Ganesha Purana — Kridakhanda — Chapter 26

GnP 2 26.1

अध्याय २६ प्रारंभ – मुनिरुवाच । किं कर्म कृतवान् व्याधः कथं पत्रं समर्पितम् । किं नामास कथं प्राप्तः सालोक्यं तद्वदस्व मे अध्याय २७ व्यास उवाच । पूर्वजन्मनि व्याधोऽसौ क आसीद्राक्षसोःपि सः । किं शीलं किंसमाचार स्तन्म- माचक्ष्व नाभिज एवं स पुष्यकीर्तिः संशशास पृथिवीमिमाम् । बहुसंवत्सरं दैवात्कालधर्ममुपेयिवान् २।। मरिष्यमाणश्चक्रेऽसौ गोसहस्रं यथाविधि । महादानान्यपि ददौ दशाष्टौ चेत- राणि च गते मासे मत्त्रयतो राज्याहं कुलजं नरम् । धीमन्तं सत्वसम्पन्नं शूरं सत्यपराक्रमम् शुभे मुहूर्ते लग्ने च नाना सम्भार संचयैः । कारयामासतुरुभावभिषेकं द्विजैः सह अध्याय २८ प्रारंभ – क उवाच । स राजकार्यं कुरुते स्वयं भुंक्ते वरस्त्रियः । राष्ट्रे शृणोति रामांसोऽपति वा सपतिं तथा ०।। स्थापिता रामपित्रा सा पुत्रार्थं कुर्वता तपः । भक्त्या साक्षात्करो यत्र देवदेवो विनायकः अध्याय २९ प्रारंभ :- क उवाच ॥ मयाज्ञप्तः कश्यपोऽसौ सृष्टिं नानाविधां कुरु । सविनीतो महाज्ञानी भूतभविष्यवित् अध्याय ३० प्रारंभ :- क उवाच । बलिस्तु हरिभक्तत्वान्न किञ्चिदन्वतप्यत । वेदवेदाङ्गवित्प्राज्ञः सर्वशास्त्रविशारदः

adhyāya 26 prāraṃbha – muniruvāca | kiṃ karma kṛtavān vyādhaḥ kathaṃ patraṃ samarpitam | kiṃ nāmāsa kathaṃ prāptaḥ sālokyaṃ tadvadasva me adhyāya 27 vyāsa uvāca | pūrvajanmani vyādho'sau ka āsīdrākṣasoḥpi saḥ | kiṃ śīlaṃ kiṃsamācāra stanma- mācakṣva nābhija evaṃ sa puṣyakīrtiḥ saṃśaśāsa pṛthivīmimām | bahusaṃvatsaraṃ daivātkāladharmamupeyivān 2|| mariṣyamāṇaścakre'sau gosahasraṃ yathāvidhi | mahādānānyapi dadau daśāṣṭau ceta- rāṇi ca gate māse mattrayato rājyāhaṃ kulajaṃ naram | dhīmantaṃ satvasampannaṃ śūraṃ satyaparākramam śubhe muhūrte lagne ca nānā sambhāra saṃcayaiḥ | kārayāmāsaturubhāvabhiṣekaṃ dvijaiḥ saha adhyāya 28 prāraṃbha – ka uvāca | sa rājakāryaṃ kurute svayaṃ bhuṃkte varastriyaḥ | rāṣṭre śṛṇoti rāmāṃso'pati vā sapatiṃ tathā 0|| sthāpitā rāmapitrā sā putrārthaṃ kurvatā tapaḥ | bhaktyā sākṣātkaro yatra devadevo vināyakaḥ adhyāya 29 prāraṃbha :- ka uvāca || mayājñaptaḥ kaśyapo'sau sṛṣṭiṃ nānāvidhāṃ kuru | savinīto mahājñānī bhūtabhaviṣyavit adhyāya 30 prāraṃbha :- ka uvāca | balistu haribhaktatvānna kiñcidanvatapyata | vedavedāṅgavitprājñaḥ sarvaśāstraviśāradaḥ

Chapter 26 begins — The sage said: What deed did the hunter do? How was the leaf offered? What was his name? How did he attain (the god's) own world? Tell me that. Chapter 27 — Vyāsa said: In his former birth, who was that hunter, and who was that rākṣasa too? What was his character, what his conduct? Tell me that, O navel-born one. Thus that Puṣyakīrti ruled this earth for many years, and by fate came to the law of time. When he was about to die he had a thousand cows (given) according to the rule; he also gave the great gifts, the eighteen and the others. When a month had passed, (he chose?) for the kingdom a man of good family, wise, endowed with strength, brave, of true valour; and at an auspicious hour and ascendant, with collections of various materials, both of them together with brahmins had the consecration performed. Chapter 28 begins — Ka said: He carries out the king's business himself and enjoys the finest women; in the realm he hears of a woman, whether without a husband or with a husband. She was established by Rāma's father, who was performing austerity for the sake of a son — where, through devotion, Vināyaka, the god of gods, (made himself) directly manifest. Chapter 29 begins — Ka said: "Commanded by me, let that Kaśyapa produce a manifold creation" — he being modest, of great knowledge, a knower of what has been and what will be. Chapter 30 begins — Ka said: But Bali, being a devotee of Hari, did not repent at all; he was wise, a knower of the Vedas and their ancillaries, versed in all the treatises.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.2

क उवाच । विदर्भदेशे नगर महिषाख्यं बभूव ह । विख्यातं त्रिषु लोकेषु कुबेर नगरोपमम् मनुष्यश्वापदाशी स दुष्पूर इव हव्यभुक् । चकम्पे स च तं दृष्ट्वा व्याधो भूमावथापतत् कृपया च गणेशस्य तयो राक्षसभीमयोः । यथाग्निकणसम्पर्कान्नश्यन्ते तृणपर्वताः अनुष्ठानं कृतं तेन वामनेन कथं प्रभो। कथं तस्मै वरो दत्तो गजाननस्वरुपिणा दीनानाथवृद्धजने कृपालुरतिथिष्वपि । यजतोर्ददतोरेव रतयोः पूजने सताम् ९।। मुनिरुवाच । कथं क्षेत्रात् समुत्पन्नः किंजातीयः पितामह । स साम्बस्तन्ममाचक्ष्व सवंज्ञोऽसि कृपानिधे ०।। क उवाच । दुर्धर्षेण कृता यत्नाः पुत्रार्थं बहुधा मुने । न च जातः सुपुत्रोऽस्य दुष्टदैवयुतस्य ह आदाय धनिनां सर्व धनं तान्निरवासयत् । अपमानं चकाराशु ब्राह्मणानां सतामपि शिक्षापयन्तौ पितरौ तस्य तं दुर्हृदं सुतम् । यत् प्रसादात् त्वया प्राप्तं राज्यं निहतकंटकम् ९।। विनिग्रहं कथं साध्योस्तयोस्त्वं कुरुषे खल । अनादृत्य तु तद्वाक्यं पीयूषमिव पामर बलादानयते भोक्तुं क्रन्दतां रुदनामपि । न वा गणयते ज्ञातिभेदं विषयलम्पटः वैनायकं महास्थानं पथि तौ पश्यतः स्म ह । यस्मिन् विराजिते मूर्तिर्जीणा वैनायकी शुभा तेनोक्तं न तयोरस्ति पुण्यलेशो रवेः सुत । पापानां गणना नास्ति दूतांश्चैवेदमब्रवीत् एवं कृति सहस्त्राणि भुक्त्वा भोगाननेकशः । निस्तीर्णभोगौ तौ पापशेषेण भुवमागतौ स आरूढः शमीवृक्षं तत्पत्राणि च मस्तके । पतितानि गणेशस्य तुष्टोऽभूत्स द्वयोरपि अतिवैश्वानररवितेजाः सुतपसां निधिः । सृष्टिसामर्थ्यसंप्राप्तौ तताप सुमहत्तपः ऋतुं मे देहि भगवन्बाधते मदनानलः । इत्याकर्ण्य वचस्तस्या मुनिस्तां प्राह सादरम् यो देवो वृषवाहनो दशभुजश्चन्द्रार्द्धनागान्वितो नानारूपगणैर्गिरीन्द्रतनयायुक्तो जगत्कारणम् । यो व्याघ्राजिनकृत्तिमांस्त्रिनयनो यः शूलधृक्वामहा भक्तेच्छापरिपूरणैकनिलयो धर्मार्थमोक्षप्रदः वाराहेण हतः पूर्वो दंष्ट्रया वसुधाहृता । विरोचनः सुतस्तस्य बलिस्तस्याभवत्सुतः परनिन्दापरद्रव्यपरद्रोहपराङ्मुखः। दाता यज्वा मानयिता मान्यानां परमादरात् क उवाच । एवं स निश्चयं कृत्वा वसिष्ठादीन्समाहृयत् । भृग्वार्दीश्च मुनीन्पूज्य सुमुहूर्ते समारभत् कथयन्ति कथा नानाकथाः शृण्वन्ति मोदकाः। एवं सुवितते यज्ञे वसिष्ठाद्या महर्षयः क उवाच । एवं स्तुत्वाऽब्रवीदेनं वासवो बलिचेष्टितम् । बलिर्विरोचनसुतो विख्यातो भुवनत्रये ज्ञानं तथाऽऽश्रमो धन्यो धरा स्वर्गो रसातलम् । धन्यस्तद्दर्शनादेते सच्चिदानन्दरूपिणः

ka uvāca | vidarbhadeśe nagara mahiṣākhyaṃ babhūva ha | vikhyātaṃ triṣu lokeṣu kubera nagaropamam manuṣyaśvāpadāśī sa duṣpūra iva havyabhuk | cakampe sa ca taṃ dṛṣṭvā vyādho bhūmāvathāpatat kṛpayā ca gaṇeśasya tayo rākṣasabhīmayoḥ | yathāgnikaṇasamparkānnaśyante tṛṇaparvatāḥ anuṣṭhānaṃ kṛtaṃ tena vāmanena kathaṃ prabho| kathaṃ tasmai varo datto gajānanasvarupiṇā dīnānāthavṛddhajane kṛpāluratithiṣvapi | yajatordadatoreva ratayoḥ pūjane satām 9|| muniruvāca | kathaṃ kṣetrāt samutpannaḥ kiṃjātīyaḥ pitāmaha | sa sāmbastanmamācakṣva savaṃjño'si kṛpānidhe 0|| ka uvāca | durdharṣeṇa kṛtā yatnāḥ putrārthaṃ bahudhā mune | na ca jātaḥ suputro'sya duṣṭadaivayutasya ha ādāya dhanināṃ sarva dhanaṃ tānniravāsayat | apamānaṃ cakārāśu brāhmaṇānāṃ satāmapi śikṣāpayantau pitarau tasya taṃ durhṛdaṃ sutam | yat prasādāt tvayā prāptaṃ rājyaṃ nihatakaṃṭakam 9|| vinigrahaṃ kathaṃ sādhyostayostvaṃ kuruṣe khala | anādṛtya tu tadvākyaṃ pīyūṣamiva pāmara balādānayate bhoktuṃ krandatāṃ rudanāmapi | na vā gaṇayate jñātibhedaṃ viṣayalampaṭaḥ vaināyakaṃ mahāsthānaṃ pathi tau paśyataḥ sma ha | yasmin virājite mūrtirjīṇā vaināyakī śubhā tenoktaṃ na tayorasti puṇyaleśo raveḥ suta | pāpānāṃ gaṇanā nāsti dūtāṃścaivedamabravīt evaṃ kṛti sahastrāṇi bhuktvā bhogānanekaśaḥ | nistīrṇabhogau tau pāpaśeṣeṇa bhuvamāgatau sa ārūḍhaḥ śamīvṛkṣaṃ tatpatrāṇi ca mastake | patitāni gaṇeśasya tuṣṭo'bhūtsa dvayorapi ativaiśvānararavitejāḥ sutapasāṃ nidhiḥ | sṛṣṭisāmarthyasaṃprāptau tatāpa sumahattapaḥ ṛtuṃ me dehi bhagavanbādhate madanānalaḥ | ityākarṇya vacastasyā munistāṃ prāha sādaram yo devo vṛṣavāhano daśabhujaścandrārddhanāgānvito nānārūpagaṇairgirīndratanayāyukto jagatkāraṇam | yo vyāghrājinakṛttimāṃstrinayano yaḥ śūladhṛkvāmahā bhaktecchāparipūraṇaikanilayo dharmārthamokṣapradaḥ vārāheṇa hataḥ pūrvo daṃṣṭrayā vasudhāhṛtā | virocanaḥ sutastasya balistasyābhavatsutaḥ paranindāparadravyaparadrohaparāṅmukhaḥ| dātā yajvā mānayitā mānyānāṃ paramādarāt ka uvāca | evaṃ sa niścayaṃ kṛtvā vasiṣṭhādīnsamāhṛyat | bhṛgvārdīśca munīnpūjya sumuhūrte samārabhat kathayanti kathā nānākathāḥ śṛṇvanti modakāḥ| evaṃ suvitate yajñe vasiṣṭhādyā maharṣayaḥ ka uvāca | evaṃ stutvā'bravīdenaṃ vāsavo baliceṣṭitam | balirvirocanasuto vikhyāto bhuvanatraye jñānaṃ tathā''śramo dhanyo dharā svargo rasātalam | dhanyastaddarśanādete saccidānandarūpiṇaḥ

Ka said: In the country of Vidarbha there was a city called Mahiṣa, famed in the three worlds, resembling the city of Kubera. He was an eater of men and beasts, insatiable like fire; and seeing him the hunter trembled and then fell to the ground. And through the compassion of Gaṇeśa for those two, the rākṣasa and Bhīma — just as mountains of grass are destroyed by contact with a spark of fire. What observance was performed by that Vāmana, O lord? How was a boon granted to him by the elephant-faced one? Compassionate to the poor, the helpless and the aged, and to guests as well; the two who sacrificed and gave, devoted to the worship of the good. The sage said: How was he born from the field, of what kind was his birth, O grandfather? Tell me that about Sāmba, for you are all-knowing, O treasury of compassion. Ka said: Efforts were made in many ways for the sake of a son by Durdharṣa, O sage, and no good son was born to him, who was joined with an evil fate. Seizing all the wealth of the wealthy he drove them out, and he swiftly did dishonour to brahmins and to good men too. His parents, instructing that evil-hearted son (said): "By whose grace was the kingdom, its thorns destroyed, obtained by you — how, O wretch, do you oppress those two who ought to be conciliated?" But disregarding that speech, which was like nectar, the vile one has (women) brought by force for his enjoyment, though they cry out and weep; nor, greedy for sense-objects, does he take account of distinctions of kinship. On the road the two saw a great shrine of Vināyaka, in which shone an ancient, auspicious image of Vināyaka. He said: "These two have not a particle of merit, O son of the Sun; their sins are beyond counting" — and he said this to the messengers. Thus, having enjoyed pleasures thousands of times over in many ways, those two, their enjoyments exhausted, came to the earth with the remnant of their sin. He climbed a śamī tree, and its leaves fell upon the head of Gaṇeśa; he became pleased with both of them. Blazing beyond fire and the sun, a treasury of fine austerities, (and) having obtained the power of creation, he performed very great austerity. "Give me (union in) my season, O lord; the fire of love torments me" — hearing this speech of hers, the sage said to her respectfully: The god whose vehicle is the bull, ten-armed, attended by the crescent moon and by serpents, joined with the daughter of the mountain-king along with hosts of many forms, the cause of the world; who wears a tiger-skin garment, three-eyed, who bears the trident, [and] who is the sole abode for the fulfilment of devotees' wishes, the giver of dharma, wealth and liberation. The former was slain by the Boar, the earth having been raised with his tusk; his son was Virocana, and Bali was that one's son — turned away from slandering others, from others' property, from injuring others; a giver, a performer of sacrifices, one who honoured the honourable with the utmost respect. Ka said: Having thus made his decision, he summoned Vasiṣṭha and the others; and having honoured Bhṛgu and the other sages, he began at an auspicious hour. They tell tales, tales of many kinds; the delighted ones listen. Thus, when the sacrifice was well under way, the great sages headed by Vasiṣṭha (…). Ka said: Having praised him thus, Vāsava spoke to him of Bali's doings: "Bali, the son of Virocana, is renowned in the three worlds." Blessed is knowledge and likewise the hermitage, blessed the earth, heaven and the nether world; blessed are these, from the sight of him, having the form of being, consciousness and bliss.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.3

भीमो नामाभवद् व्याधो नगरे मांसविक्रयी। परेषां दोषकथने दोषो यद्यपि वर्तते लोको गणेशस्य कथं पृथगन्यत्र तिष्ठति । कथं शमी प्रिया तस्य सर्वमेतद्वदाशु मे शृंखलाभ्यां निबद्धौ तौ कारागारेऽध्यवासयत् । अतिदुष्टो दुष्टबुद्धिनामाऽभूत्तत् सखाऽनिशम् या चोन्नतकुचा नारी तस्य दृष्टिपथं गता । तामालिंग्यत्यसौ कामी चुम्बतीमांयमत्यपि ०।। एको जातः काकयोनौ कौशिकोऽभूत्परोऽपि च । तत एको दर्दुरोऽभूदपरः सरटोऽभवत् षडक्षरेण मन्त्रेण ध्यात्वा देवं गजाननम् । दिव्यवर्षसहस्रान्ते स देवो वरदोऽभवत् गच्छन्वदन्स्वपन्भुञ्जंस्तिष्ठन्नपि जपन्पिबन् । ध्यायति स्म हरिं नित्यं भक्त्या संस्थिरचेतसा

bhīmo nāmābhavad vyādho nagare māṃsavikrayī| pareṣāṃ doṣakathane doṣo yadyapi vartate loko gaṇeśasya kathaṃ pṛthaganyatra tiṣṭhati | kathaṃ śamī priyā tasya sarvametadvadāśu me śṛṃkhalābhyāṃ nibaddhau tau kārāgāre'dhyavāsayat | atiduṣṭo duṣṭabuddhināmā'bhūttat sakhā'niśam yā connatakucā nārī tasya dṛṣṭipathaṃ gatā | tāmāliṃgyatyasau kāmī cumbatīmāṃyamatyapi 0|| eko jātaḥ kākayonau kauśiko'bhūtparo'pi ca | tata eko darduro'bhūdaparaḥ saraṭo'bhavat ṣaḍakṣareṇa mantreṇa dhyātvā devaṃ gajānanam | divyavarṣasahasrānte sa devo varado'bhavat gacchanvadansvapanbhuñjaṃstiṣṭhannapi japanpiban | dhyāyati sma hariṃ nityaṃ bhaktyā saṃsthiracetasā

There was a hunter named Bhīma in the city, a seller of meat. Although there is fault in speaking of the faults of others — how does the world of Gaṇeśa stand apart, elsewhere? Why is the śamī dear to him? Tell me all this at once. He bound those two with chains and made them dwell in prison; his companion, exceedingly wicked, was named Duṣṭabuddhi, constantly (so). And whatever woman with full breasts came within his sight, that lustful man embraces her and kisses her, even (against her will). One was born in the womb of a crow, and the other became an owl; then one became a frog and the other became a lizard. Having meditated with the six-syllabled mantra upon the god Gajānana, at the end of a thousand divine years that god became a granter of boons. Walking, speaking, sleeping, eating, standing, muttering (prayers), drinking, he meditated constantly upon Hari with devotion, with a steadied mind.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.4

प्रश्ने कृते तु वक्तव्यो याथातथ्यान्न मत्सरात् । स भीमो दोषबहुलो बाणकोदंडवान्वने क उवाच । शृणु वक्ष्यामि ते सर्वं यद्यत्पृष्टं त्वया मुने । राजाऽसीत्पूर्वजनुषि स व्याधो वेदपारगः परद्रव्याणि गृह्णाति स्त्रियोऽपि स बलात् पुनः । सोऽपि तादृग्गुणो मन्त्री दुष्टबुद्धिपथे रत ईप्सितानस्य सर्वान्स ददौ नानावराञ्शुभान् । ततोऽसौ मनसा यद्यदकल्पयत लाघवात् एकदा शुक्रमाहूय परिपूज्य यथाविधि । पप्रच्छ तं बलिर्नीतिं शक्रो भुङ्क्त्तेऽमरावतीम्

praśne kṛte tu vaktavyo yāthātathyānna matsarāt | sa bhīmo doṣabahulo bāṇakodaṃḍavānvane ka uvāca | śṛṇu vakṣyāmi te sarvaṃ yadyatpṛṣṭaṃ tvayā mune | rājā'sītpūrvajanuṣi sa vyādho vedapāragaḥ paradravyāṇi gṛhṇāti striyo'pi sa balāt punaḥ | so'pi tādṛgguṇo mantrī duṣṭabuddhipathe rata īpsitānasya sarvānsa dadau nānāvarāñśubhān | tato'sau manasā yadyadakalpayata lāghavāt ekadā śukramāhūya paripūjya yathāvidhi | papraccha taṃ balirnītiṃ śakro bhuṅktte'marāvatīm

When a question has been put, one should speak according to the facts, not out of envy. That Bhīma, abounding in faults, with arrow and bow, in the forest — Ka said: Listen, I shall tell you everything, whatever you have asked, O sage. In his former birth that hunter was a king, one who had mastered the Vedas. He takes the property of others, and women too by force; and his minister as well, of the same character, delighted in the path of evil thinking. He gave him all he desired, various fine boons; thereafter whatever he conceived in his mind, easily (came about). Once, having summoned Śukra and worshipped him duly, Bali asked him about policy: "Śakra enjoys Amarāvatī…"

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.5

शरपूर्णेषुधी खड्गी चापं बिभ्रच्च शस्त्रिकाम् । अवधीत् प्राणिनो नित्यं कुटुम्बभरणे रतः सर्व शास्त्रप्रवक्ता च सर्वलक्षणलक्षितः । यज्वा विनीतो ह्रीमांश्च देवतातिथिपूजकः एवं दुराचाररतौ न कन्यां न च मातरम् । न वर्जयन्तः सम्भोगे भगिनीमपि निर्घृणो तत्तदग्रे पश्यति स्म वरदानप्रभावतः । चतुर्दशसु पत्नीषु ऋतुदानादनेकधा कथं च भागो नास्माकं भ्रातृत्वे सततं स्थिते । इति मे संशयं प्राज्ञ छेत्तुमर्हस्यशेषतः

śarapūrṇeṣudhī khaḍgī cāpaṃ bibhracca śastrikām | avadhīt prāṇino nityaṃ kuṭumbabharaṇe rataḥ sarva śāstrapravaktā ca sarvalakṣaṇalakṣitaḥ | yajvā vinīto hrīmāṃśca devatātithipūjakaḥ evaṃ durācāraratau na kanyāṃ na ca mātaram | na varjayantaḥ sambhoge bhaginīmapi nirghṛṇo tattadagre paśyati sma varadānaprabhāvataḥ | caturdaśasu patnīṣu ṛtudānādanekadhā kathaṃ ca bhāgo nāsmākaṃ bhrātṛtve satataṃ sthite | iti me saṃśayaṃ prājña chettumarhasyaśeṣataḥ

With a quiver full of arrows, bearing a sword, a bow and a knife, he killed living creatures continually, intent on maintaining his household. And (the other was) an expounder of all the treatises, marked with all (auspicious) signs, a sacrificer, well-behaved and modest, a worshipper of gods and guests. Thus the two, addicted to evil conduct, did not spare a maiden, nor a mother, nor even a sister in intercourse, being pitiless. By the power of the boon granted he saw each thing beforehand; with his fourteen wives, by union at their fertile seasons, in many ways (…). "And why is there no share for us, when brotherhood always subsists? This doubt of mine, O wise one, you should cut away entirely."

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.6

पथिकान्ब्राह्मणांश्चापि निर्दयो निर्जने वने। कदाचिन्नगरे तस्मिन् समारब्धो महोत्सवः गजाश्वरथपत्तीनां संख्या यस्य न विद्यते । दाता शुरश्च मेधावी समृद्धो मघवानिव न ब्रह्महत्यां मनुतो न स्त्रीबालवधं तथा । एवं पापसमाचारौ पामस्य पर्वताविव चकार तेजसा सर्वं जगत्स्थावरजङ्गमम् । तासु श्रेष्ठे च द्वे पत्न्यौ दित्यदितीति नामतः शुक्र उवाच । तव पूर्वैरेतदर्थं कृतं वैरं निरन्तरम् । सुरैः सार्द्धं महाभाग ते सर्वे नाशमापिताः

pathikānbrāhmaṇāṃścāpi nirdayo nirjane vane| kadācinnagare tasmin samārabdho mahotsavaḥ gajāśvarathapattīnāṃ saṃkhyā yasya na vidyate | dātā śuraśca medhāvī samṛddho maghavāniva na brahmahatyāṃ manuto na strībālavadhaṃ tathā | evaṃ pāpasamācārau pāmasya parvatāviva cakāra tejasā sarvaṃ jagatsthāvarajaṅgamam | tāsu śreṣṭhe ca dve patnyau dityaditīti nāmataḥ śukra uvāca | tava pūrvairetadarthaṃ kṛtaṃ vairaṃ nirantaram | suraiḥ sārddhaṃ mahābhāga te sarve nāśamāpitāḥ

(He killed) travellers and brahmins too, pitiless, in the deserted forest. Once a great festival was begun in that city. He, the number of whose elephants, horses, chariots and foot-soldiers was not known, was a giver, brave, intelligent, prosperous like Maghavan. He reckons neither the killing of a brahmin nor the slaying of women and children; thus the two, of sinful conduct, were like two mountains of sin. By his splendour he (subdued) the whole world, moving and unmoving; among those (wives) two were the chief, Diti and Aditi by name. Śukra said: By your forefathers unceasing enmity was made with the gods on this account, O greatly fortunate one; and all of them were brought to destruction.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.7

प्रातरेव वनं यातो बहुमांसजिघृक्षया । विक्रयेच्छुर्द्रव्यलुब्धो कुटुम्बस्यापि पोषकः ध्वजश्च शत्रुजिद्यस्य प्रधानौ बुद्धिमत्तरौ । यतोऽधरीकृतः काव्यो गिरां पतिरपि स्फुटम् आस्तामुभो दुष्टबुद्धी राजामात्यौ सुदुःसहौ । न ब्राह्मणो यतिर्वापि तद्गृहे याति भिक्षितुम् अदित्याऽपि तपस्तप्तं विष्णुप्रीणनहेतवे । संवत्सराणामयुतं ततस्तुष्टो जनार्दनः देवैर्विष्णुसहायैस्तु नानामायाबलाश्रयात् । त्यक्त्वा वैरं भवान्साधु यजतां शतसंख्यया

prātareva vanaṃ yāto bahumāṃsajighṛkṣayā | vikrayecchurdravyalubdho kuṭumbasyāpi poṣakaḥ dhvajaśca śatrujidyasya pradhānau buddhimattarau | yato'dharīkṛtaḥ kāvyo girāṃ patirapi sphuṭam āstāmubho duṣṭabuddhī rājāmātyau suduḥsahau | na brāhmaṇo yatirvāpi tadgṛhe yāti bhikṣitum adityā'pi tapastaptaṃ viṣṇuprīṇanahetave | saṃvatsarāṇāmayutaṃ tatastuṣṭo janārdanaḥ devairviṣṇusahāyaistu nānāmāyābalāśrayāt | tyaktvā vairaṃ bhavānsādhu yajatāṃ śatasaṃkhyayā

At dawn he went to the forest, wishing to take much meat, eager to sell it, greedy for money, though also the supporter of his household. And Dhvaja and Śatrujit were his two chief ministers, exceedingly clever — by whom Kāvya (Śukra), and even the lord of speech (Bṛhaspati), were plainly outdone. Both, evil-minded, king and minister, were quite unbearable: no brahmin nor ascetic went to that house to beg. Aditi too performed austerity for ten thousand years for the sake of pleasing Viṣṇu; then Janārdana was satisfied. But by the gods, who have Viṣṇu as ally, through recourse to the power of manifold illusions — abandoning enmity, sir, let (you) rightly perform sacrifices to the number of a hundred.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.8

जघान मृगयूथास्तान्मांसभारयुतः पुरम् । यावत्प्रविशते तावदागतो राक्षसो महान् यौ तौ क्षितितले जेतुं समर्थौ शस्त्रतेजसा । पत्नी सुलक्षणास्यासीन्नाम्ना च मदनावती न राष्ट्रे नाम तस्यापि गृह्णाति प्रकृतेरपि । एकदा मृगयार्थं तौ यातः स्म गहनं वनम् जगत्याः पालनायासौ धर्मसंस्थापनाय च । शक्रादितत्सुतानां च दुष्टानां निग्रहाय च तत्पुण्यस्य बलादैन्द्रं पदं पूर्णमवाप्स्यसि। बलिरुवाच । सम्यगुक्त्तं त्वया ब्रह्मन्नीतिशास्त्रविशारद

jaghāna mṛgayūthāstānmāṃsabhārayutaḥ puram | yāvatpraviśate tāvadāgato rākṣaso mahān yau tau kṣititale jetuṃ samarthau śastratejasā | patnī sulakṣaṇāsyāsīnnāmnā ca madanāvatī na rāṣṭre nāma tasyāpi gṛhṇāti prakṛterapi | ekadā mṛgayārthaṃ tau yātaḥ sma gahanaṃ vanam jagatyāḥ pālanāyāsau dharmasaṃsthāpanāya ca | śakrāditatsutānāṃ ca duṣṭānāṃ nigrahāya ca tatpuṇyasya balādaindraṃ padaṃ pūrṇamavāpsyasi| baliruvāca | samyagukttaṃ tvayā brahmannītiśāstraviśārada

He killed those herds of deer, and (went) towards the city laden with the burden of meat; and just as he was about to enter, a great rākṣasa came. Those two were able, by the might of their weapons, to conquer (all) on the face of the earth. His wife was of fair marks, Madanāvatī by name; in the kingdom no one, not even a common subject, would utter his name. Once the two went for the hunt to a dense forest — for the protection of the world and for the establishment of dharma, and for the restraint of the wicked, of Śakra and his sons. By the strength of that merit you will obtain in full the station of Indra. Bali said: You have spoken rightly, O brahmin, expert in the treatises of statecraft.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.9

मनुष्यगन्धहृष्टोऽसौ ययौ तस्यान्तिकं क्षणात् । पिंगाक्षो नामतः पिंगनेत्रः सर्वभयंकरः पतिव्रता धर्मशीला सुमुखी सर्ववेदिनी । न तया सदृशी काचित्त्रिषु लोकेषु कामिनी घ्नतः स्म मृगयूथानि पक्षियूथान्यनेकशः । तानि प्रापय्य नगरमश्वारूढो स्वयं पुनः पुत्रतामगमत्तस्यास्तया पूर्वं प्रसादितः । अथ सा स्वामिनं प्राह दितिर्होमाय सादरम् साम्नो दानविधेर्भेदाज्जघन्यो निग्रहो मतः । सोऽपि पुण्यबलात्सिध्येत्तस्मात्पुण्यं दृढं मतम्

manuṣyagandhahṛṣṭo'sau yayau tasyāntikaṃ kṣaṇāt | piṃgākṣo nāmataḥ piṃganetraḥ sarvabhayaṃkaraḥ pativratā dharmaśīlā sumukhī sarvavedinī | na tayā sadṛśī kācittriṣu lokeṣu kāminī ghnataḥ sma mṛgayūthāni pakṣiyūthānyanekaśaḥ | tāni prāpayya nagaramaśvārūḍho svayaṃ punaḥ putratāmagamattasyāstayā pūrvaṃ prasāditaḥ | atha sā svāminaṃ prāha ditirhomāya sādaram sāmno dānavidherbhedājjaghanyo nigraho mataḥ | so'pi puṇyabalātsidhyettasmātpuṇyaṃ dṛḍhaṃ matam

Delighted at the smell of a human, he went to his side in an instant — Piṅgākṣa by name, tawny-eyed, terrifying to all. (She was) devoted to her husband, of righteous conduct, fair-faced, all-knowing; there was no woman like her in the three worlds. They were killing herds of deer and many flocks of birds; having had these conveyed to the city, mounted on a horse himself again... He became her son, having earlier been propitiated by her. Then Diti respectfully said to her husband, for the oblation: Of conciliation, the method of gift, and division, coercion is reckoned lowest; and that too succeeds by the force of merit — therefore merit is held to be the firm (means).

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.11

पतितानि च शस्त्राणि नेत्रेऽप्याच्छादिते बलात् । उन्मील्य नयनेऽपश्यच्छमीवृक्षं समीपतः ०।। तयोर्वृत्तेन तुतुषुः पौरा जानपदा जनाः । अमित्रा अपि गृह्णन्ति षड्गुणान् साधुसंमतान् अयं कालो घोररूपो होमकाल उपस्थितः। क्षणमाचर धैर्यं त्वं पश्चाद्रंस्ये त्वया सह यज्ञं महासमारम्भं सर्वानन्दकरं परम् । सर्वे ते यज्ञकुण्डानि प्राचीसाधनपूर्वकम्

patitāni ca śastrāṇi netre'pyācchādite balāt | unmīlya nayane'paśyacchamīvṛkṣaṃ samīpataḥ 0|| tayorvṛttena tutuṣuḥ paurā jānapadā janāḥ | amitrā api gṛhṇanti ṣaḍguṇān sādhusaṃmatān ayaṃ kālo ghorarūpo homakāla upasthitaḥ| kṣaṇamācara dhairyaṃ tvaṃ paścādraṃsye tvayā saha yajñaṃ mahāsamārambhaṃ sarvānandakaraṃ param | sarve te yajñakuṇḍāni prācīsādhanapūrvakam

And the weapons fell, and his eyes too were forcibly covered; opening his eyes, he saw a śamī tree nearby. The townsfolk and country people were pleased with the conduct of those two; even enemies accept the six qualities approved by the good. This time is of dreadful form; the time of the oblation has arrived. Show patience for a moment; afterwards I shall take pleasure with you. The sacrifice, of great undertaking, supreme, giving joy to all — all of them (prepared) the sacrificial fire-pits, beginning with the arrangement of the eastern quarter.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.12

आरुरोह च भीमस्तं राक्षसोऽपि समारुहत् । तावच्चिक्षेप शाखां स तत्त्पत्रं वायुनेरितम् १।। दशाक्षरेण मन्त्रेण ध्यायता बहु वासरम् । दत्त्वा तस्मै वरान् देवो विधते वांछितानपि अस्मिन्काले भवेद्दुष्टमपत्यं देवधर्मध्रुक् । इति स्वामिवचः श्रुत्वा हस्ते धृत्वा ननाम तम् चक्रुश्च कारयामासुर्यज्ञसम्भारसंचयान् । वेदिकामण्डपादींश्च भूमिशोधनपूर्वकम्

āruroha ca bhīmastaṃ rākṣaso'pi samāruhat | tāvaccikṣepa śākhāṃ sa tattpatraṃ vāyuneritam 1|| daśākṣareṇa mantreṇa dhyāyatā bahu vāsaram | dattvā tasmai varān devo vidhate vāṃchitānapi asminkāle bhavedduṣṭamapatyaṃ devadharmadhruk | iti svāmivacaḥ śrutvā haste dhṛtvā nanāma tam cakruśca kārayāmāsuryajñasambhārasaṃcayān | vedikāmaṇḍapādīṃśca bhūmiśodhanapūrvakam

And the terrible one climbed it, and the rākṣasa too climbed up; then he threw a branch, its leaf shaken by the wind. With the ten-syllabled mantra, meditating for many days — the god, granting him boons, bestows even the things desired. At this time there would be born a wicked offspring, hostile to the gods and to dharma. Hearing thus her husband's word, she took his hand and bowed to him. And they made, and had made, the collections of materials for the sacrifice, and the altar, pavilion and the rest, after first purifying the ground.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.13

पपात गणनाथस्य वामनास्थापितस्य ह। मस्तके तेन तुष्टोऽसावुभाभ्यां पूजितः स्फुटम् ततो वसिष्ठहस्तेन तेनेयं स्थापिता दृढा । वरदेति च नामास्या वसिष्ठेन कृतं ततः। अस्य दर्शनतो नृणां पुरूषार्थाश्चतुर्विधः । स्मरणात् पूजनाद्वापि सेत्स्यते नात्र संशयः उवाच रक्तनयना दग्धुकामा जगत्त्रयम् । इदानीमेव मे वाञ्छा न कृता चेत्त्वया मुने कृत्वाऽभ्युदयिकं श्राद्धं स्वस्तिवाचनपूर्वकम् । मातॄणां पूजनं कृत्वा स्थापयामासुरादरात् । मन्त्रैर्नानाविधैर्विप्राः सर्वा मण्डपदेवताः

papāta gaṇanāthasya vāmanāsthāpitasya ha| mastake tena tuṣṭo'sāvubhābhyāṃ pūjitaḥ sphuṭam tato vasiṣṭhahastena teneyaṃ sthāpitā dṛḍhā | varadeti ca nāmāsyā vasiṣṭhena kṛtaṃ tataḥ| asya darśanato nṛṇāṃ purūṣārthāścaturvidhaḥ | smaraṇāt pūjanādvāpi setsyate nātra saṃśayaḥ uvāca raktanayanā dagdhukāmā jagattrayam | idānīmeva me vāñchā na kṛtā cettvayā mune kṛtvā'bhyudayikaṃ śrāddhaṃ svastivācanapūrvakam | mātṝṇāṃ pūjanaṃ kṛtvā sthāpayāmāsurādarāt | mantrairnānāvidhairviprāḥ sarvā maṇḍapadevatāḥ

It fell upon the head of the Lord of the Hosts (Gaṇeśa), who had been installed by Vāmana; pleased by that, he was plainly worshipped by them both. Then by Vasiṣṭha's hand this (image) was firmly installed, and the name 'Varadā' was thereupon given to her by Vasiṣṭha. From the sight of him the fourfold human aims (are attained) by men; by remembrance or by worship they will be accomplished — of this there is no doubt. Red-eyed, wishing to burn the three worlds, she said: If my wish is not fulfilled by you this very moment, O sage... Having performed the ābhyudayika śrāddha preceded by the recitation of blessings, and having performed the worship of the Mothers, the brahmins reverently installed, with mantras of many kinds, all the deities of the pavilion.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.14

वामनाय वरान्दातुं स्फुटो योभूद् गजाननः । बलिं विजेतुकामाय कश्यपस्यात्मजाय सः ३।। मृतेऽस्मिन्नगरी सर्वा शुशोच नृपतिं तदा । अपुत्रत्वात्सहैवास्य पत्नी सहगतिं ययौ एवं वसिष्ठवाक्येन स्थानं तद्भुवि पप्रथे । गणेशभजनेनास्य स्मरणेनार्चनेन च देहत्यागं करिष्यामि विह्वला मदनाग्निना ।। यथा तथास्थां दैवान्मे अपत्यं देवधर्मध्रुक् रेजाते दम्पती तत्र श्वेतवस्त्रावलड्.कृतौ । अमात्यराजसुहृदां पौराणां च गणैर्वृतौ

vāmanāya varāndātuṃ sphuṭo yobhūd gajānanaḥ | baliṃ vijetukāmāya kaśyapasyātmajāya saḥ 3|| mṛte'sminnagarī sarvā śuśoca nṛpatiṃ tadā | aputratvātsahaivāsya patnī sahagatiṃ yayau evaṃ vasiṣṭhavākyena sthānaṃ tadbhuvi paprathe | gaṇeśabhajanenāsya smaraṇenārcanena ca dehatyāgaṃ kariṣyāmi vihvalā madanāgninā || yathā tathāsthāṃ daivānme apatyaṃ devadharmadhruk rejāte dampatī tatra śvetavastrāvalaḍ.kṛtau | amātyarājasuhṛdāṃ paurāṇāṃ ca gaṇairvṛtau

The elephant-faced one, who had appeared to give boons to Vāmana, the son of Kaśyapa, who wished to conquer Bali — he. When he died, the whole city then mourned the king; and because he was sonless, his wife went the same way together with him. Thus by Vasiṣṭha's word that place became famed on earth, and by the worship of Gaṇeśa, by remembrance of him and by his adoration... 'I shall abandon my body, distraught with the fire of love.' Let it be as it may: by fate let my offspring be one hostile to the gods and to dharma. There the wedded pair shone, adorned in white garments, surrounded by throngs of ministers, kings, friends and townsfolk.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.15

अत्यन्तं तुष्यते देवो दूर्वया च शमीदलैः। रत्नकांचनसंयुक्ता दिव्यवस्त्रसमन्विता मन्त्रिणौ सर्व संस्कारान्कारयामासतुर्द्विजैः । एकादशाहे दददुर्नाना दानानि भक्तितः रामलक्ष्मणभरतः शत्रुघ्नसहिताः सुताः । जाता लोकेषु विख्याताः सर्वज्ञाः शूरसंमतः इति तद्वचनं श्रुत्वा शरणागतवत्सलः। ददावृतुं तदा तस्य होमं स्नात्वा चकार ह सम्मानिताः स्त्रियोऽपश्यन्गवाक्षस्तं महोत्सवम् । अन्वारब्धा ब्राह्मणास्ते पूर्वाग्ड.ानि न्यवर्तयन्

atyantaṃ tuṣyate devo dūrvayā ca śamīdalaiḥ| ratnakāṃcanasaṃyuktā divyavastrasamanvitā mantriṇau sarva saṃskārānkārayāmāsaturdvijaiḥ | ekādaśāhe dadadurnānā dānāni bhaktitaḥ rāmalakṣmaṇabharataḥ śatrughnasahitāḥ sutāḥ | jātā lokeṣu vikhyātāḥ sarvajñāḥ śūrasaṃmataḥ iti tadvacanaṃ śrutvā śaraṇāgatavatsalaḥ| dadāvṛtuṃ tadā tasya homaṃ snātvā cakāra ha sammānitāḥ striyo'paśyangavākṣastaṃ mahotsavam | anvārabdhā brāhmaṇāste pūrvāgḍa.āni nyavartayan

The god is exceedingly pleased with dūrvā grass and with śamī leaves. (She was) furnished with jewels and gold and provided with divine garments. The two ministers had all the rites performed by brahmins; on the eleventh day they gave various gifts with devotion. Sons were born — Rāma, Lakṣmaṇa, Bharata together with Śatrughna — famed among the worlds, all-knowing, esteemed among heroes. Hearing that speech of his, he who is tender to those who come for refuge then granted him the season; and having bathed, he performed the oblation. The honoured women watched that great festival from the lattice-windows; those brahmins, following along, completed the preliminary rites.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.16

दूर्वांकुरविना पूजा निष्फला जायते नृणाम् । शमीपत्रेण वा सा स्यात्सफला नान्यथा क्वचित् एवं दृष्ट्वा महारम्यं प्रासादं राजनिर्मितम् । उत्तरे तुरश्वपृष्टाद्राजामात्यौ पुपूजतुः ततश्चास्याः सुतो जज्ञे हिरण्याक्षो महाबलः । हिरण्यकशिपुश्चोभौ चेरतुस्तप उत्कटम्

dūrvāṃkuravinā pūjā niṣphalā jāyate nṛṇām | śamīpatreṇa vā sā syātsaphalā nānyathā kvacit evaṃ dṛṣṭvā mahāramyaṃ prāsādaṃ rājanirmitam | uttare turaśvapṛṣṭādrājāmātyau pupūjatuḥ tataścāsyāḥ suto jajñe hiraṇyākṣo mahābalaḥ | hiraṇyakaśipuścobhau ceratustapa utkaṭam

Without a shoot of dūrvā, men's worship becomes fruitless; or with a śamī leaf it may become fruitful — never otherwise. Having thus seen the greatly delightful palace built by the king, on the north (side), from the horse's back the king and the minister worshipped. Then a son was born to her, Hiraṇyākṣa of great strength, and Hiraṇyakaśipu; both practised fierce austerity.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.17

यज्ञदानव्रतैरन्यैस्तपोभिर्नियमैरपि । तथा न प्रीयते देवः कांचनै रत्नसंचयैः ६।। दुर्धर्षस्य सुतं तस्य दायादस्य महाबलम् । क्षेत्रजं साम्यनामानं राज्ञाशिष्टं च तावुभौ पत्रैः पुष्पैर्नेमतुस्तं सर्वपापाहरं विभुम् । प्रदक्षिणी कृत्य विभुमीयतुः क्षणमात्रतः पञ्चाक्षरं महामंत्रं पितुस्तौ बहुवत्सरम् । एकाङ्गुष्ठस्थितौ वायुमात्रभक्षौ सवल्मिकौ आलभन्त पशुं वेदकल्पवाक्यानुसारतः । तत्तद्देवाय तन्मन्त्रैर्जुहृति स्म विधानतः १६ यज्ञवाटे चतुर्द्वारं सर्वेषामनिवारिते। आयान्ति यान्ति सर्वेऽपि पूजितास्त्रिविधा जनाः

yajñadānavratairanyaistapobhirniyamairapi | tathā na prīyate devaḥ kāṃcanai ratnasaṃcayaiḥ 6|| durdharṣasya sutaṃ tasya dāyādasya mahābalam | kṣetrajaṃ sāmyanāmānaṃ rājñāśiṣṭaṃ ca tāvubhau patraiḥ puṣpairnematustaṃ sarvapāpāharaṃ vibhum | pradakṣiṇī kṛtya vibhumīyatuḥ kṣaṇamātrataḥ pañcākṣaraṃ mahāmaṃtraṃ pitustau bahuvatsaram | ekāṅguṣṭhasthitau vāyumātrabhakṣau savalmikau ālabhanta paśuṃ vedakalpavākyānusārataḥ | tattaddevāya tanmantrairjuhṛti sma vidhānataḥ 16 yajñavāṭe caturdvāraṃ sarveṣāmanivārite| āyānti yānti sarve'pi pūjitāstrividhā janāḥ

With sacrifices, gifts, vows, other austerities and observances, and likewise with heaps of gold and jewels, the god is not so pleased. The mighty son of Durdharṣa, his heir, born of his wife, named Sāmya, and left over by the king — the two of them bowed with leaves and flowers to that lord who removes all sin; having circumambulated the lord, they departed in but a moment. (They recited) the great five-syllabled mantra of their father for many years, standing on one great toe, feeding on air alone, covered with ant-hills. They took hold of the sacrificial animal in accordance with the words of the Veda and the ritual manuals, and to each several deity they offered with its mantras, according to the prescription. In the sacrificial enclosure there were four gates, unobstructed for all; all people of the three (classes), being honoured, come and go.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.18

दूर्वाभिश्च शमीपत्रैर्यथा सुप्रीयते विभुः । तयोस्तुष्टो देवदेवः प्रेषयद्यानमुत्तमम् अमात्यौ निश्चयं कृत्वा राज्यं दातुं तु तस्य ह । पौरजानपदान् सर्वान् ब्राह्मणान् परिपृच्छ च एतदेव परं पुण्यं दैवाज्जातं तयोस्तदा । एवं पापसमाचारौ राज्यं कृत्वाऽथ ममृतुः अथाययौ महादेवो वरं दातुं कृपानिधि। तुष्टुवतुस्ततस्तं तौ भक्त्या देवं त्रिलोचनम् विवदन्ते महावादैरेकतो विदुषां जनाः । नृत्यन्त्यप्सरसोऽन्यत्र पठन्ते वैदिकाः कृतः

dūrvābhiśca śamīpatrairyathā suprīyate vibhuḥ | tayostuṣṭo devadevaḥ preṣayadyānamuttamam amātyau niścayaṃ kṛtvā rājyaṃ dātuṃ tu tasya ha | paurajānapadān sarvān brāhmaṇān paripṛccha ca etadeva paraṃ puṇyaṃ daivājjātaṃ tayostadā | evaṃ pāpasamācārau rājyaṃ kṛtvā'tha mamṛtuḥ athāyayau mahādevo varaṃ dātuṃ kṛpānidhi| tuṣṭuvatustatastaṃ tau bhaktyā devaṃ trilocanam vivadante mahāvādairekato viduṣāṃ janāḥ | nṛtyantyapsaraso'nyatra paṭhante vaidikāḥ kṛtaḥ

Just as the Lord is well pleased by dūrvā grass and śamī leaves — pleased with the two of them, the god of gods sent an excellent vehicle. The two ministers, having made the decision to give the kingdom to him, and having consulted all the townsfolk, country people and brahmins... This alone was the supreme merit that then arose for those two by fate; thus, being of sinful conduct, having ruled the kingdom, they then died. Then Mahādeva, the treasury of compassion, came to grant a boon; thereupon those two praised with devotion the three-eyed god. On one side people of the learned dispute with great arguments; elsewhere the apsarases dance; the Vedic men recite.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.19

स्वरूपधारिभिर्युक्तं किंकरैर्निजलोकतः। तेषां निरीक्षणान्नष्टाः पापपर्वतराशयः बध्वा पाशैर्याम्यदूतैर्नीतौ तौ शमनान्तिकम् । चित्रगुप्तं समाहूय पप्रच्छ स शुभाशुभम् कृताञ्जलिपुटौ चोभौ प्रणिपातपुरःसरम् । यथाशक्ति यथाज्ञानं तद्दर्शनस्फुरन्मती गायन्ति वैष्णवाः शैवा मृदङगतालवादनैः । भुंजते ब्राह्मणाः स्वेच्छा भोजनं षड्रसैः क्वचित्

svarūpadhāribhiryuktaṃ kiṃkarairnijalokataḥ| teṣāṃ nirīkṣaṇānnaṣṭāḥ pāpaparvatarāśayaḥ badhvā pāśairyāmyadūtairnītau tau śamanāntikam | citraguptaṃ samāhūya papraccha sa śubhāśubham kṛtāñjalipuṭau cobhau praṇipātapuraḥsaram | yathāśakti yathājñānaṃ taddarśanasphuranmatī gāyanti vaiṣṇavāḥ śaivā mṛdaṅagatālavādanaiḥ | bhuṃjate brāhmaṇāḥ svecchā bhojanaṃ ṣaḍrasaiḥ kvacit

(The vehicle) furnished with attendants bearing their own forms, (come) from his own world; by the mere sight of them the mountainous heaps of sin were destroyed. Bound with nooses by Yama's messengers, the two were led to the presence of the Chastiser; summoning Citragupta, he asked (about) their good and evil. And both, with hands folded, prefacing it with prostration, according to their power and their knowledge, their minds kindled by the sight of him... The Vaiṣṇavas and Śaivas sing with the playing of drums and cymbals; the brahmins eat at will, in places a meal of six flavours.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.21

व्यक्त्वा देहो दिव्यदेहौ गृहीत्वा यानमास्थितौ । दूतैः सम्पूजितौ नानावस्त्रभूषाविलेपनैः ०।। बध्यतां बध्यतामेतौ लोहदंडेन पात्यताम् । कुंडे वीचिमये पंक्ति सहस्रपरिवत्सरान् इति स्तुत्वा महादेवं सर्वव्यापिनमीश्वरम् । नमश्चचक्रतुर्देवं भक्तवाञ्छासुरद्रुमम् वसोर्धारां सुमहतीं पातयामासुरग्निषु । उत्तरांङ्गानि संपाद्य रथे तौ स्थाप्य दम्पती

vyaktvā deho divyadehau gṛhītvā yānamāsthitau | dūtaiḥ sampūjitau nānāvastrabhūṣāvilepanaiḥ 0|| badhyatāṃ badhyatāmetau lohadaṃḍena pātyatām | kuṃḍe vīcimaye paṃkti sahasraparivatsarān iti stutvā mahādevaṃ sarvavyāpinamīśvaram | namaścacakraturdevaṃ bhaktavāñchāsuradrumam vasordhārāṃ sumahatīṃ pātayāmāsuragniṣu | uttarāṃṅgāni saṃpādya rathe tau sthāpya dampatī

Abandoning their bodies, taking on divine bodies, they mounted the vehicle, honoured by the messengers with various garments, ornaments and unguents. 'Bind these two, bind them! Let them be struck down with the iron rod! (Cast them) in a row into the pit made of waves for a thousand full years.' Having thus praised Mahādeva, the all-pervading Lord, the two made obeisance to the god, the wish-fulfilling tree of the devotees' desires. They caused a very great stream of butter to fall into the fires; and having completed the concluding rites, setting the wedded pair upon a chariot...

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.22

नानावादित्र निर्घोषैः स्त्रीगन्धर्वैयुतं महत्। नीतौ तौ देवनिकटे नेमतुस्तौ विनायकम् १ ।। तस्य पत्न्या प्रमदया कैवर्तासक्त चित्तया । जनितः सुमुहूर्ते स न ज्ञातो जारजस्त्विति एकं- कस्मिन् क्रमेणैतौ कुंडे भुक्त्वाऽघसंचयान् । क्षिप्यतां मृत्युलोके च नीचयोनि गतावुभौ तावुवाच ततस्तुष्टो वृणुतं वरमित्यसौ । वृणुतस्तौ वरान्देवादमृतिं यक्षरक्षसः कर्तुं चावभृथस्नानं सर्वे लोका विनिर्ययुः । नानावादित्र निर्घोषैर्वरबन्दीरवैरपि

nānāvāditra nirghoṣaiḥ strīgandharvaiyutaṃ mahat| nītau tau devanikaṭe nematustau vināyakam 1 || tasya patnyā pramadayā kaivartāsakta cittayā | janitaḥ sumuhūrte sa na jñāto jārajastviti ekaṃ- kasmin krameṇaitau kuṃḍe bhuktvā'ghasaṃcayān | kṣipyatāṃ mṛtyuloke ca nīcayoni gatāvubhau tāvuvāca tatastuṣṭo vṛṇutaṃ varamityasau | vṛṇutastau varāndevādamṛtiṃ yakṣarakṣasaḥ kartuṃ cāvabhṛthasnānaṃ sarve lokā viniryayuḥ | nānāvāditra nirghoṣairvarabandīravairapi

(That vehicle was) great, filled with the roars of many instruments, with women and gandharvas; the two were led into the god's presence, and they bowed to Vināyaka. By his wife Pramadā, whose mind was attached to a fisherman, he was born at an auspicious moment; it was not known that he was born of a paramour. One after another these two, in a single pit, having consumed their heaps of sin, are to be flung into the world of mortals, both of them having gone to a low birth. Then, being pleased, he said to those two: Choose a boon. And the two chose boons from the god: immunity from death at the hands of yakṣas and rākṣasas. To perform the concluding (avabhṛtha) bath, all the people went forth, with the roars of many instruments and with the cries of excellent bards.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.23

अशेष पाप निर्मुक्तौ प्रापतुस्तौ सरूपताम् । आकल्पं स्थापितौ तेन गणेशेन निजस्थले यावन्ति राजचिह्नानि तावन्ति ददतुश्च तौ । निवेद्य कोशसहितं सर्वं राज्यं सराष्ट्रकम् अनयोः पुण्यलेशोऽस्ति दूताः शृणुत तत्कृतिम् । प्रसंगादर्चितो दृष्टो देव आभ्यां गजाननः किन्नरैर्मानुषश्रेष्ठः पिशाचैश्चारणादिभिः । न शस्त्रैर्नार्द्रशुष्कैश्च जन्तुभिर्जलजैरपि वेदघोषैर्बहुविधैः सामगानैर्हरिप्रियैः । स्नात्वाऽऽगत्य हरिं सोऽथ तोषयामास तान्द्विजान

aśeṣa pāpa nirmuktau prāpatustau sarūpatām | ākalpaṃ sthāpitau tena gaṇeśena nijasthale yāvanti rājacihnāni tāvanti dadatuśca tau | nivedya kośasahitaṃ sarvaṃ rājyaṃ sarāṣṭrakam anayoḥ puṇyaleśo'sti dūtāḥ śṛṇuta tatkṛtim | prasaṃgādarcito dṛṣṭo deva ābhyāṃ gajānanaḥ kinnarairmānuṣaśreṣṭhaḥ piśācaiścāraṇādibhiḥ | na śastrairnārdraśuṣkaiśca jantubhirjalajairapi vedaghoṣairbahuvidhaiḥ sāmagānairharipriyaiḥ | snātvā''gatya hariṃ so'tha toṣayāmāsa tāndvijāna

Freed from all sin, those two attained his (the god's) very form; they were installed by that Gaṇeśa until the end of the aeon in his own place. And they gave over as many royal insignia as there were, offering the whole kingdom together with the treasury and the countryside. 'These two have a portion of merit — O messengers, hear their deed: incidentally the elephant-faced god was worshipped and beheld by these two.' — foremost among men, by kinnaras, piśācas, cāraṇas and the rest; not by weapons, nor by moist or dry things, nor by creatures, nor by water-born ones. With Vedic chants of many kinds, with the Sāman songs dear to Hari, having bathed and come (back), he then gratified those brahmins.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.24

एवं भावप्रियो देवः प्रीयते भक्तिभावतः । तथैव मुष्टिमात्रान्नात्सन्तुष्टोऽयं द्विजस्य सः। शुक्लस्य प्रददौ दिव्यमलकासदृशं गृहम् अमात्य पदनिष्टौ तौ जातावास्तां यथा पुरा । स राज्यं प्राप्य दुर्द्धर्षसुतो मत्तः श्रियाऽभवत् तेन पुण्येन सोऽप्येता वुद्धरिष्यती तत्र वै । एवमाकर्ण्य तद्वाक्यं दूतैर्बद्धौ हतौ दृढम् स्थावरैर्जङ्मैरन्यैर्न दिवा न निशासु च । न पृथिव्यां न चाकाशे नान्तराले तथोषसि अनेकरत्ननिचयैर्धनैर्वस्त्रैरनेकशः । गोभिरश्वैर्गजैर्गन्धैरिच्छाविषयपूरणैः

evaṃ bhāvapriyo devaḥ prīyate bhaktibhāvataḥ | tathaiva muṣṭimātrānnātsantuṣṭo'yaṃ dvijasya saḥ| śuklasya pradadau divyamalakāsadṛśaṃ gṛham amātya padaniṣṭau tau jātāvāstāṃ yathā purā | sa rājyaṃ prāpya durddharṣasuto mattaḥ śriyā'bhavat tena puṇyena so'pyetā vuddhariṣyatī tatra vai | evamākarṇya tadvākyaṃ dūtairbaddhau hatau dṛḍham sthāvarairjaṅmairanyairna divā na niśāsu ca | na pṛthivyāṃ na cākāśe nāntarāle tathoṣasi anekaratnanicayairdhanairvastrairanekaśaḥ | gobhiraśvairgajairgandhairicchāviṣayapūraṇaiḥ

Thus the god, who loves the inner disposition, is pleased by the feeling of devotion; likewise he was satisfied with a mere handful of food from a brahmin. He gave Śukla a divine house resembling Alakā. Those two, established in the office of minister, became as they had been before. Having obtained the kingdom, that son of Durdharṣa became drunk with prosperity. By that merit he too will raise these up there. Hearing his words thus, they were firmly bound and struck by the messengers. Nor by immobile beings, nor by other moving ones, nor by day nor in the nights, nor on earth nor in the sky, nor in the intermediate space, nor at dawn. With many heaps of jewels, with wealth, with garments many times over, with cows, horses, elephants, perfumes, fulfilling the objects of desire...

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.25

तस्माद्दूर्वा शमीपत्रैर्विना पूजा वृथा भवेत् । न महत्या दाम्भिकया पूजया प्रीयते तथा स्त्रीमांसमदिरासक्तो मत्तो गज इवालसः । दुराचाररतो नित्यं नयमार्ग पराङमुखः कुम्भीपाके शोणितोदे निरये रौरवेऽपि तौ । निक्षिप्तौ कालकूटे च क्रमशः शतवत्सरान् तथेति तावुवाचेशस्तथा चान्तर्दधे हरः । तदैव तावजयतां रोदसी च रसातलम् एकोनशतमेवं ते तस्य यज्ञानपारयन् । शते यज्ञे समारब्धे शक्रश्चिन्तां परां ययौ

tasmāddūrvā śamīpatrairvinā pūjā vṛthā bhavet | na mahatyā dāmbhikayā pūjayā prīyate tathā strīmāṃsamadirāsakto matto gaja ivālasaḥ | durācārarato nityaṃ nayamārga parāṅamukhaḥ kumbhīpāke śoṇitode niraye raurave'pi tau | nikṣiptau kālakūṭe ca kramaśaḥ śatavatsarān tatheti tāvuvāceśastathā cāntardadhe haraḥ | tadaiva tāvajayatāṃ rodasī ca rasātalam ekonaśatamevaṃ te tasya yajñānapārayan | śate yajñe samārabdhe śakraścintāṃ parāṃ yayau

Therefore worship without dūrvā and śamī leaves becomes vain; nor is he pleased by great ostentatious worship. Addicted to women, meat and liquor, sluggish like a rutting elephant, always devoted to bad conduct, turned away from the path of policy — those two were cast into Kumbhīpāka, into the blood-watered hell, and into Raurava, and into Kālakūṭa, successively for a hundred years. 'So be it,' the Lord said to those two, and Hara thereupon vanished. At that very moment those two conquered heaven and earth and the nether world. Thus they carried out ninety-nine of his sacrifices; when the hundredth sacrifice was begun, Śakra fell into the greatest anxiety.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.26

भक्तिभावेन कृतया स्वल्पयाऽसौ गजाननः तामिस्रे चान्धतामिस्रे पूयशोणित कर्दमे । कंटके तु क्षतांगौ तौ संतप्ता तप्तवालुके देवस्थानानि सर्वाणि बलादाक्रम्य तौ स्थितौ । हिरण्यकशिपोर्जातः प्रह्लादो नाम नामतः कनीयांसं स शरणं स्वपदभ्रंशशङकया। क्षीरसागरमध्यस्थं शेषशायिनमीश्वरम

bhaktibhāvena kṛtayā svalpayā'sau gajānanaḥ tāmisre cāndhatāmisre pūyaśoṇita kardame | kaṃṭake tu kṣatāṃgau tau saṃtaptā taptavāluke devasthānāni sarvāṇi balādākramya tau sthitau | hiraṇyakaśiporjātaḥ prahlādo nāma nāmataḥ kanīyāṃsaṃ sa śaraṇaṃ svapadabhraṃśaśaṅakayā| kṣīrasāgaramadhyasthaṃ śeṣaśāyinamīśvarama

By a little (worship) performed with the feeling of devotion, that elephant-faced one (is pleased). In Tāmisra and in Andhatāmisra, in the mire of pus and blood, on thorns their bodies were torn, and they were scorched in hot sand. Those two remained having forcibly overrun all the abodes of the gods. To Hiraṇyakaśipu was born (a son) named Prahlāda. (He approached) the younger one for refuge, out of fear of losing his own station — the Lord who lies on Śeṣa in the midst of the ocean of milk.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.27

६।। बहिश्चकार तान् सर्वान् वृत्तिमाच्छिद्य सान्ततिम् । शिष्टः स्म प्रकृती नीतिं न तद्वाक्यं समाददे विक्षतौ कृमिभिस्तत्र भृशं सूचीमुखैरुभौ । असिपत्रवने घोरे ततो नीतावुभावपि तनयो विष्णुभक्तेषु गरीयान्वंशकण्टकः। जपन्नारायणं देवं पित्रा संताडितो भृशम् मया संवाहितपदं सेव्यमानं सुरैरपि। गीयमानं नारदेन वीणाहस्तेन सादरम

6|| bahiścakāra tān sarvān vṛttimācchidya sāntatim | śiṣṭaḥ sma prakṛtī nītiṃ na tadvākyaṃ samādade vikṣatau kṛmibhistatra bhṛśaṃ sūcīmukhairubhau | asipatravane ghore tato nītāvubhāvapi tanayo viṣṇubhakteṣu garīyānvaṃśakaṇṭakaḥ| japannārāyaṇaṃ devaṃ pitrā saṃtāḍito bhṛśam mayā saṃvāhitapadaṃ sevyamānaṃ surairapi| gīyamānaṃ nāradena vīṇāhastena sādarama

He put them all out, cutting off their livelihood together with their offspring. The subjects were left with (only) policy; he would not accept their word. There both were sorely wounded by needle-mouthed worms; then both were led into the dreadful forest of sword-leaves. The son was the weightiest among Viṣṇu's devotees, a thorn to the family; muttering the name of the god Nārāyaṇa, he was sorely beaten by his father. (Him) whose feet were massaged by me, who is served even by the gods, who is sung of reverently by Nārada with the lute in his hand...

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.28

वारंवारं यदा तौ तं शिष्टऽ स्म करुणायुतौ । अमात्यौ स बबन्धाशु निगडाभ्यां रुषान्वितः यत्र शस्त्राभि घातेन वर्ष्म भिद्यति तापिनाम् । ततस्तप्तशिलायां तौ निष्पिष्टौ घनघाततः अनेकयातनायां स रक्षितोऽनेकधाऽमुना । जले स्थले विषादग्नेर्विष्णुना करुणावता तुम्बुरुप्रमुखैरन्यैरप्सरोगणकिन्नरैः अस्तौदसौ हरिर्दृष्ट्वा तं हरिं स्वेष्टसिद्धये। प्रणम्य सम्पुटं कृत्वा पाण्योर्भावेन सादरम्

vāraṃvāraṃ yadā tau taṃ śiṣṭa' sma karuṇāyutau | amātyau sa babandhāśu nigaḍābhyāṃ ruṣānvitaḥ yatra śastrābhi ghātena varṣma bhidyati tāpinām | tatastaptaśilāyāṃ tau niṣpiṣṭau ghanaghātataḥ anekayātanāyāṃ sa rakṣito'nekadhā'munā | jale sthale viṣādagnerviṣṇunā karuṇāvatā tumburupramukhairanyairapsarogaṇakinnaraiḥ astaudasau harirdṛṣṭvā taṃ hariṃ sveṣṭasiddhaye| praṇamya sampuṭaṃ kṛtvā pāṇyorbhāvena sādaram

When again and again those two, filled with compassion, admonished him, he in anger swiftly bound the two ministers with fetters, where by the blows of weapons the bodies of the tormented are split; then the two were crushed on a heated slab by heavy blows. In many a torment he was protected in many ways by him — in water, on land, from poison and from fire — by compassionate Viṣṇu. With Tumburu at their head and with other troops of apsarases and kinnaras — seeing him, that Hari (Prahlāda) praised that Hari for the accomplishment of his own desire, bowing and making a cup of his two hands, with feeling and reverence.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.29

भुंजंतौ नरकानेकविंशतिं बहुवासरम् । न दुःखं शक्यते वक्तुं शेषेणाशेषतस्तयोः हिरण्यकशिपुः सायं सर्वलोकभयंकरः । नारसिंहेन वपुषा नखरैः स विदारितः शक्र उवाच । नमोऽनन्तशक्ते नमो विश्वयोने नमो विश्वभर्त्रे नमो विश्वकर्त्रे । नमो दैत्यहन्त्रे नमोऽनेकरूप नमः सक्तचित्तार्थदायास्तु नित्यम्

bhuṃjaṃtau narakānekaviṃśatiṃ bahuvāsaram | na duḥkhaṃ śakyate vaktuṃ śeṣeṇāśeṣatastayoḥ hiraṇyakaśipuḥ sāyaṃ sarvalokabhayaṃkaraḥ | nārasiṃhena vapuṣā nakharaiḥ sa vidāritaḥ śakra uvāca | namo'nantaśakte namo viśvayone namo viśvabhartre namo viśvakartre | namo daityahantre namo'nekarūpa namaḥ saktacittārthadāyāstu nityam

The two, undergoing twenty-one hells for many a day — their suffering cannot be told in full even by Śeṣa. Hiraṇyakaśipu, terrifying to all the worlds, at evening was torn apart with claws by (Viṣṇu) in the man-lion body. Śakra said: Homage to you of endless power, homage to the womb of the universe, homage to the sustainer of the universe, homage to the maker of the universe, homage to the slayer of the daityas, homage, O you of many forms, homage — may (you) ever be the giver of their goal to those whose minds are attached (to you).

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.31

विरोचनः सूर्यभक्तो मुकुटं प्राप्तवांस्ततः । ऊचिवांस्तं च सप्ताश्वः परहस्तो यदा स्पृश्येत् ग्रहीष्यति मम पदं मखाच्छतगुणादयम् । यावतस्य भवेद्वाणी सर्वं ज्ञातं तु विष्णुना तत ऊचे स भगवानिन्द्रं संकटचिन्तया । मम भक्तो बलिः शक्र तपस्वी विजितेन्द्रियः

virocanaḥ sūryabhakto mukuṭaṃ prāptavāṃstataḥ | ūcivāṃstaṃ ca saptāśvaḥ parahasto yadā spṛśyet grahīṣyati mama padaṃ makhācchataguṇādayam | yāvatasya bhavedvāṇī sarvaṃ jñātaṃ tu viṣṇunā tata ūce sa bhagavānindraṃ saṃkaṭacintayā | mama bhakto baliḥ śakra tapasvī vijitendriyaḥ

Virocana, a devotee of the Sun, then obtained a crown. And the seven-horsed one (Sūrya) said to him: when another's hand should touch (it) — 'he will seize my station, which is a hundred times greater than (that won by) sacrifice.' While his speech was going on, all of it was known by Viṣṇu. Then the Lord, out of anxiety at the danger, said to Indra: Bali is my devotee, O Śakra, an ascetic with senses conquered.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.32

१।। तमेव सचिवं चक्रे दत्त्वाऽश्वं कांचनं गजम् । रत्नानि दिव्यवासांसि रांक्वास्तरणानि च १।। तत एको विषधरोऽपरोऽभूद् वृश्चिकोऽपि च । तत्रापि कुर्वतः पापं नानालोकान्विदंशतः मुकुटस्य तदा ध्वंसो भविता नात्र संशयः । स सूर्यवरदानेन चक्रे त्रिभुवनं वशे

1|| tameva sacivaṃ cakre dattvā'śvaṃ kāṃcanaṃ gajam | ratnāni divyavāsāṃsi rāṃkvāstaraṇāni ca 1|| tata eko viṣadharo'paro'bhūd vṛściko'pi ca | tatrāpi kurvataḥ pāpaṃ nānālokānvidaṃśataḥ mukuṭasya tadā dhvaṃso bhavitā nātra saṃśayaḥ | sa sūryavaradānena cakre tribhuvanaṃ vaśe

Him indeed he made minister, giving him a horse, gold, an elephant, jewels, divine garments, and woollen coverlets. Then the one became a snake and the other became a scorpion; there too they did evil, biting various people. Then the destruction of the crown will come about — there is no doubt here. By the Sun's granting of a boon he brought the three worlds under his sway.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.33

दासी दासान् असंख्यातान् पानान्यन्नं च नारिकम । न करोत्यस्य वाक्यं यस्तस्य छेत्स्ये शिरो बलात् श्वमार्जारयोर्योनौ जातौ नकुल सूकरौ । वृकजम्बूकयोर्योनौ जातौ घोटकगर्दभौ च्युतस्थानास्ततो देवा अच्युतं शरणं ययुः । स चिन्तां महतीं कृत्वा निश्चयं नाध्यगच्छत तपसः फलमेतेन भोक्तव्यं श्रुतिवाक्यतः। न जायते वृथा कर्म शुभं वा यदि वाऽशुभम्

dāsī dāsān asaṃkhyātān pānānyannaṃ ca nārikama | na karotyasya vākyaṃ yastasya chetsye śiro balāt śvamārjārayoryonau jātau nakula sūkarau | vṛkajambūkayoryonau jātau ghoṭakagardabhau cyutasthānāstato devā acyutaṃ śaraṇaṃ yayuḥ | sa cintāṃ mahatīṃ kṛtvā niścayaṃ nādhyagacchata tapasaḥ phalametena bhoktavyaṃ śrutivākyataḥ| na jāyate vṛthā karma śubhaṃ vā yadi vā'śubham

Maidservants and menservants uncountable, drinks and food and (women?) — whoever does not do his bidding, his head I shall cut off by force. In the wombs of a dog and a cat they were born as a mongoose and a boar; in the wombs of a wolf and a jackal they were born as a horse and a donkey. Then the gods, fallen from their stations, went to Acyuta for refuge. He, after much deliberation, reached no decision: 'The fruit of austerity must be enjoyed by this one, according to the word of scripture; no act, whether good or bad, comes about in vain.'

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.34

इत्युक्त्वा सर्वलोकेषु साम्बोऽन्तःपुरमाययौ तत उष्ट्र गजौ जातौ ततो नक्र महाझषौ । ततो व्याघ्रमृगौ जातौ ततो वृषभ माहिषौ ततस्तेन धृतं रूपं सर्वयोषिद्वरं स्त्रियः । तेन तं रमयामास बहुकालं विरोचनम् साधयिष्ये भवत्कार्यं स्थिरी कुरु मनो हरे । ततः स गर्भतां पेदे अदित्या जठरे विभुः

ityuktvā sarvalokeṣu sāmbo'ntaḥpuramāyayau tata uṣṭra gajau jātau tato nakra mahājhaṣau | tato vyāghramṛgau jātau tato vṛṣabha māhiṣau tatastena dhṛtaṃ rūpaṃ sarvayoṣidvaraṃ striyaḥ | tena taṃ ramayāmāsa bahukālaṃ virocanam sādhayiṣye bhavatkāryaṃ sthirī kuru mano hare | tataḥ sa garbhatāṃ pede adityā jaṭhare vibhuḥ

Having said this, Sāmba, (going) among all the worlds, came to the inner apartments. Then the two were born a camel and an elephant, then a crocodile and a great fish, then a tiger and a deer, then a bull and a buffalo. Then a form was assumed by him, the best of all women, that of a woman; with it he gave pleasure to Virocana for a long time. 'I shall accomplish your task; make your mind steady, O Hari.' Then the mighty one entered the embryo-state in Aditi's womb.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.35

एवं नानायोनिगतौ जातौ चांडालकीटकौ । राक्षसीभिल्लयोर्योनौ ततश्चान्ते समीयतुः ततः स सुरतं कर्तुमुद्यतोऽभूत्कुबुद्धिमान् । ततस्तं सुदती प्राह ममैका वासनाऽस्ति भोः सुषूवे नवमे मासि साऽदितिस्तनयं शुभम्। प्रभया तस्य ते दीपा निष्प्रभत्वमुपागतन्

evaṃ nānāyonigatau jātau cāṃḍālakīṭakau | rākṣasībhillayoryonau tataścānte samīyatuḥ tataḥ sa surataṃ kartumudyato'bhūtkubuddhimān | tatastaṃ sudatī prāha mamaikā vāsanā'sti bhoḥ suṣūve navame māsi sā'ditistanayaṃ śubham| prabhayā tasya te dīpā niṣprabhatvamupāgatan

Thus, having passed through various wombs, the two were born an outcaste and an insect; (then) in the wombs of a rākṣasī and a Bhilla woman, and thereafter at the end they came together. Then that evil-minded one became eager to make love; then the fair-toothed woman said to him: 'I have one wish, sir.' In the ninth month Aditi bore an auspicious son; by his radiance those lamps came to be without lustre.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.36

पिंगाक्षो दुर्बुद्धिरिति नाम्ना ख्यातौ च भूतले । आजन्मकृतपापस्य कथ्यते बहुदोषता अभ्यंगं कुरु पूर्वं त्वं ततो हि रंस्यसे मया । इति श्रुत्वा स तद्वाक्यं कामासक्तोऽन्वमोदत स्नात्वा शीतजलेनाशु जातकर्मं यथाविधि । चकार कश्यपो धीमान्स्वस्तिवाचनपूर्वकम्

piṃgākṣo durbuddhiriti nāmnā khyātau ca bhūtale | ājanmakṛtapāpasya kathyate bahudoṣatā abhyaṃgaṃ kuru pūrvaṃ tvaṃ tato hi raṃsyase mayā | iti śrutvā sa tadvākyaṃ kāmāsakto'nvamodata snātvā śītajalenāśu jātakarmaṃ yathāvidhi | cakāra kaśyapo dhīmānsvastivācanapūrvakam

Piṅgākṣa and Durbuddhi — by these names the two were known on earth; of one who has committed sin from birth, much faultiness is told. 'First anoint (me) with oil, then indeed you will take pleasure with me.' Hearing that speech of hers, he, attached to desire, agreed. Having quickly bathed with cold water, wise Kaśyapa performed the birth-rite according to rule, preceded by the recitation of blessings.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.37

यदा तौ राजप्रकृती आस्तां पापरतो पुरा । एकं पुण्यं तयोरासीन् मृगयायां प्रसर्पतोः उत्तार्य मुकुटं साथ मूर्ध्नि तैलं व्यमर्दयत् । स तदा शतचूर्णोऽभूत्तत्सारूप्यं स आप्तवान् कृत्वा पित्रमहायज्ञं मातृपूजनपूर्वकम् । ददर्श बालकं पश्चात्प्राशयित्वा घृतं मधु

yadā tau rājaprakṛtī āstāṃ pāparato purā | ekaṃ puṇyaṃ tayorāsīn mṛgayāyāṃ prasarpatoḥ uttārya mukuṭaṃ sātha mūrdhni tailaṃ vyamardayat | sa tadā śatacūrṇo'bhūttatsārūpyaṃ sa āptavān kṛtvā pitramahāyajñaṃ mātṛpūjanapūrvakam | dadarśa bālakaṃ paścātprāśayitvā ghṛtaṃ madhu

When those two were formerly of royal condition and bent on sin, they had one merit, while they were roaming about in a hunt. Then, having taken off the crown, she rubbed oil on his head; he then was reduced to a hundred bits, and he obtained a likeness of that. Having performed the great sacrifice to the ancestors, preceded by the worship of the Mothers, he afterwards looked at the boy, having fed him ghee and honey.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.38

विनायकस्य नमनं दर्शनं च प्रदक्षिणा । अर्चनं फलपुष्पाद्यैस्तुष्ट आसीद् गजाननः ह्रस्वं पृथुलमूर्धानं लघुपादं बृहत्तनुम् । दिव्यज्ञानसमायुक्तं दिव्यं देहं चतुर्भुजम्

vināyakasya namanaṃ darśanaṃ ca pradakṣiṇā | arcanaṃ phalapuṣpādyaistuṣṭa āsīd gajānanaḥ hrasvaṃ pṛthulamūrdhānaṃ laghupādaṃ bṛhattanum | divyajñānasamāyuktaṃ divyaṃ dehaṃ caturbhujam

Bowing to Vināyaka, seeing (him), circumambulation, and worship with fruits, flowers and the rest — the elephant-faced one was pleased. (He gave) a body short, with a broad head, small feet, a large trunk, endowed with divine knowledge, a divine body with four arms.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.39

अगाधं तत्तयोः पुण्यमासीत्तज्जन्म संचितम् । यदा पुरा राक्षसोऽसौ भीमं भक्षितुमागतः नानालंकारसंयुक्तं ज्ञात्वा विष्णुमथानमत् । उवाच च प्रसन्नात्मा तपो वंशोऽद्य चक्षुषी

agādhaṃ tattayoḥ puṇyamāsīttajjanma saṃcitam | yadā purā rākṣaso'sau bhīmaṃ bhakṣitumāgataḥ nānālaṃkārasaṃyuktaṃ jñātvā viṣṇumathānamat | uvāca ca prasannātmā tapo vaṃśo'dya cakṣuṣī

Unfathomable was that merit of the two, accumulated in that birth — when formerly that rākṣasa came to devour Bhīma. Recognizing Viṣṇu, adorned with various ornaments, he then bowed, and, with a glad heart, said: 'Today my austerity, my lineage, my two eyes (are fulfilled).'

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.41

दिव्यदेहं तयोर्दत्त्वा स्वर्लोकं प्राप्रयद्विभुः । एतत्ते कथितं पूर्व जन्मकर्म मया तयोः क उवाच । एवमाकर्ण्य तद्वाक्यमुवाच जगदीश्वरः। अदित्यास्तपसा तुष्टः पुत्रत्वमहमागतः

divyadehaṃ tayordattvā svarlokaṃ prāprayadvibhuḥ | etatte kathitaṃ pūrva janmakarma mayā tayoḥ ka uvāca | evamākarṇya tadvākyamuvāca jagadīśvaraḥ| adityāstapasā tuṣṭaḥ putratvamahamāgataḥ

Having given the two a divine body, the mighty one caused (them) to reach the heavenly world. This former birth-karma of those two has been told to you by me. Ka said: Hearing that speech thus, the Lord of the world said: Pleased by Aditi's austerity, I have come to sonhood (with her).

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.42

शमीपत्रार्चनादेव तुष्टोऽभूत्स गजाननः । यथाऽयं स्थापितस्तेन वामनेन तदप्यहम् हर्तुं भूभारमतुलं ज्येष्ठकार्यं च साधितुम्। इत्युक्त्वा प्राकृतो भूत्वाऽरुदत्स्तन्यं पपावथ

śamīpatrārcanādeva tuṣṭo'bhūtsa gajānanaḥ | yathā'yaṃ sthāpitastena vāmanena tadapyaham hartuṃ bhūbhāramatulaṃ jyeṣṭhakāryaṃ ca sādhitum| ityuktvā prākṛto bhūtvā'rudatstanyaṃ papāvatha

From the worship with śamī leaves alone the elephant-faced one became pleased. As he was installed by that Vāmana, so I too (have come) to remove the immeasurable burden of the earth and to accomplish the foremost task. Having said this, he became like an ordinary (child), cried, and then drank the breast-milk.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

GnP 2 26.43

कथयामि मुने सर्वं तदनुष्ठानमेव च । यथा च गणनाथोऽस्य प्रसन्नो वरदो भवत् नामनिष्क्रमणं कर्म चक्रेऽन्नप्राशनं मुनिः । तृतीये चौलमब्दे स पंचमे व्रतबन्धनम्

kathayāmi mune sarvaṃ tadanuṣṭhānameva ca | yathā ca gaṇanātho'sya prasanno varado bhavat nāmaniṣkramaṇaṃ karma cakre'nnaprāśanaṃ muniḥ | tṛtīye caulamabde sa paṃcame vratabandhanam

I shall tell you all of it, O sage, and its very performance, and how the Lord of hosts became gracious and boon-giving to him. The sage performed the naming rite and the going-out rite and the first feeding of food; in the third year the tonsure, and in the fifth the binding of the vow (investiture).

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain