Vishnupurana 4.5.1-11

4.5.1

parāśara uvāca:
ikṣvākutanayo yo 'sau nimir nāmā sa tu sahasrasaṃvatsaraṃ satram ārebhe vasiṣṭhaṃ ca hotāraṃ varayām āsa ||

THE son of Ikshwáku, who was named Nimi, instituted a sacrifice that was to endure for a thousand years, and applied to Vaśisht́ha to offer the oblations. Vaśisht́ha in answer said, that he had been preengaged by Indra for five hundred years, but that if the Rájá, would wait for some time, he would come and officiate as superintending priest. The king made no answer, and Vaśisht́ha went away, supposing that he had assented. When the sage had completed the performance of the ceremonies he had conducted for Indra, he returned with all speed to Nimi, purposing to render him the like office. When he arrived, however, and found that Nimi had retained Gautama and other priests to minister at his sacrifice, he was much displeased, and pronounced upon the king, who was then asleep, a curse to this effect, that since he had not intimated his intention, but transferred to Gautama the duty he had first entrusted to himself, Vaśisht́ha, Nimi should thenceforth cease to exist in a corporeal form. When Nimi woke, and knew what had happened, he in return denounced as an imprecation upon his unjust preceptor, that he also should lose his bodily existence, as the punishment of uttering a curse upon him without previously communicating with him. Nimi then abandoned his bodily condition. The spirit of Vaśisht́ha also leaving his body, was united with the spirits of Mitra and Varuńa for a season, until, through their passion for the nymph Urvaśí, the sage was born again in a different shape. The corpse of Nimi was preserved from decay by being embalmed with fragrant oils and resins, and it remained as entire as if it were immortal. When the sacrifice was concluded, the priests applied to the gods, who had come to receive their portions, that they would confer a blessing upon the author of the sacrifice. The gods were willing to restore him to bodily life, but Nimi declined its acceptance, saying, "O deities, who are the alleviators of all worldly suffering, there is not in the world a deeper cause of distress than the separation of soul and body: it is therefore my wish to dwell in the eyes of all beings, but never more to resume a corporeal shape!" To this desire the gods assented, and Nimi was placed by them in the eyes of all living creatures; in consequence of which their eyelids are ever opening and shutting.

4.5.2

tam āha vasiṣṭho 'ham indreṇa pañcavarṣaśataṃ yāgārthaṃ prathamataraṃ vṛtas tadanantaraṃ pratipālyatām āgatas tavāpi ṛtvig bhaviṣyāmīty ukte sa pṛthivīpatir na kiṃcid uktavān ||

THE son of Ikshwáku, who was named Nimi, instituted a sacrifice that was to endure for a thousand years, and applied to Vaśisht́ha to offer the oblations. Vaśisht́ha in answer said, that he had been preengaged by Indra for five hundred years, but that if the Rájá, would wait for some time, he would come and officiate as superintending priest. The king made no answer, and Vaśisht́ha went away, supposing that he had assented. When the sage had completed the performance of the ceremonies he had conducted for Indra, he returned with all speed to Nimi, purposing to render him the like office. When he arrived, however, and found that Nimi had retained Gautama and other priests to minister at his sacrifice, he was much displeased, and pronounced upon the king, who was then asleep, a curse to this effect, that since he had not intimated his intention, but transferred to Gautama the duty he had first entrusted to himself, Vaśisht́ha, Nimi should thenceforth cease to exist in a corporeal form. When Nimi woke, and knew what had happened, he in return denounced as an imprecation upon his unjust preceptor, that he also should lose his bodily existence, as the punishment of uttering a curse upon him without previously communicating with him. Nimi then abandoned his bodily condition. The spirit of Vaśisht́ha also leaving his body, was united with the spirits of Mitra and Varuńa for a season, until, through their passion for the nymph Urvaśí, the sage was born again in a different shape. The corpse of Nimi was preserved from decay by being embalmed with fragrant oils and resins, and it remained as entire as if it were immortal. When the sacrifice was concluded, the priests applied to the gods, who had come to receive their portions, that they would confer a blessing upon the author of the sacrifice. The gods were willing to restore him to bodily life, but Nimi declined its acceptance, saying, "O deities, who are the alleviators of all worldly suffering, there is not in the world a deeper cause of distress than the separation of soul and body: it is therefore my wish to dwell in the eyes of all beings, but never more to resume a corporeal shape!" To this desire the gods assented, and Nimi was placed by them in the eyes of all living creatures; in consequence of which their eyelids are ever opening and shutting.

4.5.3

vasiṣṭho 'py anena samanvicchitam ity amarapater yāgam akarot ||

THE son of Ikshwáku, who was named Nimi, instituted a sacrifice that was to endure for a thousand years, and applied to Vaśisht́ha to offer the oblations. Vaśisht́ha in answer said, that he had been preengaged by Indra for five hundred years, but that if the Rájá, would wait for some time, he would come and officiate as superintending priest. The king made no answer, and Vaśisht́ha went away, supposing that he had assented. When the sage had completed the performance of the ceremonies he had conducted for Indra, he returned with all speed to Nimi, purposing to render him the like office. When he arrived, however, and found that Nimi had retained Gautama and other priests to minister at his sacrifice, he was much displeased, and pronounced upon the king, who was then asleep, a curse to this effect, that since he had not intimated his intention, but transferred to Gautama the duty he had first entrusted to himself, Vaśisht́ha, Nimi should thenceforth cease to exist in a corporeal form. When Nimi woke, and knew what had happened, he in return denounced as an imprecation upon his unjust preceptor, that he also should lose his bodily existence, as the punishment of uttering a curse upon him without previously communicating with him. Nimi then abandoned his bodily condition. The spirit of Vaśisht́ha also leaving his body, was united with the spirits of Mitra and Varuńa for a season, until, through their passion for the nymph Urvaśí, the sage was born again in a different shape. The corpse of Nimi was preserved from decay by being embalmed with fragrant oils and resins, and it remained as entire as if it were immortal. When the sacrifice was concluded, the priests applied to the gods, who had come to receive their portions, that they would confer a blessing upon the author of the sacrifice. The gods were willing to restore him to bodily life, but Nimi declined its acceptance, saying, "O deities, who are the alleviators of all worldly suffering, there is not in the world a deeper cause of distress than the separation of soul and body: it is therefore my wish to dwell in the eyes of all beings, but never more to resume a corporeal shape!" To this desire the gods assented, and Nimi was placed by them in the eyes of all living creatures; in consequence of which their eyelids are ever opening and shutting.

4.5.4

so 'pi tatkālam evānyair gautamādibhir yāgam akārayat |
samāpte cāmarapater yāge tvarāvān vasiṣṭho nimeḥ karma kariṣyāmīty ājagāma |
tatkarmakartṛtvaṃ ca tatra gautamasya dṛṣṭvātha svapate tasmai rājñe mām apratyākhyāyaitad anena gautamāya karmāntaraṃ samarpitaṃ yasmāt tasmād ayaṃ videho bhaviṣyatīti śāpaṃ dadau ||

THE son of Ikshwáku, who was named Nimi, instituted a sacrifice that was to endure for a thousand years, and applied to Vaśisht́ha to offer the oblations. Vaśisht́ha in answer said, that he had been preengaged by Indra for five hundred years, but that if the Rájá, would wait for some time, he would come and officiate as superintending priest. The king made no answer, and Vaśisht́ha went away, supposing that he had assented. When the sage had completed the performance of the ceremonies he had conducted for Indra, he returned with all speed to Nimi, purposing to render him the like office. When he arrived, however, and found that Nimi had retained Gautama and other priests to minister at his sacrifice, he was much displeased, and pronounced upon the king, who was then asleep, a curse to this effect, that since he had not intimated his intention, but transferred to Gautama the duty he had first entrusted to himself, Vaśisht́ha, Nimi should thenceforth cease to exist in a corporeal form. When Nimi woke, and knew what had happened, he in return denounced as an imprecation upon his unjust preceptor, that he also should lose his bodily existence, as the punishment of uttering a curse upon him without previously communicating with him. Nimi then abandoned his bodily condition. The spirit of Vaśisht́ha also leaving his body, was united with the spirits of Mitra and Varuńa for a season, until, through their passion for the nymph Urvaśí, the sage was born again in a different shape. The corpse of Nimi was preserved from decay by being embalmed with fragrant oils and resins, and it remained as entire as if it were immortal. When the sacrifice was concluded, the priests applied to the gods, who had come to receive their portions, that they would confer a blessing upon the author of the sacrifice. The gods were willing to restore him to bodily life, but Nimi declined its acceptance, saying, "O deities, who are the alleviators of all worldly suffering, there is not in the world a deeper cause of distress than the separation of soul and body: it is therefore my wish to dwell in the eyes of all beings, but never more to resume a corporeal shape!" To this desire the gods assented, and Nimi was placed by them in the eyes of all living creatures; in consequence of which their eyelids are ever opening and shutting.

4.5.5

pratibuddhaś cāsāv avanipatir api prāha |
yasmān mām asaṃbhāṣyājñānata eva śayānasya śāpotsargam asau duṣṭaguruś cakāra tasmāt tasyāpi dehaḥ patito bhaviṣyatīti pratiśāpaṃ dattvā deham atyajat ||

THE son of Ikshwáku, who was named Nimi, instituted a sacrifice that was to endure for a thousand years, and applied to Vaśisht́ha to offer the oblations. Vaśisht́ha in answer said, that he had been preengaged by Indra for five hundred years, but that if the Rájá, would wait for some time, he would come and officiate as superintending priest. The king made no answer, and Vaśisht́ha went away, supposing that he had assented. When the sage had completed the performance of the ceremonies he had conducted for Indra, he returned with all speed to Nimi, purposing to render him the like office. When he arrived, however, and found that Nimi had retained Gautama and other priests to minister at his sacrifice, he was much displeased, and pronounced upon the king, who was then asleep, a curse to this effect, that since he had not intimated his intention, but transferred to Gautama the duty he had first entrusted to himself, Vaśisht́ha, Nimi should thenceforth cease to exist in a corporeal form. When Nimi woke, and knew what had happened, he in return denounced as an imprecation upon his unjust preceptor, that he also should lose his bodily existence, as the punishment of uttering a curse upon him without previously communicating with him. Nimi then abandoned his bodily condition. The spirit of Vaśisht́ha also leaving his body, was united with the spirits of Mitra and Varuńa for a season, until, through their passion for the nymph Urvaśí, the sage was born again in a different shape. The corpse of Nimi was preserved from decay by being embalmed with fragrant oils and resins, and it remained as entire as if it were immortal. When the sacrifice was concluded, the priests applied to the gods, who had come to receive their portions, that they would confer a blessing upon the author of the sacrifice. The gods were willing to restore him to bodily life, but Nimi declined its acceptance, saying, "O deities, who are the alleviators of all worldly suffering, there is not in the world a deeper cause of distress than the separation of soul and body: it is therefore my wish to dwell in the eyes of all beings, but never more to resume a corporeal shape!" To this desire the gods assented, and Nimi was placed by them in the eyes of all living creatures; in consequence of which their eyelids are ever opening and shutting.

4.5.6

tasmāc chāpāc ca mitrāvaruṇayos tejasi vasiṣṭhatejaḥ praviṣṭam |
urvaśīdarśanād udbhūtabījaprapātayos sakāśād vasiṣṭho deham aparaṃ lebhe ||

THE son of Ikshwáku, who was named Nimi, instituted a sacrifice that was to endure for a thousand years, and applied to Vaśisht́ha to offer the oblations. Vaśisht́ha in answer said, that he had been preengaged by Indra for five hundred years, but that if the Rájá, would wait for some time, he would come and officiate as superintending priest. The king made no answer, and Vaśisht́ha went away, supposing that he had assented. When the sage had completed the performance of the ceremonies he had conducted for Indra, he returned with all speed to Nimi, purposing to render him the like office. When he arrived, however, and found that Nimi had retained Gautama and other priests to minister at his sacrifice, he was much displeased, and pronounced upon the king, who was then asleep, a curse to this effect, that since he had not intimated his intention, but transferred to Gautama the duty he had first entrusted to himself, Vaśisht́ha, Nimi should thenceforth cease to exist in a corporeal form. When Nimi woke, and knew what had happened, he in return denounced as an imprecation upon his unjust preceptor, that he also should lose his bodily existence, as the punishment of uttering a curse upon him without previously communicating with him. Nimi then abandoned his bodily condition. The spirit of Vaśisht́ha also leaving his body, was united with the spirits of Mitra and Varuńa for a season, until, through their passion for the nymph Urvaśí, the sage was born again in a different shape. The corpse of Nimi was preserved from decay by being embalmed with fragrant oils and resins, and it remained as entire as if it were immortal. When the sacrifice was concluded, the priests applied to the gods, who had come to receive their portions, that they would confer a blessing upon the author of the sacrifice. The gods were willing to restore him to bodily life, but Nimi declined its acceptance, saying, "O deities, who are the alleviators of all worldly suffering, there is not in the world a deeper cause of distress than the separation of soul and body: it is therefore my wish to dwell in the eyes of all beings, but never more to resume a corporeal shape!" To this desire the gods assented, and Nimi was placed by them in the eyes of all living creatures; in consequence of which their eyelids are ever opening and shutting.

4.5.7

nimer api taccharīram atimanoharatailagandhādibhir upasaṃskriyamāṇaṃ naiva kledādikaṃ doṣam avāpa sadyomṛtam iva tasthau |
yajñasamāptau bhāgagrahaṇāyāgatān devān V devān āgatān ṛtvija ūcuḥ |
yajamānāya varo dīyatām iti devaiś ca chandito 'sau nimir āha ||

THE son of Ikshwáku, who was named Nimi, instituted a sacrifice that was to endure for a thousand years, and applied to Vaśisht́ha to offer the oblations. Vaśisht́ha in answer said, that he had been preengaged by Indra for five hundred years, but that if the Rájá, would wait for some time, he would come and officiate as superintending priest. The king made no answer, and Vaśisht́ha went away, supposing that he had assented. When the sage had completed the performance of the ceremonies he had conducted for Indra, he returned with all speed to Nimi, purposing to render him the like office. When he arrived, however, and found that Nimi had retained Gautama and other priests to minister at his sacrifice, he was much displeased, and pronounced upon the king, who was then asleep, a curse to this effect, that since he had not intimated his intention, but transferred to Gautama the duty he had first entrusted to himself, Vaśisht́ha, Nimi should thenceforth cease to exist in a corporeal form. When Nimi woke, and knew what had happened, he in return denounced as an imprecation upon his unjust preceptor, that he also should lose his bodily existence, as the punishment of uttering a curse upon him without previously communicating with him. Nimi then abandoned his bodily condition. The spirit of Vaśisht́ha also leaving his body, was united with the spirits of Mitra and Varuńa for a season, until, through their passion for the nymph Urvaśí, the sage was born again in a different shape. The corpse of Nimi was preserved from decay by being embalmed with fragrant oils and resins, and it remained as entire as if it were immortal. When the sacrifice was concluded, the priests applied to the gods, who had come to receive their portions, that they would confer a blessing upon the author of the sacrifice. The gods were willing to restore him to bodily life, but Nimi declined its acceptance, saying, "O deities, who are the alleviators of all worldly suffering, there is not in the world a deeper cause of distress than the separation of soul and body: it is therefore my wish to dwell in the eyes of all beings, but never more to resume a corporeal shape!" To this desire the gods assented, and Nimi was placed by them in the eyes of all living creatures; in consequence of which their eyelids are ever opening and shutting.

4.5.8

bhagavanto 'khilasaṃsāraduḥkhasaṃghātasya chettāro na hy etāvaj jagaty anyad duḥkham asti yac charīrātmanor viyoge bhavati |
tad aham icchāmi sakalalokalocaneṣu vastuṃ na punaḥ śarīragrahaṇaṃ kartum ity evam uktair devair asāv aśeṣabhūtānāṃ netreṣv avatāritaḥ ||

THE son of Ikshwáku, who was named Nimi, instituted a sacrifice that was to endure for a thousand years, and applied to Vaśisht́ha to offer the oblations. Vaśisht́ha in answer said, that he had been preengaged by Indra for five hundred years, but that if the Rájá, would wait for some time, he would come and officiate as superintending priest. The king made no answer, and Vaśisht́ha went away, supposing that he had assented. When the sage had completed the performance of the ceremonies he had conducted for Indra, he returned with all speed to Nimi, purposing to render him the like office. When he arrived, however, and found that Nimi had retained Gautama and other priests to minister at his sacrifice, he was much displeased, and pronounced upon the king, who was then asleep, a curse to this effect, that since he had not intimated his intention, but transferred to Gautama the duty he had first entrusted to himself, Vaśisht́ha, Nimi should thenceforth cease to exist in a corporeal form. When Nimi woke, and knew what had happened, he in return denounced as an imprecation upon his unjust preceptor, that he also should lose his bodily existence, as the punishment of uttering a curse upon him without previously communicating with him. Nimi then abandoned his bodily condition. The spirit of Vaśisht́ha also leaving his body, was united with the spirits of Mitra and Varuńa for a season, until, through their passion for the nymph Urvaśí, the sage was born again in a different shape. The corpse of Nimi was preserved from decay by being embalmed with fragrant oils and resins, and it remained as entire as if it were immortal. When the sacrifice was concluded, the priests applied to the gods, who had come to receive their portions, that they would confer a blessing upon the author of the sacrifice. The gods were willing to restore him to bodily life, but Nimi declined its acceptance, saying, "O deities, who are the alleviators of all worldly suffering, there is not in the world a deeper cause of distress than the separation of soul and body: it is therefore my wish to dwell in the eyes of all beings, but never more to resume a corporeal shape!" To this desire the gods assented, and Nimi was placed by them in the eyes of all living creatures; in consequence of which their eyelids are ever opening and shutting.

4.5.9

tato bhūtāny unmeṣanimeṣaṃ cakruḥ |
aputrasya tasya bhūbhujaḥ śarīram arājakabhīravas te munayo 'raṇyā mamanthuḥ ||

THE son of Ikshwáku, who was named Nimi, instituted a sacrifice that was to endure for a thousand years, and applied to Vaśisht́ha to offer the oblations. Vaśisht́ha in answer said, that he had been preengaged by Indra for five hundred years, but that if the Rájá, would wait for some time, he would come and officiate as superintending priest. The king made no answer, and Vaśisht́ha went away, supposing that he had assented. When the sage had completed the performance of the ceremonies he had conducted for Indra, he returned with all speed to Nimi, purposing to render him the like office. When he arrived, however, and found that Nimi had retained Gautama and other priests to minister at his sacrifice, he was much displeased, and pronounced upon the king, who was then asleep, a curse to this effect, that since he had not intimated his intention, but transferred to Gautama the duty he had first entrusted to himself, Vaśisht́ha, Nimi should thenceforth cease to exist in a corporeal form. When Nimi woke, and knew what had happened, he in return denounced as an imprecation upon his unjust preceptor, that he also should lose his bodily existence, as the punishment of uttering a curse upon him without previously communicating with him. Nimi then abandoned his bodily condition. The spirit of Vaśisht́ha also leaving his body, was united with the spirits of Mitra and Varuńa for a season, until, through their passion for the nymph Urvaśí, the sage was born again in a different shape. The corpse of Nimi was preserved from decay by being embalmed with fragrant oils and resins, and it remained as entire as if it were immortal. When the sacrifice was concluded, the priests applied to the gods, who had come to receive their portions, that they would confer a blessing upon the author of the sacrifice. The gods were willing to restore him to bodily life, but Nimi declined its acceptance, saying, "O deities, who are the alleviators of all worldly suffering, there is not in the world a deeper cause of distress than the separation of soul and body: it is therefore my wish to dwell in the eyes of all beings, but never more to resume a corporeal shape!" To this desire the gods assented, and Nimi was placed by them in the eyes of all living creatures; in consequence of which their eyelids are ever opening and shutting.

As Nimi left no successor, the Munis, apprehensive of the consequences of the earth being without a ruler, agitated the body of the prince, and produced from it a prince who was called Janaka, from being born without a progenitor. In consequence of his father being without a body (videha), he was termed also Vaideha, 'the son of the bodiless;' and the further received the name of Mithi, from having been produced by agitation (mathana). The son of Janaka was Udávasu;

4.5.10

tatra ca kumāro jajñe jananāj janakasaṃjñāṃ cāvāpa ||

As Nimi left no successor, the Munis, apprehensive of the consequences of the earth being without a ruler, agitated the body of the prince, and produced from it a prince who was called Janaka, from being born without a progenitor. In consequence of his father being without a body (videha), he was termed also Vaideha, 'the son of the bodiless;' and the further received the name of Mithi, from having been produced by agitation (mathana). The son of Janaka was Udávasu;

4.5.11

abhūd videho 'sya piteti vaideho mathanān mithir abhūt |
tasyodāvasuḥ putro 'bhavat |
udāvasor nandivardhanas tataḥ suketuḥ tasmāc ca devarātas tataś ca bṛhadukthas tasya ca mahāvīryas tasyāpi satyadhṛtis dhṛtiḥ tataś ca dhṛṣṭaketur ajāyata dhṛṣṭaketor haryaśvas tasya ca marur maroḥ pratibandhakas tasmāt kṛtarathas tasmāt kṛtis tasya vibudhaḥ tasyāpi mahādhṛtis tataś ca kṛtirātas tato mahāromā |
tasya suvarṇaromā tasyāpi hrasvaromā tataḥ sīradhvajo 'bhūt |
tasya putrārthaṃ yajanabhuvaṃ kṛṣataḥ sīre sītā duhitā samutpannā |
sīradhvajasya bhrātā sāṃkāśyādhipatiḥ kuśadhvajanāmā |
sīradhvajasyāpatyaṃ bhānumān bhānumataḥ śatadyumnaḥ tasya śucis tasmād ūrjavaho putro jajñe ||

his son was Nandivarddhana; his son was Suketu; his son was Devaráta; his son was Vrihaduktha; his son was Mahávírya; his son was Satyadhriti; his son was Dhrisht́aketu; his son was Haryyaśwa; his son was Maru; his son was Pratibandhaka; his son was Kritaratha; his son was Krita; his son was Vibudha; his son was Mahádhriti; his son was Kritiráta; his son was Mahároman; his son was Suvarńaroman; his son was Hraswaroman; his son was Síradhwaja.

Síradhwaja ploughing the ground, to prepare it for a sacrifice which he instituted in order to obtain progeny, there sprang up in the furrow a damsel, who became his daughter Sítá. The brother of Síradhwaja was Kuśadhwaja, who was king of Káśí; he had a son also, named Bhánumat. The son of Bhánumat was Satadyumna; his son was Śuchi; his son was Úrjjaváha; his son was Śatyadhwaja; his son was Kuni; his son was Anjana; his son was Ritujit; his son was Arisht́anemi; his son was Śrutáyus; his son was Supárśwa; his son was Sanjaya; his son was Kshemári; his son was Anenas; his son was Mínaratha; his son was Satyaratha; his son was Sátyarathi; his son was Upagu; his son was Śruta; his son was Sáswata; his son was Sudhanwan; his son was Subhása; his son was Suśruta; his son was Jaya; his son was Vijaya; his son was Rita; his son was Sunaya; his son was Vítahavya;

As Nimi left no successor, the Munis, apprehensive of the consequences of the earth being without a ruler, agitated the body of the prince, and produced from it a prince who was called Janaka, from being born without a progenitor. In consequence of his father being without a body (videha), he was termed also Vaideha, 'the son of the bodiless;' and the further received the name of Mithi, from having been produced by agitation (mathana). The son of Janaka was Udávasu;