Bhagavatapurana 4.1: atha prathamo'dhyāyaḥ

4.1.1

/0 maitreya uvāca
manos tu śatarūpāyāṃ tisraḥ kanyāś ca jajñire /
ākūtir devahūtiś ca prasūtir iti viśrutāḥ //

Maitreya said:
To Manu through Śatarūpā three daughters were born,
famed as Ākūti, Devahūti, and Prasūti.

1. By Satarūpā, Manu had three daughters of renown Ākūti, Devahūti, and Prasūti and (also two sons).

4.1.2

ākūtiṃ rucaye prādād api bhrātṛmatīṃ nṛpaḥ /
putrikā-dharmam āśritya śatarūpānumoditaḥ //

The king gave Ākūti to Ruci, even though she had brothers,
by resorting to the rule of a appointed daughter, with the approval of Śatarūpā.

2. The king gave Ākūti to Ruchi and, though she had a brother (though the king had a son), made (her promise to observe) the Putrikā Dharma, with the consent of Satarūpā. [The Putrikā Dharma is that the daughter should give her son in adoption to her father.]

4.1.3

prajāpatiḥ sa bhagavān rucis tasyām ajījanat /
mithunaṃ brahma-varcasvī parameṇa samādhinā //

That lord of creatures, the lord Ruci, endowed with spiritual splendor,
begot upon her twins through supreme absorption [of mind].

3. Ruchi, the venerable progenitor (Prajapati), full of divine glory, had by her a son and a daughter by virtue of his intense concentration (devotion).

4.1.4

yas tayoḥ puruṣaḥ sākṣād viṣṇur yajña-svarūpa-dhṛk /
yā strī sā dakṣiṇā bhūter aṃśa-bhūtānapāyinī //

The male among the two was Viṣṇu himself, bearing the form of sacrifice,
and the female was Dakṣiṇā, an inseparable portion of the goddess of fortune.

4. Of the two, the male child was none other than Vishnu who had assumed the form of Yajna; the female was called Dakshinā and was a portion of Lakshmi, inseparable (from her Lord Vishnu).

4.1.5

āninye sva-gṛhaṃ putryāḥ putraṃ vitata-rociṣam /
svāyambhuvo mudā yukto rucir jagrāha dakṣiṇām //

Svāyambhuva, filled with joy, took home the daughter’s son of vast radiance,
and Ruci accepted Dakṣiṇā.

5. Swāyambhuva Manu brought to his home his daughter's son of boundless splendour and thereby felt highly rejoiced; (and) Ruchi (too) gladly accepted Dakshinā (for his portion).

4.1.6

tāṃ kāmayānāṃ bhagavān uvāha yajuṣāṃ patiḥ /
tuṣṭāyāṃ toṣam āpanno ' janayad dvādaśātmajān //

The Lord, the master of the Yajur-mantras, married her who desired him;
and, finding pleasure in her who was pleased, he begot twelve sons:

6-7. The glorious Lord, the Lord of all Yajus (sacrifices), married her (Dakshinā) who longed (for Him)—the Lord, full of joy, had twelve sons by her who was (also) delighted; they were named Tosha, Pratosha, Santosha Bhadra, Śānti, Iḍaspati, Idhma, Kavi, Vibhu, Swahna, Sudeva and Rochana.

4.1.7

toṣaḥ pratoṣaḥ santoṣo bhadraḥ śāntir iḍaspatiḥ /
idhmaḥ kavir vibhuḥ svahnaḥ sudevo rocano dvi-ṣaṭ //

Toṣa, Pratoṣa, Saṃtoṣa, Bhadra, Śānti, Iḍaspati,
Idhma, Kavi, Vibhu, Svahna, Sudeva, and Rocana—the twelve.

4.1.8

tuṣitā nāma te devā āsan svāyambhuvāntare /
marīci-miśrā ṛṣayo yajñaḥ sura-gaṇeśvaraḥ //

Those gods were called the Tuṣitas during the period of Svāyambhuva Manu;
Marīci and the others were the sages, and Yajña was the ruler of the host of gods.

7. They were the gods known as *Tushitas* belonging to the period of Swāyambhuva Manu.

8. The venerable Marichi and others were the seven Rishis; and Yajna (the aforesaid avatāra of Hari) was the Ruler of the celestials (*i.e.* filled the place of Indra).

4.1.9

priyavratottānapādau manu-putrau mahaujasau /
tat-putra-pautra-naptṝṇām anuvṛttaṃ tad-antaram //

Priyavrata and Uttānapāda were Manu’s two sons of great power;
through their sons, grandsons, and great-grandsons, that manvantara continued.

9. Priyavrata and Uttānapāda, the two sons of the Manu, were endowed with great strength and splendour (and became the rulers of the earth); and the age of Manu was covered by (the rule of) their sons, grandsons and great-grandsons.

4.1.10

devahūtim adāt tāta kardamāyātmajāṃ manuḥ /
tat-sambandhi śruta-prāyaṃ bhavatā gadato mama //

Dear friend, Manu gave his daughter Devahūti to Kardama;
what relates to that has largely been heard by you as I spoke.

10. O my son (Vidura), the Manu gave his daughter Devahūti to Kardama; whose story has been mostly heard by you as told by me.

4.1.11

dakṣāya brahma-putrāya prasūtiṃ bhagavān manuḥ /
prāyacchad yat-kṛtaḥ sargas tri-lokyāṃ vitato mahān //

The lord Manu gave Prasūti to Dakṣa, the son of Brahmā,
whose vast creation spread throughout the three worlds.

11. The Manu gave Prasūti to Daksha the son of Brahma; the creation that propagated through them is of very great extent in the three worlds.

4.1.12

yāḥ kardama-sutāḥ proktā nava brahmarṣi-patnayaḥ /
tāsāṃ prasūti-prasavaṃ procyamānaṃ nibodha me //

Now listen to me as I describe the offspring and descendants of those nine daughters of Kardama
who were said to be the wives of the Brahmanical sages.

12. (Now) hear as I tell you of the sons and grandsons of the nine daughters of Kardama who have been mentioned and who became the wives of Brahma Rishis (the Brahmin sages or sages born of Brahma.)

4.1.13

patnī marīces tu kalā suṣuve kardamātmajā /
kaśyapaṃ pūrṇimānaṃ ca yayor āpūritaṃ jagat //

Kalā, the daughter of Kardama and wife of Marīci, gave birth to
Kaśyapa and Pūrṇimā, by whom the world was filled.

13. The wife of Marichi *viz.* Kalā, the daughter of Kardama, bore (two sons) Kasyapa and Pūrniman with whose descendants the world is filled.

4.1.14

pūrṇimāsūta virajaṃ viśvagaṃ ca parantapa /
devakulyāṃ hareḥ pāda- śaucād yābhūt sarid divaḥ //

Pūrṇimā gave birth to Viraja and Viśvaga, O scorcher of foes,
and to Devakulyā, who became the river of heaven from the washing of Hari’s feet.

14. Pūrniman was the father of Viraja and Visvaga, O powerful one; and of Devakulyā (a daughter) who, having washed the feet of Hari, became the celestial river.

4.1.15

atreḥ patny anasūyā trīñ jajñe suyaśasaḥ sutān /
dattaṃ durvāsasaṃ somam ātmeśa-brahma-sambhavān //

Atri’s wife Anasūyā gave birth to three sons of illustrious fame:
Datta, Durvāsas, and Soma, born from the portions of the Supreme Self, the Lord [Śiva], and Brahmā.

15. Anasūya the wife of Atri begot three sons of great renown, viz., Datta, Durvāsas and Soma born as the portions (respectively) of Vishnu, Rudra, and Brahma.

4.1.16

/0 vidura uvāca
atrer gṛhe sura-śreṣṭhāḥ sthity-utpatty-anta-hetavaḥ /
kiñcic cikīrṣavo jātā etad ākhyāhi me guro //

Vidura said:
O teacher, tell me this: why did the foremost gods, the causes of maintenance, creation, and destruction,
take birth in the house of Atri, desiring to do something?

16. Vidura said:—(Born) in the house of Atri, what did these great Gods, the causes of creation, preservation and destruction, intend to do? Be pleased to tell me of that, O master.

4.1.17

/0 maitreya uvāca
brahmaṇā coditaḥ sṛṣṭāv atrir brahma-vidāṃ varaḥ /
saha patnyā yayāv ṛkṣaṃ kulādriṃ tapasi sthitaḥ //

Maitreya said: / Urged by Brahmā toward creation, Atri, the best among knowers of Brahman, / accompanied by his wife, went to Mount Ṛkṣa, established in austerity.

17. Maitreya said:—Commanded by Brahma (to take up the work of) creation, Atri, foremost among those who know Brahman, went along with his wife to the mountain of Rksha and was engaged in meditation.

4.1.18

tasmin prasūna-stabaka- palāśāśoka-kānane /
vārbhiḥ sravadbhir udghuṣṭe nirvindhyāyāḥ samantataḥ //

There, in a forest of palāśa and aśoka trees with clusters of blossoms, / resounded all around by the flowing waters of the Nirvindhyā,

18—20. On that mountain covered with the forests of the Palāsa and the Asoka (adorned) with clusters of flowers, and resounding on all sides with the water-falls of the Nirvindhyā, the sage controlled his mind by means of Prānāyāma and for a century stood on one foot defying cold and heat and subsisting upon air, and contemplating the Lord thus: "I take refuge with Hari who is the supreme ruler of the Universe. May He be pleased to bestow upon me a son worthy of myself."

4.1.19

prāṇāyāmena saṃyamya mano varṣa-śataṃ muniḥ /
atiṣṭhad eka-pādena nirdvandvo 'nila-bhojanaḥ //

Restraining his mind by control of the breath for a hundred years, / the sage stood on one foot, free from dualities, subsisting on air,

4.1.20

śaraṇaṃ taṃ prapadye 'haṃ ya eva jagad-īśvaraḥ /
prajām ātma-samāṃ mahyaṃ prayacchatv iti cintayan //

Thinking: "I take refuge in him who is the lord of the universe; / let him grant me offspring equal to himself."

4.1.21

tapyamānaṃ tri-bhuvanaṃ prāṇāyāmaidhasāgninā /
nirgatena muner mūrdhnaḥ samīkṣya prabhavas trayaḥ //

Seeing the three worlds tormented by the fire fueled by breath control / which issued from the head of the sage, the three lords

21—22. On seeing the three worlds burn with the fire issuing from the head of the sage, and produced by the fuel of his Prānāyāmas (the control of breath and meditation) the three Lords of the world (Brahma, Vishnu and Siva) came to his hermitage—the Lords whose glories were widely sung by Apsaras women, sages, Gandharvas, Siddhās, Vidyādharas and Nagas.

4.1.22

apsaro-muni-gandharva- siddha-vidyādharoragaiḥ /
vitāyamāna-yaśasas tad-āśrama-padaṃ yayuḥ //

Went to that hermitage, / their fame celebrated by Apsarases, sages, Gandharvas, Siddhas, Vidyādharas, and Uragas.

4.1.23

tat-prādurbhāva-saṃyoga- vidyotita-manā muniḥ /
uttiṣṭhann eka-pādena dadarśa vibudharṣabhān //

His mind illuminated by the contact of their manifestation, / the sage, rising on one foot, beheld the foremost of the gods,

23. With his mind illumined (filled with unusual light) by the presence of the Deities who appeared unto him, the sage saw the Lords of the gods, as he stood steady on one foot.

4.1.24

praṇamya daṇḍavad bhūmāv upatasthe 'rhaṇāñjaliḥ /
vṛṣa-haṃsa-suparṇa-sthān svaiḥ svaiś cihnaiś ca cihnitān //

Bowing like a staff to the ground, he worshipped with folded hands of reverence / those mounted on a bull, a swan, and Suparṇa, each marked with his own insignia,

24—25. He saluted them by prostrating himself on the ground and with his hands full of flowers worshipped the Gods who were seated on the Bull, the Swan and the Garuda, who bore their distinguishing marks, and who appeared to be pleased with their smiling face and gracious looks—the sage shut his eyes dazzled with their effulgence.

4.1.25

kṛpāvalokena hasad- vadanenopalambhitān /
tad-rociṣā pratihate nimīlya munir akṣiṇī //

Brought near with gracious glances and smiling faces; / with his eyes blinded by their splendor, the sage closed them,

4.1.26

cetas tat-pravaṇaṃ yuñjann astāvīt saṃhatāñjaliḥ /
ślakṣṇayā sūktayā vācā sarva-loka-garīyasaḥ //

Directing his attentive mind toward them, with hands joined together, / he praised those greatest in all the worlds with gentle, well-spoken words.

26. Concentrating his mind which had been (already) devoted to them and with folded hands, be chanted the praise (of the Three) who are the Supreme (Lords) worshipped by all the worlds, (in words charming and deeply significant).

4.1.27

/0 atrir uvāca
viśvodbhava-sthiti-layeṣu vibhajyamānair $ māyā-guṇair anuyugaṃ vigṛhīta-dehāḥ &
viśvodbhava-sthiti-layeṣu vibhajyamānair $ māyā-guṇair anuyugaṃ vigṛhīta-dehāḥ &
te brahma-viṣṇu-giriśāḥ praṇato 'smy ahaṃ vas % tebhyaḥ ka eva bhavatāṃ ma ihopahūtaḥ //

Atri said: / "Assuming bodies age after age through the qualities of your creative power, / which are apportioned in the creation, maintenance, and dissolution of the universe, / you are Brahmā, Viṣṇu, and Giriśa. I bow to you. / Which one of you has been summoned here by me?

27. Atri said, "I bow to you (three) who during each Kalpa (yuga) or age assume bodies through the guṇas of Māyā which are separated and differentiated during the creation, preservation and withdrawal of the universe, and you are those Brahma Vishnu and Rudra. Which of you was invoked by me?

4.1.28

* //
eko mayeha bhagavān vividha-pradhānaiś $ cittī-kṛtaḥ prajananāya kathaṃ nu yūyam &
eko mayeha bhagavān vividha-pradhānaiś $ cittī-kṛtaḥ prajananāya kathaṃ nu yūyam &
atrāgatās tanu-bhṛtāṃ manaso 'pi dūrād % brūta prasīdata mahān iha vismayo me //

For here the one Lord was brought to mind by me / for the sake of procreation through various vital breaths. How is it that all of you / have come here from far beyond the mind of embodied beings? / Tell me, be gracious! Great is my wonder in this matter."

28. It is but the one glorious Lord whom I identified with my mind (prayed to) in various ways for the purpose of (securing) a child. How then do you three here (now) appear unto me—who are far beyond the reach of the mind of embodied beings (mortal men)? Be pleased to tell me, (O gods) be gracious unto me, for great is my wonder at this.

4.1.29

* //
/0 maitreya uvāca
iti tasya vacaḥ śrutvā trayas te vibudharṣabhāḥ /
pratyāhuḥ ślakṣṇayā vācā prahasya tam ṛṣiṃ prabho //

Maitreya said: / Hearing his words, those three foremost of the gods / smiled and replied to that sage in gentle speech, O lord.

29. Maitreya said:—O Lord, having heard these words of Atri, the three Lords of the gods laughed and in sweet accents spoke to the sage thus:—

4.1.30

/0 devā ūcuḥ
yathā kṛtas te saṅkalpo bhāvyaṃ tenaiva nānyathā /
sat-saṅkalpasya te brahman yad vai dhyāyati te vayam //

The gods said: / "Just as your resolve was made, so must it come to pass, not otherwise; / for you whose resolve is true, O Brahman, whatever you meditated upon, that we are.

30. The Gods said:—Your purpose, O sage, should be (realised) only as it has been entertained by you and not otherwise; for your purpose is good; (and) indeed we form that one which you contemplate.

4.1.31

athāsmad-aṃśa-bhūtās te ātmajā loka-viśrutāḥ /
bhavitāro 'ṅga bhadraṃ te visrapsyanti ca te yaśaḥ //

Therefore, born as portions of us, your sons / will be renowned throughout the world, dear one; may good fortune be yours! And they will spread your fame."

31. Therefore (as a consequence of the one appearing as three), O son, there shall be born to thee three sons who will be our portions (or Amsas) and becoming renowned in the world who will also spread your auspicious reputation.

4.1.32

evaṃ kāma-varaṃ dattvā pratijagmuḥ sureśvarāḥ /
sabhājitās tayoḥ samyag dampatyor miṣatos tataḥ //

Having thus granted the desired boon, the lords of the gods returned, / having been duly honored by the couple while both looked on.

32. Having thus bestowed on him the desired boon, the great Gods went (out of sight) from there, after receiving their worship, while the couple were looking with eyes wide open.

4.1.33

somo 'bhūd brahmaṇo 'ṃśena datto viṣṇos tu yogavit /
durvāsāḥ śaṅkarasyāṃśo nibodhāṅgirasaḥ prajāḥ //

Soma was born from a portion of Brahmā, and Datta, knower of yoga, from Viṣṇu; / Durvāsas was a portion of Śaṅkara. Learn now the offspring of Aṅgiras.

33. (Accordingly) Soma was born with the portion of Brahma (the four-faced), Datta, the Master of yogic knowledge with the portion of Vishnu, and Durvāsas with that of Śiva. (Again) do you know the descendants of Angiras (as I describe them).

4.1.34

śraddhā tv aṅgirasaḥ patnī catasro 'sūta kanyakāḥ /
sinīvālī kuhū rākā caturthy anumatis tathā //

Śraddhā, the wife of Aṅgiras, gave birth to four daughters: / Sinīvālī, Kuhū, Rākā, and the fourth, Anumati.

34. But Sraddhā the wife of Angiras bore four daughters *viz.* Sinīvālī, Kuhū, Rākā, and Anumati, the fourth.

4.1.35

tat-putrāv aparāv āstāṃ khyātau svārociṣe 'ntare /
utathyo bhagavān sākṣād brahmiṣṭhaś ca bṛhaspatiḥ //

His other two sons were renowned in the Svārociṣa period: / the Lord Utathya in person, and Bṛhaspati, the most devoted to Brahman.

35. He (Angiras) had also two sons who attained celebrity during the Swārochisha Manvantara *viz.* Vtathya who was no other than the Lord, and Brihaspati who was solely devoted to Brahman.

4.1.36

pulastyo 'janayat patnyām agastyaṃ ca havirbhuvi /
so 'nya-janmani dahrāgnir viśravāś ca mahā-tapāḥ //

Pulastya begot Agastya in his wife Havirbhū, / who in another birth was the fire of digestion, and Viśravas of great ascetic fervor.

36. By his wife Havirbhū, Pulastya had (a son called) Agastya who in his previous life was Agni (Fire) in the stomach and, also (another son) Visravas of great *Tapas*.

4.1.37

tasya yakṣa-patir devaḥ kuberas tv iḍaviḍā-sutaḥ /
rāvaṇaḥ kumbhakarṇaś ca tathānyasyāṃ vibhīṣaṇaḥ //

His son by Iḍaviḍā was the divine Kubera, lord of the Yakṣas; / and by another [wife he had] Rāvaṇa, Kumbhakarṇa, and Vibhīṣaṇa.

37. The sons of Visravas were the god Kubera, the lord of Yakshas, born of his wife Idvida, and Rāvana, Kumbhakarna and Vibhīshana born of another wife (called Kesini).

4.1.38

pulahasya gatir bhāryā trīn asūta satī sutān /
karmaśreṣṭhaṃ varīyāṃsaṃ sahiṣṇuṃ ca mahā-mate //

Gati, the virtuous wife of Pulaha, gave birth to three sons: / Karmaśreṣṭha, Varīyas, and Sahiṣṇu, O noble-minded one.

38. *Gati*, the virtuous wife of Pulaha, bore three sons, *viz.*, Karmasreshṭha, Variyas and Sahishṇu, O (Vidura) of great wisdom.

4.1.39

krator api kriyā bhāryā vālakhilyān asūyata /
ṛṣīn ṣaṣṭi-sahasrāṇi jvalato brahma-tejasā //

Kriyā, the wife of Kratu, gave birth to the Vālakhilyas, / sixty thousand sages blazing with the power of Brahman.

39. And Kriyā the wife of Kratu brought forth the sixty thousand sages called Vālakhilyas who shine brightly with their divine glory.

4.1.40

ūrjāyāṃ jajñire putrā vasiṣṭhasya parantapa /
citraketu-pradhānās te sapta brahmarṣayo 'malāḥ //

From Ūrjā were born the sons of Vasiṣṭha, O tormentor of enemies, / seven spotless seers of Brahman, foremost among whom was Citraketu:

40-41. O Vanquisher of enemies (Vidura), the sons of Vasishṭha by Ūrja (Arundhati) were Chitraketu and others who became the seven sages of untainted nature; these were called Chitrakētu, Surochis, Virajas, Mitra, Ulbana, Vasubhridyāna and Dyumat; and Vasishṭha had also other sons, Sakti and others, (who were born of another wife).

4.1.41

citraketuḥ surociś ca virajā mitra eva ca /
ulbaṇo vasubhṛdyāno dyumān śakty-ādayo 'pare //

Citraketu, Surocis, Virajas, Mitra, / Ulbaṇa, Vasubhṛdyāna, Dyumat, and others such as Śakti.

4.1.42

cittis tv atharvaṇaḥ patnī lebhe putraṃ dhṛta-vratam /
dadhyañcam aśvaśirasaṃ bhṛgor vaṃśaṃ nibodha me //

Citti, the wife of Atharvan, obtained a son firm in his vows: / Dadhyañc, with the head of a horse. Learn from me the lineage of Bhṛgu.

42. Chitti the wife of Atharvan bore a son called Dadhyach (also known as Asvasiras) who gave himself to rigid austerity. Next know thou the race of Bhrigu as I describe it.

4.1.43

bhṛguḥ khyātyāṃ mahā-bhāgaḥ patnyāṃ putrān ajījanat /
dhātāraṃ ca vidhātāraṃ śriyaṃ ca bhagavat-parām //

The greatly blessed Bhṛgu begot sons in his wife Khyāti: / Dhātṛ and Vidhātṛ, and Śrī, devoted to the Lord.

43. The famous Bhrigu had by his wife Khyāti (two sons) named Dhatṛ and Vidhatṛ and (a daughter) called Sree who was devoted to the Lord.

4.1.44

āyatiṃ niyatiṃ caiva sute merus tayor adāt /
tābhyāṃ tayor abhavatāṃ mṛkaṇḍaḥ prāṇa eva ca //

Meru gave his two daughters, Āyati and Niyati, to the two of them; / by those two wives, the two had Mṛkaṇḍa and Prāṇa.

44. Meru gave his two daughters Āyati and Niyati to Dhatṛ and Vidhatṛ; and of them were born Mṛkanda and Prāṇa.

4.1.45

mārkaṇḍeyo mṛkaṇḍasya prāṇād vedaśirā muniḥ /
kaviś ca bhārgavo yasya bhagavān uśanā sutaḥ //

Mārkaṇḍeya was the son of Mṛkaṇḍa, and the sage Vedaśiras was from Prāṇa; / and the Bhārgava Kavi, whose son was the lord Uśanas.

45. Mārkandeya was the son of Mṛkanda; and the sage Vēdasiras was born of Prāṇa; there was also Kavi another son

of Bhrigu; and the son of this Kavi is the famous and worshipful Śukrāchārya.

4.1.46

ta ete munayaḥ kṣattar lokān sargair abhāvayan /
eṣa kardama-dauhitra- santānaḥ kathitas tava /
śṛṇvataḥ śraddadhānasya sadyaḥ pāpa-haraḥ paraḥ //

All these sages, O Kṣattṛ, populated the worlds with their creations. / This lineage of the daughters' sons of Kardama has been related to you; / when heard with faith, it immediately removes all sins, being supreme.

46. O Vidura, all these sages peopled the worlds with their creations. Thus the race of Kardama through his daughters has been described to thee—a description (a race) which is powerful enough at once to remove the sin of any person who listens to it with faith.

4.1.47

prasūtiṃ mānavīṃ dakṣa upayeme hy ajātmajaḥ /
tasyāṃ sasarja duhitṝḥ ṣoḍaśāmala-locanāḥ //

Dakṣa, born of the Unborn, married Prasūti, the daughter of Manu; / in her he begot sixteen daughters with spotless eyes.

47-48. Daksha, the son of Brahma had (as already mentioned), married Prasūti the daughter of Manu; by her he had sixteen daughters of pure vision; of whom he gave thirteen to Dharma, one to Agni, one to all the Pitris together, and one to the God Śiva who cuts off Samsāra.

4.1.48

trayodaśādād dharmāya tathaikām agnaye vibhuḥ /
pitṛbhya ekāṃ yuktebhyo bhavāyaikāṃ bhava-cchide //

The lord gave thirteen to Dharma, and one to Agni; / one to the ancestor Pitṛs, and one to Bhava, who cuts off mundane existence.

4.1.49

śraddhā maitrī dayā śāntis tuṣṭiḥ puṣṭiḥ kriyonnatiḥ /
buddhir medhā titikṣā hrīr mūrtir dharmasya patnayaḥ //

Śraddhā, Maitrī, Dayā, Śānti, Tuṣṭi, Puṣṭi, Kriyā, Unnati, / Buddhi, Medhā, Titikṣā, Hrī, and Mūrti were the wives of Dharma.

49-50. By name they were *Sraddhā*, *Maitri*, *Dayā*, *Śānti*, *Tushti*, *Pushti*, *Kriyā*, *Unnati*, *Buddhi*, *Medhā*, *Titikshā*, *Hri*, *Mūrti*—these thirteen were the wives of Dharma; Sraddhā bore Subha, Maitri Prasāda, and Dayā Abhaya.

4.1.50

śraddhāsūta śubhaṃ maitrī prasādam abhayaṃ dayā /
śāntiḥ sukhaṃ mudaṃ tuṣṭiḥ smayaṃ puṣṭir asūyata //

Śraddhā gave birth to Śubha; Maitrī to Prasāda; Dayā to Abhaya; / Śānti bore Sukha; Tuṣṭi bore Muda; and Puṣṭi gave birth to Smaya.

51. Śānti bore Sukha; Tushti bore Mūd; and Pushti brought forth Smaya; Kriya bore Yōga, Unnati Darpa and Buddhi Artha.

4.1.51

yogaṃ kriyonnatir darpam arthaṃ buddhir asūyata /
medhā smṛtiṃ titikṣā tu kṣemaṃ hrīḥ praśrayaṃ sutam //

Kriyā gave birth to Yoga; Unnati to Darpa; Buddhi gave birth to Artha; / Medhā to Smṛti; Titikṣā to Kṣema; and Hrī bore a son, Praśraya.

52. Medhā bore Smṛti, and Titikshā Sama; Hri bore a son called Prasraya and Mūrti the abode of all virtuous qualities bore the sages Nara and Nārāyana.

4.1.52

mūrtiḥ sarva-guṇotpattir nara-nārāyaṇāv ṛṣī //

Mūrti, the origin of all virtues, [bore] the two sages Nara and Nārāyaṇa,

4.1.53

yayor janmany ado viśvam abhyanandat sunirvṛtam /
manāṃsi kakubho vātāḥ praseduḥ sarito 'drayaḥ //

At whose birth this entire universe rejoiced, fully serene; / minds, directions, winds, rivers, and mountains became tranquil.

53. On the birth of the last two, this universe rejoiced in happiness; the minds (of men), the cardinal points, the breezes, the rivers and the mountains (fires)—all were filled with joy (grew calm and serene).

4.1.54

divy avādyanta tūryāṇi petuḥ kusuma-vṛṣṭayaḥ /
munayas tuṣṭuvus tuṣṭā jagur gandharva-kinnarāḥ //

Musical instruments sounded in the heavens, showers of flowers fell, / delighted sages sang hymns, and Gandharvas and Kinnaras sang.

54. In the heavens were blown the (celestial) trumpets; showers of flowers fell; sages offered their praises; the joyous Gandharvas and Kinnaras sang.

4.1.55

nṛtyanti sma striyo devya āsīt parama-maṅgalam /
devā brahmādayaḥ sarve upatasthur abhiṣṭavaiḥ //

Divine women danced, and there was supreme auspiciousness; / all the gods, headed by Brahmā, approached with hymns of praise.

55. The celestial women and the goddesses danced; everything appeared most auspicious, and Brahma and all the other gods worshipped the Lord with fervent prayers.

4.1.56

/0 devā ūcuḥ
yo māyayā viracitaṃ nijayātmanīdaṃ $ khe rūpa-bhedam iva tat-praticakṣaṇāya &
yo māyayā viracitaṃ nijayātmanīdaṃ $ khe rūpa-bhedam iva tat-praticakṣaṇāya &
etena dharma-sadane ṛṣi-mūrtinādya % prāduścakāra puruṣāya namaḥ parasmai //

The gods said: / "Obeisance to that supreme Person who, through his own creative power, / has now manifested in the abode of Dharma as the form of a sage, / to reveal this [universe] created within himself like diverse forms in the sky.

56. The gods said:—We bow to the perfect Person who has now manifested Himself in the form of two sages under the roof of Dharma for the purpose of making His own nature known to the world, like the phenomenal appearances in the sky which are created by His own Maya and on His own support.

4.1.57

* //
so 'yaṃ sthiti-vyatikaropaśamāya sṛṣṭān $ sattvena naḥ sura-gaṇān anumeya-tattvaḥ &
so 'yaṃ sthiti-vyatikaropaśamāya sṛṣṭān $ sattvena naḥ sura-gaṇān anumeya-tattvaḥ &
dṛśyād adabhra-karuṇena vilokanena % yac chrī-niketam amalaṃ kṣipatāravindam //

May that one whose truth is inferred, with a glance of abundant compassion / that eclipses the spotless lotus, the abode of Śrī, / look upon us, the host of gods created from purity to quell the disturbance of cosmic stability."

57. May that glorious Lord whose true nature can be known (only) through the Sāstrās, be pleased to look on us the celestial ranks who are created for protecting the world from the causes which may disturb its orderly condition, with His eye full of mercy which vies with a fresh-blown lotus, the abode of Sri (Lakshmi or splendour).

4.1.58

* //
evaṃ sura-gaṇais tāta bhagavantāv abhiṣṭutau /
labdhāvalokair yayatur arcitau gandhamādanam //

Thus praised by the hosts of gods, my dear, the two Lords, / having granted their gaze and being worshipped, departed for Gandhamādana.

58. Being thus sung by the celestial assemblies who obtained a sight of them both Nara and Nārāyana the two glorious avatāras made towards the mountain Gandhamādana.

4.1.59

tāv imau vai bhagavato harer aṃśāv ihāgatau /
bhāra-vyayāya ca bhuvaḥ kṛṣṇau yadu-kurūdvahau //

These two, portions of the Lord Hari, indeed came here / to relieve the burden of the earth—the two Kṛṣṇas, the foremost of the Yadus and the Kurus.

59. The same two portions (or Amsas) of the glorious Lord Hari, have come into this world as Krishna and Arjuna (both are called Krishna) for the purpose of lessening the burden of earth.

4.1.60

svāhābhimāninaś cāgner ātmajāṃs trīn ajījanat /
pāvakaṃ pavamānaṃ ca śuciṃ ca huta-bhojanam //

And Svāhā bore to Agni, the deity presiding [over fire], three sons: / Pāvaka, Pavamāna, and Śuci, the consumers of sacrificial offerings.

60. Svāhā gave birth to three sons, Pāvaka, Pavamāna and Suchi whose food consists of the sacrificial offerings and who are the deities presiding over fire (Agni).

4.1.61

tebhyo 'gnayaḥ samabhavan catvāriṃśac ca pañca ca /
ta evaikonapañcāśat sākaṃ pitṛ-pitāmahaiḥ //

From them arose forty-five fires; / together with their fathers and grandfather, they make forty-nine in all.

61. And from these have descended forty-five Agnis or fires; and they make forty-nine, together with their three fathers (Pāvaka etc.) one grand-father.

4.1.62

vaitānike karmaṇi yan- nāmabhir brahma-vādibhiḥ /
āgneyya iṣṭayo yajñe nirūpyante 'gnayas tu te //

By whose names in the sacrificial rites the knowers of the Veda / designate the fires in the offerings made to Agni—they are indeed those fires.

62-63. And these Agnis are no other than those who are well versed in the Vedas and who are invoked in sacrifices under

Verse 62. आग्नेय्यः *D.* By the Ishti of the sacrificial act of which the deity is Agni. various names used in the Āgneya Ishtis; and they are Agnishvattas Barhishadas, Saumyas, Pitris, Ājyapas, and those who maintain the sacred fire and those that do not; and their wife was Svadhā, the daughter of Daksha.

4.1.63

agniṣvāttā barhiṣadaḥ saumyāḥ pitara ājyapāḥ /
sāgnayo 'nagnayas teṣāṃ patnī dākṣāyaṇī svadhā //

The Agniṣvāttas, the Barhiṣads, the Saumyas, and the Ājyapas are the ancestors, / some with fire and some without fire. Their wife was Svadhā, daughter of Dakṣa.

4.1.64

tebhyo dadhāra kanye dve vayunāṃ dhāriṇīṃ svadhā /
ubhe te brahma-vādinyau jñāna-vijñāna-pārage //

Svadhā bore to them two daughters: Vayunā and Dhāriṇī, / both of whom were knowers of Brahman and had mastered knowledge and experiential realization.

64. Svadhā bore them two daughters Vayunā and Dhāriṇi; and both these were well versed in the Vedic lore and perfect in general and special knowledge (*lit.* had gone to the end of knowledge and special or divine knowledge.)

4.1.65

bhavasya patnī tu satī bhavaṃ devam anuvratā /
ātmanaḥ sadṛśaṃ putraṃ na lebhe guṇa-śīlataḥ //

Bhava's wife, however, Satī, devoted to the god Bhava, / did not obtain a son equal to herself in virtues and character.

65. Satī, Śiva's wife was intensely devoted to him, but was not blessed with a son worthy of her by qualities and disposition (character).

4.1.66

pitary apratirūpe sve bhavāyānāgase ruṣā /
aprauḍhaivātmanātmānam ajahād yoga-saṃyutā //

Because her own father was displeased with the innocent Bhava, in anger, / while still in her youth, she gave up her body by herself through yoga.

66. When her father Daksha was enraged against the God Śiva who had done him no wrong and while she was still young, she of her own accord cast off her body by means of yoga.