Matsya Purana — Chapter 143
MtP 143.1
कथं त्रेतायुगमुखे यज्ञस्यासीत्प्रवर्तनम् पूर्वे स्वायम्भुवे सर्गे यथावत्प्रब्रवीहि नः
kathaṃ tretāyugamukhe yajñasyāsītpravartanam pūrve svāyambhuve sarge yathāvatprabravīhi naḥ
How did the sacrifice come into practice at the beginning of the Tretā age, in the earlier creation of Svāyambhuva? Tell us exactly.
AI translation rendered from the Sanskrit, not a published edition
MtP 143.2
अन्तर्हितायां संध्यायां सार्धं कृतयुगेन हि कालाख्यायां प्रवृत्तायां प्राप्ते त्रेतायुगे तदा
antarhitāyāṃ saṃdhyāyāṃ sārdhaṃ kṛtayugena hi kālākhyāyāṃ pravṛttāyāṃ prāpte tretāyuge tadā
When the twilight (period) had vanished along with the Kṛta age, when the (period) called Kāla had set in, and the Tretā age had then arrived,
AI translation rendered from the Sanskrit, not a published edition
MtP 143.3
ओषधीषु च जातासु प्रवृत्ते वृष्टिसर्जने प्रतिष्ठितायां वार्त्तायां ग्रामेषु च पुरेषु च
oṣadhīṣu ca jātāsu pravṛtte vṛṣṭisarjane pratiṣṭhitāyāṃ vārttāyāṃ grāmeṣu ca pureṣu ca
and when the plants had come forth, when the release of rain had begun, when livelihood (from agriculture and herding) was established in villages and in towns—
AI translation rendered from the Sanskrit, not a published edition
MtP 143.4
वर्णाश्रमप्रतिष्ठानं कृत्वा मन्त्रैश्च तैः पुनः संहितास्तु सुसंहृत्य कथं यज्ञः प्रवर्तितः एतच्छ्रुत्वाब्रवीत्सूतः श्रूयतां तत्प्रचोदितम्
varṇāśramapratiṣṭhānaṃ kṛtvā mantraiśca taiḥ punaḥ saṃhitāstu susaṃhṛtya kathaṃ yajñaḥ pravartitaḥ etacchrutvābravītsūtaḥ śrūyatāṃ tatpracoditam
having established the classes and the stages of life, and having again well compiled the collections (of hymns) with those mantras, how was the sacrifice set in motion? Hearing this, the Sūta said: Let that which is asked be heard.
AI translation rendered from the Sanskrit, not a published edition
MtP 143.5
मन्त्रान्वै योजयित्वा तु इहामुत्र च कर्मसु तथा विश्वभुगिन्द्रस्तु यज्ञं प्रावर्तयत्प्रभुः
mantrānvai yojayitvā tu ihāmutra ca karmasu tathā viśvabhugindrastu yajñaṃ prāvartayatprabhuḥ
Having applied the mantras to the rites (that bear fruit) here and in the world beyond, the lord Viśvabhuj, the Indra (of that period), set the sacrifice in motion.
AI translation rendered from the Sanskrit, not a published edition
MtP 143.6
दैवतैः सह संहृत्य सर्वसाधनसंवृतः तस्याश्वमेधे वितते समाजग्मुर्महर्षयः
daivataiḥ saha saṃhṛtya sarvasādhanasaṃvṛtaḥ tasyāśvamedhe vitate samājagmurmaharṣayaḥ
Having assembled together with the gods, surrounded by all the means (of the rite)—when his horse-sacrifice was spread out, the great sages came together (there).
AI translation rendered from the Sanskrit, not a published edition
MtP 143.7
यज्ञकर्मण्यवर्तन्त कर्मण्यग्रे तथर्त्विजः हूयमाने देवहोत्रे अग्नौ बहुविधं हविः
yajñakarmaṇyavartanta karmaṇyagre tathartvijaḥ hūyamāne devahotre agnau bahuvidhaṃ haviḥ
The officiating priests engaged in the sacrificial work, in the rite, at the outset; while the manifold oblation was being offered into the fire that is the gods' oblation-vehicle,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 143.8
सम्प्रतीतेषु देवेषु सामगेषु च सुस्वरम् परिक्रान्तेषु लघुषु अध्वर्युपुरुषेषु च
sampratīteṣu deveṣu sāmageṣu ca susvaram parikrānteṣu laghuṣu adhvaryupuruṣeṣu ca
while the gods were arriving, while the Sāman-singers (sang) sweetly, while the adhvaryu's men moved nimbly about,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 143.9
आलब्धेषु च मध्ये तु तथा पशुगणेषु वै आहूतेषु च देवेषु यज्ञभुक्षु ततस्तदा
ālabdheṣu ca madhye tu tathā paśugaṇeṣu vai āhūteṣu ca deveṣu yajñabhukṣu tatastadā
and while in the midst (of it) the herds of sacrificial animals were being seized, and the gods who eat the sacrifice were being invoked—then,
AI translation rendered from the Sanskrit, not a published edition
MtP 143.10
य इन्द्रियात्मका देवा यज्ञभागभुजस्तु ते तान्यजन्ति तदा देवाः कल्यादिषु भवन्ति ये
ya indriyātmakā devā yajñabhāgabhujastu te tānyajanti tadā devāḥ kalyādiṣu bhavanti ye
those gods who are of the nature of the senses are the ones who consume the sacrificial portion; the gods who exist in the (successive) kalpas and so forth then worship them.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 143.11
अध्वर्युप्रैषकाले तु व्युत्थिता ऋषयस्तथा महर्षयश्च तान्दृष्ट्वा दीनान्पशुगणांस्तदा विश्वभुजं ते त्वपृच्छन् कथं यज्ञविधिस्तव
adhvaryupraiṣakāle tu vyutthitā ṛṣayastathā maharṣayaśca tāndṛṣṭvā dīnānpaśugaṇāṃstadā viśvabhujaṃ te tvapṛcchan kathaṃ yajñavidhistava
But at the time of the adhvaryu's summons the sages rose up, and the great sages, seeing those wretched herds of animals, asked Viśvabhuj: "What sort of sacrificial rule is this of yours?"
AI translation rendered from the Sanskrit, not a published edition
MtP 143.12
अधर्मो बलवानेष हिंसा धर्मेप्सया तव नवः पशुविधिस्त्विष्टस् तव यज्ञे सुरोत्तम
adharmo balavāneṣa hiṃsā dharmepsayā tava navaḥ paśuvidhistviṣṭas tava yajñe surottama
"This is a powerful unrighteousness—violence on your part, from a desire for merit. A new rule concerning animals has been devised in your sacrifice, O best of gods.
AI translation rendered from the Sanskrit, not a published edition
MtP 143.13
अधर्मो धर्मघाताय प्रारब्धः पशुभिस्त्वया नायं धर्मो ह्यधर्मो ऽयं न हिंसा धर्म उच्यते आगमेन भवान्धर्मं प्रकरोतु यदीच्छति
adharmo dharmaghātāya prārabdhaḥ paśubhistvayā nāyaṃ dharmo hyadharmo 'yaṃ na hiṃsā dharma ucyate āgamena bhavāndharmaṃ prakarotu yadīcchati
Unrighteousness has been undertaken by you with the animals, to the destruction of righteousness. This is not dharma; this is adharma; violence is not called dharma. Let your honour perform dharma according to the tradition, if you wish (to do so).
AI translation rendered from the Sanskrit, not a published edition
MtP 143.14
विधिदृष्टेन यज्ञेन धर्मेणाव्यसनेन तु यज्ञबीजैः सुरश्रेष्ठ त्रिवर्गपरिमोषितैः
vidhidṛṣṭena yajñena dharmeṇāvyasanena tu yajñabījaiḥ suraśreṣṭha trivargaparimoṣitaiḥ
With a sacrifice as prescribed by the rule, with dharma free from calamity, with sacrificial seeds, O best of gods, from which the three (kinds of harm?) have been removed—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 143.15
एष यज्ञो महानिन्द्रः स्वयम्भुविहितः पुरा एवं विश्वभुगिन्द्रस्तु ऋषिभिस्तत्त्वदर्शिभिः उक्तो न प्रतिजग्राह मानमोहसमन्वितः
eṣa yajño mahānindraḥ svayambhuvihitaḥ purā evaṃ viśvabhugindrastu ṛṣibhistattvadarśibhiḥ ukto na pratijagrāha mānamohasamanvitaḥ
this is the great sacrifice, O Indra, ordained of old by the Self-existent." Thus addressed by the sages who see the truth, Viśvabhuj the Indra did not accept it, being possessed by pride and delusion.
AI translation rendered from the Sanskrit, not a published edition
MtP 143.16
तेषां विवादः सुमहाञ् जज्ञे इन्द्रमहर्षीणाम् जङ्गमैः स्थावरैः केन यष्टव्यमिति चोच्यते
teṣāṃ vivādaḥ sumahāñ jajñe indramaharṣīṇām jaṅgamaiḥ sthāvaraiḥ kena yaṣṭavyamiti cocyate
A very great dispute arose between Indra and the great sages, and it was debated: "With which is one to sacrifice, with moving (creatures) or with stationary ones?"
AI translation rendered from the Sanskrit, not a published edition
MtP 143.17
ते तु खिन्ना विवादेन शक्त्या युक्ता महर्षयः संधाय सममिन्द्रेण पप्रच्छुः खचरं वसुम्
te tu khinnā vivādena śaktyā yuktā maharṣayaḥ saṃdhāya samamindreṇa papracchuḥ khacaraṃ vasum
But the great sages, wearied by the dispute (though) endowed with power, having made an agreement with Indra, questioned Vasu who moved through the sky.
AI translation rendered from the Sanskrit, not a published edition
MtP 143.18
महाप्राज्ञ त्वया दृष्टः कथं यज्ञविधिर्नृप औत्तानपादे प्रब्रूहि संशयं नस्तुद प्रभो
mahāprājña tvayā dṛṣṭaḥ kathaṃ yajñavidhirnṛpa auttānapāde prabrūhi saṃśayaṃ nastuda prabho
"O greatly wise one, O king, son of Uttānapāda, how have you seen the rule of sacrifice? Speak; dispel our doubt, O lord."
AI translation rendered from the Sanskrit, not a published edition
MtP 143.19
श्रुत्वा वाक्यं वसुस्तेषाम् अविचार्य बलाबलम् वेदशास्त्रमनुस्मृत्य यज्ञतत्त्वमुवाच ह
śrutvā vākyaṃ vasusteṣām avicārya balābalam vedaśāstramanusmṛtya yajñatattvamuvāca ha
Hearing their words, Vasu, without weighing the relative strength (of the two sides), recalling the Veda and the treatises, declared the truth about sacrifice.
AI translation rendered from the Sanskrit, not a published edition
MtP 143.20
यथोपनीतैर्यष्टव्यम् इति होवाच पार्थिवः यष्टव्यं पशुभिर्मेध्यैर् अथ मूलफलैरपि
yathopanītairyaṣṭavyam iti hovāca pārthivaḥ yaṣṭavyaṃ paśubhirmedhyair atha mūlaphalairapi
"One should sacrifice with whatever has been brought forward," said the king; "one should sacrifice with animals fit for offering, and also with roots and fruits."
AI translation rendered from the Sanskrit, not a published edition
MtP 143.21
हिंसा स्वभावो यज्ञस्य इति मे दर्शनागमः तथैते भाविता मन्त्रा हिंसालिङ्गा महर्षिभिः
hiṃsā svabhāvo yajñasya iti me darśanāgamaḥ tathaite bhāvitā mantrā hiṃsāliṅgā maharṣibhiḥ
"Violence is the very nature of sacrifice — such is the tradition as I see it; and these mantras, marked by violence, were so composed by the great seers,"
AI translation rendered from the Sanskrit, not a published edition
MtP 143.22
दीर्घेण तपसा युक्तैस् तारकादिनिदर्शिभिः तत्प्रमाणं मया चोक्तं तस्माच्छमितुम् अर्हथ
dīrgheṇa tapasā yuktais tārakādinidarśibhiḥ tatpramāṇaṃ mayā coktaṃ tasmācchamitum arhatha
"— (seers) endowed with long austerity, seers of the stars and the rest. That authority has been declared by me; therefore you should be appeased."
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 143.23
यदि प्रमाणं स्वान्येव मन्त्रवाक्याणि वो द्विजाः तथा प्रवर्ततां यज्ञो ह्य् अन्यथा मानृतं वचः
yadi pramāṇaṃ svānyeva mantravākyāṇi vo dvijāḥ tathā pravartatāṃ yajño hy anyathā mānṛtaṃ vacaḥ
"If your own mantra-utterances are the authority, O twice-born, then let the sacrifice proceed accordingly; otherwise my word is untrue."
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 143.24
एवं कृतोत्तरास्ते तु युज्यात्मानं ततो धिया अवश्यम्भाविनं दृष्ट्वा तमधो ह्यशपंस्तदा
evaṃ kṛtottarāste tu yujyātmānaṃ tato dhiyā avaśyambhāvinaṃ dṛṣṭvā tamadho hyaśapaṃstadā
Having been answered thus, they then, joining (or: examining) the self with their intellect and seeing that it must inevitably be so, cursed him then to go below.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 143.25
इत्युक्तमात्रो नृपतिः प्रविवेश रसातलम् ऊर्ध्वचारी नृपो भूत्वा रसातलचरो ऽभवत्
ityuktamātro nṛpatiḥ praviveśa rasātalam ūrdhvacārī nṛpo bhūtvā rasātalacaro 'bhavat
The moment this was spoken, the king entered the netherworld; having been one who moved on high, the king became one who moves in the netherworld.
AI translation rendered from the Sanskrit, not a published edition
MtP 143.26
वसुधातलचारी तु तेन वाक्येन सो ऽभवत् धर्माणां संशयछेत्ता राजा वसुरधोगतः
vasudhātalacārī tu tena vākyena so 'bhavat dharmāṇāṃ saṃśayachettā rājā vasuradhogataḥ
But by that (later) word he became one moving on the surface of the earth — King Vasu, the cutter of doubts about the dharmas, who had gone below.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MtP 143.27
तस्मान्न वाच्यो ह्येकेन बहुज्ञेनापि संशयः बहुधारस्य धर्मस्य सूक्ष्मा दुरनुगा गतिः
tasmānna vācyo hyekena bahujñenāpi saṃśayaḥ bahudhārasya dharmasya sūkṣmā duranugā gatiḥ
Therefore a doubt should not be pronounced upon by one man, even by one who knows much; for the course of dharma, which has many streams, is subtle and hard to follow.
AI translation rendered from the Sanskrit, not a published edition
MtP 143.28
तस्मान्न निश्चयाद्वक्तुं धर्मः शक्यो हि केनचित् देवानृषीनुपादाय स्वायम्भुवमृते मनुम्
tasmānna niścayādvaktuṃ dharmaḥ śakyo hi kenacit devānṛṣīnupādāya svāyambhuvamṛte manum
Therefore dharma cannot be stated with certainty by anyone — leaving aside the gods and the seers, and excepting Manu Svāyambhuva.
AI translation rendered from the Sanskrit, not a published edition
MtP 143.29
तस्मान्न हिंसा यज्ञे स्याद् यदुक्तमृषिभिः पुरा ऋषिकोटिसहस्राणि स्वैस्तपोभिर्दिवं गताः
tasmānna hiṃsā yajñe syād yaduktamṛṣibhiḥ purā ṛṣikoṭisahasrāṇi svaistapobhirdivaṃ gatāḥ
Therefore there should be no violence in sacrifice, as was said by the seers of old; thousands of ten millions of seers went to heaven by their own austerities.
AI translation rendered from the Sanskrit, not a published edition
MtP 143.30
तस्मान्न हिंसायज्ञं च प्रशंसन्ति महर्षयः उञ्छं मूलं फलं शाकम् उदपात्रं तपोधनाः
tasmānna hiṃsāyajñaṃ ca praśaṃsanti maharṣayaḥ uñchaṃ mūlaṃ phalaṃ śākam udapātraṃ tapodhanāḥ
Therefore the great seers do not praise a sacrifice with violence: (they praise) gleaned grain, root, fruit, greens, a vessel of water — they whose wealth is austerity.
AI translation rendered from the Sanskrit, not a published edition
MtP 143.31
एतद्दत्त्वा विभवतः स्वर्गलोके प्रतिष्ठिताः अद्रोहश्चाप्यलोभश्च दमो भूतदया शमः
etaddattvā vibhavataḥ svargaloke pratiṣṭhitāḥ adrohaścāpyalobhaśca damo bhūtadayā śamaḥ
Having given this according to their means, they are established in the world of heaven. Non-injury, and freedom from greed, self-restraint, compassion for beings, calm,
AI translation rendered from the Sanskrit, not a published edition
MtP 143.32
ब्रह्मचर्यं तपः शौचम् अनुक्रोशं क्षमा धृतिः सनातनस्य धर्मस्य मूलमेव दुरासदम्
brahmacaryaṃ tapaḥ śaucam anukrośaṃ kṣamā dhṛtiḥ sanātanasya dharmasya mūlameva durāsadam
chastity, austerity, purity, sympathy, patience, steadfastness — this indeed is the root, hard to attain, of the eternal dharma.
AI translation rendered from the Sanskrit, not a published edition
MtP 143.33
द्रव्यमन्त्रात्मको यज्ञस् तपश्च समतात्मकम् यज्ञैश्च देवानाप्नोति वैराजं तपसा पुनः
dravyamantrātmako yajñas tapaśca samatātmakam yajñaiśca devānāpnoti vairājaṃ tapasā punaḥ
Sacrifice consists of substances and mantras, while austerity consists of equanimity; by sacrifices one attains the gods, and by austerity, again, the Vairāja world.
AI translation rendered from the Sanskrit, not a published edition
MtP 143.34
ब्रह्मणः कर्मसंन्यासाद् वैराग्यात्प्रकृतेर्लयम् ज्ञानात्प्राप्नोति कैवल्यं पञ्चैता गतयः स्मृताः
brahmaṇaḥ karmasaṃnyāsād vairāgyātprakṛterlayam jñānātprāpnoti kaivalyaṃ pañcaitā gatayaḥ smṛtāḥ
By renunciation of action one attains (the world) of Brahmā; by dispassion, dissolution into prakṛti; by knowledge one attains isolation (kaivalya) — these five are declared to be the courses.
AI translation rendered from the Sanskrit, not a published edition
MtP 143.35
एवं विवादः सुमहान् यज्ञस्यासीत्प्रवर्तने ऋषीणां देवतानां च पूर्वे स्वायम्भुवे ऽन्तरे
evaṃ vivādaḥ sumahān yajñasyāsītpravartane ṛṣīṇāṃ devatānāṃ ca pūrve svāyambhuve 'ntare
Thus there was a very great dispute over the institution of sacrifice between the seers and the gods, in the former age of Svāyambhuva.
AI translation rendered from the Sanskrit, not a published edition
MtP 143.36
ततस्ते ऋषयो दृष्ट्वा हृतं धर्मं बलेन तु वसोर्वाक्यमनादृत्य जग्मुस्ते वै यथागतम्
tataste ṛṣayo dṛṣṭvā hṛtaṃ dharmaṃ balena tu vasorvākyamanādṛtya jagmuste vai yathāgatam
Then those seers, seeing dharma carried off by force, disregarded Vasu's word and went as they had come.
AI translation rendered from the Sanskrit, not a published edition
MtP 143.37
गतेषु ऋषिसंघेषु देवा यज्ञमवाप्नुयुः श्रूयन्ते हि तपःसिद्धा ब्रह्मक्षत्रादयो नृपाः
gateṣu ṛṣisaṃgheṣu devā yajñamavāpnuyuḥ śrūyante hi tapaḥsiddhā brahmakṣatrādayo nṛpāḥ
When the assemblies of seers had gone, the gods obtained the sacrifice. For kings of brahmin and kṣatriya (lineage) and others are heard of as having been perfected by austerity:
AI translation rendered from the Sanskrit, not a published edition
MtP 143.38
प्रियव्रतोत्तानपादौ ध्रुवो मेधातिथिर्वसुः सुधामा विरजाश्चैव शङ्खपाद्राजसस्तथा
priyavratottānapādau dhruvo medhātithirvasuḥ sudhāmā virajāścaiva śaṅkhapādrājasastathā
Priyavrata and Uttānapāda, Dhruva, Medhātithi, Vasu, Sudhāman and Virajas, and likewise Śaṅkhapād Rājasa,
AI translation rendered from the Sanskrit, not a published edition
MtP 143.39
प्राचीनबर्हिः पर्जन्यो हविर्धानादयो नृपाः एते चान्ये च बहवस् ते तपोभिर्दिवं गताः
prācīnabarhiḥ parjanyo havirdhānādayo nṛpāḥ ete cānye ca bahavas te tapobhirdivaṃ gatāḥ
Prācīnabarhis, Parjanya, Havirdhāna and the other kings — these and many others went to heaven by their austerities,
AI translation rendered from the Sanskrit, not a published edition
MtP 143.40
राजर्षयो महात्मानो येषां कीर्तिः प्रतिष्ठिता तस्माद्विशिष्यते यज्ञात् तपः सर्वैस्तु कारणैः
rājarṣayo mahātmāno yeṣāṃ kīrtiḥ pratiṣṭhitā tasmādviśiṣyate yajñāt tapaḥ sarvaistu kāraṇaiḥ
royal seers, great souls, whose fame is established. Therefore austerity is superior to sacrifice on all grounds.
AI translation rendered from the Sanskrit, not a published edition
MtP 143.41
ब्रह्मणा तपसा सृष्टं जगद्विश्वमिदं पुरा तस्मान्नाप्नोति तद्यज्ञात् तपोमूलमिदं स्मृतम्
brahmaṇā tapasā sṛṣṭaṃ jagadviśvamidaṃ purā tasmānnāpnoti tadyajñāt tapomūlamidaṃ smṛtam
By Brahmā this whole universe was created of old through austerity; therefore (one) does not obtain that by sacrifice — this (world) is held to have austerity as its root.
AI translation rendered from the Sanskrit, not a published edition
MtP 143.42
यज्ञप्रवर्तनं ह्येवम् आसीत्स्वायम्भुवे ऽन्तरे तदाप्रभृति यज्ञो ऽयं युगैः सार्धं प्रवर्तितः
yajñapravartanaṃ hyevam āsītsvāyambhuve 'ntare tadāprabhṛti yajño 'yaṃ yugaiḥ sārdhaṃ pravartitaḥ
Thus the setting in motion of sacrifice took place in the Svāyambhuva period; from then onward this sacrifice has been carried on along with the ages.
AI translation rendered from the Sanskrit, not a published edition