The Padma Purana

by N.A. Deshpande | 1951 | 1,261,945 words | ISBN-10: 8120838297 | ISBN-13: 9788120838291

This page describes budha infuriated and appeased which is chapter 215 of the English translation of the Padma Purana, one of the largest Mahapuranas, detailling ancient Indian society, traditions, geography, as well as religious pilgrimages (yatra) to sacred places (tirthas). This is the two hundred fifteenth chapter of the Uttara-Khanda (Concluding Section) of the Padma Purana, which contains six books total consisting of at least 50,000 Sanskrit metrical verses.

Chapter 215 - Budha Infuriated and Appeased

[Sanskrit text for this chapter is available]

Saubhari said:

1. O Yudhiṣṭhira, having heard these auspicious words of Nārada, modest Śibi Auśīnara said to him:

Śibi said:

2-4. O sage, from your mouth (i.e. from you) I have heard about the greatness of Madhuvana; but there is some doubt in my mind. How was he, of a pious mind, who liberated all his kinsmen, the son of a wanton woman, in two existences? O revered one, tell this. You virtually know everything—the past, the present, and the future also, O Nārada.

Nārada said:

5-9. Once all sages gathered at Haridvāra on the tenth of the bright half of Jyeṣṭha connected with all festivals. There they having duly bathed and performed their (respective) auspicious rites, rested on the surface of Himālaya with their hearts at ease. Into the company of the sages, there came Budha, Tārā’s son, full of excessive handsomeness and, as it were, another Cupid embodied. Seeing him coming all the sages got up. Saluted by him with his head (bent down), they again sat down. Seeing the regard shown to Budha by the pre-eminent sages, the sage’s son thus asked his father, O lord:

The sage’s son said:

10. O father, who is this that has come (here), who is another Cupid in handsomeness and very much respected by sages like Vyāsa?

Nārada said:

11. The pious, best sage, having heard these words of his son, said to him who had insisted (on knowing who Budha was):

The father said:

12. This is the intelligent, great son of Bṛhaspati, the preceptor of gods, and born of Tārā, and the perpetuator of the family of the Moon.

The son said:

13-15. O father, how have you spoken irrelevant words? How is he the son of Bṛhaspati as well as the perpetuator of the family of the Moon? O father, the Moon was born of Anasūyā from the chief of the sages, viz. Atri. How can this son of Bṛhaspati perpetuate his family? O father, this is a great doubt lurking in my mind. O best brāhmaṇa, remove that doubt of your child who is confused.

The father said:

16-24. O dear one, formerly Bṛhaspati’s glorious wife named Tārā was forcibly kidnapped by the powerful Candra (i.e. the Moon). Kidnapping Bṛhaspati’s wife the Moon took her to his house and dallied with her for a long time. O dear one, after some time she conceived. Then Bṛhaspati appealed (to Candra to return) his wife. Candra too, overcome by pride and puffed up by his power, did not give her (back). Then, O dear one, Bṛhaspati, getting ready along with gods like Indra, started fighting with the powerful Candra. To help Candra Śukra then came there to the battle that was commenced with the demons. Then a great war for Tārā took place. All people will look upon (that battle called) Tārakāmaya as important. In that very terrible war (both) gods and demons were killed. O dear one, no one was victorious or defeated. Then Brahmā came there, and stopping that fierce battle, gave, after admonishing the Moon, Tārā to Bṛhaspati. Bṛhaspati, seeing Tārā to be pregnant, was angry, and in the presence ofBrahmā (said to) Tārā in the gathering of the gods and demons:

Bṛhaspati said:

25. O Tārā of unsteady eyes, listen to my words. Whose child do you bear—of Candra or of me?

The father said:

26-27. O dear one, when that beautiful (Tārā) who was abashed and was thus repeatedly asked, did not say anything to him, then he (i.e. Budha), who was born (of her) and was angry, said to his mother when the gods and demons were looking on (i.e. in the presence of the gods and the demons).

Budha said:

28. Why do you not, giving up your sense of shame, declare my father? See the power of my curse.

The father said:

29-32. When, speaking like this, he was on the point of cursing her after taking water, she gently said: “Candra is your father.” When the chaste lady spoke like this, Candra gladly took this Budha, his own son, and went home. Bṛhaspati also took that Tārā and went home. Brahmā, (other) gods, and demons also went home. I have told you all this that you had asked me as to how he, born of Bṛhaspati’s wife, perpetuates Candra’s line.

Nārada said:

33-34. Hearing these words of his father, the sage’s son laughed loudly and said to his father: “This is the son of a wanton lady, born in adultery.”

The father said to the son:

O son, don’t speak (like) this. He, knowing (what is going on in) the heart of every being will, understanding your words, curse you.

Nārada said:

35. O king, when the sage had spoken like this, the son of Candra understood what he had said, and while all the sages were listening, he said:

Budha said:

36-46. O best sages, may you listen to my words; and think whether they are good or bad. Do not delay. To see you who know the truth, I have come here. I have not in the least offended anyone. (Then) why do the infatuated ones insult me through jealousy? I long to see you to make my life fruitful. It is the very nature of the wicked that they, like the cuckoos with sweet notes, sometimes upset the good though innocent. The wicked do not abandon their wicked nature even in the company of the good, as the ocean becomes saline even in the company of the water of Gaṅgā. Oh! (see) the wickedness of the hunter that he kills the deer leading life like sages, moving in the forest, and knowing their own songs(?). What offence have the fish done to the wicked fishermen that they kill them moving in the water at a sacred place? It is their very nature. The good also do not give up their nature in the company of the wicked, as the sandal trees, though surrounded by serpents, do not abandon their coolness. The good dance (with joy) even at the prosperity of their enemy. Then what to say of (the prosperity of) one belonging to their own party? The best sages are eager as the peacocks are (at the sight) of a cloud. The good sustain even their bodies for the good of others, as my father bears the digits for the sake of manes, gods and men. To the good the continual rise (of others) causes joy, as the cool rays of my father (the Moon) cause joy to the white water lilies.

Nārada said:

47-51. Angrily speaking these words, Budha cursed that sage’s son: “You too quickly become, like me, a son born in adultery on the earth.” Having heard the curse given by Budha, the father made his son fall at his (i.e. Budha’s) feet, saying, “(Please) forgive (him)”. And he said, “This boy does not know your grandeur. It is not proper for (persons) like you to be angry with this boy. Forgiveness is the nature of a good man who is angry for some reason, as coolness in the nature of water heated by fire. Therefore, having forgiven him quickly favour this child having no discrimination, for forgiveness is the essence of the good.”

Nārada said:

52. (Budha,) the son of Candra, thus addressed by him, gave up his anger, and with a cool mind favoured him.

Budha said:

53-58. O sage, this your son after being born in adultery on the earth, will obtain the perpetual place after a sacred thread is given to him (i.e. after his thread-ceremony).

O best king, due to the curse of Budha the sage’s son obtained birth as a son born in adultery, and liberated his dead ancestors. Having heard this purifying greatness of Madhuvana, a man gets the entire fruit of a horse-sacrifice. The mind of those men who keep in it the excellent significance of this greatness, is not overpowered by objects of senses. There is no doubt that those highly intelligent ones who will recite and listen to this (description of the) greatness will go, after casting their body, to Viṣṇu’s world. I have described to you this ceaselessly pure account of Madhuvana, which delights the lord of Lakṣmī, which promptly cuts off the mass of blemishes due to Kali, which is the cause of warding off the senses going astray (and of leading to) the pious form (of Viṣṇu).

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