Shloka 26
अथेन्द्रस्य महाघोरं सोडसृजच्छत्रुमेव हि
atha indrasya mahāghoraṃ so 'sṛjac chatrum eva hi | agnāv āhutim ādhāya munir indrasya vai ripum || tasya nāma mada iti | sa mukham prasārya tiṣṭhaty āsīt | tasya adhoṣṭhaḥ pṛthivyāṃ saṃspṛṣṭaḥ, ūrdhvoṣṭha ākāśaṃ spṛśati | tasya mukhe sahasraṃ dantāḥ, te ca śata-śata-yojanocchritāḥ | tasya dāḍhā bhīṣaṇā dve-dve-śata-yojanāyāmāḥ | atha devaḥ sendrāḥ sarve tasya jihvā-mūle samāpatanta, yathā mahāsāgare bahavo matsyāḥ timi-nāmnaḥ mahāmatsyasya mukhe patanti ||
Lalu sang Maharsi, setelah menuangkan persembahan ke dalam api, melahirkan bagi Indra seorang musuh yang amat mengerikan—bernama Mada (Kemabukan/Kesombongan). Ia berdiri dengan mulut menganga: bibir bawahnya menekan bumi, sedangkan bibir atasnya menyentuh langit. Di dalam mulutnya ada seribu gigi, masing-masing menjulang seratus yojana, dan taring-taringnya yang mengerikan panjangnya dua ratus yojana. Saat itu juga, semua dewa beserta Indra terseret hingga ke pangkal lidahnya—seperti di samudra raya banyak ikan jatuh ke dalam mulut ikan raksasa bernama Timi.
च्यवन उवाच
Educational Q&A
The verse dramatizes mada—intoxication and pride—as a devouring force that can overwhelm even the gods. Ethical strength requires humility and self-restraint; otherwise power itself becomes the cause of downfall.
Cyavana performs a fire-offering and manifests a terrifying being named Mada as Indra’s enemy. Mada’s colossal mouth and teeth are described, and the gods with Indra are shown as being driven into its tongue-root, like fish swallowed by the great sea-creature Timi.