यक्षैश्च वसुधा दुग्धा पुरांतर्द्धानमीप्सुभिः। कृत्वा विश्वावसुं वत्सं मणिमंतं महीपते
The Yakshas also milked the earth, desiring hidden treasures; making Vishvavasu the calf, and a jewel as the vessel, O king.
प्रेतरक्षोगणैर्दुग्धा वसा रुधिरमुल्बणं। रौप्यनाभोभवद्दोग्धा सुमाली वत्स एव च
The hosts of Pretas and Rakshasas milked fat and fierce blood; Sumali was the milker with a silver vessel, and the calf as well.
गंधर्वैश्च पुनर्दुग्धा वसुधा साप्सरोगणैः। वत्सं चित्ररथं कृत्वा गंधान्पद्मदले तथा
The earth was again milked by the Gandharvas together with the hosts of Apsaras, making Citraratha the calf, and collecting fragrances upon lotus leaves.
दोग्धावसुरुचिर्नामाथर्ववेदस्य पारगः। गिरिभिर्वसुधा दुग्धा रत्नानि विविधानि च
Dogdha, renowned as Surucir and master of the Atharva Veda, milked the earth with the mountains as the calf, obtaining various gems.
औषधानि च दिव्यानि दोग्धा मेरुर्महीधरः। वत्सोभूद्धिमवांस्तत्र पात्रं शैलमयं पुनः
Meru, the great mountain, milked the earth for divine herbs, with Himavat as the calf and a vessel made of stone.
वृक्षैश्च वसुधा दुग्धा क्षीरं छिन्नप्ररोहणं। पालाशपात्रे दोग्धा तु सालः पुष्पवनाकुलः
The earth was milked by the trees for sap, with a vessel of palāśa leaves, and the sāla tree, abundant with flowers, served as the milker.
प्लक्षोभवत्ततो वत्सः सर्ववृक्षवनाधिपः। एवमन्यैश्च वसुधा तथा दुग्धा यथेच्छतः
Plakṣa became the calf thereafter, lord of all forests and trees; thus, the earth was milked by others as they wished.
आयुर्द्धनानि सौख्यं च पृथौ राज्यं प्रशासति। न दारिद्र्यं तथा रोगी नाधनोनचपापकृत्
When Pṛthu rules the kingdom, there is long life, wealth, and happiness; there is no poverty, no disease, no one is destitute or sinful.
नोपसर्गा न चाघातः पृथौ राज्यं प्रशासति। नित्यंप्रमुदितालोका दुःखशोकविवर्जिताः
When Pṛthu governs the realm, there are no calamities or injuries; people are always joyful, free from sorrow and suffering.
धनुः कोट्या च शैलेंद्रानुत्सार्य स महाबलः। भूमंडलं समं चक्रे लोकानां हितकाम्यया
With his mighty bow, he drove away the mountain lords and made the earth's surface level, desiring the welfare of all worlds.
न पुरग्रामदुर्गाणि न चायुधधरा नराः। म्रियंते यत्र दुःखं च नार्थशास्त्रस्य चादरः
There were no cities, villages, or fortresses, nor men bearing weapons; where there is no suffering, nor respect for the science of wealth.
धर्मैकतानाः पुरुषाः पृथौ राज्यं प्रशासति। कथितानि च पात्राणि यत्क्षीरं च यथा तव
When Pṛthu rules the kingdom, people are devoted solely to righteousness; the vessels and the milk have been described to you as you asked.
येषां येन रुचिस्तत्र तेभ्यो दत्तं विजानता। यज्ञश्रीदेषु सर्वेषु मया तुभ्यं निवेदितं
To those whose preferences were known, gifts were given accordingly; all the splendors of sacrifice have been offered to you by me.
दुहितृत्वं गता यस्मात्पृथोः पृथ्वी महामते। तस्यानुसारयोगाच्च पृथिवी विश्रुता बुधैः
Because the earth became the daughter of Pṛthu, O wise one, and by following his guidance, she is renowned among the learned as Pṛthivī.
भीष्म उवाच। आदित्यवंशमखिलं वद ब्रह्मन्यथाक्रमं। सोमवंशं च तत्त्वज्ञ यथावद्वक्तुमर्हसि
Bhīṣma said: Tell me the entire lineage of the Adityas according to order, and also the Soma dynasty, O knower of truth, as it should be told.
पुलस्त्य उवाच। विवस्वान्कश्यपात्पूर्वमदित्यामभवत्पुरा। तस्य पत्नीत्रयं तद्वत्संज्ञा राज्ञी प्रभा तथा
Pulastya said: Formerly, Vivasvān was born from Kaśyapa and Aditi; he had three wives, named Saṃjñā, Rājñī, and Prabhā.
रैवतस्य सुता राज्ञी रेवतं सुषुवे सुतं। प्रभा प्रभातं सुषुवे त्वाष्ट्रं संज्ञा तथा मनुं
Rājñī, daughter of Raivata, gave birth to Revata; Prabhā gave birth to Prabhāta, and Saṃjñā to Tvaṣṭṛ and Manu.
यमश्च यमुना चैव यमलौ च बभूवतुः। ततस्तेजोमयं रूपमसहंती विवस्वतः
Yama and Yamunā were born, and the twins Yamala; then, unable to bear the radiance of Vivasvān, they assumed forms.
नारीमुत्पादयामास स्वशरीरादनिंदितां। त्वाष्ट्री स्वरूपरूपेण नाम्ना छायेति भामिनी
He produced a woman from his own body, flawless, with a form like his own, named Chāyā, radiant in beauty.
किंकरोमीति पुरतः संस्थितां तामभाषत। छाये त्वं भज भर्तारं मदीयं तं वरानने
Standing before her, he spoke: 'Chāyā, serve my husband, O beautiful one.'
अपत्यानि मदीयानि मातृस्नेहेन पालय। तथेत्युक्त्वा च सा देवमगात्कामाय सुव्रता
Protect my children with a mother's affection; having said 'so be it,' that virtuous lady went to the god, desiring union.
कामयामास देवोपि संज्ञेयमिति चादरात्। जनयामास सावर्णिं मनुं मनुस्वरूपिणम्
The god, too, desired her, thinking 'she is Saṃjñā,' with respect; she gave birth to Sāvarṇi Manu, who bore the form of Manu.
सवर्णत्वाच्च सावर्णेर्मनोर्वैवस्वतस्य तु। ततः सुतां च तपतीं त्वाष्ट्रीं चैव क्रमेण तु
Because of his similarity in class, he was called Sāvarṇi, the son of Vaivasvata Manu; then, in due order, she bore the daughters Tapatī and the daughter of Tvaṣṭṛ.
छायायां जनयामास संज्ञेयमिति भास्करः। छाया स्वपुत्रे त्वधिकं स्नेहं चक्रे मनौ तदा
In Chāyā, the Sun begot a son named Saṃjñeya; Chāyā then showed greater affection for her own son than for Manu.
न चक्षमे मनुः पूर्वस्तद्यमः क्रोधमूर्छितः। संतर्जयामास तदा पादमुत्क्षिप्य दक्षिणं
Manu, the elder, could not tolerate this; Yama, overcome by anger, threatened her then, raising his right foot.
शशाप च यमं छाया भवतु क्रिमिसंयुतः। पादोयमेको भविता पूयशोणितविस्रवः
Chāyā cursed Yama, saying, 'Let this foot of yours be afflicted with worms, and let it alone ooze with pus and blood.'
निवेदयामास पितुर्यमः शापेन धर्षितः। निःकारणमहं शप्तो मात्रा देव सकोपया
Yama, distressed by the curse, reported to his father: 'O god, I have been cursed by my mother without cause, in anger.'
बालभावान्मया किंचिदुद्यतश्चरणः सकृत्। मनुना वार्यमाणापि मम शापमदाद्विभो
'Because of my childishness, I only once raised my foot a little; even though Manu tried to restrain me, she gave me this curse, O lord.'
प्रायो न माता सास्माकमसमा स्नेहतो यतः। देवोप्याह यमं भूयः किं करोमि महामते५० 1.8.
'She is not truly our mother, for her affection is not equal to ours.' The god then said again to Yama, 'What can I do, O wise one?'
सौख्यात्कस्य न दुःखं स्यादथवा कर्मसंततिः। अनिवार्या भवस्यापि का कथान्येषु जंतुषु
'Who does not experience suffering for the sake of happiness? Or, perhaps, it is the chain of actions; if even for beings like you it cannot be avoided, what of others?'