अग्नेः प्रभावात् परुषम् आत्रेयीं सर्वदावदत् आत्रेय्य् अपि च शुश्रूषां कुर्वती सर्वदाभवत्
By the power of Agni, Paruṣa always spoke to Ātreyī; and Ātreyī was ever engaged in service.
तस्याम् आङ्गिरसा जाता महाबलपराक्रमाः अङ्गिराः परुषं वादीद् आत्रेयीं नित्यम् एव च
From her, the Aṅgirasas were born, mighty and valiant; Aṅgiras always spoke harshly to Ātreyī.
पुत्रास् त्व् आङ्गिरसा नित्यं पितरं शमयन्ति ते सा कदाचिद् भर्तृवाक्याद् उद्विग्ना परुषाक्षरात् कृताञ्जलिपुटा दीना प्राब्रवीच् छ्वशुरं गुरुम्
The sons, the Aṅgirasas, always pacified their father; once, distressed by her husband's harsh words, she, with folded hands and dejected, spoke to her father-in-law, the revered teacher.
अत्रिजाहं हव्यवाह भार्या तव सुतस्य वै शुश्रूषणपरा नित्यं पुत्राणां भर्तुर् एव च
She said, 'O fire-bearer, I am the wife of your son Atri; always devoted to service of the sons and my husband.'
पतिर् मां परुषं वक्ति वृथैवोद्वीक्षते रुषा प्रशाधि मां सुरज्येष्ठ भर्तारं मम दैवतम्
My husband speaks harshly to me and looks at me in anger without cause; O chief among gods, pacify me—my husband is my deity.
अङ्गारेभ्यः समुद्भूतो भर्ता ते ह्य् अङ्गिरा ऋषिः यथा शान्तो भवेद् भद्रे तथा नीतिर् विधीयताम्
Your husband, Aṅgiras the sage, was born from embers; O gentle one, let a course be prescribed so that he may become peaceful.
आग्नेयो ऽग्निं समायातो तव भर्ता वरानने तदा त्वं जलरूपेण प्लावयेथा मदाज्ञया
Your husband, born of Agni, has come to you, O beautiful-faced one; then, by my command, you should flood him in the form of water.
सहेयं परुषं वाक्यं मा भर्ताग्निं समाविशेत् भर्तरि प्रतिकूलानां योषितां जीवनेन किम्
I shall endure harsh words; let my husband not enter the fire; what is the use of living for women who are opposed to their husbands?
इच्छेयं शान्तिवाक्यानि भर्तारं लभते तथा
I desire words of peace so that I may obtain my husband thus.
अग्निस् त्व् अप्सु शरीरेषु स्थावरे जङ्गमे तथा तव भर्तुर् अहं धाम नित्यं च जनको मतः
Agni is present in water, in bodies, in immobile and mobile beings; I am always regarded as the abode and progenitor of your husband.
यो ऽहं सो ऽहम् इति ज्ञात्वा न चिन्तां कर्तुम् अर्हसि किं चापो मातरो देव्यो ह्य् अग्निः श्वशुर इत्य् अपि इति बुद्ध्या विनिश्चित्य मा विषण्णा भव स्नुषे
Knowing 'I am that very self,' you should not give way to anxiety. Consider with discernment: what are water, mothers, goddesses, fire, or even a father-in-law? Therefore, do not be disheartened, daughter-in-law.
आपो जनन्य इति यद् बभाषे अग्नेर् अहं तव पुत्रस्य भार्या कथं भूत्वा जननी चापि भार्या विरुद्धम् एतज् जलरूपेण नाथ
When you said, 'Water is my mother,' and, 'I am the wife of your son, O Agni,' how could the mother also be the wife? This is contradictory, O Lord, due to the watery form.
आदौ तु पत्नी भरणात् तु भार्या जनेस् तु जाया स्वगुणैः कलत्रम् इत्यादिरूपाणि बिभर्षि भद्रे कुरुष्व वाक्यं मदुदीरितं यत्
At first, she is a wife; by supporting, she is called bhāryā; by giving birth, she is jāyā; through her own virtues, she is kalatram. O blessed one, you bear these various forms—do as I have instructed.
यो ऽस्यां प्रजातः स तु पुत्र एव सा तस्य मातैव न संशयो ऽत्र तस्माद् वदन्ति श्रुतितत्त्वविज्ञाः सा नैव योषित् तनये ऽभिजाते
Whoever is born from her is indeed her son, and she is truly his mother—there is no doubt in this. Therefore, those who know the essence of the scriptures say: she is not a wife when a son has been born.
श्वशुरस्य तु तद् वाक्यं श्रुत्वात्रेयी तदैव तत् आग्नेयं रूपम् आपन्नम् अम्भसाप्लावयत् पतिम्
Hearing these words from her father-in-law, Atreyi immediately assumed a fiery form and, with water, purified her husband.
उभौ तौ दंपती ब्रह्मन् संगतौ गाङ्गवारिणा शान्तरूपधरौ चोभौ दंपती संबभूवतुः
O Brahman, both husband and wife, united, took on the form of the tranquil Ganges water, and together became a couple.
लक्ष्म्या युक्तो यथा विष्णुर् उमया शंकरो यथा रोहिण्या च यथा चन्द्रस् तथाभून् मिथुनं तदा
Just as Vishnu is united with Lakshmi, Shiva with Uma, and the Moon with Rohini, so too was that couple joined together at that time.
भर्तारं प्लावयन्ती सा दधाराम्बुमयं वपुः परुष्णी चेति विख्याता गङ्गया संगता नदी
Flooding her husband, she assumed a form made of water. United with the Ganges, she became known as the river Paruṣṇī.
गोशतार्पणजं पुण्यं परुष्णीस्नानतो भवेत् तत्र चाङ्गिरसाश् चक्रुर् यज्ञांश् च बहुदक्षिणान्
The merit gained from offering a hundred cows is obtained by bathing in the Paruṣṇī. There, the Angirasas performed many sacrifices with abundant gifts.
तत्र त्रीणि सहस्राणि तीर्थान्य् आहुः पुराणगाः उभयोस् तीरयोस् तात पृथग् यागफलं विदुः
The ancient texts speak of three thousand sacred fords there. On both banks, O dear one, the fruits of sacrifices are known to be distinct.
तेषु स्नानं च दानं च वाजपेयाधिकं मतम् विशेषतस् तु गङ्गायाः परुष्ण्या सह संगमे
Bathing and giving gifts at those places is considered superior even to the Vājapeya sacrifice, especially at the confluence of the Ganges and Paruṣṇī.
स्नानदानादिभिः पुण्यं यत् तद् वक्तुं न शक्यते
The merit gained from bathing, giving gifts, and similar acts there cannot be fully described.
मार्कण्डेयं नाम तीर्थं सर्वपापविमोचनम् सर्वक्रतुफलं पुण्यम् अघौघविनिवारणम्
There is a sacred place called Mārkaṇḍeya, which removes all sins, bestows the fruits of all sacrifices, is holy, and dispels the multitude of evils.
तस्य प्रभावं वक्ष्यामि शृणु नारद यत्नतः मार्कण्डेयो भरद्वाजो वसिष्ठो ऽत्रिश् च गौतमः
I will now tell you of its greatness—listen attentively, O Nārada. Mārkaṇḍeya, Bharadvāja, Vasiṣṭha, Atri, and Gautama—
याज्ञवल्क्यश् च जाबालिर् मुनयो ऽन्ये ऽपि नारद एते शास्त्रप्रणेतारो वेदवेदाङ्गपारगाः
Yājñavalkya, Jābāli, and other sages, O Nārada—these are the authors of the scriptures, accomplished in the Vedas and their branches.
पुराणन्यायमीमांसाकथासु परिनिष्ठिताः मिथः समूचुर् विद्वांसो मुक्तिं प्रति यथामति
They are thoroughly versed in the Purāṇas, logic, and Mīmāṃsā, and in their discussions with one another, the wise expressed their views on liberation according to their understanding.
केचिज् ज्ञानं प्रशंसन्ति केचित् कर्म तथोभयम् एवं विवदमानास् ते माम् ऊचुर् उभयं मतम्
Some praise knowledge, some karma, and some both. Thus, while debating, they asked me for my opinion on both.
मदीयं तु मतं ज्ञात्वा ययुश् चक्रगदाधरम् तस्य चापि मतं ज्ञात्वा ऋषयस् ते महौजसः
Knowing my view, they went to the bearer of the discus and mace; and, understanding his view as well, those great sages departed.
पुनर् विवदमानास् ते शंकरं प्रष्टुम् उद्यताः गङ्गायां च भवं पूज्य तम् एवार्थं शशंसिरे
Again entering into dispute, they prepared to question Śaṅkara, and, having worshipped Bhava on the Ganges, they presented that very matter to him.
कर्मणस् तु प्रधानत्वम् उवाच त्रिपुरान्तकः क्रियारूपं च तज् ज्ञानं क्रिया सैव तद् उच्यते
Tripurāntaka declared the supremacy of action, saying that knowledge takes the form of action, and that very knowledge is called action.