Parva 1 Chapter 9: vaivasvata utpatti - Emergence of vaivasvata-manu

vivasvān, namely the Sun, emerged from lady aditi and kashyapa prajāpati, where lady aditi is the daughter of daksha, hence called dākśāyiṇi... And the wife of vivasān, namely Sungod, is lady saṁjṣa, the daughter of tvāṣṭṛ prajāpati ... sureṇuḥ iti vikhyātā triṣu lokeṣu bhāminī | sā vai bhāryā bhagavato mārtaṇḍasya mahātmanaḥ || 1-9-2 bhartṛ rūpeṇa na tuṣyat rūpa-yauvana-śālinī | saṁjṣā strī su-tapasā dīptena iha samanvitā || 1-9-3 She who is endowed with beauty, youth, chastity, self-refulgence, and who is also renowned as lady sureṇu in all the three worlds, that lady saṁjṣa, though became the wife of that highsouled mārtāṇḍa, namely sūrya, felt highly uncomfortable for the proximity of her husband sūrya, because of his scorching mien and glaring light... bhāminī= kopanā; bhāvinī iti pāṭhe= shuddha chitti iti. ādityasya hi tat rūpaṁ maṇḍalasya sutejasā | gātreṣu pari-dagdhaṁ vai na atikāntam iva abhavat || 1-9-4 Though āditya's burning form and radiation of his solar sphere made saṁjṣa's limbs to scorch, reducing her bodily lustre to nothing. Thus, she remained alive owing to her own dedication to her husband... na khalu ayaṁ mṛto aṇḍastha iti snehāt abhāṣata | ajṣānāt kaśyapaḥ tasmāt mārtaṇḍa iti ca ucyate || 1-9-5 When lady aditi was carrying mārtāṇḍa, then budha, the Jupiter, came to her for alms, for which she did not react immediately. So, budha cursed her to beget a dead foetus from the pregnancy she is carrying, for which curse aditi became bewildered and wailed ignorantly before her husband daksha saying, "mama aṇḍam mṛtam mama aṇḍam mṛtam" - "foetus in my womb is dead foetus in my womb is dead " But, her husband daksha prajāpati consoled her saying, "the foetus in your womb is not dead life is there in the foetus you need not worry." Because she wailed repeatedly saying as above, her offspring became - mṛta aṇḍa janita iti mārtāṇḍa - one who emerged from a dead-foetus whence forward the Sun is also called as mārtāṇḍa... This episode of budha's cursing aditi, narrated in this chapter, is also available in mahābhārata, narrated in SECTION CCCXLIII of KM Gangulis's translation. tejaḥ tu abhyadhikaṁ tāta nityam eva vivasvataḥ | yena ati tāpayāmāsa trīn lokān kaśyapa-ātmajaḥ || 1-9-6 Owing to the ascetic power of kashyapa prajāpati, his son, namely the Sun, or mārtāṇḍa, has become highly parching, whereby he sears all the three worlds... trīṇi apatyāni kauravya saṁjṣāyāṁ tapatāṁ varaḥ | ādityo janayāmāsa kanyāṁ dvau ca prajāpatī || 1-9-7 Lady saṁjṣa, somehow tolerating the radiation of that supreme scorcher, namely āditya, the Sun, gave rise to three of his children, one girl and two prajāpatis... anuḥ vaivasvataḥ pūrvaṁ śrāddha-devaḥ prajāpatiḥ | yamāt ca yamunā caiva yamajau sambabhūvatuḥ || 1-9-8 Out of those two prajāpati-s one is vaivasvata prajāpati, because he is the son of vivasvān, namely the Sun himself while the other is śrāddha-deva, presiding deity of obsequial oblations, namely yama, or also called shamana, the eternal silencer and the girl is a twin sister of yama, named as lady yamuna... sā vivarṇaṁ tu tat rūpaṁ dṛṭvā saṁjṣā vivasvataḥ | a-sahantī ca svāṁ cāyāṁ sa-varṇāṁ nirmame tataḥ ||1-9-9 Unable to further tolerate the irradiative aspect of Sun, which can be endured only through a hardship, then saṁjṣa created a form from out of her own shade, calling her lady ccāya... māyā-mayī tu sā saṁjṣā tasyāḥ ccāyā samutthitā | prāṣjaliḥ praṇatā bhūtvā cāyā saṁjṣāṁ nareshvara || 1-9-10 And oh, king, that lady ccāya, a completely artificial entity, emerged from out of the shade of lady saṁjṣa, stood before lady saṁjṣa with folded palms... cāya uvāca: uvāca kiṁ mayā kāryaṁ kathayasva shucismite | sthitāsmi tava nirdeshe śādhi māṁ varavarṇini || 1-9-11 "Oh, lady with beautiful smile, tell me what I have to do...oh, lady with best complexion, here I am in your service...order me..." So said lady ccāya to saṁjṣa... saṁjṣa uvāca: saṁjṣa said to lady ccāya ahaṁ yāsyāmi bhadraṁ te svam eva bhavanaṁ pituḥ | tvaya iha bhavane mahyaṁ vastavyaṁ nirvikārayā || 1-9-12 imau ca bālakau mahyaṁ kanyā ca iyaṁ su-madhyamā | sambhāvyāḥ te na ca ākhyeyam idaṁ bhagavate kvacit || 1-9- 13 Then saṁjṣa replied her saying, "I am going away to my father's house...in my place, you shall stay here, without becoming a rara avis - nir-vi-kārayā - these two are my sons, and this slender-waisted girl is my daughter, whom you have take under your care like me...and I believe, you won't reveal this arrangement to lord Sun, at anytime... cāya uvāca: lady ccāya said to saṁjṣa: ā-kacagrahaṇāt devi ā-śāpāt na eva karhicit | ākhyāsyāmi mataṁ tubhyaṁ gaccha devi yathā sukham || 1-9-14 "I will never, never reveal this arrangement, except in the case of someone catching me by my knead-hair, or someone hurling a curse at me...as such, oh. lady, you may go as you please and feel comfortable..." So said lady ccāya to lady saṁjṣa. vaiśampāyana uvāca: vaiśampāyana continued: samādiśya savarṇāṁ tāṁ tathā iti uktā ca sā tayā | tvaṣṭuḥ samīpam agamat vrīḍita iva tapasvinī || 1-9-15 Instructing lady ccāya about dos and don'ts of household affairs, lady saṁjṣa reached her father's house, namely the house of tvaṣṭa, with a diffidence to leave her own house... pituḥ samīpagā sā tu pitrā nirbhartsitā tadā | bhartuḥ samīpaṁ gaccha iti niyuktā ca punaḥ punaḥ || 1-9-16 And when she arrived in the presence of her father, namely tvaṣṭa, or viśva-karma, he spewed ire on her and demanded repeatedly that she should at once go to her husband... agacchat vaḍavā bhūtvā āccādya rūpam a-ninditā | kurūn atha uttarān gatvā tṛṇāni eva cacāra ha || 1-9-17 And that unblemished lady saṁjṣa came out of her father's house also. Then, on donning a mare's form, ion which form she is called vaḍava, or baḍaba, she roamed in the places of Northern kuru kingdom, surviving on grass-blades... dvitīyāyāṁ tu saṁjṣāyāṁ saṁjṣa ayam iti cintayan | ādityo janayāmāsa putram ātma samaṁ tadā || 1-9-18 Believing the replica of saṁjṣa as saṁjṣa herself, the Sun lived with her, begetting two selfsame sons through her... pūrvajasya manoḥ tāta sadṛśaḥ ayam iti prabhuḥ | savarṇatvāt manoḥ bhūyaḥ sārvarṇa iti ca uktavān || 1-9-19 manuḥ eva abhavat nāmnā sāvarṇa iti ca ucyate | dvitīyo yaḥ sutaḥ tasyāḥ sa vijṣeyaḥ śanaiścaraḥ || 1-9-20 "This boy is just like his elder brother vaivasvata prajāpati...because of his resemblance with his elder brother let this boy be named as sāvarṇi..." So said lord ṣurya, the Sun, when naming his first son begotten through lady ccāya...and thus that boy came to be known as sāvarṇi by his name, another manu, i.e., sāvarṇi manu...ānd the second son of Sun through lady ccāya is śanaiḥ-cara, or shani... śanaiḥ- cara means slow-mover, ṣaturn, where ṣaturn is identified with slowness and gloom by astrologers. saṁjṣā tu pārthivī tāta svasya putrasya vai tadā | cakāra abhyadhikaṁ snehaṁ na tathā pūrva-jeṣu vai || 1-9-21 Lady ccāya, the double of saṁjṣa, showed more affinity with her own children, and despised the elder children of her co-wife, with a sublunary complex... manuḥ tasya kṣamat tu yamaḥ tasyā na ca kṣame | tāṁ sa roṣāt ca bālyāt ca bhāvino'rthasya vai balāt | Out of the two sons of real saṁjṣa, the elder one, namely vaivasvata, is able to tolerate the attitude of his stepmother ccāya, but the second one, namely shamana, or yama, did not tolerate her partial attitude owing to his exasperation, childhood, and her predominance... yadā saṁtarjayāmāsa saṁjṣāṁ vaivasvato yamaḥ || 1-9-22 taṁ śaśāpa tataḥ krodhāt sāvarṇaṁ jananī nṛpa | caraṇaḥ patatām eva tava iti bhṛśa-duḥkhitā || 1-9-23 yamastu tat pituḥ sarvaṁ prāṣjaliḥ parya-vedayat | bhṛśaṁ śāpa-bhaya-dvignaḥ saṁjṣā vākya-pratoditaḥ || 1-9-24 And when he used to threaten her repeatedly, showing his foot at her as if to punt her...then, oh, king, lady ccāya coming into a fit of fury cursed yama saying. "let your foot break loose and fall down on earth..." yama is much perturbed by this curse, came to his father, namely the Sun, and reverently reported what all has happened as he is much alarmed by her words of curse. pratoditaḥ= vyathita = much alarmed. yama threatens her repeatedly showing his foot as if to kick her out, hence the curse 'breakage and fall of his foot'. yama uvāca: yama said to his father, the Sun: śāpaḥ ayaṁ vi-ni-varteta provāca pitaraṁ tadā | mātrā snehena sarveṣu vartitavyaṁ suteṣu vai || 1-9-25 sā iyam asmān apāhāya yavīyāṁsaṁ bubhūṣati | tasyāṁ mayā udyataḥ pādau na tu dehe nipātitaḥ || 1-9-26 bālyāt vā yadi vā mohāt tat bhavān kṣantum arhati | yasmāt te pūjanīya ahaṁ laṅghitāsmi tvayā suta || 1-9-27 tasmāt tu eṣa caraṇaḥ patiṣyati na saṁśayaḥ | apatyaṁ dur-apatyaṁ syāt na ambā ku-jananī bhavet || 1-9-28 śaptaḥ aham asmi lokesha jananyā tapatāṁ vara | tava prasādāt caraṇo na patet mama go-pate || 1-9-29 Knowing the curse as an irreversible one, yama spoke to his father Sun in this way, "a mother has to acquit herself equally among all sons...such as she is, she is discarding us and caring more for her sons...ī confess that I raised my foot against her, but did not kick her at all...maybe I have done it childishly or foolishly...for that it will be apt of you to excuse me...ī am your son, yet my feet are going to fall off undoubtedly...there may be a good son or a bad son, but there cannot be a bad mother...oh, lord, I have been cursed and about to loose my feet...oh, lord of living creatures, show grace on me and avert the situation..." vivasvān uvāca- the Sun spoke in this way: a-saṁśayaṁ putra mahat bhaviṣyati atra kāraṇam | yena tvām āviśat krodho dharma-jṣaṁ satya-vādinam || 1-9-30 "Undoubtedly there should be great reason, my dear son, that has incited fury in a virtuous and veracious entity like you... na shakyam anyathā kartuṁ mayā mātuḥ vacaḥ tava | kṛmayaḥ māṁsam ādāya yāsyanti dharaṇī-talam || 1-9-31 tava pādāt mahāprājṣa tataḥ tvaṁ prāpsyase sukham | kṛtam evaṁ vacaḥ tathyaṁ mātuḥ tava bhaviṣyati || 1-9-32 śāpasya parihāreṇa tvaṁ ca trātaḥ bhaviṣyasi | As I cannot reverse your mother's words, let worms take pieces of flesh from your feet to earth, whereby your mother's words will come true, and you too can comfortably move on your feet as usual...further, you will be saved from the effect of curse also.." So said Sungod to his son, yama. tulyeṣu abhi-adhikaḥ snehaḥ kriyate ati punaḥ punaḥ | sā tat pariharantī tu na ācacakṣe vivasvate || 1-9-34 Then, though āditya, the Sungod, asked lady ccāya repeatedly, saying, "when all the children are to be treated equally, why do you show extra favour towards some only..." But she did not bother to reply him, every time she used to change the orientation of that topic with a derisive smile... prai-hasantī - is another reading, which if taken means as above. If pari-harantī is taken, then she used to harmonize the situation. ātmānaṁ su-samādhāya yogāt tathyam a-pashyata | tāṁ śaptu-kāmaḥ bhagavān nāśāya kurunandana || 1-9-35 mūrdha-jeṣu ca jagrāha samaye ati gate api ca | Though he controlled himself for a long time, and much time has lapsed between his questioning and her derisive smiles, he did not find way out, or what has actually happened between mother and children is unknown to him. This roused a fit of anger in Sungod on certain occassion, and he caught hold of her hair-bun in order to curse her to elimination... sā tat sarvaṁ yathā vṛttam ācacakṣe vivasvate || 1-9-36 vivasvān atha tat śrutvā kruddhaḥ tvaṣṭāram abhyagāt | tvaṣṭā tu taṁ yathā nyāyam arcayitvā vibhāvasum | nir-dagdhu-kāmaṁ roṣeṇa sāntvayāmāsa vai tadā || 1-9-37 When her hair is caught, ccāya had to reveal the secret pact between her and saṁjṣa, and she revealed everything as has happened. Sungod is further infuriated to listen all that and immediately came to tvaṣṭa, or viśva-karma, the father of saṁjṣa, in search of his wife, namely real saṁjṣa. On seeing him, tvaṣṭa revered his son-in-law Sungod according to custom, and pacified him who is hell-bent on burning everything down, as his wife is not in his proximity. tvaṣṭa uvāca : tvaṣṭa said tava ati-tejasa-āviṣṭam idaṁ rūpaṁ na shobhate | a-sahantī ca tat saṁjṣā vane carati śāḍ.hvale || 1-9-38 draṣṭā hi tāṁ bhavān adya svāṁ bhāryāṁ śubha-cāriṇīm | nityaṁ tapasya-abhiratāṁ baḍavā rūpa dhāriṇīm || 1-9-39 "Your form possessed with too much of radiance is not that pleasant...unable to tolerate such a form of yours, saṁjṣa is wandering on lawns...you can see your dear wife today itself, who is highly virtuous, always in an ascetic's mood, and who is wandering in the form of a mare... parṇa-āhārāṁ kṛśāṁ dīnāṁ jaṭilāṁ brahma-cāriṇīm | hasti-hasta-pari-kliṣṭāṁ vyākulāṁ padminīm iva | ślāghyāṁ yoga-bala-upetāṁ yogam āsthāya go-pate || 1-9-40 That celibate lady is withered, pitiable, and wilted like a lotus-lake splurged by an elephant's trunk, and yet, oh, lord of rays, Sungod, subsisting on grassblades, she that praiseworthy lady is living on by means of her yogic power... go-pati= lord of rays, as well as lord of creatures; go applies to both. anukūlaṁ tu devesha yadi syāt mama tat matam | rūpaṁ nirvartayāmi adya tava kāntam arindama || 1-9-41 If my advise of toning down your radiant form is acceptable to you, she obliges you, and I can finetune your radiance now itself to make it tolerably pleasant..." So said tvaṣṭha to Sungod. rūpaṁ vivasvataḥ ca āsīt tiryak ūrdhva samaṁ tu vai | tena asau sambhṛto devarūpeṇa tu vibhāvasuḥ || 1-9-42 Presently the form of Sungod is uniform, lengthwise and breadthwise, by which flatness he is termed as vibhāvasu... tasmāt tvaṣṭuḥ sa vai vākyaṁ bahu mene prajāpatiḥ | sam-anujṣātavān caiva tvaṣṭāraṁ rūpa-siddhaye || 1-9-43 Because of that flatness, vivasvān prajāpati, namely Sungod, much appreciated the suggestion of tvaṣṭha, and permitted him to reshape his form, in order to get a pleasant form... tataḥ abhyupagamāt tvaṣṭā mārtaṇḍasya vivasvataḥ | bhramim āropya tat tejaḥ śātayāmāsa bhārata || 1-9-44 Then tvaṣṭha neared Sungod, placed him on a grindstone, and started to grind the radiance. bhrami = one that revolves; bhramaṇa yantram; grindstone, lathe. tato nir-bhāsitaṁ rūpaṁ tejasā saṁhṛtena vai | kāntāt kānta-taraṁ draṣṭum adhikaṁ shuśubhe tadā || 1-9-45 Then, on dulling the form and reducing the radiance, the Sungod's form became brightest from just bright, and it has become a pleasure to have a look at it... mukhe nivartitaṁ rūpaṁ tasya devasya go-pateḥ | tataḥ prabhṛti devasya mukham āsīt tu lohitam | mukha-rāgaṁ tu yat pūrvaṁ mārtaṇḍasya mukha cyutam || 1-9- 46 When the mien of that lord of rays is thus refined, from then on it assumed a hue of ochry-red, aruṇa rāga, and while refining him on the lathe, there arose the following entities from the offscrourings of his face... ādityā dvā-daśa eve ha sambhūtā mukha-sambhavāḥ | dhāta aryamā ca mitraḥ ca varuṇo amsho bhagaḥ tathā || 1-9-47 indro vivasvān pūṣā ca parjanyo daśamaḥ tathā | tataḥ tvaṣṭā tato viṣṇuḥ a-jaghanyo jaghanya-jaḥ || 1-9-48 These are the twelve ādityā-s emerged from the face of Sungod while it is being abraded...they are: dhāta, aryamā, mitra, varuṇa, amsha, bhaga, indra, vivasvān, pūṣa; and the tenth one is parjanya; then tvaṣṭa has emerged, and then, last but not the least, viṣṇu has also emerged... harṣaṁ lebhe tato devo dṛṣṭvā ādityān sva-deha-jān | gandhaiḥ puṣpairḥ alaṅkāraiḥ bhāsvatā-mukuṭena ca || 1-9-49 And the Sungod felt highly rejoiced to see the twelve āditya-s emerging from out of his own body who are bedecked with fragrances, flowers and highly glittering crowns... evaṁ sam-pūjayāmāsa tvaṣṭā vākyam uvāca ha | tvaṣṭha too is rejoiced and worshipped those twelve āditya-s in his turn, and then spoke to Sungod in this way... gaccha deva nijāṁ bhāryāṁ kurūṁ carati sa uttarān || 1-9-50 baḍavā rūpam āsthāya vane carati śādvale | "Oh, Sungod, now you may proceed to meet your wife who taking the form of a mare is wandering in the provinces of northern kuru..." So said tvaṣṭha to Sungod. sa tathā rūpam āsthāya sva-bhāryā-rūpa-līlayā || 1-9-51 dadarsha yogam āsthāya svāṁ bhāryāṁ baḍavāṁ tataḥ | a-dhṛṣyāṁ sarva bhūtānāṁ tejasā niyamena ca || 1-9-52 baḍavā vapuṣā rājan carantīm a-kuto-bhayām | Assuming the form of a horse Sungod could find his wife by the dint of his yogic power, and they moved together without being assailed by all beings, and in a self-controlled manner. Because saṁjṣa is moving in the form of a mare, what for she should fear in the least!!! saḥ aśva-rūpeṇa bhagavān tāṁ mukhe samabhāvayat || 1-9-53 maithunāya viceṣṭantī para-puṁsa-upa-śaṅkayā | sā tat niravamat śukraṁ nāsikābhyāṁ vivasvataḥ || 1-9-54 Sungod in the form of a horse neared saṁjṣa from font end for foreplay, but her resistant behaviour to participate in mating, with a little doubt that he is not her male, made the seed of Sungod fall on her nostrils, which she snuffled off. devau tasyām ajāyetām ashvinau bhiṣajāṁ varau | na-asatyaḥ caiva dasraḥ ca smṛtau dvāu ashvinau iti || 1-9-55 From that seed of Sungod, which baḍaba alias saṁjṣa sneezed off from her nose, there arose two gods, namely aśvini-kumaras. These are the twin gods who are the best among physicians. One is called na-asatya, and the other dasra... Because they are begotten by an ashvini, female ashwa, a mare, they are aświni-kumārās. mārtaṇḍasya ātmajau etu aṣṭamasya prajāpateḥ | saṁjṣāyāṁ janayāmāsa baḍavāyāṁ sa bhārata | tāṁ tu rūpeṇa kāntena darśayāmāsa bhāskaraḥ || 1-9-56 sā ca dṛṣṭva iva bhartāraṁ tutoṣa janamejaya | Thus, oh, janamejaya, these twins are the children of eight prajāpati, namely mārtaṇḍa, the Sungod, as he begot them through saṁjṣa, alias baḍava...and bhāskara beheld them by virtue of selfsame form and radiance in them...and finding her husband again at her side, lady saṁjṣa is also rejoiced... yamaḥ tu karmaṇā tena bhṛśaṁ pīḍita-mānasaḥ || 1-9-57 dharmeṇa raṣjayāmāsa dharmarāja iva prajāḥ | sa lebhe karmaṇā tena parameṇa mahādyutiḥ || 1-9-58 pitṝṇām ādhipatyaṁ ca loka-pālatvam eva ca | But yama is highly discomposed for his own act of showing foot to his stepmother, whereby she had to curse him...yet he is given the authority on manes, and the rulership of mortals, which he took upon himself and discharged his duties very efficiently...because he rightly administers rightness, he is called dharma-rāja... manuḥ prajāpatiḥ tu āsīt sāvarṇaḥ sa tapodhanaḥ || 1-9-59 bhāvyaḥ saḥ anāgate kāle manuḥ sāvarṇike antare | meru-pṛṣṭhe tapo ghoram adya api carati prabhuḥ || 1-9-60 Next, his brother sāvarṇi will become manu prajāpati in the forthcoming time cycle called sāvaṇi-manvantaram, and even today he is undertaking a rigorous ascesis on Mt. meru... bhrātā śanaiḥ-caraḥ ca asya grahatvam upalabdhavān | nāsatyau yau samākhyātau svar vaidyau tau babhūvatuḥ | || 1-9-61 sevato api tathā rājan aśvānāṁ śāṁti do'bhavat | His brother śanaiḥ-cara has become a planet, ṣaturn...and the twins nāsatya and drasa have become physicians of gods...and even if they are the physicians of gods in remote heaven, they accord health and peace to anyone who venerates them... tvaṣṭā tu tejasā tena viṣṇoḥ cakram akalpayat || 1-9-62 tada pratihataṁ yuddhe dānava anta cikīrṣayā | With the granules erupted while toning down the radiance of Sungod on a lathe, tvaṣṭha, alias viśva-karma, prepared a disc, called viṣṇu-cakram, and gave it to śrīhari, with an intention that his disc would eradicate all demons in battles... yavīyasī tayoḥ yā tu yamī kanyā yaśasvinī || 1-9-63 abhavat sā sarit śreṣṭhā yamunā loka-bhāvinī | The youngest of all the children of Sungod is a glorious damsel named yami, and she became River yamuna, a jewel among rivers, and the sanctifier of one and all... manuḥ iti ucyate loke sāvarṇa iti ca ucyate || 1-9-64 He who will be called as manu prajāpati in this world, he will also be called sāvarṇi... dvitīyo yaḥ sutaḥ tasya manoḥ bhrātā śanaiḥ-caraḥ | grahatvaṁ sa ca lebhe vai sarva-loka-abhipūjitam || 1-9-65 And another son of Sungod, the brother of manu, is śaniḥ-cara, who got planethood and worshipped by one and all... yaḥ idaṁ janma devānāṁ śṛṇuyāt vāpi dhārayet | āpat bhyaḥ sa vimucyeta prāpnuyāt ca mahat-yaśaḥ || 1-9-66 He who listens or memorises this episode narrating the emergence of these gods, his fear in calamity will e removed and he achieves great renown. --o)0(o-- iti śrīmahābhārate khilabhāge harivaṁśe harivaṁśaparvaṇi vaivasvatotpattau navamo'dhyāyaḥ || 9 Thus, this is the ninth chapter of first canto called harivamsha-parva, in harivamśa-purāṇa, the sequel of mahābhārata, narrating the emergence of vaivasvata-manu, the son of Sungod .