Shloka 10
Cyavana’s Reconciliation with Indra; Tīrtha-Indexing at Ārcīka-parvata and Yamunā
Chapter 125
अश्रिभ्यां सहितान् देवान् याजयित्वा च त॑ नृपम् । विख्याप्य वीर्य लोकेषु सर्वेषु वदतां वर:,इन्द्रके ऐसा कहनेपर भृगुनन्दन महामना च्यवनका क्रोध शीघ्र शान्त हो गया और उन्होंने देवेन्द्रको (उसी क्षण) सम्पूर्ण दुःखोंसे, मुक्त कर दिया। राजन! उन शक्तिशाली ऋषिने मदको, जिसे पहले उन्होंने ही उत्पन्न किया था, मद्यपान, स्त्री, जूआ और मृगया (शिकार)--इन चार स्थानोंमें पृथक्ू-पृथक् बाँट दिया। इस प्रकार मदको दूर हटाकर उन्होंने देवराज इन्द्र और अश्विनीकुमारोंसहित सम्पूर्ण देवताओंको सोमरससे तृप्त किया तथा राजा शर्यातिका यज्ञ पूर्ण कराकर समस्त लोकोंमें अपनी अद्भुत शक्तिको विख्यात करके वक्ताओंमें श्रेष्ठ च्यवन ऋषि अपनी मनोनुकूल पत्नी सुकन्याके साथ वनमें विहार करने लगे। युधिष्ठिर! यह जो पक्षियोंके कलरवसे गूँजता हुआ सरोवर सुशोभित हो रहा है, महर्षि च्यवनका ही है
aśribhyāṃ sahitān devān yājayitvā ca taṃ nṛpam | vikhyāpya vīryaṃ lokeṣu sarveṣu vadatāṃ varaḥ ||
Lomaśa said: Having conducted the sacrifice for the gods together with the Aśvins, and having also caused that king to perform the rite, the sage—foremost among speakers—made his extraordinary power renowned in all the worlds. In the surrounding narrative, Cyavana’s anger subsides; he frees Indra from distress, and, to protect cosmic order, he disperses the dangerous force of intoxication into four channels—drink, women, gambling, and hunting—so that excess may be contained rather than allowed to ruin society unchecked. Thus the gods are satisfied with Soma, the royal sacrifice is completed, and the story underscores restraint and right regulation as essential to dharma.
लोगमश उवाच
Educational Q&A
Powerful impulses (like intoxication and excess) must be regulated and contained within dharma; when properly restrained and ritually ordered, society and the gods remain in harmony, and kingship can flourish without moral collapse.
The sage (in context, Cyavana) completes the sacrificial arrangements involving the Aśvins and the king, becomes renowned for his potency, satisfies the gods with Soma, and—after pacifying conflict—restores balance by dispersing the force of ‘mada’ into specific human temptations, then returns to forest life with Sukanyā.