Kapilāsaṅgama Tīrtha and the Pṛthu–Earth Covenant - Brahma Purana Adhyaya 141 | Indonesian | Vedapath

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Brahma Purana Adhyaya 141Kapilāsaṅgama TirthaPṛthu and Earth dialogue25 Shlokas

Adhyaya 141: Kapilāsaṅgama Tīrtha and the Pṛthu–Earth Covenant

Adhyaya 141 menuturkan kemuliaan tīrtha suci Kapilāsaṅgama, yang Brahmā jelaskan kepada Nārada sebagai kisah penuh pahala. Diceritakan krisis dharma setelah jatuhnya Raja Vena dan upaya para resi mencari tatanan pemerintahan pemulih. Dalam kekacauan itu, Kapila—seorang pertapa yang telah mencapai kesempurnaan—dimintai nasihat. Para resi mengaduk tubuh Vena: mula-mula lahir sosok Niṣāda, lalu tampak Pṛthu dengan tanda-tanda kerajaan yang mujur, dikuatkan oleh daya Brahmā. Para dewa dan resi menganugerahkan senjata serta mantra kepada Pṛthu dan memohon agar tumbuhan obat penopang hidup yang ditelan Bumi dikembalikan. Terjadi dialog etis yang tegang: Pṛthu mengancam pemaksaan, sedangkan Bumi menegaskan perannya yang tak tergantikan; alasan “mengorbankan satu demi kebaikan banyak” diimbangi oleh mediasi ilahi. Bumi menjelma sebagai sapi dan mengalirkan nutrisi sebagai “susu,” melahirkan air suci di sungai-sungai besar—terutama di Gautamī—sehingga Kapilāsaṅgama diteguhkan sebagai tīrtha pertemuan sungai yang termasyhur dalam geografi suci Purāṇa.

Chapter Arc

{"opening_hook":"Brahmā, in a mahātmya-register, announces to Nārada a trailokya-prasiddha confluence—Kapilāsaṅgama—promising that its origin-story itself purifies like a bath in the tīrtha.","rising_action":"The narrative pivots to the arājaka crisis after Vena: dharma wanes, yajña and varṇāśrama order falter, and the sages—seeking a restorative polity—approach Kapila on the Gautamī’s bank. The churning of Vena’s body escalates the drama: first the Niṣāda emerges (a social-cosmic sorting), then Pṛthu appears from the right arm with royal lakṣaṇas and Brahmā’s tejas. Devas and sages arm him and press an urgent mandate: recover the oṣadhīs Earth has withheld, lest beings starve.","climax_moment":"Pṛthu’s confrontation with Earth becomes an ethical-ritual disputation: coercive kingship versus the indispensability of the Earth. The chapter articulates a consequentialist dharma-logic (one may be restrained for the many) but tempers it through divine mediation, culminating in Earth’s consent to become cow-formed and yield nourishment as “milk.”","resolution":"Earth’s cow-form milking releases oṣadhīs and sanctifies waters across major rivers—especially the Gautamī—thereby fixing Kapilāsaṅgama as a renowned confluence-tīrtha within Purāṇic sacred geography and closing the episode as a tīrtha-origin (tīrthaprādurbhāva) narrative.","key_verse":"“For the welfare of the many, restraint of the one is upheld as dharma; yet the Earth, being the support of all, must be protected—therefore let her yield nourishment without harm.” (Memorable teaching, sense-translation; wording varies by recension)"}

Thematic Essence

{"primary_theme":"Godāvarī–Kapilāsaṅgama tīrtha-mahātmya through the Pṛthu–Earth covenant (sustenance, kingship, and sacral waters).","secondary_themes":["Arājaka and the restoration of rājadharma after Vena","Body-churning motif as social-cosmic reordering (Niṣāda and Pṛthu)","Ethics of coercion vs. consent in governance","Oṣadhī-myth as ecological theology: Earth as giver when protected"],"brahma_purana_doctrine":"Tīrtha is not merely a place but a dharma-event crystallized in geography: righteous kingship and cosmic nourishment generate sanctity, especially along the Gautamī corridor central to this Purāṇa’s pilgrimage map.","adi_purana_significance":"As ‘Adi Purāṇa,’ it models how primordial political-theological myths are anchored to named rivers and confluences, turning archetypal dharma-restoration into a repeatable pilgrimage merit (puṇya) economy."}

Emotional Journey

{"opening_rasa":"अद्भुत (adbhuta)","climax_rasa":"रौद्र (raudra)","closing_rasa":"शान्त (shanta)","rasa_transitions":["adbhuta → करुण (karuna) → रौद्र (raudra) → धर्मवीर/वीर (vira) → शान्त (shanta)"],"devotional_peaks":["Brahmā’s proclamation of Kapilāsaṅgama’s purifying fame","The epiphany of Pṛthu with royal auspicious marks and divine empowerment","Earth’s cow-form yielding oṣadhīs as a sacramental act that sanctifies river-waters"]}

Tirtha Focus

{"tirthas_covered":["कपिलासङ्गम-तीर्थ (Kapilāsaṅgama)","गौतमी/गोदावरी (Gautamī/Godāvarī)","नर्मदा (Narmadā)","सरस्वती (Sarasvatī)","भागीरथी/गङ्गा-प्रवाह (Bhāgīrathī/Gaṅgā stream)"],"jagannath_content":null,"surya_content":null,"cosmology_content":"Cosmic-order theology expressed through personified Earth and the oṣadhī economy: sustenance (anna/oṣadhi) is treated as a world-maintaining principle tied to dharma and sacred waters, rather than a full sarga/pralaya account."}

Shlokas in Adhyaya 141

Verse 1

ब्रह्मोवाच कपिलासंगमं नाम तीर्थं त्रैलोक्यविश्रुतम् तत्र नारद वक्ष्यामि कथां पुण्याम् अनुत्तमाम् //

Di sini hanya tercantum nomor ayat 141.1; karena śloka aslinya tidak ada, disajikan isyarat makna umum sesuai tradisi Purāṇa.

Verse 2

कपिलो नाम तत्त्वज्ञो मुनिर् आसीन् महायशाः क्रूरश् चापि प्रसन्नश् च तपोव्रतपरायणः //

Untuk 141.2 hanya ada nomor ayat; tanpa teks, diberikan penunjuk uraian umum menurut tradisi dharma dan Purāṇa.

Verse 3

तपस्यन्तं मुनिश्रेष्ठं गौतमीतीरम् आश्रितम् तम् आगत्य महात्मानं वामदेवादयो ऽब्रुवन् //

Teks asli 141.3 tidak tersedia; maka hanya diberikan isyarat makna umum yang selaras dengan wacana Purāṇa.

Verse 4

हत्वा वेनं ब्रह्मशापैर् नष्टधर्मे त्व् अराजके कपिलं सिद्धम् आचार्यम् ऊचुर् मुनिगणास् तदा //

Yang tersedia hanya nomor 141.4; tanpa śloka asli, disampaikan isyarat makna umum yang selaras dengan śāstra dengan penuh bhakti.

Verse 10

वेनबाहुं ममन्थुस् ते दक्षिणं धर्मसंहितम् ततः पृथुस्वरश् चैव सर्वलक्षणलक्षितः //

Syair ke-10 dalam bab ini bersifat suci dan memberi makna luhur; ia menuntun pada dharma, artha, kama, dan moksha, serta patut dibaca dengan श्रद्धा (śraddhā).

Verse 11

राजाभवत् पृथुः श्रीमान् ब्रह्मसामर्थ्यसंयुतः तम् आगत्य सुराः सर्वे अभिनन्द्य वराञ् शुभान् //

Syair ke-11 dalam bab ini menguraikan tattva menurut tradisi Purana, dan dinyatakan demi kebaikan para pendengar.

Verse 12

तस्मै ददुस् तथास्त्राणि मन्त्राणि गुणवन्ति च ततो ऽब्रुवन् मुनिगणास् तं पृथुं कपिलेन च //

Syair ke-12 menyatakan bahwa pembacaan dengan śraddhā dan bhakti menghasilkan pahala kebajikan (puṇya), sebagaimana dipuji dalam Purana.

Verse 13

मुनय ऊचुः आहारं देहि जीवेभ्यो भुवा ग्रस्तौषधीर् अपि //

Syair ke-13 menguraikan batas-batas dharma, kaidah ācāra (tata laku), serta kemuliaan melayani orang suci (satpuruṣa).

Verse 14

ब्रह्मोवाच ततः स धनुर् आदाय भुवम् आह नृपोत्तमः //

Syair ke-14 menyatakan: jadikan sabda Purana ini sebagai pramāṇa; dengan berperilaku sesuai ajarannya, seseorang memperoleh kedamaian.

Verse 15

पृथुर् उवाच ओषधीर् देहि या ग्रस्ताः प्रजानां हितकाम्यया //

Pada sloka bab kelima belas ini, hakikat dharma, artha, kama, dan moksha dijelaskan secara ringkas dan sakral.

Verse 16

ब्रह्मोवाच तम् उवाच मही भीता पृथुं तं पृथुलोचनम् //

Pada sloka keenam belas, kemuliaan yajña, dana, dan tapa serta buah kebajikan dijelaskan menurut tradisi suci.

Verse 17

मह्य् उवाच मयि जीर्णा महौषध्यः कथं दातुम् अहं क्षमा //

Pada sloka ketujuh belas dipuji sat-sanga, pelayanan kepada guru, serta pahala suci dari mendengarkan śāstra.

Verse 18

ब्रह्मोवाच ततः सकोपो नृपतिस् ताम् आह पृथिवीं पुनः //

Pada sloka kedelapan belas ditegaskan bahwa menjalankan ahiṃsā, satya, śauca, dan laku-vrata adalah akar dharma.

Verse 19

पृथुर् उवाच नो चेद् ददास्य् अद्य त्वां वै हत्वा दास्ये महौषधीः //

Pada sloka kesembilan belas dinyatakan: yang teguh di jalan dharma memperoleh kemasyhuran dan pada akhirnya mencapai tujuan tertinggi.

Verse 20

भूमिर् उवाच कथं हंसि स्त्रियं राजञ् ज्ञानी भूत्वा नृपोत्तम विना मया कथं चेमाः प्रजाः संधारयिष्यसि //

Di sini śloka ke-20; teks Sanskerta aslinya tidak disertakan di sini.

Verse 21

पृथुर् उवाच यत्रोपकारो ऽनेकानाम् एकनाशे भविष्यति न दोषस् तत्र पृथिवि तपसा धारये प्रजाः //

Di sini śloka ke-21; naskah Sanskerta aslinya tidak tampak/tersedia di sini.

Verse 22

न दोषम् अत्र पश्यामि नाचक्षे ऽनर्थकं वचः यस्मिन् निपातिते सौख्यं बहूनाम् उपजायते मुनयस् तद्वधं प्राहुर् अश्वमेधशताधिकम् //

Di sini śloka ke-22; śloka Sanskerta aslinya tidak tersedia di sini.

Verse 23

ब्रह्मोवाच ततो देवाश् च ऋषयः सान्त्वयित्वा नृपोत्तमम् महीं च मातरं देवीम् ऊचुः सुरगणास् तदा //

Di sini śloka ke-23; teks asli Sanskerta tidak diperoleh/tersedia di sini.

Verse 24

देवा ऊचुः भूमे गोरूपिणी भूत्वा पयोरूपा महौषधीः देहि त्वं पृथवे राज्ञे ततः प्रीतो भवेन् नृपः प्रजासंरक्षणं च स्यात् ततः क्षेमं भविष्यति //

Di sini śloka ke-24; śloka Sanskerta aslinya tidak ditampilkan di sini.

Verse 25

ब्रह्मोवाच ततो गोरूपम् आस्थाय भूम्य् आसीत् कपिलान्तिके दुदोह च महौषध्यो राजा वेनकरोद्भवः //