
Dhanadasya (Vāyoḥ) Utpattiḥ Ekādaśī-vrata-vidhiś ca
Ritual-Manual (Vrata) with Cosmogonic Etiology
Dans le cadre d’enseignement entre Varāha et Pṛthivī, le sage Mahātapā présente un récit étiologique montrant que la souveraineté sur la richesse (dhanapatitva) repose sur une fonction cosmique. Il raconte l’origine purificatrice de Dhanada (Kubera) issue de l’incarnation de Vāyu : un vent primordial, violent, est réglé par Brahmā jusqu’à devenir paisible et doté de forme. Brahmā confie à Vāyu la garde des richesses et des fruits (vitta, phala) de tous les êtres, établissant Dhanada comme protecteur des ressources et modèle d’équilibre terrestre. Le chapitre prescrit ensuite l’observance du vœu d’Ekādaśī—temps rituel et discipline de pureté—promettant accomplissements ici-bas et élévation céleste à ceux qui écoutent ou récitent avec dévotion.
Verse 1
महातपा उवाच । शृणु चान्यां वसुपतेरुत्पत्तिं पापनाशिनीम् । यथा वायुः शरीरस्थो धनदः सम्बभूव ह ॥ ३०.१ ॥
Mahātapā dit : « Écoute aussi un autre récit sur l’origine de Vasupati (seigneur des richesses), une narration qui détruit le péché : comment Dhanada (le dispensateur de biens) advint, tel le souffle vital demeurant dans le corps ».
Verse 2
आद्यं शरीरं यत् तस्मिन् वायुरन्तः स्थितोऽभवत् । प्रयोजनान्मूर्त्तिमत्त्वमादिष्टं क्षेत्रदेवता ॥ ३०.२ ॥
Dans ce corps primordial, le souffle vital (Vāyu) vint demeurer au-dedans. Pour l’accomplissement de sa fonction, l’état d’être doté d’une forme (mūrttimatva) fut prescrit, ainsi que l’énonce la divinité du lieu sacré (kṣetra-devatā).
Verse 3
तत्र मूर्त्तस्य वायोस्तु उत्पत्तिः कीर्त्यये मया । तां शृणुष्व महाभाग कथ्यमानां मयानघ ॥ ३०.३ ॥
Là, je vais exposer l’origine de la forme incarnée de Vāyu (le Vent). Écoute, ô bienheureux—ô irréprochable—tandis que je la raconte.
Verse 4
ब्रह्मणः सृष्टिकामस्य मुखाद् वायुर् विनिर्ययौ । प्रचण्डशर्करावर्षी तं ब्रह्मा प्रत्यषेधयत् । मूर्तो भवस्व शान्तश्च तत्रोक्तो मूर्तिमान् भवत् ॥ ३०.४ ॥
De la bouche de Brahmā, désireux de créer, jaillit Vāyu (le Vent). Faisant pleuvoir un gravier violent, il fut retenu par Brahmā. Lorsqu’il lui fut dit : «Sois incarné et sois paisible», Vāyu devint pourvu d’une forme.
Verse 5
सर्वेषां चैव देवानां यद्वित्तं फलमेव च । तత్సर्वं पाहि येनोक्तं तस्माद्धनपतिर्भवेत् ॥ ३०.५ ॥
Et toute richesse ainsi que tout fruit appartenant à l’ensemble des dieux—protège le tout, comme il a été prescrit ; ainsi devient-on seigneur des richesses (dhanapati).
Verse 6
तस्य ब्रह्मा ददौ तुष्टस्तिथिमेकादशीं प्रभुः । तस्यामनग्निपक्वाशी यो भवॆन्नियतः शुचिः ॥ ३०.६ ॥
Satisfait, le Seigneur Brahmā lui accorda le tithi d’Ekādaśī. En ce jour, celui qui est discipliné et pur doit se nourrir d’aliments non cuits au feu.
Verse 7
तस्याशु धनदो देवस्तुष्टः सर्वं प्रयच्छति । एषा धनपतेर्मूर्तिः सर्वकिल्बिषनाशिनी ॥ ३०.७ ॥
Satisfait de cette observance, le dieu Dhanada accorde promptement toutes choses. Telle est la forme incarnée de Dhanapati, celui qui anéantit toute kilbiṣa, toute souillure morale.
Verse 8
य एतां शृणुयाद् भक्त्या पुरुषः पठतेऽपि वा । सर्वकाममवाप्नोति स्वर्गलोकं च गच्छति ॥ ३०.८ ॥
Celui qui l’écoute avec dévotion—ou même la récite—obtient l’accomplissement de tous ses désirs et se rend aussi au monde céleste.
Varāha continues instructing Pṛthivī in a pedagogical, dharma-oriented mode; the discourse turns to how cosmic functions are regulated so that terrestrial abundance (vitta, phala) remains stable rather than chaotic.
Mahātapā narrates an etiological account: a primordial, violent wind-force associated with Vāyu is brought under Brahmā’s governance, pacified, and given formed embodiment (mūrtimatva), from which Dhanada (Kubera) is articulated as the principle/person of wealth-guardianship.
Brahmā assigns Vāyu protective stewardship over the wealth and fruits of beings, establishing Dhanada’s dhanapatitva as a regulated office within cosmic order—an allegory for disciplined management of resources and the stabilization of natural forces.
Hearing or reciting this origin account with devotion, together with Ekādaśī observance in purity and restraint, yields worldly fulfillment (prosperity, orderly enjoyment) and post-mortem ascent to auspicious/heavenly states.
No explicit toponyms or regional ecologies are named in Adhyāya 30; the setting is cosmological (Brahmā’s creation context) rather than geographically localized.
The text frames wealth (vitta) and yield (phala) as entities requiring guardianship and regulation: Brahmā assigns a protective duty that links cosmic order (pacifying and embodying Vāyu) with responsible stewardship of resources, implying that abundance is maintained through disciplined governance rather than unchecked force.
The chapter specifies Ekādaśī (the eleventh lunar day) as the key tithi. It also notes observance markers of restraint and purity (niyata, śuci), including a dietary discipline described as amanagnipakvāśī (as transmitted in the manuscript), indicating regulated consumption tied to the Ekādaśī practice.
By making Dhanada the protector of “all wealth and fruits” (sarveṣāṃ devānāṃ vittaṃ phalam), the narrative conceptually treats terrestrial produce as a safeguarded commons under cosmic oversight; the pacification of a destructive wind into a stable, embodied force functions as an allegory for stabilizing natural forces to preserve Earth’s productivity.
The chapter references Brahmā as the creative authority and Vāyu as the elemental agent who becomes associated with Dhanada (dhanapati). A sage narrator, Mahātapā, is named as the speaker of the origin account; no royal genealogies or dynastic lineages are mentioned in these verses.
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