tad abhijñāya bhagavān
tad abhijñāya bhagavān
pṛthuḥ pṛthu-parākramaḥ
indrāya kupito bāṇam
ādattodyata-kārmukaḥ
Understanding this, Pṛthu, greatly courageous and angry at Indra, took up his bow and aimed his arrow.
|| 4.19.27 ||
tam ṛtvijaḥ śakra-vadhābhisandhitaṁ
vicakṣya duṣprekṣyam asahya-raṁhasam
nivārayām āsur aho mahā-mate
na yujyate 'trānya-vadhaḥ pracoditāt
Observing that Pṛthu, who was terrible to behold, having intolerable speed against his enemies, was preparing to kill Indra, the priests prevented him. O great soul! From what is declared in scriptures, it is not proper that other killing should take place in this sacrifice.”
Ahisandhitam means “having the intention.” Vicakṣya means “seeing.” Because of the prescriptions of scripture (pracoditāt) no killing except the sacrifice of the animals is allowed.
|| 4.19.28 ||
vayaṁ marutvantam ihārtha-nāśanaṁ
hvayāmahe tvac-chravasā hata-tviṣam
ayātayāmopahavair anantaraṁ
prasahya rājan juhavāma te 'hitam
O King! We will call Indra, the destroyer of your goal, who has lost his power, to this sacrifice by fresh mantras and without delay will forcibly offer him into the fire.
“What is the remedy in this situation?” They explain. We will call him using beckoning prayers, āhvana-mantras (upahavaiḥ), whose power is not worn out (ayātayāma). Though this particular Indra was an avatāra of the Lord, and the priests were not materialists, they spoke in this way to show the nature of those following the path of karma: even intelligent persons on this path become blind. As Brahmā becomes blind by lust, Śiva becomes blind by anger, so the nature of Indra who is avatāra of Viṣṇu is revealed to have envy and crookedness.
|| 4.19.29 ||
ity āmantrya kratu-patiṁ
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