Shloka 46
The Rise of Soma-vaṁśa: Budha’s Birth and Purūravā–Urvaśī; The Origin of Karma-kāṇḍa in Tretā-yuga
तस्य निर्मन्थनाज्जातो जातवेदा विभावसु: । त्रय्या स विद्यया राज्ञा पुत्रत्वे कल्पितस्त्रिवृत् ॥ ४६ ॥
tasya nirmanthanāj jāto jāta-vedā vibhāvasuḥ trayyā sa vidyayā rājñā putratve kalpitas tri-vṛt
Aus dem Reiben der araṇis durch Purūravā entstand das Feuer, Jātavedā Vibhāvasu. Durch die Trayi‑Vidyā, zusammengefasst im praṇava a‑u‑m, verleiht dieses Feuer Erfolg im weltlichen Genuss und reinigt Empfängnisritus, Einweihung und die Ausführung des Opfers; daher galt es dem König als Sohn.
According to the Vedic process, one can get a son through semen ( śukra ), one can get a bona fide disciple through initiation ( sāvitra ), or one can get a son or disciple through the fire of sacrifice ( yajña ). Thus when Mahārāja Purūravā generated the fire by rubbing the araṇis, the fire became his son. Either by semen, by initiation or by yajña one may get a son. The Vedic mantra oṁkāra, or praṇava, consisting of the letters a-u-m, can call each of these three methods into existence. Therefore the words nirmanthanāj jātaḥ indicate that by the rubbing of the araṇis a son was born.
FAQs
This verse identifies the manifested sacrificial fire as Jātavedā—Agni who “knows all births/offerings”—and calls him Vibhāvasu, the brilliant, illuminating fire born from the churning of the fire-sticks.
‘Trayyā vidyayā’ refers to the threefold Vedic knowledge (the Vedas and their ritual science) by which the king could properly invoke and establish Agni, even recognizing him ceremonially as a ‘son’ (Trivṛt).
It highlights that sacred outcomes arise from disciplined, scripturally guided practice—today expressed as sincere sādhana (hearing, chanting, worship) performed with knowledge, purity, and reverence.