किमर्थं भवता त्यक्तः कृतश्चान्यः पुरोहितः। देवाचार्यॐगिरःपुत्रएषएवबृहस्पतिः
'For what reason have you abandoned me and appointed another as priest? This is the son of Aṅgiras, Bṛhaspati, the teacher of the gods.'
वंचितोसि न संदेहो हितार्थं तु दिवौकसाम्। त्यजस्वैनं महाभाग शत्रुपक्षजयावहम्
'There is no doubt you have been deceived, but it was for the benefit of the gods. O greatly fortunate one, abandon him, who brings victory to the enemy's side.'
अनुशिष्यभयाद्यातः पूर्वमेवमहं प्रभो। जलमध्येस्थितः पीतो महादेवेन शंभुना
Out of fear of instruction, O Lord, I went forth earlier in this way; I was drunk by the great god Śambhu while dwelling in the midst of water.
उदरस्थस्य मे जातं साग्रं वर्षशतं किल। उदराच्छुक्ररूपेण शिश्नेनाहं विसर्जितः३०० 1.13.
I remained within his belly for a full hundred years, it is said; then, in the form of semen, I was expelled from his body through the organ.
वरदः प्राह मां देवश्शुक्रेष्टं त्वं वरं वृणु। मयावृतो वरं राजन्देवदेवः पिनाकधृत्
The boon-giving god spoke to me: 'Choose your desired boon related to semen, for I am pleased; O King, the god of gods, bearer of the bow, has granted you a boon.'
मनसा चिंतिता ह्यर्था मानसे ये स्थिता वराः। भवंतु मयि ते सर्वे प्रसादात्तव शंकर
The wishes that are conceived in the mind, the boons that abide in the heart—may all these be granted to me by your grace, O Śaṃkara.
एवमस्त्विति देवेन प्रेषितोऽस्मि तवांतिकम्। तावदत्राभवच्चायं पुरोधास्ते बृहस्पतिः
‘So be it,’ said the god, and sent me to your presence; meanwhile, this Br̥haspati became your family priest here.
दृष्टः सत्यं दानवेंद्र मयोक्तं त्वं निशामय। बृहस्पतिस्तदा वाक्यं प्रह्लादं प्रत्यभाषत
I have seen this, O lord of the Dānavas, and have spoken the truth—listen; then Br̥haspati addressed Prahlāda with these words.
नाहमेतं प्रजानामि देवं वा दानवं नरम्। मद्रूपधारिणं राजन्वंचनार्थं तवागतम्
I do not know this being—whether god, demon, or man—who has come in my form, O King, with the intent to deceive you.
ततस्ते दानवाः सर्वे साधुसाध्विति वादिनः। पुरोधाः पौर्विको नोस्तु यो वा को वा भवत्विति
Then all the Dānavas said, 'Well said, well said! Let the former priest be dismissed, whoever he may be.'
नानेन कार्यमस्माकं या तु ह्येष यथागतः। सक्रोधमशपत्काव्यो दानवेंद्रान्समागतान्
We have no further use for him; let him depart as he came. Then, with anger, Kāvya cursed the assembled Dānava lords.
त्यक्तो यथाहं युष्माभिस्तथा सर्वांश्चिरादिव। गतश्रीकान्गतप्राणान्पश्येयं दुःखजीविकान्
Just as you have cast me aside, so may I see all of you, bereft of fortune and life, living in misery for a long time.
सुघोरामापदं प्राप्तानचिरादेव सर्वशः। एवमुक्त्वा गतः काव्यो यदृच्छातस्तपोवनम्
May you all soon fall into terrible distress in every way! Having spoken thus, Kāvya departed at will to the forest of austerities.
तस्मिन्गते ततः शुक्रे स्थितस्तत्र बृहस्पतिः। पालयन्दानवांस्तत्र किंचित्कालमतिष्ठत
When he had gone, Br̥haspati remained there in the place of Śukra, protecting the Dānavas for some time.
ततो बहुतिथे काले अतिक्रांते नरेश्वर। संभूय दानवाः सर्वे पर्यपृछंस्तदा गुरुम्
Then, after a long time had passed, O lord of men, all the Dānavas gathered together and questioned their teacher.
संसारेस्मिन्नसारे तु किंचिज्ज्ञानं प्रयच्छ नः। येन मोक्षं व्रजामश्च प्रसादात्तव सुव्रत
In this worthless world, grant us some knowledge by which, through your grace, O steadfast one, we may attain liberation.
ततः सुरगुरुः प्राह काव्यरूपी तदा गुरुः। ममाप्येषा मतिः पूर्वं या युष्माभिरुदाहृता
Then the guru of the gods, who had taken the form of Kāvya, spoke: 'The same intention that you have expressed was once mine as well.'
क्षणं कुर्वंतु सहिताश्शुचीभूय समाहिताः। ज्ञानं वक्ष्यामि वो दैत्या अहं वै मोक्षदायि यत्
Remain together for a moment, purified and attentive; I will declare to you, O Daityas, the knowledge that bestows liberation.
एषा श्रुतिर्वैदिकी या ऋग्यजुःसामसंज्ञिता। वैश्वानरप्रसादात्तु दुःखदा प्राणिनामिह
This is the Vedic revelation, known as Ṛg, Yajus, and Sāman; by the favor of Vaiśvānara, it brings suffering to living beings here.
यज्ञश्राद्धं कृतं क्षुद्रैरैहिकस्वार्थतत्परैः। ये त्वमी वैष्णवा धर्मा ये च रुद्रकृतास्तथा
Sacrifices and ancestral rites performed by the petty, intent only on worldly gain—these, and the Vaiṣṇava duties, as well as those established by Rudra—
कुधर्मा दारसहितैर्हिंसाप्रायाः कृताहितैः। अर्द्धनारीश्वरो रुद्र कथं मोक्षं गमिष्यति
How can Rudra, the Lord who is half male and half female, attain liberation when he is associated with unrighteousness, violence, and harmful acts together with his consort?
वृतो भूतगणैर्भूरिभूषितश्चास्थिभिस्तथा। न स्वर्गो नैव मोक्षोत्र लोकाः क्लिश्यंति वै तथा
Surrounded by hosts of spirits and adorned with many bones, he neither attains heaven nor liberation here; indeed, the worlds are afflicted as well.
हिंसायामास्थितो विष्णुः कथं मोक्षं गमिष्यति। रजोगुणात्मको ब्रह्मा स्वां सृष्टिमुपजीवति
How can Viṣṇu, who has taken to violence, attain liberation? Brahmā, possessed of the quality of passion, sustains his own creation.
देवर्षयोथ ये चान्ये वैदिकं पक्षमाश्रिताः। हिंसाप्रायाः सदा क्रूरा मांसादाः पापकारिणः
The gods, sages, and others who follow the Vedic path are mostly violent, always cruel, eat flesh, and commit sinful acts.
सुरास्तु मद्यपानेन मांसादा ब्राह्मणास्त्वमी। धर्मेणानेन कः स्वर्गं कथं मोक्षं गमिष्यति
These gods drink liquor, these Brāhmaṇas eat flesh—by such a dharma, who attains heaven, and how can one reach liberation?
यच्च यज्ञादिकं कर्म स्मार्तं श्राद्धादिकं तथा। तत्र नैवापवर्गोस्ति यत्रैषा श्रूयते श्रुतिः
And whatever ritual acts there are, such as sacrifices and ancestral rites prescribed by tradition—there is no liberation in those where such teaching is heard in the scriptures.
यज्ञं कृत्वा पशुं हत्वा कृत्वा रुधिरकर्दमम्। यद्येवं गम्यते स्वर्गो नरकः केन गम्यते
If, by performing a sacrifice and killing an animal, making a mess of blood, one attains heaven in this way, then by what means does one reach hell?
यदि भुक्तमिहान्येन तृप्तिरन्यस्य जायते। दद्यात्प्रवसतः श्राद्धं न स भोजनमाहरेत्
If, by another's eating here, someone else becomes satisfied, then one should offer the ancestral rite for the absent, but not partake of the food oneself.
आकाशगामिनो विप्राः पतिता मांसभक्षणात्। तेषां न विद्यते स्वर्गो मोक्षो नैवेह दानवाः
Brāhmaṇas who travel through the sky have fallen because of eating flesh; for them, O Dānavas, there is neither heaven nor liberation here.
जातस्य जीवितं जंतोरिष्टं सर्वस्य जायते। आत्ममांसोपमं मांसं कथं खादेत पंडितः
For every living being that is born, life is dear to all; how could a wise person eat flesh, which is like his own flesh?