him a boon, if thou canst! If men, by only dying there were to come to heaven, without having performed sacrifices to us, our very existence will be endangered!" Thus exhorted, Shakra then came back to that royal sage and said, "Do not toil any more! Act according to my words! Those men that will die here, having abstained from food with all their senses awake, and those that will perish here in battle, shall, O king, come to heaven! They, O thou of great soul, shall enjoy the blessings of heaven, O monarch!" Thus addressed, king Kuru answered Shakra, saying, "So be it!" Taking Kuru's leave, the slayer of Vala, Shakra, then, with a joyful heart, quickly went back to heaven. Even thus, O foremost one of Yadu's race, that royal sage had, in days of yore, tilled this plain and Shakra had promised great merit unto those that would cast off their bodies here. Indeed, it was sanctioned by all the foremost ones, headed by Brahman, among the gods, and by the sacred Rishis, that on earth there should be no more sacred spot than this! Those men that perform austere penances here would all after casting off their bodies go to Brahman's abode. Those meritorious men, again, that would give away their wealth here would soon have their wealth doubled. They, again, that will, in expectation of good, reside constantly here, will never have to visit the region of Yama. Those kings that will perform great sacrifices here will reside as long in heaven as Earth herself will last. The chief of the celestials, Shakra, himself composed a verse here and sang it. Listen to it, O Baladeva! "The very dust of Kurukshetra, borne away by the wind, shall cleanse persons of wicked acts and bear them to heaven!" The foremost ones amongst the gods, as also those amongst the Brahmanas, and many foremost ones among the kings of the Earth such as Nriga and others, having performed costly sacrifices here, after abandoning their bodies, proceeded to heaven. The space between the Tarantuka and the Arantuka and the lakes of Rama and Shamachakra, is known as Kurukshetra. Samantapanchaka is called the northern (sacrificial) altar of Brahman, the Lord of all creatures. Auspicious and highly sacred and much regarded by the denizens of heaven is this spot that possesses all attributes. It is for this that Kshatriyas slain in battle here obtain sacred regions of eternal blessedness. Even this was said by Shakra himself about the high blessedness of Kurukshetra. All that Shakra said was again approved and sanctioned by Brahman, by Vishnu, and by Maheshvara.'"

 

 

Book 9
Chapter 54

 

 

1 [vai]
      evaṃ tad abhavad yuddhaṃ tumulaṃ janamejaya
      yatra duḥkhānvito rājā dhṛtarāṣṭro 'bravīd idam
  2 rāmaṃ saṃnihitaṃ dṛṣṭvā gadāyuddha upasthite
      mama putraḥ kathaṃ bhīmāṃ pratyayudhyata saṃjaya
  3 [s]
      rāma sāṃnidhyam āsādya putro duryodhanas tava
      yuddhakāmo mahābāhuḥ samahṛṣyata vīryavān
  4 dṛṣṭvā lāṅgalinaṃ rājā pratyutthāya ca bhārata
      prītyā paramayā yukto yudhiṣṭhiram athābravīt
  5 samanta pañcakaṃ kṣipram ito yāmaviśāṃ pate
      prathitottara vedī sā devaloke prajāpateḥ
  6 tasmin mahāpuṇyatame trailokyasya sanātane
      saṃgrāme nidhanaṃ prāpya dhruvaṃ svargo bhaviṣyati
  7 tathety uktvā mahārāja kuntīputro yudhiṣṭhiraḥ
      samantapañcakaṃ vīraḥ prāyād abhimukhaḥ prabhuḥ
  8 tato duryodhano rājā pragṛhya mahatīṃ gadām
      padbhyām amarṣād dyutimān agacchat pāṇḍavaiḥ saha
  9 tathā yāntaṃ gadāhastaṃ varmaṇā cāpi daṃśitam
      antarikṣagatā devāḥ sādhu sādhv ity apūjayan
      vātikāś ca narā ye 'tra dṛṣṭvā te harṣam āgatāḥ
  10 sa pāṇḍavaiḥ parivṛtaḥ kururājas tavātmajaḥ
     mattasyeva gajendrasya gatim āsthāya so 'vrajat
 11 tataḥ śaṅkhaninādena bherīṇāṃ ca mahāsvanaiḥ
     siṃhanādaiś ca śūrāṇāṃ diśaḥ sarvāḥ prapūritāḥ
 12 pratīcy abhimukhaṃ deśaṃ yathoddiṣṭaṃ sutena te
     gatvā ca taiḥ parikṣiptaṃ samantāt sarvatodiśam
 13 dakṣiṇena sarasvatyāḥ svayanaṃ tīrtham uttamam
     tasmin deśe tv aniriṇe tatra yuddham arocayan
 14 tato bhīmo mahākoṭiṃ gadāṃ gṛhyātha varma bhṛt
     bibhrad rūpaṃ mahārāja sadṛśaṃ hi garutmataḥ
 15 avabaddha śiras trāṇāḥ saṃkhye kāñcanavarma bhṛt
     rarāja rājan putras te kāñcanaḥ śailarāḍ iva
 16 varmabhyāṃ saṃvṛtau vīrau bhīma duryodhanāv ubhau
     saṃyuge ca prakāśete saṃrabdhāv iva kuñjarau
 17 raṇamaṇḍalamadhyasthau bhratarau tau nararṣabhau
     aśobhetāṃ mahārāja candrasūryāv ivoditau
 18 tāv anyonyaṃ nirīkṣetāṃ kruddhāv iva mahādvipau
     dahantau locanai rājan parasparavadhaiṣiṇau
 19 saṃprahṛṣṭamanā rājan gadām ādāya kauravaḥ
     sṛkkiṇī saṃlihan rājan krodharaktekṣaṇaḥ śvasan
 20 tato duryodhano rājā gadām ādāya vīryavān
     bhīmasenam abhiprekṣya gajo gajam ivāhvayat
 21 adrisāramayīṃ bhīmas tathaivādāya vīryavān
     āhvayām āsa nṛpatiṃ siṃhaḥ siṃhaṃ yathā vane
 22 tāv udyatagadāpāṇī duryodhana vṛkodarau
     saṃyuge sma prakāśete girī saśikharāv iva
 23 tāv ubhāv abhisaṃkruddhāv ubhau bhīmaparākramau
     ubhau śiṣyau gadāyuddhe rauhiṇeyasya dhīmataḥ
 24 ubhau sadṛśakarmāṇau yama vāsavayor iva
     tathā sadṛśakarmāṇau varuṇasya mahābalau
 25 vāsudevasya rāmasya tathā vaiśravaṇasya ca
     sadṛśau tau mahārāja madhukaiṭabhayor yudhi
 26 ubhau sadṛśakarmāṇau raṇe sundopasundayoḥ
     tathaiva kālasya samau mṛtyoś caiva paraṃtapau
 27 anyonyam abhidhāvantau mattāv iva mahādvipau
     vāśitā saṃgame dṛptau śaradīva madotkaṭau
 28 mattāv iva jigīṣantau mātaṅgau bharatarṣabhau
     ubhau krodhaviṣaṃ dīptaṃ vamantāv uragāv iva
 29 anyonyam abhisaṃrabdhau prekṣamāṇāv ariṃdamau
     ubhau bharataśārdūlau vikrameṇa samanvitau
 30 siṃhāv iva durādharṣau gadāyuddhe paraṃtapau
     nakhadaṃṣṭrāyudhau vīrau vyāghrāv iva durutsahau
 31 prajāsaṃharaṇe kṣubdhau samudrāv iva dustarau
     lohitāṅgāv iva kruddhau pratapantau mahārathau
 32 raśmimantau mahātmānau dīptimantau mahābalau
     dadṛśāte kuruśreṣṭhau kālasūryāv ivodditau
 33 vyāghrāv iva susaṃrabdhau garjantāv iva toyadau
     jahṛṣāte mahābāhū siṃhau kesariṇāv iva
 34 gajāv iva susaṃrabdhau jvalitāv iva pāvakau
     dadṛśus tau mahātmānau saśṛṅgāv iva parvatau
 35 roṣāt prasphuramāṇauṣṭhau nirīkṣantau parasparam
     tau sametau mahātmānau gadāhastau narottamau
 36 ubhau paramasaṃhṛṣṭāv ubhau paramasaṃmatau
     sadaśvāv iva heṣantau bṛṃhantāv iva kuñjarau
 37 vṛṣabhāv iva garjantau duryodhana vṛkodarau
     daityāv iva balonmattau rejatus tau narottamau
 38 tato duryodhano rājann idam āha yudhiṣṭhiram
     sṛñjayaiḥ saha tiṣṭhantaṃ tapantam iva bhāskaram
 39 idaṃ vyavasitaṃ yuddhaṃ mama bhīmasya cobhayoḥ
     upopaviṣṭāḥ paśyadhvaṃ vimardaṃ nṛpasattamāḥ
 40 tataḥ samupaviṣṭaṃ tat sumahad rājamaṇḍalam
     virājamānaṃ dadṛśe divīvādityamaṇḍalam
 41 teṣāṃ madhye mahābāhuḥ śrīmān keśava pūrvajaḥ
     upaviṣṭo mahārāja pūjyamānaḥ samantataḥ
 42 śuśubhe rājamadhyastho nīlavāsāḥ sitaprabhaḥ
     nakṣatrair iva saṃpūrṇo vṛto niśi niśākaraḥ
 43 tau tathā tu mahārāja gadāhastau durāsadau
     anyonyaṃ vāgbhir ugrābhis takṣamāṇau vyavasthitau
 44 apriyāṇi tato 'nyonyam uktvā tau kurupuṃgavau
     udīkṣantau sthitau vīrau vṛtra śakrāv ivāhave

 

54

Vaishampayana said, "Having visited Kurukshetra and given away wealth there, he of the Satwata race then proceeded, O Janamejaya, to a large and exceedingly beautiful hermitage. That hermitage was overgrown with Madhuka and mango trees, and abounded with Plakshas and Nyagrodhas. And it contained many Vilwas and many excellent jack and Arjuna trees. Beholding that goodly asylum with many marks of sacredness, Baladeva asked the Rishis as to whose it was. Those high-souled ones, O king, said unto Baladeva, 'Listen in detail, O Rama, as to whose asylum this was in days of yore! Here the god Vishnu in days of yore performed austere penances. Here he performed duly all the eternal sacrifices. Here a Brahmani maiden, leading from youth the vow of Brahmacharya, became crowned with ascetic success. Ultimately, in the possession of Yoga powers, that lady of ascetic penances proceeded to heaven. The high-souled Sandilya, O king, got a beautiful daughter who was chaste, wedded to severe vows, self-restrained, and observant of Brahmacharya. Having performed the severest of penances such as are incapable of being performed by women, the blessed lady at last went to heaven, worshipped by the gods and Brahmanas!' Having heard these words of the Rishis, Baladeva entered that asylum. Bidding farewell to the Rishis, Baladeva of unfading glory went through the performance of all the rites and ceremonies of the evening twilight on the side of Himavat and then began his ascent of the mountain. The mighty Balarama having the device of the palmyra on his banner had not proceeded far in his ascent when he beheld a sacred and goodly tirtha and wondered at the sight. Beholding the glory of the Sarasvati, as also the tirtha called Plakshaprasravana, Vala next reached another excellent and foremost of tirthas called Karavapana. The hero of the plough, of great strength, having made many presents there, bathed in the cool, clear, sacred, and sin-cleansing water (of that tirtha). Passing one night there with the ascetics and the Brahmanas, Rama then proceeded to the sacred asylum of the Mitra-Varunas. From Karavapana he proceeded to that spot on the Yamuna where in days of yore Indra and Agni and Aryaman had obtained great happiness. Bathing there, that bull of Yadu's race, of righteous soul, obtained great happiness. The hero then sat himself down with the Rishis and the Siddhas there for listening to their excellent talk. There where Rama sat in the midst of that conclave, the adorable Rishi Narada came (in course of his wandering). Covered with matted locks and attired in golden rays, he bore in his hands, O king, a staff made of gold and a waterpot made of the same precious metal. Accomplished in song and dance and adored by gods and Brahmanas, he had with him a beautiful Vina of melodious notes, made of the tortoise-shell. A provoker of quarrels and ever fond of quarrels, the celestial Rishi came to that spot where the handsome Rama was resting. Standing up and sufficiently honouring the celestial Rishi of regulated vows, Rama asked him about all that had happened to the Kurus. Conversant with every duty and usage, Narada then, O king, told him everything, as it had happened, about the awful extermination of the Kurus. The son of Rohini then, in sorrowful words, enquired of the Rishi, saying, 'What is the state of the field? How are those kings now that had assembled there? I have heard everything before, O thou that art possessed of the wealth of penances, but my curiosity is great for hearing it in detail!'
"Narada said, 'Already Bhishma and Drona and the lord of the Sindhus have fallen! Vikartana's son Karna also hath fallen, with his sons, those great car-warriors! Bhurishrava too, O son of Rohini, and the valiant chief of the Madras have fallen! Those and many other mighty heroes that had assembled there, ready to lay down their lives for the victory of Duryodhana, those kings and princes unreturning from battle, have all fallen! Listen now to me, O Madhava, about those that are yet alive! In the army of Dhritarashtra's son, only three grinders of hosts are yet alive! They are Kripa and Kritavarma and the valiant son of Drona! These also, O Rama, have from fear fled away to the ten points of the compass! After Shalya's fall and the flight of Kripa and the others, Duryodhana, in great grief, had entered the depths of the Dvaipayana lake. While lying stretched for rest at the bottom of the lake after stupefying its waters, Duryodhana was approached by the Pandavas with Krishna and pierced by them with their cruel words. Pierced with wordy darts, O Rama, from every side, the mighty and heroic Duryodhana hath risen from the lake armed with his heavy mace. He hath come forward for fighting Bhima for the present. Their terrible encounter, O Rama, will take place today! If thou feelest any curiosity, then hasten, O Madhava, without tarrying here! Go, if thou wishest, and witness that terrible battle between thy two disciples!'"
Vaishampayana continued, "Hearing these words of Narada, Rama bade a respectful farewell to those foremost of Brahmanas and dismissed all those that had accompanied him (in his pilgrimage). Indeed, he ordered his attendants, saying, 'Return ye to Dwaraka!' He then descended from that prince of mountains and that fair hermitage called Plakshaprasravana. Having listened to the discourse of the sages about the great merits of tirthas, Rama of unfading glory sang this verse in the midst of the Brahmanas, 'Where else is such happiness as that in a residence by the Sarasvati? Where also such merits as those in a residence by the Sarasvati? Men have departed for heaven, having approached the Sarasvati! All should ever remember the Sarasvati! Sarasvati is the most sacred of rivers! Sarasvati always bestows the greatest happiness on men! Men, after approaching the Sarasvati, will not have to grieve for their sins either here or hereafter!' Repeatedly casting his eyes with joy on the Sarasvati, that scorcher of foes then ascended an excellent car unto which were yoked goodly steeds. Journeying then on that car of great fleetness, Baladeva, that bull of Yadu's race, desirous of beholding the approaching encounter of his two disciples arrived on the field."

 

(My humble salutations to the lotus feet of Sreeman Brahmasri K M Ganguli ji for the collection)