तञ्जपुरमाहात्म्यम् Tañja Pura Māhātmyam

The Sadguru said:

In the Dvapara Yuga, the great sage Parashara came to the bank of the Kaveri, desiring to perform penance for some time.

śrīsadgururuvāca

purā parāśaramuniḥ kāverītaṭamāgataḥ|

kañcitkālaṃ tapaḥ kartumiyeṣa dvāpare yuge

पुरा · purā — in ancient times

पराशरमुनिः · parāśaramuniḥ — Sage Parashara

कावेरीतटम् · kāverītaṭam — bank of the Kaveri

आगतः · āgataḥ — arrived

कञ्चित् · kañcit — some

कालम् · kālaṃ — time

तपः · tapaḥ — penance

कर्तुम् · kartum — to perform

इयेष · iyeṣa — desired

द्वापरे · dvāpare — in Dvapara

युगे · yuge — in the age

पुरा द्वापरे युगे पराशरमुनिः कञ्चित्कालं तपः कर्तुं कावेरीतटम् आगतः इयेष।

in ancient times · Sage Parashara · bank of the Kaveri · arrived · some · time · penance · to perform · desired · in Dvapara · in the age

This verse introduces the setting of the narrative, establishing the time (Dvapara Yuga) and the protagonist (Sage Parashara) who arrives at the sacred Kaveri river to begin his spiritual journey.

Seeing a great forest here, he built an excellent hermitage and, bringing his disciples there, established them with respect.

mahāvanaṃ vilokyātra nirmame cāśramaṃ varam|

ānīya tatra śiṣyāṃśca sthāpayāmāsa cādarāt

महावनम् · mahāvanaṃ — a great forest

विलोक्य · vilokya — having seen

अत्र · atra — here

निर्ममे · nirmame — built

च · ca — and

आश्रमम् · āśramaṃ — hermitage

वरम् · varam — excellent

आनीय · ānīya — having brought

तत्र · tatra — there

शिष्यान् · śiṣyān — disciples

स्थापयामास · sthāpayāmāsa — established

आदरात् · ādarāt — with respect

अत्र महावनं विलोक्य वरम् आश्रमं निर्ममे। तत्र शिष्यान् आनीय आदरात् स्थापयामास।

a great forest · having seen · here · built · and · hermitage · excellent · having brought · there · disciples · established · with respect

This verse describes the establishment of the hermitage, showing Parashara's role as a leader who organizes his disciples in a suitable environment for spiritual practice.

Becoming the head of the pure-souled sages, he taught them the dharmas and instructed them through his own penance.

svayaṃ kulapatirbhūtvā munīnāmamalātmanām|

dharmāśca bodhayannāste tapasā śikṣayaṃstathā

स्वयम् · svayaṃ — himself

कुलपतिः · kulapatiḥ — head of the hermitage

भूत्वा · bhūtvā — having become

मुनीनाम् · munīnām — of the sages

अमलात्मनाम् · amalātmanām — of the pure-souled

धर्माः · dharmāḥ — principles of dharma

बोधयन् · bodhayan — teaching

आस्ते · āste — he remained

तपसा · tapasā — by penance

शिक्षयन् · śikṣayan — instructing

तथा · tathā — in that way

स्वयं अमलात्मनां मुनीनां कुलपतिः भूत्वा धर्माः बोधयन् आस्ते, तथा तपसा शिक्षयन् च।

himself · head of the hermitage · having become · of the sages · of the pure-souled · principles of dharma · teaching · he remained · by penance · instructing · in that way

This verse highlights the pedagogical method of the sage, emphasizing that he taught dharma not just through words, but through the living example of his own austerities.

For many thousands of years, those ascetics, devoted to various yogas, performed penance with Parashara at their head.

bahuvarṣasahasrāṇi tapaścakrustapodhanāḥ|

parāśaraṃ puraskṛtya nānāyogaparāyaṇāḥ

बहुवर्षसहस्राणि · bahuvarṣasahasrāṇi — for many thousands of years

तपः · tapaḥ — penance

चक्रुः · cakruḥ — performed

तपोधनाः · tapodhanāḥ — those whose wealth is penance

पराशरम् · parāśaram — Parashara

पुरस्कृत्य · puraskṛtya — having placed at the head

नाना · nānā — various

योगपरायणाः · yogaparāyaṇāḥ — devoted to yoga

तपोधनाः नानायोगपरायणाः पराशरं पुरस्कृत्य बहुवर्षसहस्राणि तपः चक्रुः।

for many thousands of years · penance · performed · those whose wealth is penance · Parashara · having placed at the head · various · devoted to yoga

This verse establishes the collective dedication of the sages, setting the stage for the intensity of their spiritual practice which will later be tested by the drought.

Some stood amidst the five fires, some were submerged in water, some were perched on trees, and some lived on the bare ground.

kecitpañcāgnimadhyasthāḥ kecinmagnā jale tathā|

kecidvṛkṣasamārūḍhāḥ kecidbhūtalavāsinaḥ

केचित् · kecit — some

पञ्चाग्निमध्यस्थाः · pañcāgnimadhyasthāḥ — standing amidst five fires

केचित् · kecit — some

मग्नाः · magnāḥ — submerged

जले · jale — in water

तथा · tathā — and

केचित् · kecit — some

वृक्षसमारूढाः · vṛkṣasamārūḍhāḥ — perched on trees

केचित् · kecit — some

भूतलवासिनः · bhūtalavāsinaḥ — living on the ground

केचित् पञ्चाग्निमध्यस्थाः, केचित् जले मग्नाः, तथा केचित् वृक्षसमारूढाः, केचित् भूतलवासिनः (आसन्)।

some · standing amidst five fires · some · submerged · in water · and · some · perched on trees · some · living on the ground

This verse illustrates the diversity and severity of the ascetic practices, underscoring the extreme devotion of the sages in their pursuit of the divine.

Some practiced yoga, some performed sacrifices, some were engaged in japa (chanting), and some in the study of the scriptures.

**7. ** Some performed mental worship, and some gave discourses. Thus, all the sages performed very great penance.

kecidyogaṃ caranti sma yāgaṃ kurvanti kecana|

kecijjapaṃ prakurvanti kecit svādhyāyameva ca

केचित् · kecit — some

योगम् · yogaṃ — yoga

चरन्ति · caranti — practice

स्म · sma — indeed

यागम् · yāgaṃ — sacrifice

कुर्वन्ति · kurvanti — perform

केचन · kecana — some

केचित् · kecit — some

जपम् · japaṃ — mantra chanting

प्रकुर्वन्ति · prakurvanti — perform

केचित् · kecit — some

स्वाध्यायम् · svādhyāyam — scriptural study

एव · eva — only

च · ca — and

केचित् योगं चरन्ति स्म, केचन यागं कुर्वन्ति, केचित् जपम् प्रकुर्वन्ति, केचित् स्वाध्यायम् एव च।

some · yoga · practice · indeed · sacrifice · perform · some · some · mantra chanting · perform · some · scriptural study · only · and

This verse expands on the variety of spiritual disciplines, showing that the sages utilized all traditional methods of Vedic practice to attain their goal.

citpūjāṃ prakurvanti kecit pravacanaṃ tathā|

evaṃ hi munayaḥ sarve cakrire sumahattapaḥ

चित्पूजां · citpūjāṃ — mental worship

प्रकुर्वन्ति · prakurvanti — perform

केचित् · kecit — some

प्रवचनं · pravacanaṃ — discourse

तथा · tathā — also

एवं · evaṃ — thus

हि · hi — indeed

मुनयः · munayaḥ — sages

सर्वे · sarve — all

चक्रिरे · cakrire — performed

सुमहत्तपः · sumahattapaḥ — very great penance

केचित् चित्पूजां प्रकुर्वन्ति, केचित् प्रवचनं तथा। एवं हि सर्वे मुनयः सुमहत्तपः चक्रिरे।

mental worship · perform · some · discourse · also · thus · indeed · sages · all · performed · very great penance

This verse concludes the description of the sages' activities, emphasizing that their combined efforts constituted a monumental spiritual endeavor.

Having built a temple for Vishnu, resembling the Mani-parvata (jewel mountain), the sages worshipped the Supreme Person with reverence.

kṛtvā ca mandiraṃ viṣṇormaṇiparvatasannibham|

sādaraṃ pūjayāmāsurmunayaḥ puruṣottamam

कृत्वा · kṛtvā — having made

च · ca — and

मन्दिरं · mandiraṃ — temple

विष्णोः · viṣṇoḥ — of Vishnu

मणिपर्वतसन्निभम् · maṇiparvatasannibham — resembling a jewel mountain

सादरं · sādaraṃ — with reverence

पूजयामासुः · pūjayāmāsuḥ — worshipped

मुनयः · munayaḥ — sages

पुरुषोत्तमम् · puruṣottamam — the Supreme Person

मुनयः विष्णोः मणिपर्वतसन्निभं मन्दिरं कृत्वा सादरं पुरुषोत्तमं पूजयामासुः।

having made · and · temple · of Vishnu · resembling a jewel mountain · with reverence · worshipped · sages · the Supreme Person

This verse marks the culmination of their spiritual life in the hermitage, where they manifest their devotion by building a temple for the Supreme Lord.

Once, in that hermitage, due to an unbearable drought, a famine occurred, and animals and birds died.

kadācidāśrame tasminnanāvṛṣṭyā'tiduḥsahā|

abhūddurbhikṣapīḍā ca mṛtāśca paśupakṣiṇaḥ

कदाचित् · kadācit — once

आश्रमे · āśrame — in the hermitage

तस्मिन् · tasmin — in that

अनावृष्ट्या · anāvṛṣṭyā — due to drought

अतिदुःसहा · atiduḥsahā — very unbearable

अभूत् · abhūt — occurred

दुर्भिक्षपीडा · durbhikṣapīḍā — suffering from famine

च · ca — and

मृताः · mṛtāḥ — died

च · ca — and

पशुपक्षिणः · paśupakṣiṇaḥ — animals and birds

कदाचित् तस्मिन् आश्रमे अनावृष्ट्या अतिदुःसहा दुर्भिक्षपीडा अभूत्, पशुपक्षिणः च मृताः।

once · in the hermitage · in that · due to drought · very unbearable · occurred · suffering from famine · and · died · and · animals and birds

This verse introduces the central conflict of the chapter: the sudden onset of a severe drought that threatens the very existence of the hermitage and the sages.

The ground became devoid of grass, the trees lost their leaves, and the rivers, lakes, and wells became devoid of water.

aśādvalaṃ sthalamabhūdaparṇāstaravastathā|

nadītaṭākakūpāśca babhūvurjalavarjitāḥ

अशाद्वलं · aśādvalaṃ — devoid of grass

स्थलम · sthalam — ground

अभूत् · abhūt — became

अपर्णाः · aparṇāḥ — leafless

तरवः · taravaḥ — trees

तथा · tathā — also

नदीतटाककूपाः · nadītaṭākakūpāḥ — rivers, lakes, and wells

च · ca — and

बभूवुः · babhūvuḥ — became

जलवर्जिताः · jalavarjitāḥ — devoid of water

स्थलं अशाद्वलं अभूत्, तरवः अपर्णाः तथा, नदीतटाककूपाः च जलवर्जिताः बभूवुः।

devoid of grass · ground · became · leafless · trees · also · rivers, lakes, and wells · and · became · devoid of water

This verse describes the physical devastation caused by the drought, emphasizing the total loss of resources necessary for the sages to sustain their lives and practices.

Then all the ascetics became sick and very weak, and afflicted by sorrow, they were unable to perform their penance.

tadā tapodhanāḥ sarve rogiṇaśca sudurbalāḥ|

abhavaṃśca tapaḥ kartumaśaktāḥ śokapīḍitāḥ

तदा · tadā — at that time

तपोधनाः · tapodhanāḥ — those whose wealth is penance

सर्वे · sarve — all

रोगिणः · rogiṇaḥ — afflicted by disease

च · ca — and

सुदुर्बलाः · sudurbalāḥ — extremely weak

अभवन् · abhavaṃ — became

तपः · tapaḥ — penance

कर्तुम् · kartum — to perform

अशक्ताः · aśaktāḥ — unable

शोकपीडिताः · śokapīḍitāḥ — tormented by grief

तदा सर्वे तपोधनाः रोगिणः सुदुर्बलाः च अभवन्। शोकपीडिताः ते तपः कर्तुम् अशक्ताः च अभवन्।

at that time · those whose wealth is penance · all · afflicted by disease · and · extremely weak · became · penance · to perform · unable · tormented by grief

This verse marks the turning point of the narrative, transitioning from the sages' peaceful penance to the crisis of the drought. It establishes the physical and emotional vulnerability of the ascetics, setting the stage for Parashara's intervention.

Then, the great-minded Parashara, desiring to protect them, endowed with the power of his penance, reached heaven and, taking a pot of nectar, returned towards the earth.

tadā parāśaramunisteṣāṃ saṃrakṣaṇecchayā|

tapobalena saṃyuktaḥ svargaṃ prāpya mahāmatiḥ

ādadānaḥ sudhākumbhamāgato bhuvanaṃ prati

तदा · tadā — then

पराशरमुनिः · parāśaramuniḥ — Sage Parashara

तेषाम् · teṣāṃ — of them

संरक्षणेच्छया · saṃrakṣaṇecchayā — with a desire to protect

तपोबलेन · tapobalena — by the power of penance

संयुक्तः · saṃyuktaḥ — endowed

स्वर्गम् · svargam — to heaven

प्राप्य · prāpya — having reached

महामतिः · mahāmatiḥ — the great-minded one

आददानः · ādadānaḥ — taking

सुधाकुम्भम् · sudhākumbham — the pot of nectar

आगतः · āgato — came

भुवनम् · bhuvanam — to the earth

प्रति · prati — towards

तदा महामतिः पराशरमुनिः तेषां संरक्षणेच्छया तपोबलेन संयुक्तः स्वर्गं प्राप्य सुधाकुम्भम् आददानः भुवनं प्रति आगतः।

then · Sage Parashara · of them · with a desire to protect · by the power of penance · endowed · to heaven · having reached · the great-minded one · taking · the pot of nectar · came · to the earth · towards

This verse highlights the compassion of the guru, Parashara, who takes personal initiative to save his disciples. It introduces the supernatural element of the nectar as the solution to the earthly suffering.

On the way, the great Indra, along with all the gods, came with great haste and obstructed the excellent sage.

madhyemārgaṃ mahendraśca samāgatya sasambhramam|

rurodha munivaryaṃ taṃ saha sarvaiḥ surairapi

मध्येमार्गम् · madhyemārgaṃ — in the middle of the path

महेन्द्रः · mahendraḥ — the great Indra

च · ca — and

समागत्य · samāgatya — having arrived

ससम्भ्रमम् · sasambhramam — with haste/agitation

रुरोध · rurodha — obstructed

मुनिवर्यम् · munivaryam — the excellent sage

तम् · taṃ — him

सह · saha — together with

सर्वैः · sarvaiḥ — all

सुरैः · surair — gods

अपि · api — also

मध्येमार्गं महेन्द्रः च सर्वैः सुरैः सह समागत्य ससम्भ्रमं तं मुनिवर्यं रुरोध।

in the middle of the path · the great Indra · and · having arrived · with haste/agitation · obstructed · the excellent sage · him · together with · all · gods · also

This verse introduces the conflict between the divine authority (Indra) and the sage's mission. It creates tension by showing the gods' possessiveness over the nectar.

Indra said:

O best of sages, where are you going, quickly stealing the nectar, the supreme wealth of the gods, which was born from the churning of the milk ocean?

indra uvāca

kṣīrodamathanājjātaṃ devānāṃ paramaṃ dhanam|

haraṃstvamamṛtaṃ śīghraṃ kva yāsi munipuṅgava

क्षीरोदमथनात् · kṣīrodamathanāt — from the churning of the milk ocean

जातम् · jātaṃ — born

देवानाम् · devānāṃ — of the gods

परमम् · paramam — supreme

धनम् · dhanam — wealth

हरन् · haraṃ — stealing

त्वम् · tvam — you

अमृतम् · amṛtam — nectar

शीघ्रम् · śīghram — quickly

क्व · kva — where

यासि · yāsi — are you going

मुनिपुङ्गव · munipuṅgava — O best of sages

हे मुनिपुङ्गव, क्षीरोदमथनात् जातं देवानां परमं धनम् अमृतं हरन् त्वं शीघ्रं क्व यासि?

from the churning of the milk ocean · born · of the gods · supreme · wealth · stealing · you · nectar · quickly · where · are you going · O best of sages

Indra's speech serves as a challenge to the sage's authority, emphasizing the exclusivity of the nectar. It establishes the stakes of the conflict.

This is indeed fit for the gods, and never for others. It is difficult for even the Asuras to obtain, so what to speak of humans?

devānāmucitaṃ hyetannānyeṣāṃ tu kadācana|

asurāṇāṃ durlabhaṃ hi manuṣyāṇāṃ tu kiṃ punaḥ

देवानाम् · devānām — for the gods

उचितम् · ucitam — fit/appropriate

हि · hi — indeed

एतत् · etat — this

न · na — not

अन्येषाम् · anyeṣāṃ — for others

तु · tu — but

कदाचन · kadācana — at any time

असुराणाम् · asurāṇāṃ — for the Asuras

दुर्लभम् · durlabham — difficult to obtain

मनुष्याणाम् · manuṣyāṇāṃ — for humans

किम् · kiṃ — what to speak of

पुनः · punaḥ — again/further

एतत् देवानाम् उचितं हि, अन्येषाम् कदाचन न। असुराणां दुर्लभं, मनुष्याणां तु किं पुनः?

for the gods · fit/appropriate · indeed · this · not · for others · but · at any time · for the Asuras · difficult to obtain · for humans · what to speak of · again/further

This verse reinforces the divine hierarchy and the perceived unworthiness of mortals to possess divine treasures, setting up Parashara's moral counter-argument.

Parashara said:

O Pakashasana (Indra), the entire world is afflicted by drought. I will now revive the dying ascetics there.

parāśara uvāca

anāvṛṣṭyā jagatsarvaṃ pīḍitaṃ pākaśāsana|

mṛtāṃstapodhanāṃstatra jīvayiṣyāmyahaṃ punaḥ

अनावृष्ट्या · anāvṛṣṭyā — due to drought

जगत् · jagat — world

सर्वम् · sarvaṃ — entire

पीडितम् · pīḍitaṃ — afflicted

पाकशासन · pākaśāsana — O Indra

मृतान् · mṛtān — dying

तपोधनान् · tapodhanān — ascetics

तत्र · tatra — there

जीवयिष्यामि · jīvayiṣyāmi — I will revive

अहम् · aham — I

पुनः · punaḥ — again

हे पाकशासन, अनावृष्ट्या सर्वं जगत् पीडितम्। अहं तत्र मृतान् तपोधनान् पुनः जीवयिष्यामि।

due to drought · world · entire · afflicted · O Indra · dying · ascetics · there · I will revive · I · again

Parashara's response shifts the focus from divine privilege to humanitarian necessity, asserting the priority of saving lives over divine property rights.

With this very nectar today. Do not grieve, O great-minded one. The lives of the good are always for the benefit of others.

anenaivāmṛtenādya mā viṣīda mahāmate|

satāṃ paropakārārthaṃ sarvadā jīvadhāraṇam

अनेन · anena — by this

एव · eva — only

अमृतेन · amṛtena — by the nectar

अद्य · adya — today

मा · mā — do not

विषीद · viṣīda — grieve

महामते · mahāmate — O great-minded one

सताम् · satāṃ — of the good

परोपकारार्थम् · paropakārārthaṃ — for the sake of helping others

सर्वदा · sarvadā — always

जीवधारणम् · jīvadhāraṇam — the holding of life

अनेन एव अमृतेन अद्य (जीवयिष्यामि), हे महामते मा विषीद। सतां जीवधारणं सर्वदा परोपकारार्थम् (भवति)।

by this · only · by the nectar · today · do not · grieve · O great-minded one · of the good · for the sake of helping others · always · the holding of life

This verse encapsulates the ethical philosophy of the text: the lives of the virtuous are dedicated to the welfare of others, justifying the sage's actions.

The Sadguru said:

Being thus addressed, all the gods, agitated by the fear of the sage's curse, but desiring to seize the nectar, followed him then.

śrīsadgururuvāca

ityuktāstu surāḥ sarve muniśāpabhayākulāḥ|

amṛtaṃ hartukāmāśca tamevānuyayustadā

इति · iti — thus

उक्ताः · uktāḥ — addressed

तु · tu — but

सुराः · surāḥ — gods

सर्वे · sarve — all

मुनिशापभयाकुलाः · muniśāpabhayākulāḥ — agitated by fear of the sage's curse

अमृतम् · amṛtam — nectar

हर्तुकामाः · hartukāmāḥ — desiring to steal

च · ca — and

तम् · tam — him

एव · eva — only

अनुययुः · anuyayuḥ — followed

तदा · tadā — then

इति उक्ताः सर्वे सुराः मुनिशापभयाकुलाः, अमृतं हर्तुकामाः च तदा तम् एव अनुययुः।

thus · addressed · but · gods · all · agitated by fear of the sage's curse · nectar · desiring to steal · and · him · only · followed · then

This verse describes the gods' reaction, showing their internal conflict between fear of the sage's power and their greed for the nectar, which drives the plot forward.

The sage Parashara, quickly coming to the surface of the earth, secretly placed the pot in the lake of the hermitage.

parāśaramuniḥ śīghramāgatya ca dharātalam|

āśramasya taṭāke tu kalaśaṃ nidadhe rahaḥ

पराशरमुनिः · parāśaramuniḥ — Sage Parashara

शीघ्रम् · śīghram — quickly

आगत्य · āgatya — having arrived

च · ca — and

धरातलम् · dharātalam — at the earth's surface

आश्रमस्य · āśramasya — of the hermitage

तटाके · taṭāke — in the lake

तु · tu — but

कलशम् · kalaśam — the pot

निदधे · nidadhe — placed

रहः · rahaḥ — secretly

पराशरमुनिः शीघ्रं धरातलं आगत्य आश्रमस्य तटाके तु रहः कलशं निदधे।

Sage Parashara · quickly · having arrived · and · at the earth's surface · of the hermitage · in the lake · but · the pot · placed · secretly

Parashara's strategic action of hiding the nectar in the lake is the pivotal moment that saves the hermitage and sets the scene for the subsequent miraculous recovery.

By the power of the nectar, the great clouds rained down. All the people, as well as the animals and birds, became healthy and strong.

amṛtasya prabhāveṇa vavarṣa ca mahāghanaḥ|

hṛṣṭapuṣṭā janāḥ sarve paśavaḥ pakṣiṇastathā

अमृतस्य · amṛtasya — of the nectar

प्रभावेण · prabhāveṇa — by the power

ववर्ष · vavarṣa — rained

च · ca — and

महाघनः · mahāghanaḥ — great clouds

हृष्टपुष्टाः · hṛṣṭapuṣṭāḥ — happy and healthy

जनाः · janāḥ — people

सर्वे · sarve — all

पशवः · paśavaḥ — animals

पक्षिणः · pakṣiṇaḥ — birds

तथा · tathā — also

अमृतस्य प्रभावेण महाघनः ववर्ष च। सर्वे जनाः, पशवः, पक्षिणः तथा हृष्टपुष्टाः (अभवन्)।

of the nectar · by the power · rained · and · great clouds · happy and healthy · people · all · animals · birds · also

This verse depicts the immediate positive outcome of the sage's actions, demonstrating the efficacy of the nectar and the restoration of life to the hermitage.

The crops grew well, and the trees became fruitful. In a short time, the place became abundant with food.

sasyavṛddhirabhūdevaṃ vṛkṣāśca phalinastathā|

acireṇaiva kālena subhikṣamabhavat sthalam

सस्यवृद्धिः · sasyavṛddhiḥ — growth of crops

अभूत् · abhūt — happened/occurred

एवम् · evam — thus

वृक्षाः · vṛkṣāḥ — trees

च · ca — and

फलिनः · phalinaḥ — fruit-bearing

तथा · tathā — likewise

अचिरेण · acireṇa — without delay

एव · eva — certainly

कालेन · kālena — in time

सुभिक्षम् · subhikṣam — abundance of food

अभवत् · abhavat — became

स्थलम् · sthalam — the place

एवं सस्यवृद्धिः अभूत्, वृक्षाः च फलिनः (अभूवन्) तथा अचिरेण एव कालेन स्थलम् सुभिक्षम् अभवत्।

growth of crops · happened/occurred · thus · trees · and · fruit-bearing · likewise · without delay · certainly · in time · abundance of food · became · the place

This verse illustrates the immediate, miraculous restoration of the hermitage's prosperity following the introduction of the nectar, signaling the divine intervention that sustains the sages' spiritual life.

The sages, their distress gone, performed penance as before. Their guru, Parashara, attained great joy.

yathāpūrvaṃ tapaścakrurmunayo'pi gatajvarāḥ|

guruḥ parāśarasteṣāṃ paramaṃ harṣamāpa saḥ

यथापूर्वम् · yathāpūrvam — as before

तपः · tapaḥ — penance

चक्रुः · cakruḥ — performed

मुनयः · munayaḥ — sages

अपि · api — also

गतज्वराः · gatajvarāḥ — free from distress

गुरुः · guruḥ — the teacher

पराशरः · parāśaraḥ — Sage Parashara

तेषाम् · teṣām — of them

परमम् · paramam — supreme

हर्षम् · harṣam — joy

आप · āpa — attained

सः · saḥ — he

मुनयः अपि गतज्वराः सन्तः यथापूर्वम् तपः चक्रुः। तेषाम् गुरुः पराशरः सः परमम् हर्षम् आप।

as before · penance · performed · sages · also · free from distress · the teacher · Sage Parashara · of them · supreme · joy · attained · he

The restoration of the sages' penance highlights the purpose of the nectar: to remove physical obstacles so that spiritual duties can resume, with Parashara finding joy in their collective success.

Learning that it was secretly placed by the sage in the hermitage's pond, all the hosts of demons came with the desire to steal it.

āśrame puṣkariṇyāṃ tu nihitaṃ muninā rahaḥ|

jñātvā daityagaṇāḥ sarve hyājagmurhartumicchayā

आश्रमे · āśrame — in the hermitage

पुष्करिण्याम् · puṣkariṇyām — in the pond

तु · tu — indeed

निहितम् · nihitam — placed

मुनिना · muninā — by the sage

रहः · rahaḥ — secretly

ज्ञात्वा · jñātvā — having known

दैत्यगणाः · daityagaṇāḥ — hosts of demons

सर्वे · sarve — all

ह्य् · hy — indeed

आजग्मुः · ājagmuḥ — came

हर्तुम् · hartum — to steal

इच्छया · icchayā — with the desire

मुनिना आश्रमे पुष्करिण्याम् रहः निहितम् (अमृतम्) ज्ञात्वा सर्वे दैत्यगणाः हर्तुम् इच्छया हि आजग्मुः।

in the hermitage · in the pond · indeed · placed · by the sage · secretly · having known · hosts of demons · all · indeed · came · to steal · with the desire

This verse introduces the conflict, showing how the divine nectar, intended for sustenance, becomes a source of temptation for the demonic forces, threatening the peace of the hermitage.

Seeing those demons, the frightened sages fled into the forest. Then, the sage Parashara praised the Lotus-Seated One (Brahma).

tān dṛṣṭvā dānavān bhītā dudruvurmunayo vane|

tadā parāśaramunistuṣṭāva kamalāsanam

तान् · tān — them

दृष्ट्वा · dṛṣṭvā — having seen

दानवान् · dānavān — demons

भीताः · bhītāḥ — frightened

दुद्रुवुः · dudruvuḥ — fled

मुनयः · munayaḥ — sages

वने · vane — into the forest

तदा · tadā — then

पराशरमुनिः · parāśaramuniḥ — Sage Parashara

तुष्टाव · tuṣṭāva — praised

कमलासनम् · kamalāsanam — Brahma

तान् दानवान् दृष्ट्वा भीताः मुनयः वने दुद्रुवुः। तदा पराशरमुनिः कमलासनम् तुष्टाव।

them · having seen · demons · frightened · fled · sages · into the forest · then · Sage Parashara · praised · Brahma

The flight of the sages underscores their vulnerability, necessitating Parashara's appeal to higher divine authorities to resolve the crisis.

Parashara said:

Salutations to you, from whom the Vedas are born! Salutations to the Supreme Being! Salutations to you, the Self-Born! Salutations, O Lotus-Seated One!

parāśara uvāca

namaste vedagarbhāya namaste parameṣṭhine|

svayambhuve namastubhyaṃ namaste kamalāsana

नमस्ते · namaste — salutations to you

वेदगर्भाय · vedagarbhāya — to the one who contains the Vedas

परमेष्ठिने · parameṣṭhine — to the Supreme Being

स्वयम्भुवे · svayambhuve — to the self-born

नमः · namaḥ — salutations

तुभ्यम् · tubhyam — to you

कमलासन · kamalāsana — O Lotus-Seated One

वेदगर्भाय ते नमः, परमेष्ठिने ते नमः। स्वयम्भुवे तुभ्यम् नमः, कमलासन! ते नमः।

salutations to you · to the one who contains the Vedas · to the Supreme Being · to the self-born · salutations · to you · O Lotus-Seated One

Parashara begins his sequence of prayers by invoking Brahma, the creator, acknowledging his supreme position as the source of the Vedas and the progenitor of the universe.

You alone are the Lord of the worlds, the controller of gods and asuras. O Lord, quickly pacify the demons and protect the Brahmanas.

lokanāthastvamevāsi surāsuraniyāmakaḥ|

daityān praśamaya kṣipraṃ brāhmaṇān pālaya prabho

लोकनाथः · lokanāthaḥ — Lord of the worlds

त्वम् · tvam — you

एव · eva — alone

असि · asi — are

सुरासुरनियामकः · surāsuraniyāmakaḥ — controller of gods and demons

दैत्यान् · daityān — demons

प्रशमय · praśamaya — pacify

क्षिप्रम् · kṣipram — quickly

ब्राह्मणान् · brāhmaṇān — Brahmanas

पालय · pālaya — protect

प्रभो · prabho — O Lord

त्वम् एव लोकनाथः सुरासुरनियामकः असि। प्रभो! दैत्यान् क्षिप्रम् प्रशमय, ब्राह्मणान् पालय।

Lord of the worlds · you · alone · are · controller of gods and demons · demons · pacify · quickly · Brahmanas · protect · O Lord

This verse serves as a formal petition, where Parashara explicitly requests Brahma to exercise his authority to pacify the demons and protect the sages, establishing the hierarchy of divine intervention.

Brahma said:

I am only the creator; I do not have the capacity for destruction. You should take refuge in Hara (Shiva), for he is the agent of destruction.

brahmovāca

kevalaṃ sṛṣṭikartā'haṃ na me saṃhārayogyatā|

haraṃ tvaṃ śaraṇaṃ yāhi sa tu saṃhārakārakaḥ

केवलम् · kevalam — only

सृष्टिकर्ता · sṛṣṭikartā — creator

अहम् · aham — I

न · na — not

मे · me — my

संहारयोग्यता · saṃhārayogyatā — capacity for destruction

हरम् · haram — Hara/Shiva

त्वम् · tvam — you

शरणम् · śaraṇam — refuge

याहि · yāhi — go to

सः · saḥ — he

तु · tu — indeed

संहारकारकः · saṃhārakārakaḥ — agent of destruction

अहम् केवलम् सृष्टिकर्ता, मे संहारयोग्यता न (अस्ति)। त्वम् हरम् शरणम् याहि, सः तु संहारकारकः।

only · creator · I · not · my · capacity for destruction · Hara/Shiva · you · refuge · go to · he · indeed · agent of destruction

Brahma's response redirects the sage, clarifying the functional roles within the divine hierarchy and pointing toward Shiva as the appropriate authority for destruction.

The Sadguru said:

Thus instructed by Brahma, the great sage Parashara immediately took refuge in Ishvara (Shiva) to quell the demons.

śrīsadgururuvāca

ityukto brahmaṇā sadyaḥ parāśaramunīśvaraḥ|

īśvaraṃ śaraṇaṃ lebhe daityān śamayituṃ punaḥ

इत्युक्तः · ityuktaḥ — thus addressed

ब्रह्मणा · brahmaṇā — by Brahma

सद्यः · sadyaḥ — immediately

पराशरमुनीश्वरः · parāśaramunīśvaraḥ — the great sage Parashara

ईश्वरम् · īśvaram — Ishvara/Shiva

शरणम् · śaraṇam — refuge

लेभे · lebhe — took/attained

दैत्यान् · daityān — demons

शमयितुम् · śamayitum — to quell

पुनः · punaḥ — again

ब्रह्मणा इत्युक्तः पराशरमुनीश्वरः सद्यः दैत्यान् शमयितुम् पुनः ईश्वरम् शरणम् लेभे।

thus addressed · by Brahma · immediately · the great sage Parashara · Ishvara/Shiva · refuge · took/attained · demons · to quell · again

This verse marks the transition in the narrative, showing the sage's prompt obedience to divine guidance as he seeks the next level of protection.

Parashara said:

Salutations to the Blue-Throated One! Salutations to the one whose banner is the bull! Salutations to you, O Mahadeva! Salutations to the one who holds the trident!

parāśara uvāca

namaste nīlakaṇṭhāya namaste vṛṣabhadhvaja|

namaste'stu mahādeva namaste śūlapāṇaye

नमस्ते · namaste — salutations to you

नीलकण्ठाय · nīlakaṇṭhāya — to the blue-throated one

वृषभध्वज · vṛṣabhadhvaja — O one with the bull banner

नमस्तेऽस्तु · namaste'stu — let there be salutations to you

महादेव · mahādeva — O Mahadeva

शूलपाणये · śūlapāṇaye — to the one holding the trident

नीलकण्ठाय ते नमः, वृषभध्वज! ते नमः। महादेव! ते नमः अस्तु, शूलपाणये ते नमः।

salutations to you · to the blue-throated one · O one with the bull banner · let there be salutations to you · O Mahadeva · to the one holding the trident

Parashara's prayer to Shiva uses specific epithets that emphasize Shiva's power, setting the stage for the next phase of the divine struggle.

Salutations to the Death of Death! Salutations to the Conqueror of Death! Salutations to you, Virabhadra, the destroyer of Daksha's sacrifice!

namaste kālakālāya namo mṛtyuñjayāya ca|

dakṣayajñavināśāya vīrabhadrāya te namaḥ

नमस्ते · namaste — salutations to you

कालकालाय · kālakālāya — to the death of death

नमो · namo — salutations

मृत्युञ्जयाय · mṛtyuñjayāya — to the conqueror of death

च · ca — and

दक्षयज्ञविनाशाय · dakṣayajñavināśāya — to the destroyer of Daksha's sacrifice

वीरभद्राय · vīrabhadrāya — to Virabhadra

ते · te — to you

नमः · namaḥ — salutations

कालकालाय ते नमः, मृत्युञ्जयाय च नमः। दक्षयज्ञविनाशाय वीरभद्राय ते नमः।

salutations to you · to the death of death · salutations · to the conqueror of death · and · to the destroyer of Daksha's sacrifice · to Virabhadra · to you · salutations

By invoking Shiva as the 'Death of Death' and the destroyer of Daksha's sacrifice, Parashara highlights the destructive capability required to handle the persistent demonic threat.

Protect all the ascetics who are afflicted by the asuras. Salutations to you, Mahakala! Salutations to you, Mahabhairava!

asuraiḥ pīḍitān sarvān pālaya tvaṃ tapodhanān|

mahākāla namaste'stu mahābhairava te namaḥ

असुरैः · asuraiḥ — by the demons

पीडितान् · pīḍitān — afflicted

सर्वान् · sarvān — all

पालय · pālaya — protect

त्वम् · tvaṃ — you

तपोधनान् · tapodhanān — the ascetics

महाकाल · mahākāla — O Mahakala

नमस्तेऽस्तु · namaste'stu — salutations to you

महाभैरव · mahābhairava — O Mahabhairava

ते · te — to you

नमः · namaḥ — salutations

त्वं असुरैः पीडितान् सर्वान् तपोधनान् पालय। हे महाकाल ते नमः अस्तु, हे महाभैरव ते नमः।

by the demons · afflicted · all · protect · you · the ascetics · O Mahakala · salutations to you · O Mahabhairava · to you · salutations

Parashara concludes his prayer to Shiva by specifically requesting protection for the ascetics who are suffering under the demonic onslaught. This verse highlights the sage's desperation as he seeks divine intervention from the destroyer of obstacles.

Rudra said:

I, Shiva, united with Shakti, destroy the three worlds. In this world, they consider me, when devoid of Shakti, to be the attributeless Supreme.

rudra uvāca

śivo'haṃ śaktisaṃviṣṭaḥ saṃharāmi jagattrayam|

śaktyā vihīnaṃ māṃ loke manyante nirguṇaṃ param

शिवः · śivaḥ — I am Shiva

अहम् · aham — I

शक्तिसंविष्टः · śaktisaṃviṣṭaḥ — united with Shakti

संहरामि · saṃharāmi — I destroy

जगत्त्रयम् · jagattrayam — the three worlds

शक्त्या · śaktyā — with Shakti

विहीनम् · vihīnam — devoid

माम् · mām — me

लोके · loke — in the world

मन्यन्ते · manyante — they consider

निर्गुणम् · nirguṇam — attributeless

परम् · param — the Supreme

अहं शिवः शक्तिसंविष्टः सन् जगत्त्रयं संहरामि। लोके मां शक्त्या विहीनं निर्गुणं परं मन्यन्ते।

I am Shiva · I · united with Shakti · I destroy · the three worlds · with Shakti · devoid · me · in the world · they consider · attributeless · the Supreme

Rudra explains his own nature to Parashara, clarifying that his destructive power is dependent on Shakti. This establishes the theological hierarchy that leads the sage to seek the ultimate source of all power.

You should take refuge in Shakti, the slayer of Mahishasura. She is indeed capable of destroying all the asuras.

śaktiṃ tvaṃ śaraṇaṃ yāhi mahiṣāsuramardinīm|

samarthā sā hi sarveṣāmasurāṇāṃ vināśane

शक्तिम् · śaktiṃ — Shakti

त्वम् · tvaṃ — you

शरणम् · śaraṇam — refuge

याहि · yāhi — go to

महिषासुरमर्दिनीम् · mahiṣāsuramardinīm — slayer of Mahishasura

समर्था · samarthā — capable

सा · sā — she

हि · hi — indeed

सर्वेषाम् · sarveṣām — of all

असुराणाम् · asurāṇām — demons

विनाशने · vināśane — in the destruction

त्वं महिषासुरमर्दिनीं शक्तिं शरणं याहि। सा हि सर्वेषाम् असुराणां विनाशने समर्था।

Shakti · you · refuge · go to · slayer of Mahishasura · capable · she · indeed · of all · demons · in the destruction

Rudra directs the sage to seek refuge in the Devi, acknowledging her as the specific power required to defeat the demons. This serves as a pivot in the narrative, shifting the focus from the destroyer to the divine feminine.

The Sadguru said:

Thus instructed by Mahesha, the sage Parashara again took refuge in Shakti, the slayer of Mahishasura.

śrīsadgururuvāca

evamukto maheśena parāśaramuniḥ punaḥ|

śaktiṃ ca śaraṇaṃ bheje mahiṣāsuramardinīm

एवम् · evam — thus

उक्तः · uktaḥ — instructed

महेशेन · maheśena — by Mahesha

पराशरमुनिः · parāśaramuniḥ — Sage Parashara

पुनः · punaḥ — again

शक्तिम् · śaktiṃ — Shakti

च · ca — and

शरणम् · śaraṇam — refuge

भेजे · bheje — resorted to

महिषासुरमर्दिनीम् · mahiṣāsuramardinīm — slayer of Mahishasura

महेशेन एवम् उक्तः पराशरमुनिः पुनः महिषासुरमर्दिनीं शक्तिं शरणं भेजे।

thus · instructed · by Mahesha · Sage Parashara · again · Shakti · and · refuge · resorted to · slayer of Mahishasura

This verse marks the sage's obedience to the divine instruction, showing the progression of his spiritual search. It bridges the gap between the advice of Rudra and the subsequent prayer to the Devi.

Parashara said:

O auspicious one of all that is auspicious, O Shiva, fulfiller of all purposes! O refuge of all, three-eyed goddess, Narayani, salutations to you!

parāśara uvāca

sarvamaṅgalamāṅgalye śive sarvārthasādhike|

śaraṇye tryambake devi nārāyaṇi namo'stu te

सर्वमङ्गलमाङ्गल्ये · sarvamaṅgalamāṅgalye — O auspicious of all

शिवे · śive — O Shiva

सर्वार्थसाधिके · sarvārthasādhike — fulfiller of all goals

शरण्ये · śaraṇye — O refuge of all

त्र्यम्बके · tryambake — O three-eyed one

देवि · devi — O Goddess

नारायणि · nārāyaṇi — O Narayani

नमोऽस्तु · namo'stu — salutations be

ते · te — to you

हे सर्वमङ्गलमाङ्गल्ये, हे शिवे, हे सर्वार्थसाधिके, हे शरण्ये, हे त्र्यम्बके देवि, हे नारायणि, ते नमः अस्तु।

O auspicious of all · O Shiva · fulfiller of all goals · O refuge of all · O three-eyed one · O Goddess · O Narayani · salutations be · to you

Parashara begins his hymn to the Devi, invoking her various auspicious names. This establishes the devotional tone required to approach the divine power for protection.

Salutations to you, mother of the worlds! Salutations, O daughter of the mountain! Salutations to you, Dakshayani! Salutations, O beloved of Shiva!

namaste lokajanani namaste girikanyake|

dākṣāyaṇi namaste'stu namaste śivapriye

नमस्ते · namaste — salutations to you

लोकजननि · lokajanani — O mother of the worlds

गिरिकन्यके · girikanyake — O daughter of the mountain

दाक्षायणि · dākṣāyaṇi — O Dakshayani

नमस्तेऽस्तु · namaste'stu — salutations be

शिवप्रिये · śivapriye — O beloved of Shiva

हे लोकजननि ते नमः, हे गिरिकन्यके ते नमः। हे दाक्षायणि ते नमः अस्तु, हे शिवप्रिये ते नमः।

salutations to you · O mother of the worlds · O daughter of the mountain · O Dakshayani · salutations be · O beloved of Shiva

Continuing the hymn, the sage addresses the Devi as the Mother of the worlds and the consort of Shiva, emphasizing her intimate connection to the cosmic order.

Having destroyed all the demons, grant fearlessness, O Vaishnavi, who wields the conch, discus, mace, spear, sword, and goad!

saṃhṛtya nikhilān daityānabhayaṃ dehi vaiṣṇavi|

śaṅkhacakragadāśūlapaṭṭiśāṅkuśadhāriṇi

संहृत्य · saṃhṛtya — having destroyed

निखिलान् · nikhilān — all

दैत्यान् · daityān — demons

अभयम् · abhayam — fearlessness

देहि · dehi — grant

वैष्णवि · vaiṣṇavi — O Vaishnavi

शङ्खचक्रगदाशूलपट्टिशाङ्कुशधारिणि · śaṅkhacakragadāśūlapaṭṭiśāṅkuśadhāriṇi — wielder of conch, discus, mace, spear, sword, and goad

हे वैष्णवि, निखिलान् दैत्यान् संहृत्य अभयं देहि। हे शङ्खचक्रगदाशूलपट्टिशाङ्कुशधारिणि (देहि)।

having destroyed · all · demons · fearlessness · grant · O Vaishnavi · wielder of conch, discus, mace, spear, sword, and goad

The sage concludes his prayer by requesting the Devi to destroy the demons and grant fearlessness, while enumerating her divine weapons. This sets the stage for her intervention.

The Devi said:

I am the Yogic Sleep (Yoganidra) of Vishnu, who reclines on the serpent. O best of sages, I am not independent to destroy the demons by myself.

śrīdevyuvāca

ahaṃ tu yoganidrāsmi viṣṇoḥ pannagaśāyinaḥ|

anīśā'haṃ svayaṃ daityān saṃhartuṃ munipuṅgava

अहम् · aham — I

तु · tu — indeed

योगनिद्रा · yoganidrā — Yogic Sleep

अस्मि · asmi — am

विष्णोः · viṣṇoḥ — of Vishnu

पन्नगशायिनः · pannagaśāyinaḥ — who reclines on the serpent

अनीशा · anīśā — not independent

स्वयम् · svayam — by myself

दैत्यान् · daityān — demons

संहर्तुम् · saṃhartum — to destroy

मुनिपुङ्गव · munipuṅgava — O best of sages

हे मुनिपुङ्गव, अहं तु पन्नगशायिनः विष्णोः योगनिद्रा अस्मि। अहं स्वयं दैत्यान् संहर्तुम् अनीशा।

I · indeed · Yogic Sleep · am · of Vishnu · who reclines on the serpent · not independent · by myself · demons · to destroy · O best of sages

The Devi reveals her identity as the Yoganidra of Vishnu, explaining that she acts only under his command. This is a crucial theological point that directs the sage toward the Supreme Person, Hari.

Shakti (power) engages in action only by depending on a powerful being (Purusha). Without a wielder of power, power has no independence.

śaktiḥ puruṣamāśritya karmaṇyeva pravartate|

śaktimantaṃ vinā śaktyāḥ svātantryaṃ naiva vidyate

शक्तिः · śaktiḥ — power

पुरुषम् · puruṣam — the powerful being

आश्रित्य · āśritya — depending on

कर्मणि · karmaṇi — in action

एव · eva — only

प्रवर्तते · pravartate — engages

शक्तिमन्तम् · śaktimantam — wielder of power

विना · vinā — without

शक्त्याः · śaktyāḥ — of power

स्वातन्त्र्यम् · svātantryam — independence

नैव · naiva — not at all

विद्यते · vidyate — exists

शक्तिः पुरुषम् आश्रित्य एव कर्मणि प्रवर्तते। शक्तिमन्तं विना शक्त्याः स्वातन्त्र्यं नैव विद्यते।

power · the powerful being · depending on · in action · only · engages · wielder of power · without · of power · independence · not at all · exists

The Devi explains the philosophical principle that power (Shakti) requires a wielder (Purusha) to function. This justifies why she cannot act independently and must refer the sage to Vishnu.

Therefore, take refuge in the all-powerful Hari, the ancient Supreme Person. The Lord Hari will grant you well-being.

sarvaśaktaṃ hariṃ tasmāt purāṇapuruṣottamam|

śaraṇaṃ yāhi bhagavān hariste śaṃ vidhāsyati

सर्वशक्तम् · sarvaśaktam — all-powerful

हरिम् · hariṃ — Hari

तस्मात् · tasmāt — therefore

पुराणपुरुषोत्तमम् · purāṇapuruṣottamam — ancient Supreme Person

शरणम् · śaraṇam — refuge

याहि · yāhi — go to

भगवान् · bhagavān — the Lord

हरिः · hariḥ — Hari

ते · te — for you

शम् · śaṃ — well-being

विधास्यति · vidhāsyati — will grant

तस्मात् सर्वशक्तं पुराणपुरुषोत्तमं हरिं शरणं याहि। भगवान् हरिः ते शं विधास्यति।

all-powerful · Hari · therefore · ancient Supreme Person · refuge · go to · the Lord · Hari · for you · well-being · will grant

The Devi explicitly directs Parashara to take refuge in Hari, the Supreme Person. This is the final step in the sage's journey toward the ultimate protector.

The Sadguru said:

Thus instructed by the goddess Durga, the sage Parashara again took refuge in Hari, the powerful one, the ultimate shelter.

śrīsadgururuvāca

ityukto durgayā devyā parāśaramuniḥ punaḥ|

śaktimantaṃ śaraṇyaṃ ca prapede śaraṇaṃ harim

इत्युक्तः · ityuktaḥ — thus addressed

दुर्गया · durgayā — by the goddess Durga

देव्या · devyā — by the divine one

पराशरमुनिः · parāśaramuniḥ — the sage Parashara

पुनः · punaḥ — again

शक्तिमन्तम् · śaktimantam — the powerful one

शरण्यम् · śaraṇyam — the ultimate shelter

प्रपेदे · prapede — took refuge

शरणम् · śaraṇam — refuge

हरिम् · harim — in Hari

दुर्गया देव्या इति उक्तः पराशरमुनिः पुनः शक्तिमन्तं शरण्यं हरिं शरणं प्रपेदे।

thus addressed · by the goddess Durga · by the divine one · the sage Parashara · again · the powerful one · the ultimate shelter · took refuge · refuge · in Hari

After failing to find a solution through Brahma, Shiva, and Shakti, Parashara realizes that the ultimate refuge is the Supreme Lord Hari. This verse marks the transition from seeking secondary deities to approaching the source of all power.

Parashara said:

O God of gods, O all-pervading one, wielder of the conch, discus, and mace! You alone are the controller of all gods and demons.

parāśara uvāca

devadeva jagadvyāpin śaṅkhacakragadādhara|

tvameva sarvadevānāṃ daityānāṃ ca niyāmakaḥ

देवदेव · devadeva — O God of gods

जगद्व्यापिन् · jagadvyāpin — O all-pervading one

शङ्खचक्रगदाधर · śaṅkhacakragadādhara — wielder of conch, discus, and mace

त्वमेव · tvameva — You alone

सर्वदेवानाम् · sarvadevānām — of all gods

दैत्यानाम् · daityānām — of the demons

च · ca — and

नियामकः · niyāmakaḥ — controller

हे देवदेव जगद्व्यापिन् शङ्खचक्रगदाधर! त्वमेव सर्वदेवानां दैत्यानां च नियामकः असि।

O God of gods · O all-pervading one · wielder of conch, discus, and mace · You alone · of all gods · of the demons · and · controller

Parashara begins his prayer by establishing the supremacy of Hari, acknowledging Him as the controller of all beings, including those he previously approached.

You alone are the creator, destroyer, and protector of the universe. Brahma and the great lord Rudra remain under your control.

tvameva jagataḥ kartā saṃhartā rakṣakastathā|

vaśe tiṣṭhati te brahmā rudraścāpi maheśvaraḥ

त्वमेव · tvameva — You alone

जगतः · jagataḥ — of the universe

कर्ता · kartā — creator

संहर्ता · saṃhartā — destroyer

रक्षकः · rakṣakaḥ — protector

तथा · tathā — also

वशे · vaśe — under control

तिष्ठति · tiṣṭhati — remain

ते · te — Your

ब्रह्मा · brahmā — Brahma

रुद्रश्च · rudraśca — and Rudra

अपि · api — even

महेश्वरः · maheśvaraḥ — the great Lord

त्वमेव जगतः कर्ता संहर्ता रक्षकः तथा। ते वशे ब्रह्मा रुद्रः अपि महेश्वरः तिष्ठति।

You alone · of the universe · creator · destroyer · protector · also · under control · remain · Your · Brahma · and Rudra · even · the great Lord

The sage emphasizes that even the highest cosmic administrators, Brahma and Rudra, are subordinate to Hari, reinforcing the necessity of seeking Him alone.

This divine Maya, the slayer of Mahishasura, is your own sleep, O Govinda, and she always remains under your control.

iyaṃ bhagavatī māyā mahiṣāsuramardinī|

tavaiva nidrā govinda nityaṃ tiṣṭhati te vaśe

इयम् · iyam — this

भगवती · bhagavatī — divine

माया · māyā — illusion/power

महिषासुरमर्दिनी · mahiṣāsuramardinī — slayer of Mahishasura

तवैव · tavaiva — Your own

निद्रा · nidrā — sleep

गोविन्द · govinda — O Govinda

नित्यम् · nityam — always

तिष्ठति · tiṣṭhati — remains

ते · te — Your

वशे · vaśe — under control

हे गोविन्द! इयं भगवती माया महिषासुरमर्दिनी तव एव निद्रा, नित्यं ते वशे तिष्ठति।

this · divine · illusion/power · slayer of Mahishasura · Your own · sleep · O Govinda · always · remains · Your · under control

Parashara identifies the Goddess as Hari's own Yogic sleep, explaining why she could not act independently and why Hari must now intervene directly.

For the sake of destroying the demons, please abandon your Yogic Sleep. For the welfare of the world, O Govinda, I pray again and again.

vimuñca tvaṃ yoganidrāṃ daityasaṃhārakāraṇāt|

lokakṣemāya govinda prārthaye'haṃ punaḥ punaḥ

विमुञ्च · vimuñca — abandon

त्वम् · tvam — You

योगनिद्राम् · yoganidrām — Yogic sleep

दैत्यसंहारकारणात् · daityasaṃhārakāraṇāt — for the sake of destroying demons

लोकक्षेमाय · lokakṣemāya — for the welfare of the world

गोविन्द · govinda — O Govinda

प्रार्थये · prārthaye — I pray

अहम् · aham — I

पुनः · punaḥ — again

पुनः · punaḥ — again

हे गोविन्द! दैत्यसंहारकारणात् त्वं योगनिद्रां विमुञ्च। लोकक्षेमाय अहं पुनः पुनः प्रार्थये।

abandon · You · Yogic sleep · for the sake of destroying demons · for the welfare of the world · O Govinda · I pray · I · again · again

The sage makes a direct appeal for the Lord to awaken from His Yogic sleep, as the destruction of the demons is essential for the world's welfare.

The Sadguru said:

Thus prayed to by the sage, the son of Shakti (Parashara), Vishnu impelled His own Maya to bring about the destruction of the demons.

śrīsadgururuvāca

iti saṃprārthito viṣṇurmuninā śaktisūnunā|

svāṃ māyāṃ prerayāmāsa kartuṃ daityavināśanam

इति · iti — thus

संप्रार्थितः · saṃprārthitaḥ — prayed to

विष्णुः · viṣṇuḥ — Vishnu

मुनिना · muninā — by the sage

शक्तिसूनुना · śaktisūnunā — by the son of Shakti (Parashara)

स्वाम् · svām — His own

मायाम् · māyām — Maya

प्रेरयामास · prerayāmāsa — impelled

कर्तुम् · kartum — to do

दैत्यविनाशनम् · daityavināśanam — destruction of demons

इति शक्तिसूनुना मुनिना संप्रार्थितः विष्णुः दैत्यविनाशनं कर्तुं स्वां मायां प्रेरयामास।

thus · prayed to · Vishnu · by the sage · by the son of Shakti (Parashara) · His own · Maya · impelled · to do · destruction of demons

The Lord responds to the sincere prayer of the sage, demonstrating that the Supreme Lord acts when the devotee has exhausted all other means and surrendered completely.

That Durga, Mahakali, the slayer of Mahishasura, forcefully destroyed the demons led by Tanjaka.

sāpi durgā mahākālī mahiṣāsuramardinī|

tañjakapramukhān daityānnāśayāmāsa sāhasāt

सा · sā — she

अपि · api — also

दुर्गा · durgā — Durga

महाकाली · mahākālī — Mahakali

महिषासुरमर्दिनी · mahiṣāsuramardinī — slayer of Mahishasura

तञ्जकप्रमुखान् · tañjakapramukhān — led by Tanjaka

दैत्यान् · daityān — demons

नाशयामास · nāśayāmāsa — destroyed

साहसात् · sāhasāt — forcefully

सा अपि दुर्गा महाकाली महिषासुरमर्दिनी साहसात् तञ्जकप्रमुखान् दैत्यान् नाशयामास।

she · also · Durga · Mahakali · slayer of Mahishasura · led by Tanjaka · demons · destroyed · forcefully

The power of the Goddess, now directed by the Lord, becomes effective, showing that divine energy is potent only when aligned with the Supreme Will.

However, the great sage Shukracharya revived all those asuras again with the water from the lake.

kintu tānasurān sarvān śukrācāryo mahāmuniḥ|

taṭākasalilanaiva jīvayāmāsa vai punaḥ

किन्तु · kintu — however

तान् · tān — those

असुरान् · asurān — demons

सर्वान् · sarvān — all

शुक्राचार्यः · śukrācāryaḥ — Shukracharya

महामुनिः · mahāmuniḥ — the great sage

तटाकसलिलनैव · taṭākasalilanaiva — with the lake water only

जीवयामास · jīvayāmāsa — revived

वै · vai — indeed

पुनः · punaḥ — again

किन्तु महामुनिः शुक्राचार्यः तटाकसलिलनेव तान् सर्वान् असुरान् पुनः जीवयामास।

however · those · demons · all · Shukracharya · the great sage · with the lake water only · revived · indeed · again

This verse introduces a complication: the nectar in the lake acts as a life-giving force, creating a cycle of battle that necessitates a more permanent divine intervention.

Due to the placement of the pot of nectar, that water in the entire lake had become nectarous, and by that, the demons were revived.

sudhākumbhasya vinyāsāt salilaṃ tatsudhāmayam|

abhūttattaṭāke sarvatra tena daityāstu jīvitāḥ

सुधाकुम्भस्य · sudhākumbhasya — of the nectar pot

विन्यासात् · vinyāsāt — due to the placement

सलिलम् · salilam — water

तत् · tat — that

सुधामयम् · sudhāmayam — nectarous

अभूत् · abhūt — became

तत्तटाके · tattaṭāke — in that lake

सर्वत्र · sarvatra — everywhere

तेन · tena — by that

दैत्याः · daityāḥ — demons

तु · tu — indeed

जीविताः · jīvitāḥ — revived

सुधाकुम्भस्य विन्यासात् तत् सलिलं सुधामयम् अभूत्। तत्तटाके सर्वत्र तेन दैत्याः तु जीविताः।

of the nectar pot · due to the placement · water · that · nectarous · became · in that lake · everywhere · by that · demons · indeed · revived

The narrative explains the source of the demons' resilience, setting the stage for the final act where the Lord must personally remove the nectar to end the conflict.

Suddenly risen, all of them, eager to fight, armed with weapons, surrounded the goddess, the slayer of Mahishasura.

sahasaivotthitāḥ sarve yuddhaṃ kartuṃ kṛtodyamāḥ|

sāyudhā rurudhurdevī mahiṣāsuramardinīm

सहसैव · sahasaiva — suddenly

उत्थिताः · utthitāḥ — risen

सर्वे · sarve — all

युद्धम् · yuddham — battle

कर्तुम् · kartum — to do

कृतोद्यमाः · kṛtodyamāḥ — eager to fight

सायुधाः · sāyudhāḥ — armed with weapons

रुरुधुः · rurudhuḥ — surrounded

देवीम् · devīm — the goddess

महिषासुरमर्दिनीम् · mahiṣāsuramardinīm — the slayer of Mahishasura

सर्वे सहसा एव उत्थिताः, युद्धं कर्तुं कृतोद्यमाः, सायुधाः महिषासुरमर्दिनीं देवीं रुरुधुः।

suddenly · risen · all · battle · to do · eager to fight · armed with weapons · surrounded · the goddess · the slayer of Mahishasura

The demons' immediate return to battle highlights the futility of relying on external forces alone, emphasizing the need for the Lord's direct presence.

Seeing her exhausted and the asuras eager for battle, the sage Parashara again took refuge in Vishnu.

śrāntāṃ vilokya tāṃ devīmasurāṃśca kṛtodyamān|

avāpa śaraṇaṃ viṣṇuṃ parāśaramuniḥ punaḥ

श्रान्ताम् · śrāntām — exhausted

विलोक्य · vilokya — having seen

ताम् · tām — her

देवीम् · devīm — the Goddess

असुरान् · asurān — the demons

च · ca — and

कृतोद्यमान् · kṛtodyamān — eager for battle

अवाप · avāpa — attained/sought

शरणम् · śaraṇam — refuge

विष्णुम् · viṣṇum — Lord Vishnu

पराशरमुनिः · parāśaramuniḥ — Sage Parashara

पुनः · punaḥ — again

पराशरमुनिः श्रान्तां तां देवीम् कृतोद्यमान् असुरान् च विलोक्य पुनः विष्णुं शरणम् अवाप।

exhausted · having seen · her · the Goddess · the demons · and · eager for battle · attained/sought · refuge · Lord Vishnu · Sage Parashara · again

This verse marks the climax of the conflict where the Goddess, despite her power, shows the limitation of acting without the Supreme Lord. It sets the stage for Parashara's final surrender to Vishnu.

Parashara said:

O Supreme Person, I consider every other means to be futile. You alone are the means and also the end, O Lord of the universe.

parāśara uvāca

upāyaṃ sakalaṃ vyarthamavaimi puruṣottama|

upāyaśca tathopeyastvameva jagadīśvara

उपायम् · upāyam — means/method

सकलम् · sakalam — all

व्यर्थम् · vyartham — futile

अवैमि · avaimi — I consider

पुरुषोत्तम · puruṣottama — O Supreme Person

उपायः · upāyaḥ — the means

च · ca — and

तथा · tathā — also

उपेयः · upeyaḥ — the end/goal

त्वमेव · tvameva — You alone

जगदीश्वर · jagadīśvara — O Lord of the universe

पुरुषोत्तम, सकलम् उपायं व्यर्थम् अवैमि। जगदीश्वर, उपायः च तथा उपेयः त्वम् एव।

means/method · all · futile · I consider · O Supreme Person · the means · and · also · the end/goal · You alone · O Lord of the universe

Parashara acknowledges the futility of all secondary efforts, establishing the theological principle that Vishnu is both the means (upaya) and the goal (upeya).

You alone are the eternal, everlasting nectar, there is no doubt. By your grace alone, supreme happiness comes to men in this world.

amṛtaṃ śāśvataṃ nityaṃ tvameva na hi saṃśayaḥ|

tavaiva kṛpayā loke paraṃ saukhyaṃ nṛṇāṃ bhavet

अमृतम् · amṛtam — nectar

शाश्वतम् · śāśvatam — eternal

नित्यम् · nityam — everlasting

त्वमेव · tvameva — You alone

न · na — not

हि · hi — indeed

संशयः · saṃśayaḥ — doubt

तवैव · tavaiva — by Your own

कृपया · kṛpayā — grace

लोके · loke — in the world

परम् · param — supreme

सौख्यम् · saukhyam — happiness

नृणाम् · nṛṇām — of men

भवेत् · bhavet — happens

अमृतं शाश्वतं नित्यं त्वम् एव, न हि संशयः। लोके तव एव कृपया नृणां परं सौख्यं भवेत्।

nectar · eternal · everlasting · You alone · not · indeed · doubt · by Your own · grace · in the world · supreme · happiness · of men · happens

This verse elevates the concept of nectar from a physical substance to the Lord Himself, emphasizing that true immortality comes from His grace.

What is the use of this nectar placed in the lake today, on account of which this anxiety-and-fear-inducing battle has occurred here?

kimanenāmṛtenādya taṭāke nihitena ca|

yannimittamabhūdyuddhamatra cintābhayāvaham

किम् · kim — what

अनेन · anena — by this

अमृतेन · amṛtena — nectar

अद्य · adya — today

तटाके · taṭāke — in the lake

निहितेन · nihitena — placed

च · ca — and

यन्निमित्तम् · yannimittam — on account of which

अभूत् · abhūt — occurred

युद्धम् · yuddham — battle

अत्र · atra — here

चिन्ताभयावहम् · cintābhayāvaham — anxiety-and-fear-inducing

अद्य तटाके निहितेन अनेन अमृतेन किम्, यन्निमित्तम् अत्र चिन्ताभयावहं युद्धम् अभूत्?

what · by this · nectar · today · in the lake · placed · and · on account of which · occurred · battle · here · anxiety-and-fear-inducing

Parashara questions the utility of the physical nectar, which has become a source of conflict rather than relief, highlighting the superiority of divine protection over material aids.

Therefore, O Supreme Lord, having taken this pot of nectar, please place it in the middle of the temple.

tasmādamṛtakumbhaṃ ca gṛhītvā tvaṃ yathā tathā|

ālayamadhye tu nidhehi parameśvara

तस्मात् · tasmāt — therefore

अमृतकुम्भम् · amṛtakumbham — pot of nectar

च · ca — and

गृहीत्वा · gṛhītvā — having taken

त्वम् · tvam — You

यथा · yathā — as

तथा · tathā — so

आलयमध्ये · ālayamadhye — in the middle of the temple

तु · tu — indeed

निधेहि · nidhehi — place

परमेश्वर · parameśvara — O Supreme Lord

तस्मात् परमेश्वर, अमृतकुम्भं गृहीत्वा त्वं यथा तथा आलयमध्ये निधेहि।

therefore · pot of nectar · and · having taken · You · as · so · in the middle of the temple · indeed · place · O Supreme Lord

The sage requests the Lord to remove the source of the conflict and establish Himself in the temple, shifting the focus from the lake to the sanctum.

For our protection, you should always be present here. What use are other means, O God, when you, the protector, are here to protect?

asmākaṃ rakṣaṇāya tvaṃ sānnidhyaṃ kuru sarvadā|

kimanyaiḥ sādhanairdeva tvayi rakṣati rakṣake

अस्माकम् · asmākam — our

रक्षणाय · rakṣaṇāya — for protection

त्वम् · tvam — You

सान्निध्यम् · sānnidhyam — presence

कुरु · kuru — make/do

सर्वदा · sarvadā — always

किम् · kim — what use

अन्यैः · anyaiḥ — other

साधनैः · sādhanaiḥ — means

देव · deva — O God

त्वयि · tvayi — in You

रक्षति · rakṣati — protecting

रक्षके · rakṣake — the protector

अस्माकं रक्षणाय त्वं सर्वदा सान्निध्यं कुरु। देव, रक्षके त्वयि रक्षति अन्यैः साधनैः किम्?

our · for protection · You · presence · make/do · always · what use · other · means · O God · in You · protecting · the protector

This verse serves as a final appeal for the Lord's permanent presence, reinforcing the idea that the Lord is the ultimate protector (rakshaka).

The Sadguru said:

Thus praised, the great Vishnu, assuming the form of Sri Narasimha, playfully killed that great hero, the asura Tanjasura.

śrīsadgururuvāca

evaṃ stuto mahāviṣṇuḥ śrīnṛsiṃhavapurdharaḥ|

tañjāsuraṃ mahāvīraṃ nijaghāna ca līlayā

एवम् · evam — thus

स्तुतः · stutaḥ — praised

महाविष्णुः · mahāviṣṇuḥ — the great Vishnu

श्रीनृसिंहवपुर्धरः · śrīnṛsiṃhavapurdharaḥ — assuming the form of Narasimha

तञ्जासुरम् · tañjāsuram — the demon Tanjasura

महावीरम् · mahāvīram — the great hero

निजघान · nijaghāna — killed

च · ca — and

लीलया · līlayā — playfully

एवं स्तुतः महाविष्णुः श्रीनृसिंहवपुर्धरः सन् तञ्जासुरं महावीरं लीलया निजघान।

thus · praised · the great Vishnu · assuming the form of Narasimha · the demon Tanjasura · the great hero · killed · and · playfully

The Lord responds to the sage's prayer by manifesting as Narasimha, demonstrating that the destruction of evil is a divine sport (lila) for Him.

Then, the Lord, having become peaceful, with a form like a blue cloud, gave his divine vision, accompanied by Sri and Bhumi.

tataḥ praśānto bhagavān nīlameghavapurdharaḥ|

śriyā bhūmyā ca sahitaḥ pradadau nijadarśanam

ततः · tataḥ — then

प्रशान्तः · praśāntaḥ — peaceful

भगवान् · bhagavān — the Lord

नीलमेघवपुर्धरः · nīlameghavapurdharaḥ — having a form like a blue cloud

श्रिया · śriyā — with Sri/Lakshmi

भूम्या · bhūmyā — with Bhumi

च · ca — and

सहितः · sahitaḥ — accompanied by

प्रददौ · pradadau — gave

निजदर्शनम् · nijadarśanam — His own vision

ततः प्रशान्तः भगवान् नीलमेघवपुर्धरः श्रिया भूम्या च सहितः सन् निजदर्शनं प्रददौ।

then · peaceful · the Lord · having a form like a blue cloud · with Sri/Lakshmi · with Bhumi · and · accompanied by · gave · His own vision

After the destruction of evil, the Lord reveals His peaceful, divine form, signifying the restoration of cosmic order and the grace bestowed upon the devotees.

And Vishnu, out of compassion, gave the nectar to the gods. Hari placed the great pot in the ocean as before.

amṛtaṃ ca dadau viṣṇurdevebhyaḥ kṛpayā hariḥ|

yathāpūrvaṃ jalanidhau nidadhe kalaśaṃ mahat

अमृतम् · amṛtam — nectar

च · ca — and

ददौ · dadau — gave

विष्णुः · viṣṇuḥ — Vishnu

देवेभ्यः · devebhyaḥ — to the gods

कृपया · kṛpayā — by grace

हरिः · hariḥ — Hari

यथापूर्वम् · yathāpūrvam — as before

जलनिधौ · jalanidhau — in the ocean

निदधे · nidadhe — placed

कलशम् · kalaśam — pot

महत् · mahat — great

विष्णुः कृपया देवेभ्यः अमृतं ददौ। हरिः महत् कलशं यथापूर्वं जलनिधौ निदधे।

nectar · and · gave · Vishnu · to the gods · by grace · Hari · as before · in the ocean · placed · pot · great

The resolution of the nectar issue is handled by the Lord's compassion, returning the physical object to its source while establishing the spiritual reality of His presence.

He himself, in the form of an archa-avatara (iconic manifestation), becoming the nectar for his devotees, shines forth in the city of Tanjapura, the God of gods, Janardana.

svayamarcāvatāreṇa bhūtvā bhaktajanāmṛtam|

virājate tañjapuryāṃ devadevo janārdanaḥ

स्वयम् · svayam — Himself

अर्चावतारेण · arcāvatāreṇa — by the iconic manifestation

भूत्वा · bhūtvā — having become

भक्तजनामृतम् · bhaktajanāmṛtam — nectar for devotees

विराजते · virājate — shines

तञ्जपुर्याम् · tañjapuryām — in Tanjapura

देवदेवः · devadevaḥ — the God of gods

जनार्दनः · janārdanaḥ — Janardana

स्वयं अर्चावतारेण भूत्वा भक्तजनामृतं जनार्दनः देवदेवः तञ्जपुर्यां विराजते।

Himself · by the iconic manifestation · having become · nectar for devotees · shines · in Tanjapura · the God of gods · Janardana

This concluding verse identifies the archa-avatara in Tanjapura as the living source of immortality for devotees, fulfilling the chapter's theme of the glory of the sacred site.

Merely by seeing him, all humans become free from old age and disease, just as by drinking nectar.

Thus ends the sixth chapter, named "The Glory of Tanjapura," in the Third Part of the Divyadesavaibhavam, composed by Sri Krishnapremi Mahaprabhu.

tasya darśanamātreṇa jarārogavivarjitāḥ|

bhavanti manujāḥ sarve yathaivāmṛtapānataḥ

तस्य · tasya — of Him (the Lord)

दर्शनमात्रेण · darśanamātreṇa — by the mere sight

जरारोगविवर्जिताः · jarārogavivarjitāḥ — free from old age and disease

भवन्ति · bhavanti — they become

मनुजाः · manujāḥ — humans

सर्वे · sarve — all

यथैव · yathaiva — just as

अमृतपानतः · amṛtapānataḥ — from the drinking of nectar

तस्य दर्शनमात्रेण सर्वे मनुजाः जरारोगविवर्जिताः भवन्ति। यथा अमृतपानतः (तथा)।

of Him (the Lord) · by the mere sight · free from old age and disease · they become · humans · all · just as · from the drinking of nectar

This verse concludes the chapter by establishing the supreme efficacy of the Lord's archa-vigraha in Tanjapura. It equates the spiritual benefit of 'darshana' with the immortality-granting nectar, confirming the Lord Himself as the ultimate source of well-being.