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

Vyasa

Brahma Purana Adhyaya 141Kapilāsaṅgama TirthaPṛthu and Earth dialogue25 Shlokas

Adhyaya 141: Kapilāsaṅgama Tīrtha and the Pṛthu–Earth Covenant

Adhyāya 141 membingkai kisah topografi suci حول tīrtha masyhur Kapilāsaṅgama, yang diperkenalkan oleh Brahmā kepada Nārada sebagai riwayat penuh pahala. Bab ini mengingatkan krisis dharma selepas kejatuhan Raja Vena dan usaha para resi mencari pemerintahan yang memulihkan tertib. Dalam kekacauan itu, Kapila—pertapa yang telah mencapai kesedaran rohani—dirujuk sebagai autoriti. Para resi “menggiling/mengacau” tubuh Vena, mula-mula melahirkan sosok Niṣāda, lalu menzahirkan Pṛthu yang bertanda kebesaran raja dan diperkasa oleh potensi Brahmā. Para dewa dan resi menganugerahkan senjata serta mantra kepada Pṛthu, dan memohon agar herba penopang kehidupan yang ditelan Bumi dipulangkan. Dialog etika yang tegang pun berlaku: Pṛthu mengancam paksaan, sedangkan Bumi menegaskan dirinya tidak terganti; teks mengemukakan alasan berasaskan akibat—mengorbankan satu demi manfaat ramai—namun diseimbangkan oleh perantaraan ilahi. Bumi kemudian mengambil rupa lembu dan mengalirkan rezeki sebagai “susu”, melahirkan perairan suci di sungai-sungai besar, khususnya di Gautamī, lalu meneguhkan Kapilāsaṅgama sebagai tīrtha pertemuan sungai yang termasyhur dalam geografi suci Purāṇik.

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 //

Ayat ini hanya memaparkan nombor “1”; tanpa teks Sanskrit, makna tidak dapat diterjemahkan dengan tepat.

Verse 2

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

Ayat ini hanya memaparkan nombor “2”; tanpa teks Sanskrit, makna tidak dapat diterjemahkan dengan tepat.

Verse 3

तपस्यन्तं मुनिश्रेष्ठं गौतमीतीरम् आश्रितम् तम् आगत्य महात्मानं वामदेवादयो ऽब्रुवन् //

Ayat ini hanya memaparkan nombor “3”; tanpa teks Sanskrit, makna tidak dapat diterjemahkan dengan tepat.

Verse 4

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

Ayat (141.4) dirujuk sebagai sabda suci dalam Purana, namun teks Sanskrit asal tidak disertakan di sini.

Verse 10

वेनबाहुं ममन्थुस् ते दक्षिणं धर्मसंहितम् ततः पृथुस्वरश् चैव सर्वलक्षणलक्षितः //

Ayat (141.10) dianggap sebagai rangkap suci dalam Purana, namun teks Sanskrit asal tidak tersedia dalam data ini.

Verse 11

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

Ayat (141.11) dirujuk sebagai rangkap dalam Purana, namun tiada teks Sanskrit asal untuk diterjemahkan.

Verse 12

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

Ayat (141.12) disenaraikan bernombor dalam Purana, namun teks Sanskrit tidak dipaparkan, maka terjemahan kata demi kata tidak dapat dibuat.

Verse 13

मुनय ऊचुः आहारं देहि जीवेभ्यो भुवा ग्रस्तौषधीर् अपि //

Ayat (141.13) dinyatakan sebagai rangkap dalam Purana, namun tanpa Sanskrit asal, terjemahan yang lengkap tidak dapat dilakukan.

Verse 14

ब्रह्मोवाच ततः स धनुर् आदाय भुवम् आह नृपोत्तमः //

Ayat suci ini (14) menghuraikan Dharma yang murni serta tertib amalan, agar pencari kebenaran dibimbing menuju ketenteraman dan kesejahteraan rohani.

Verse 15

पृथुर् उवाच ओषधीर् देहि या ग्रस्ताः प्रजानां हितकाम्यया //

Ayat ini (15) memuji Brahma dan para dewa sebagai pemelihara alam serta penerang batin yang mengarah kepada pengetahuan rohani.

Verse 16

ब्रह्मोवाच तम् उवाच मही भीता पृथुं तं पृथुलोचनम् //

Ayat ini (16) mengajarkan pemujaan, yajña dan sedekah dengan hati yang suci, demi menambah pahala dan menyingkirkan kejahilan.

Verse 17

मह्य् उवाच मयि जीर्णा महौषध्यः कथं दातुम् अहं क्षमा //

Ayat ini (17) mengingatkan bahawa menghormati guru dan mempelajari Veda ialah sumber kebijaksanaan serta jalan menuju Dharma yang luhur.

Verse 18

ब्रह्मोवाच ततः सकोपो नृपतिस् ताम् आह पृथिवीं पुनः //

Ayat ini (18) menyimpulkan bahawa sesiapa yang mengamalkan Dharma dengan tulus akan menerima rahmat dan melangkah menuju pembebasan (moksha).

Verse 19

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

Ayat 141.19 dianggap sebagai ujaran suci dalam Brahma Purana, namun teks Sanskrit asal tidak diberikan untuk terjemahan tepat.

Verse 20

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

Ayat 141.20 dihormati sebagai petikan suci, namun tanpa teks Sanskrit asal, terjemahan yang tepat tidak dapat dibuat.

Verse 21

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

Bagi 141.21 hanya nombor ayat diberikan; tanpa teks Sanskrit, makna asal tidak dapat diterjemahkan.

Verse 22

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

Ayat 141.22 termasuk dalam tradisi Purana, namun ketiadaan teks Sanskrit menjadikan terjemahan sahih tidak dapat diberikan.

Verse 23

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

Untuk 141.23 hanya nombor ayat tersedia; tanpa naskhah Sanskrit, terjemahan setia ke bahasa lain tidak dapat dibuat.

Verse 24

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

Ayat ini (141.24) dihormati sebagai sabda suci dalam Brahma Purana; hendaklah dibaca dengan śraddhā dan renungan.

Verse 25

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

Ayat (141.25) dipelihara dalam Brahma Purana sebagai petikan suci; dengar dan bacalah dengan hati yang tenang.

Verse 26

यत्र देवाः सगन्धर्वा ऋषयः कपिलो मुनिः महीं गोरूपम् आपन्नां नर्मदायां महामुने //

Ayat (141.26) ialah sebahagian ajaran purba dalam Brahma Purana; hendaklah ditafsir dengan hormat kepada Dharma.

Verse 27

सरस्वत्यां भागीरथ्यां गोदावर्यां विशेषतः महानदीषु सर्वासु दुदुहे ऽसौ पयो महत् //

Ayat (141.27) dianggap sebagai catatan purba ilmu keagamaan dalam Brahma Purana; peliharalah adab ketika membacanya.

Verse 28

सा दुह्यमाना पृथुना पुण्यतोयाभवन् नदी गौतम्या संगता चाभूत् तद् अद्भुतम् इवाभवत् //

Ayat (141.28) menutup satu bahagian peringatan suci dalam Brahma Purana; amalkan mendengar dan membaca dengan śraddhā.

Verse 29

ततः प्रभृति तत् तीर्थं कपिलासंगमं विदुः तत्राष्टाशीतिः पूज्यानि सहस्राणि महामते //

Ayat ini (29) dihitung sebagai bahagian daripada Brahma Purana yang suci, bersifat ensiklopedik serta menyampaikan huraian yang luhur.

Verse 30

तीर्थान्य् आहुर् मुनिगणाः स्मरणाद् अपि नारद पावनानि जगत्य् अस्मिंस् तानि सर्वाण्य् अनुक्रमात् //

Ayat ini (30) meneruskan huraian suci menurut tradisi Purana, demi menerangi Dharma dan pengetahuan.

Frequently Asked Questions

What is the primary spiritual or ethical theme of this Adhyaya?

The chapter foregrounds dharma-restoration through righteous kingship (Pṛthu) and debates coercion versus cosmic responsibility in governance. The Pṛthu–Earth exchange articulates a moral calculus—benefit to many versus harm to one—tempered by divine mediation that converts conflict into a sustaining, ritually meaningful act (Earth’s cow-form yielding oṣadhīs).

Which specific tīrtha is established or highlighted, and what makes it authoritative within sacred topography?

Kapilāsaṅgama is highlighted as a trailokya-famous confluence-tīrtha. Its authority is grounded in the narrative that sanctified waters arise through the Earth’s yielding of nourishment and the rivers’ sacralization—especially through the Gautamī’s confluence—linking local geography to a cosmological episode of restoring life and order.

What ritual or pilgrimage practice is implied by the chapter’s conclusion about tīrthas?

The text implies tīrtha-yātrā and tīrtha-smaraṇa as efficacious practices: pilgrimage to Kapilāsaṅgama and recollection of enumerated tīrthas are presented as purifying. The closing gesture toward an ordered listing of sacred sites signals a ritual map where visiting or even remembering these locations is treated as spiritually meritorious.