atha sa.mvatsare puurNe sarva loka namaskR^itaH |
umaapatiH pashupatii raajaanam idam abraviit || 1-43-2
2. atha samvatsare puurNe= after, one year, on completion; sarva loka namakR^itaH= by all, worlds, venerated; umaa patiH pashu patii= Uma’s, consort, animal’s, god of, [god Shiva]; raajaanam idam abraviit= to king, this, spoke.
“On completion of one year, he who is venerated by all worlds, the consort of Uma and the god of animals from insects to humans, that god Shiva revealed himself and spoke this to the king. [1-43-2]
priitaH te aham narashreSTha kariSyaami tava priyam |
shirasaa dhaarayiSyaami shailaraaja sutaam aham ||1-43-3
3. nara shreSTha= oh, among humans, the best one; aham te priitaH= I am, of your – ascesis, happy; tava priyam kariSyaami= your, cherish, I will fulfil; aham= I will; shaila raaja sutaam= mountain, king’s – Himavanta’s, daughter – Ganga; shirasaa dhaarayiSyaami= by my head, I sustain.
“Oh, best one among humans, I am delighted with your unwavering effort, and I will fulfil your cherish. I will therefore sustain Ganga, the daughter of king of mountains by my head. [1-43-3]
tato haimavatii jyeSThaa sarva loka namaskR^itaa |
tadaa saa ati mahat ruupam kR^itvaa vegam ca duHsaham ||1-43-4
aakaashaat apatat raama shive shiva shirasy uta |
4, 5a. raama= oh, Rama; tataH= afterwards; haimavatii jyeSThaa= Himavanta’s, elder daughter; sarva loka namaH kR^itaa= by all, worlds, who is reverenced – such a Ganga; tadaa= then; ati mahat ruupam= supremely, great – unendurable, form; duH saham vegam ca= not, supportable, rapidity, also; kR^itvaa= on assuming; aakaashaat= from the sky; shive= auspicious; shiva shirasi apatat= Shiva’s, on head, plunged; uta= they say.
“Afterwards, she who is reverenced by all the worlds and who is the elder daughter of Himavanta, that Ganga assuming an unendurable form and an insupportable rapidity, they say, then plunged from the sky onto the auspicious head of Shiva. [1-43-4, 5a]
tasyaaH valepanam j~natva kruddhaH tu bhagavan haraH || 1-43-6
tirobhaavayitum buddhim chakre trinayanaH tadaa |
6b, 7a. tri nayanaH bhagavan haraH= three, eyed, god, Shiva; tasyaaH valepanam j~natva= her, egotism, on discerning; tadaa= then; kruddhaH tu= infuriated, on his part – Shiva; tirobhaavayitum buddhim chakre= to restrain – to pent-up, thinking, made – thought of.
“Discerning her egotism god Shiva is infuriated, and then on his part that Three-eyed god Shiva thought to pent her up in the tufts of his head-hair. [1-43-6b, 7a]
saa katha.mcit mahiim ga.ntum na ashak.hnot yatnam aasthitaa ||1-43-8
na eva saa nirgamam lebhe jaTaa maNDala a.ntataH |
8b, 9a. saa= she, Ganga; yatnam aasthitaa= strive, though sit on – though she strived hard; kathamcit= someway; mahiim gantum= earth, to go – to reach; na ashaknot= not, capable of; jaTaa maNDalam= from matted hair-tuft, coils; antataH= from any edge of; nir gamam= out, going – exiting, outlet; saa na eva lebhe= she, not, thus, got – gained no access – hence held there in durance vile.
“Though she strove hard in one way or another to reach the earth that Ganga is rendered incapable, as she could not gain access for an outlet from any edge of the coils of matted hair-tufts of Shiva, hence she is held there in durance vile. [1-43-8b, 9a]
tatra eva aaba.mbhramat devii sa.mvatsara gaNaan bahuun ||1-43-9
taam apashyan punaH tatra tapaH paramam aasthitaH |
9b, 10a. devii= goddess – Ganga; bahuun samvatsara gaNaan= for many, years, number of; tatra eva= there [in coils of tufts,] alone; aabam bhramat= round and round, whirled; taam a pasyan= her [Ganga,] on not, seeing – Bhageeratha; punaH tatra= again, in that matter – of her descent; parama tapaH asthitaH= in marvellous, penance, firmed up.
“Goddess Ganga whirled round and round in the coils of tufts alone for many number of years, and when Ganga’s emanation from those coils is intangible Bhageeratha again firmed up in a marvellous penance in the matter of her descent to earth. [1-43-9b, 10a]
tasyam visR^iujyamaanaayaam sapta srota.msi jaj~nire || 1-43-11
hlaadinii paavanii caiva nalinii ca tathaa eva ca |
tisraH praaciim disham jagmuH ga.ngaaH shiva jalaaH shubhaaH || 1-43-12
11b, 12. tasyaam= of her; visR^iujyamaanaayam= while being released; sapta srotaamsi jaj~nire= seven, streams, emerged; hlaadinii paavanii caiva= Hladini, Paavani, also thus; nalinii ca tathaa eva ca= Nalini, also, thus; shivaa jalaaH= streams having – holy, waters; tisraH= three; shubhaaH gangaaH= auspicious, Ganga-s; praaciim disham jagmuH= towards east, direction, gone – flowed.
“While god Shiva released Ganga into Bindu Lake seven streams have emerged out of it, and thus three auspicious Ganga-s with holy waters have cruised eastward which are known as Hlaadini, Paavani, and Nalini. [1-43-11b, 12]
suchakshuH ca eva siitaa ca sindhuH ca eva mahaanadii |
tisraH etaa disham jagmuH pratiichiim tu shubha udakaaH ||1-43-13
13. suchakshuH= Sucakshu; siitaa ca Seetha, also; sindhuH mahaa nadii eva ca= Sindhu, excellent, river, thus, also; shubhaH udakaaH= those that have – holy, waters; etaaH tisraH= these, three – rivers; pratiichiim disham jagmu= westerly, to direction, have gone – flowed.
“Also thus Sucakshu, Seetha, and the excellent river Sindhu are the other three rivers which streamed to the westward direction with their holy waters. [1-43-13]
saptamii ca anvagaat taasam bhagiiratha ratham tadaa |
bhagiiratho api rajar.hSi divyam sya.ndanam aasthitaH || 1-43-14
praayaat agre mahaatejaa ga.nga tam ca api anuvrajat |
14, 15a. taasam= of them; saptamii= seventh Ganga; tadaa= then; bhagiiratha ratham anvagaat ca= Bhageeratha’s, chariot, followed path, also; mahaatejaa rajaR^ishi bhagiirathaH api= great resplendent, sagely king, Bhageeratha, even; divyam syandanam aasthitaH= divine, on chariot, sitting on; agre= in front; pra yaat= well, journeyed – moved ahead; ganga ca api= Ganga, also, even; tam anuvrajat= him, followed.
“Of them the seventh Ganga flowed towards the path of Bhageeratha’ chariot, and that great-resplendent and kingly sage Bhageeratha sitting in a divine chariot moved ahead and even Ganga followed him. [1-43-14, 15a]
gaganaat sha.nkara shiraH tato dharaNim aagataa || 1-43-15
asarpata jalam tatra tiivra shabda puraskR^itam |
15b, 16a. gaganaat shamkara shiraH= from heaven, to Sankara’s, head; tataH dharaNim aagataa= from there, onto earth, she came; tatra= there; jalam= water; tiivra shabda purarskR^itam= with tumultuous, sound, emanating first; asarpata= pushed forward – advanced.
“Thus Ganga came from heavens onto Shankara’s head and from there onto the earth, and there on earth her waters advanced with a tumultuous sound advancing them. [1-43-15b, 16a]
The River Ganga is also called as tri patha gaa ‘she courses in three ways…’ of which one kind of thinking is that she flowed from Himalayas to heaven, from heaven to Shiva’s head and from there to earth. In the above context also, she is said to have the three-way-flow, i.e., one is eastward flow, second westward flow and the third is southward flow as led by Bhageeratha. The westward river Sindhu is the Indus and the eastward Nalini, which is now called as river Brahmaputra, while Ganga proper courses a little to south to move towards the ocean.
tat adbhutatamam loke ga.ngaa avataram uttamam ||1-43-19
didR^ikSavo deva gaNaaH samiiyuH amita ojasaH |
19b, 20a. loke= in world – in universe; adbhuta tamam= marvel, to a higher degree of comparison – highest; uttamam= benignant; gangaa patanam= Ganga’s, plunge; didR^ikSavaH= anxious to see; amita ojasaH= those that have – unlimited, animation; deva gaNaaH sameyuH= gods, assemblages, have come together. This verse implicitly compares her dynamism and the routine dynamism of gods in general.
“The gods whose animation is unlimited, and who are anxious to see the plunge of Ganga, have come together in assemblages, which plunge is a highest marvel in the universe by a better degree of her illimitable animation than that of gods who came to see, and even benignant to the world in according water and salving souls, which those gods cannot do. [1-43-19b, 20a]
kvacit drutataram yaati kuTilam kvacit aayatam ||1-43-23
vinatam kvacit uddhuutam kvacit yaati shanaiH shanaiH |
23b, 24a. kvacit= somewhere; druta taram= speed, in higher degree – precipitately; yaati= she courses [Ganga]; kvacit kuTilam yaati= elsewhere, sinuously, she courses; kvacit aayatam yaati= somewhere, straightly, she courses; kvacit= elsewhere; vi natam= verily, head-bent – sloppily; yaati= she goes; [kvacit= somewhere]; ut dhuutam= up, shoved – gushingly, she goes; [kvacit= elsewhere]; shanaiH shanaiH yaati= slowly, slowly – leisurely and tardily, she cruises.
“Somewhere Ganga is coursing precipitately, elsewhere sinuously, somewhere else staightly, elsewhere sloppily, somewhere gushingly, and somewhere else her cruise is leisurely and tardily. [1-43-23b, 24a]
mumude mudito lokaH tena toyena bhaasvataa || 1-43-29
kR^ita abhiSeko ga.ngaayaam babhuuva gata kalmaSaH |
29b, 30a. lokaH= people; bhaasvataa tena toyena= by splendorous, by that, water; mumude= [people are] blissful; gangaayaam= in Ganga; kR^ita abhiSekaH= that have taken, head-bath; vi gata klamaH= totally, removed, strain – strain of sins; muditaH= [people] blissfully; babhuuva= [people] became – lived blissfully ever after.
“With her splendorous water people are blissful, and on taking dip-baths in Ganga they are totally removed of the strains of their sins, and they lived blissfully ever after. [1-43-29b, 30a]
bhagiiratho raajarSiH divyam sya.ndanam aasthitaH ||1-43-30
praayaat agre mahaaraajaaH tam ga.ngaa pR^iSThato anvagaat |
30b, 31a. [iti= in this way]; mahaa tejaa rajaR^ishi bhagiirathaH= highly resplendent, sagely king, Bhageeratha; divyam syandanam aasthitaH= divine, on chariot, sitting on; agre= in front; pra yaat= well, journeyed – moved ahead; tam= him; gangaa pR^iSThataH [samyak= very well – continuously] anvagaat= Ganga, at his behind, followed – this is continued action.
“In this way, the great-resplendent and kingly sage Bhageeratha sitting in a divine chariot continuously moved ahead and Ganga continually followed him at his behind. [1-43-30b, 31a]
tato hi yajamaanasya jahnoH adbhuta karmaNaH ||1-43-34
ga.nga sa.mplaavayaamaasa yaj~na vaaTam mahatmanaH |
34b, 35a. tataH= then; ganga= Ganga; yajamaansya= who is an officiator of a Vedic-ritual; adbhuta karmaNaH= one with marvellous, deeds; mahaatmanaH= of great-souled one; jahnoH= of sage Jahnu; yaj~na vaaTam= Vedic-ritual, field of ritual; sam plaavayaamaasa= fully, started to inundate.
“While in flow she started to completely inundate the field of Vedic-ritual belonging to the great-souled sage Jahnu, who is of marvellous deeds and who is presently an officiator of an ongoing Vedic-ritual. [1-43-34b, 35a]
tato devaaH sa ga.ngharva R^iSayaH ca su vismitaaH || 1-43-36
puujayanti mahatmanam jahnum puruSha sattamam |
ga.ngam ca api nayanti sma duhitR^itve mahaatmanaH || 1-43-37
36b, 37. tataH= thereupon; sa gangharva devaaH= with, gandharva-s, gods; R^ishayaH ca= sages, also; su vismitaaH= are highly, astounded; and they then; puruSha sattamam= to human, ablest; mahatmanam= great-souled one; jahnum puujayanti= at sage Jahnu, they started to worship; gangam ca= of Ganga, even; mahaa atmanaH= of great-souled sage Jahnu; duhitR^itve= in daughterhood; api nayanti sma= even, taken as – to ascribe, deigned to, they are.
“Thereupon, the gods along with gandharva-s and sages at that extremely marvellous feat of Sage Jahnu are highly astounded, and they then started to worship that ablest human and great-souled sage Jahnu, and even deigned for the daughterhood of Ganga to that high-souled sage Jahnu. [1-43-36b, 37]
jagaama ca punaH ga.nga bhagiiratha ratha anugaa |
saagaram ca api sa.mpraptaa saa sarit pravaraa tadaa ||1-43-39
rasaatalam upaagacChat siddhyartham tasya karmaNaH |
39, 40a. ganga punaH= Ganga, again; bhagiiratha ratha anu gaa= Bhageeratha’s, chariot, behind, while moving – following; jagaama ca= proceeded, further; tadaa= then; saa= she; sarit pra varaa= river, exceptionally, superior one; saagaram ca= ocean, also; sam praptaa api= well, reached, even though; tasya karmaNaH siddhyartham= his – Bhageeratha’s, mission, to accomplish; rasaatalam= to rasaatala – netherworld; upa aa gacChat= near, coming, gone – arrived, had to wend her way.
“Even though Ganga again proceeded moving behind the chariot of Bhageeratha and reached the ocean, therefrom she had to wend her way to netherworld, once dug by the sons of Sagara, only to accomplish the mission of Bhageeratha, namely drenching the ashes of Sagara’s sons. [1-43-39, 40a]
Some take the word saagaram as the netherworld dug by the sons of Sagara and omit the mention of her ocean-bound travel.
atha tat bhasmanaam raashim ga.nga salilam uttamam |
plaavayat puuta paapmaanaH svargam praptaa raghu uttama ||1-43-41
41b, c. raghu uttama= oh, Raghu, the best; atha= then; uttamam ganga salilam= holy, Ganga’s, water; tat bhasmanaam raashim= that, of ashes, mound; plaavayat= inundated; puuta paapmaanaH= cleansing, sins – of souls of Sagara’s sons; svargam praptaa= heaven, obtained.
“Oh, Rama, the best of Raghu’s dynasty, then Ganga inundated that mound of ashes of Sagara’s six-thousand sons, by which those souls obtained heaven, while the sins of souls are cleansed with the water of Ganga.” Thus Vishvamitra continued his narration. [1-43-41b, c]
taaritaa narashaarduula divam yaataaH ca devavat |
SaSTiH putra sahasraaNi sagarasya mahaatmanaH || 1-44-3
3. nara shaarduula= oh, tigerly-man – Bhageeratha; mahaatmanaH sagarasya= of great-souled, of Sagara; SaSTiH putra sahasraaNi= sixty, sons, thousands – sixty thousand sons; taaritaa= are crossed over – the sea of mortality; deva vat= gods like – as good as, gods; divam yaataaH ca= to heaven, they transited, also.
” ‘Oh, tigerly-man Bhageeratha, the sixty thousands sons of great souled Sagara have crossed over the sea of mortality, and on a par with the gods they have also transited to heaven. [1-44-3]
iyam ca duhitaa jyeSThaa tava ga.ngaa bhaviSyati |
tvat kR^itena ca naamnaa atha loke sthaasyati vishrutaa ||1-44-5
5. iyam gangaa ca= this, Ganga, also; tava jyeSThaa duhitaa bhaviSyati= your, elder, daughter, she becomes; atha= hereafter; tvat kR^itena= by you, done deed – associated with your action of bringing her to earth; naamna ca= by [her] name, also; loke vishrutaa sthaasyati= in world, renowned, she will remain.
” ‘This Ganga will become your eldest daughter and hereafter she will remain renowned in the world with the name associated with your deed of bringing her onto earth. [1-44-5]
Otherwise, ‘by your fatherhood she will be called Bhaageerathi and your names becomes her surname.’
ga.ngaa tripathagaa naama divyaa bhaagiirathii iti ca |
triin patho bhaavayanti iti tasmat tripathagaa smR^itaa || 1-44-6
6. divyaa= one who pertains to heaven – heavenly; gangaa= Ganga; tri patha gaa naama= triple-path-cruiser, by the name of; bhaagiirathii ca= Bhaageerathi, also, [also by the name]; she will be renowned henceforth; triin pathaH= three, paths – worlds; bhaavayanti= sanctifier; iti tasmat= thus, therefore; tripathagaa smR^itaa= as triple-path-cruiser, she will be remembered.
” ‘Henceforth heavenly Ganga will be renowned as ‘Triple-path-cruiser’ and ‘Bhaageerathi,’ as well, and as this river is sanctifying three worlds, namely, svarga, bhuu, paataala loka-s, ‘heaven, earth and netherworld’ she will be remembered as the traveller on triple path. [1-44-6]
tat ca ga.ngaa avataraNam tvayaa kR^itam arindama |
anena ca bhavaan praapto dharmasya aayatanam mahat || 1-44-13
13. arin dama= oh, enemy, represser; tvayaa= by you; tat gangaa ava taraNam= that, Ganga, to low, flowing – descent of Ganga; kR^itam= is perfected; anena= by that; bhavaan= you; dharmasya mahat aayatanam= for righteousness, genuine, basis; praaptaH= have acquired.
” ‘That ‘Descent of Ganga’ is perfected by you, oh, enemy-represser, and by this you have acquired a genuine basis for righteousness in this world, and thereby a base for yourself in my world, namely Abode of Brahma. [1-44-13]
dhanyam yashasyam aayuSyam putryam svargyam atha api ca |
yaH shraavayati vipreShu kshatriyeSu itereSu ca || 1-44-21
priiyante pitaraH tasya priiyante daivataani
21, 22a. dhanyam= endower of prosperity; yashasyam= endower of renown; aayuSyam= endower of longevity; atha= and; putryam svargyam api ca= endower of – progeny, heaven, even, also; such as this legend is; yaH= he who; vipreShu= among Brahmans; kshatriyeSu itereSu ca= among Kshatriya-s, among others, also; shraavayati= lets to listen – narrates; tasya pitaraH priyante= his, manes, will be satisfied; daivataani ca priyante= gods, also, will be satisfied.
“This legend is conducive to achieve prosperity, fame, longevity, progeny and even heaven, and he who narrates this legend to others, whether he is from Brahmans or from Kshatriya-s, or for that matter of fact from any other class, his manes will be satisfied, and gods too will be gladdened. [1-44-21, 22a]
gataa bhagavatii raatriH shrotavyam paramam shrutam |
taraama saritam shreSTam puNyam tri patha gaam nadiim ||1-45-6
6. paramam shrotavyam shrutam= excellent, listenable [praiseworthy legend,] listened; bhagavatii raatriH gataa= deific, night, passed; saritam shreSTam puNyam= among rivers, prominent one, merited – Ganga; tri patha gaam nadiim= three, ways, coursing, river Ganga; taraama we now cross over.
“We have listened the praiseworthy legend of River Ganga, and the deific night has also passed by while listening such a legend, we may now cross over the very same prominent and merited River Ganga, the tri-path-cruiser. [1-45-6]
tato muni varaH tuurNam jagaama saha raaghavaH |
vishaalaam nagariim ramyaam divyaam svarga upamaam tadaa || 1-45-10
10. tataH= then; muni varaH= sage, the best – Vishvamitra; saha raaghavaH= with, Raghava-s; tadaa= next; ramyaam= charming; divyaam= admirable; svarga upamaam= to heaven, comparable; vishaalaam nagariim= to Vishaala, city; tuurNam jagaama= quickly, went.
The great sage Vishvamitra then quickly started along with Rama and Lakshmana to the charming and admirable city Vishaala, which in comparison is like heaven. [1-45-10]
puurvam kR^ita yuge raama diteH putraa mahaabalaaH |
aditeH ca mahaabhaagaa viiryavantaH sudhaarmikaaH || 1-45-15
15. mahaabhaagaa raama= oh, highly, fortunate, Rama; puurvam kR^ita yuge= once, in Krita, era; diteH putraa= Diti’s, sons; mahaa balaaH= extremely, energetic ones; aditeH ca= Aditi’s, also ; viiryavantaH= vigorous ones; su dhaarmikaaH= highly righteous ones.
“Once in Krita era, oh, Rama, the sons of Lady Diti were extremely energetic, whereas the sons of her younger sister Lady Aditi were vigorous and highly righteous. [1-45-15]
Diti is the elder sister of Aditi and the first wife of Sage Kaashyapa. Her sons were originally called asura-s, and later given the nomenclature of raakshasaa-s, the demons. Lady Aditi the second wife of that sage Kaashyapa, gave birth to the progeny of sura-s, later generally called as devataa-s, the gods. These two ladies are the daughters of Daksha Prajaapati.
tato nishcitya mathanam yok.htram kR^itvaa ca vaasukim |
manthaanam mandaram kR^itvaa mamanthur amita ojasaH || 1-45-18
18. tataH= then; a + mita ojasaH= un, limited, energetic ones – both groups; mathanam nishcitya= churning, on deciding; vaasukim yoktram kR^itvaa= Vasuki – King of Snakes, as churning-rope, on making; mandaram manthaanam kR^itvaa= mountain Mandara, as stirrer, on making; ma manthuH= thoroughly, churned – Milky Ocean.
“Deciding upon to churn the Milky Ocean then made Vasuki, Thousand-headed King of Snakes, as the churning rope and Mt. Mandara as stirrer, and those brothers whose energy is unlimited have started churning the Milky Ocean thoroughly. [1-45-18]
atha varSa sahasreNa yok.htra sarpa shiraa.msi ca |
vamanto ati viSam tatra dada.mshur dashanaiH shilaaH || 1-45-19
19. atha varSa sahasreNa= later, by years, thousand [after a thousand years]; yoktra sarpa shiraamsi ca= churning rope, serpent, heads, also; tatra= in that – friction of churning; ati viSam= a great lot of, venom; vamantaH= disgorged; shilaaH dadamshuH dashanaiH= cliffs [of Mt. Mandara]; fanged, with fangs.
“After a thousand years, the Thousand-headed serpent Vaasuki, which is being used as churning rope, is incapacitated to bear the friction of churning and fanged the cliffs of Mt. Mandara. Thereby a great lot of venom is disgorged from the heads of that serpent Vaasuki, which venom on melting the rocks of Mt. Mandara became the holocaustic poison called haalahala. [1-45-19]
uvaaca enam smitam kR^itvaa rudram shuuladharam hariH |
daivataiH madhyamaano tu tat puurvam samupasthitam || 1-45-23
tat tvadiiyam surashreSThaH suraaNaam agrato hi yat |
agra puujaami iha sthitvaa gR^ihaaNa idam viSam prabho || 1-45-24
23. hariH= Vishnu; smitam kR^itvaa= smile, making [smilingly]; shuula dharam= Trident, Wielder of; enam rudram= to him, to Rudra; uvaaca= spoke; sura shreSThaH= oh, among gods, best god; daivataiH madhyamaanaH tu= by gods, while churning, but; [yat= which]; puurvam samupasthitam= firstly, emerged – element from Milk Ocean; tvadiiyam hi= it is yours, isn’t it; yat= by which reason, by virtue of; suraaNaam agrataH= among gods, [you are] foremost god; [asi= you are]; prabho= oh, omnicompetent god, Shiva; agra puujaam= as prime, oblation; [matvaa= deeming it as]; iha sthitvaa= in this [position of foremost god,] staying at it – applying yourself to that position; idam viSam gR^ihaaNa= this, poison, you take.
“And Vishnu smilingly spoke to wielder of trident Rudra, ‘oh, god the best, whatever element that has emerged from the churning of Milk Ocean by gods, that shall belong to you, isn’t it. By virtue of your position as the foremost god among gods, oh, omnicompetent god Shiva, you please accept this poison applying yourself to that position of foremost god, and deeming this poison, haalahala, as a foremost oblation to your godhood. [1-45-23, 24]
iti shrutvaa hR^iSiikeshaH kaamaTham ruupam aasthitaH || 1-45-29
parvatam pR^iSTataH kR^itvaa shishye tatra udadhau hariH |
29b, 30a. hR^iSiikeshaH= Hrisheekesha, another name of Vishnu, who is beyond corporeal senses, controller of those senses; hariH= Hari; iti shrutvaa= thus, on hearing; kaamaTham ruupam aasthitaH= tortoise, form, having adopted; parvatam pR^iSTataH kR^itvaa= mountain [Mt. Mandara,] on back [on tortoiseshell,] on making [positioning]; tatra shishye udadhau= therein, that Ocean, became recumbent.
“Hearing the prayer of gods Vishnu, Hrisheekesha, the controller of senses, adopting the form a tortoise and positioning the stirring Mt. Mandara on that tortoiseshell, he lay recumbent at the bottom of Milky Ocean as a base to the stirrer. [1-45-29b, 30a]
atha varSa sahasreNa aayurvedamayaH pumaan || 1-45-31
udatiSThat sudharmaatmaa sa daNDa sa kamaNduluH |
puurvam dhanvantarir naama apsaraaH ca su varcasaH || 1-45-32
31b, 32. atha varSa sahasreNa= then, years, after thousand; sa daNDa sa kamaNduluH= with, arm-rest-stick, with, handy water-vessel; dhanvantariH naama= Dhanvantari, named; aayuH vedamayaH pumaan= Life, Science epitome of, [Aayurveda,] male personality; su dharmaatmaa= highly, righteous souled one; su varcasaH apsaraaH ca= with remarkable, elegance, Apsara-s, also; puurvam= firstly; udatiSThat [ut a tiSTat= to up, cam, and stayed]= came up, surfaced – from ocean.
“After a thousand years of churning, then a male personality, an epitome of Life Sciences, namely aayur veda , a highly righteous soul, named Dhanvantari, has firstly surfaced with his arm-rest-stick and with his handy water-vessel, and then the remarkably elegant Apsara-s, angelic damsels, have emerged next to him from the Milky Ocean. [1-45-31b, 32]
uccaiHshravaa haya shreSTho maNi ratnam ca kaustubham |
udatiSThan narashreSTha tathaiva amR^itam uttamam || 1-45-39
39. narashreSTha= oh, best among men, Rama; uccaiHshravaa haya shreSThaH= Uccaishravaa, horse, the best one; kaustubham maNi ratnam ca= Kaustubha, jewel, gem of a, also; tathaiva= like that; uttamam amR^itam udatiSThan [ut a tiSThan]= Supreme, Ambrosia – the elixir of gods, have emerged.
“Then a best horse called Ucchaishravaa has emerged, oh, Rama, the best among men, and then a gem of a jewel, called Kaustubha, and like that amrita, the Supreme ambrosial elixir of gods, have also emerged. [1-45-39]
yadaa kshayam gatam sarvam tadaa viSNuH mahaabalaH |
amR^itam saH aharat tuurNam maayaam aasthaaya mohiniim || 1-45-42
42. yadaa sarvam kshayam gatam= when, everything, annihilation, waded in; tadaa= then; mahaabalaH saH viSNuH= highly capable – omnicompetent, he, that Vishnu; mohiniim maayaam aasthaaya= Mohini’s, illusory [power / form,] on assuming; tuurNam amR^itam aharat= swiftly, Amrita – Ambrosia, [Vishnu] impounded.
“When everything is wading into annihilation then that omnicompetent Vishnu swiftly impounded Amrita, the Divine Elixir, by assuming his illusory power of Mohini. [1-45-42]
nihatya diti putraan tu raajyam praapya pura.ndaraH |
shashaasa mudito lokaan sa R^iSi sa.nghaan sa caaraNaan || 1-45-45
45. purandaraH= eliminator of enemy cities – Indra; diti putraan nihatya= Diti’s, sons, on eliminating; raajyam praapya= divine – kingdom, on acquiring; muditaH= becoming happy; sa R^iSi sanghaan sa caaraNaan= with, sages, assemblages, with, caarana-s – celestials; lokaan shashaasa= worlds, he ruled.
“On eliminating the demonic sons of Diti and on acquiring kingdom of heaven, that eliminator of enemy cities, namely Indra, happily ruled the worlds that are inclusive of sages and caarana-s.” Thus Vishvamitra continued his narration about Vishaala city and its emergence. [1-45-45]
hateSu teSu putreSu ditiH parama duHkhitaa |
maariicam kaashyapam raama bhartaaram idam abraviit || 1-46-1
1. raama= oh, Rama; teSu putreSu hateSu= those, sons, while being killed; ditiH parama duHkhitaa= Diti, is highly, anguished; bhartaaram maariicam kaashyapam= to husband, son of Mareechi, to sage Kaashyapa; idam abraviit= this, said.
“Oh, Rama, Lady Diti was highly anguished for those sons that are killed and said this to her husband, Sage Kashyapa, the son of Sage Maareechi.” Thus Vishvamitra continued narration. [1-46-1]
saa aham tapaH chariSyaami garbham me daatum ar.hhasi |
iishvaram shakra hantaaram tvam anuj~naatum ar.hhasi || 1-46-3
3. saa aham= such as I am – such a bereaved mother; tapaH chariSyaami= asceticism, I wish to undertake; anuj~naatum [daatum] arhasi= permission, to [to accord,] apt of you; tvam= you; iishvaram= who shall be a ruler of worlds; shakra hantaaram= who shall be – Indra, exterminator of; with such a son; garbham me daatum arhasi= pregnancy, to me, to accord, apt of you.
” ‘Such a bereaved mother as I am, I wish to undertake asceticism for a son who shall become an exterminator of Indra, and who shall be the ruler of worlds. As such, it will be apt of you to permit me for asceticism, and further it will be apt of you to accord me pregnancy with such a son.’ Thus Diti spoke to her husband Kaashyapa. [1-46-3]
puurNe varSa sahasre tu shuciH yadi bhaviSyasi |
putram trailokya hantaaram mattaH tvam janayiSyasi ||1-46-6
6. tvam shuciH bhaviSyasi yadi= you, pure [punctilious,] becomes, if; varSa sahasre puurNe tu= years, thousand, on completing, but; mattaH= from me [by my grace]; trai lokya hantaaram [bhartaaram]= three worlds, exterminator [husbander]; putram= son; janayiSyasi= you can deliver.
” ‘If you can complete a thousand years of asceticism punctiliously, by my grace you can deliver a son who can be a husbander of three worlds.’ Thus Sage Kaashyapa advised his wife Diti. [1-46-6]
tapaH tasyaam hi kurvatyaam paricaryaam cakaara ha |
sahasraakSo narashreSTha parayaa guNa sa.mpadaa || 1-46-9
9. nara shreSTha= oh, best among men Rama; tasyaam tapaH kurvatyaam [carantyaam] hi= of her, asceticism, while practising, truly; sahasraakSaH= Thousand-eyed god, – Indra; parayaa guNa sampadaa= with surpassing, veracities, abundance with; paricaryaam cakaara ha= services, rendered, indeed.
“While she is truly practising asceticism, oh, the best among men Rama, that Thousand-eyed god Indra has indeed rendered services with his abundant and surpassing veracities to her, who is none other than his maternal-aunt. [1-46-9]
puurNe varSa sahasre dasha uune raghuna.ndana |
ditiH parama sa.mhR^iSTaa sahasraakSam atha abraviit ||1-46-12
12. raghu nandana= oh, Rama, descendent of Raghu; atha= then; varSa sahasre puurNe= years, thousands, to complete; dash uune= ten, less – less than ten years – 999 years; ditiH parama samhR^iSTaa= Diti, highly, rejoiced; sahasra akSam abraviit= to Thousand-eyed god, Indra, spoke to.
“Oh, Rama, the descendent of Raghu, when ten years are less to complete the thousand years span of her ascetics, Diti is highly rejoiced as her ambition is going to fructify in just ten more years, and then she spoke to the Thousand-eyed god, Indra. [1-46-12]
tasyaaH shariira vivaram pravivesha pura.ndaraH |
garbham ca saptadhaa raama cicCheda parama aatmavaan ||1-46-18
18. raama= oh Rama; purandaraH= enemy-fastnesses, destroyer – Indra; tasyaaH shariira vivaram= of her [Diti’s,] body’s, [vaginal] aperture; pravivesha ca= entered, also; parama aatmavaan= highly, courageous one; garbham saptadhaa cicCheda= womb [foetus,] into seven ways [seven fragments,] rent asunder.
“Oh, Rama, , being a highly courageous one, Indra the destroyer of enemy fastnesses, entered the body of Diti through her vaginal aperture and rent her foetus asunder into seven fragments. [1-46-18]
tat antaram aham labdhvaa shakra hantaaram aahave |
abhindam saptadhaa devi tan me tvam kSantum ar.hhasi || 1-46-23(E)
23. aham= I; tat antaram labdhvaa= that, chance, on gaining; aahave shakra hantaaram= in battle, Indra, [who can become] eliminator; saptadhaa abhindam= in seven ways [seven fragments,] fragmented – the foetus; devi= oh, lady; me tat= my, that – deed; tvam kSantum arhasi you, to pardon, apt of you.
“Thereby I gained a chance to eliminate him who can eliminate Indra in a battle. Hence I fragmented your foetus into seven fragments, and it will be apt of you to pardon me for that act of mine.’ ” So said Indra to lady Diti. Thus, Sage Vishvamitra continued narration about City of Vishaala. [1-46-23]
Sri Sita Rama Jeyam.
Aalvaar Emberumaanaar JeeyarThiruvadikale Saranam.
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