daśa-candram asiṁ rudraḥ
Содержание книги
- uttamaśloka-maulinā. upasthāpitam āyuṣmann. adhiroḍhuṁ tvam arhasi. O immortal! You are qualified to board this excellent plane sent by the best of famous persons.. maitreya uvāca. niśamya vaikuṇṭ
- sunītiṁ jananīṁ dhruvaḥ
- sarva-bhūtānurañjanāḥ
- bhinnena yāto hṛdayena dūyatā
- mahattvam icchatāṁ tīrthaṁ
- idaṁ mayā te 'bhihitaṁ kurūdvaha
- bhagavān yajña-pūruṣaḥ
- He appeared on the road to unintelligent people to be retarded, blind, deaf, mad, and dumb though he was not. He was like a fire with extinguished flames.
- aṅgaṁ sumanasaṁ khyātiṁ
- prajābhir aghavān api
- na gṛhṇanti grahān iha
- tasmāt puruṣa uttasthau
- sanair vividhair nṛpaḥ
- evaṁ sa nirviṇṇa-manā nṛpo gṛhān
- bhṛgv-ādayas te munayo
- paryaṭan ratham āsthāya
- sa jighāṁsati vai prajāḥ
- aiśvaryād avarohati. O hero! Do not destroy dharma, which brings benefit to the citizens. If dharma is destroyed, the King will fall from his position.. rājann asādhv-amātyebhyaś. corādibhyaḥ prajā nṛpa&
- vitāyamānena surāḥ kalā hareḥ
- itthaṁ viparyaya-matiḥ
- When the sages returned to their homes, lamenting Sunīthā preserved the body of her son by use of mantras.
- bhinna-bhāṇḍāt payo yathā
- vena-kalmaṣam ulbaṇam
- bhaviṣyati pṛthu-śravāḥ
- tasyābhiṣeka ārabdho
- daśa-candram asiṁ rudraḥ
- tasmāt parokṣe 'smad-upaśrutāny alaṁ
- prabhavo hy ātmanaḥ stotraṁ
- athāpy udāra-śravasaḥ pṛthor hareḥ
- titikṣaty akramaṁ vainya
- naivābhibhavituṁ śakyo
- mano-rañjanakaiḥ prajāḥ
- kūṭa-stha ātmā kalayāvatīrṇaḥ
- yadācarat kṣmām aviṣahyam ājau
- Pṛthu Chastised the Earth
- bhavān bhagavataḥ prabhoḥ
- dīrghaṁ dadhyau kuruśreṣṭha
- dharma-jñāpanna-vatsala
- tvaṁ khalv oṣadhi-bījāni
- yenāham ātmāyatanaṁ vinirmitā
- sargādi yo 'syānuruṇaddhi śaktibhir
- nūnaṁ janair īhitam īśvarāṇām
- nibodha śrāvitaṁ ca me
- I see that all the plants created previously by Brahmā are being enjoyed by the sinners who have no sense control.
- apartāv api bhadraṁ te
- O Vidura! Making Bṛhaspati the calf, the sages obtained from the earth milk in the form of pure Vedic verses, with the senses as the pot.
- antardhānādbhutātmanām
- pṛthag rasamayaṁ payaḥ
- nivāsān kalpayāṁ cakre
- tad abhipretya bhagavān. karmātiśayam ātmanaḥ. ata-kratur na mamṛṣe. pṛthor yajña-mahotsavam. Thinking that Pṛthu would excel him, Indra could not tolerate the great sacrifice of Pṛthu.. yatra
daśa-candram asiṁ rudraḥ
śata-candraṁ tathāmbikā
somo 'mṛtamayān aśvāṁs
tvaṣṭā rūpāśrayaṁ ratham
Śiva offered a sword with ten moons on the sheath and Durgā offered a shield with a hundred moons. Soma offered horses of nectar and Viśvakārmā offered a beautiful chariot.
Śiva offered a sword with ten moons on the sheath. Durgā offered a shield with a hundred moons. Viśvakārmā offered a beautiful (rūpāśrayam) chariot.
|| 4.15.18 ||
agnir āja-gavaṁ cāpaṁ
sūryo raśmimayān iṣūn
bhūḥ pāduke yogamayyau
dyauḥ puṣpāvalim anvaham
Agni offered a bow made of goat and cow horn. The sun god offered arrows made of light rays. Earth offered shoes with magic power. The sky offered a stream of flowers daily.
Yoga-mayyau means by putting on the shoes one could go to any desired place immediately.
|| 4.15.19 ||
nāṭyaṁ sugītaṁ vāditram
antardhānaṁ ca khecarāḥ
ṛṣayaś cāśiṣaḥ satyāḥ
samudraḥ śaṅkham ātmajam
Those flying in the sky offered drama, singing, music and the power to disappear. The sages offered true blessings. The ocean offered a conch born of himself.
Ātmajam means “born of himself.”
|| 4.15.20 ||
sindhavaḥ parvatā nadyo
ratha-vīthīr mahātmanaḥ
sūto 'tha māgadho vandī
taṁ stotum upatasthire
The seas, mountains and rivers gave paths for the chariot of Pṛthu. Bards approached in order to praise Pṛthu.
|| 4.15.21 ||
stāvakāṁs tān abhipretya
pṛthur vainyaḥ pratāpavān
megha-nirhrādayā vācā
prahasann idam abravīt
Seeing them praise him, powerful Pṛthu, son of Vena, smiled and spoke like thunder.
|| 4.15.22 ||
pṛthur uvāca
bhoḥ sūta he māgadha saumya vandiû
loke 'dhunāspaṣṭa-guṇasya me syāt
kim āśrayo me stava eṣa yojyatāṁ
mā mayy abhūvan vitathā giro vaḥ
Pṛthu said: O sūta, māgadha and vandī! How can these praises be directed to me, who have unproven qualities at this time in the world? Those words cannot be applied to me but to others. Your words should not be false in being directed to me.
How can this praise be offered to me, who have unclear qualities at this time in the world? What qualities do you see in me to praise me? “But we cannot exist without praising.” This should be done to someone else who is qualities, not to me (a-me). “What fault do you have if we praise you? What are you afraid of?” There is no fault for me, but you will incur sin for this. That is what I fear. May your words not be vain (vitathā) in being directed to me!
|| 4.15.23 ||
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