
Dhanadasya (Vāyoḥ) Utpattiḥ Ekādaśī-vrata-vidhiś ca
Ritual-Manual (Vrata) with Cosmogonic Etiology
在《婆罗诃—大地》师徒式的讲说框架中,圣者摩诃多波(Mahātapā)以训诫性的起源叙事说明:财富之主权(dhanapatitva)根植于宇宙职分。他讲述檀那陀(Dhanada,俱毗罗)由风神伐由(Vāyu)的体现而生:原初暴烈之风被梵天(Brahmā)调御,化为宁静而具形的存在。梵天又命伐由守护一切众生的财物与果报(vitta, phala),由此确立檀那陀为资源的护持者,示范世间均衡与谨慎管理丰饶。随后本章制定十一日斋戒(Ekādaśī-vrata)的行持法——择时、清净与戒律——并许诺虔诚聆听或诵持者得世间圆满与升天之果。
Verse 1
महातपा उवाच । शृणु चान्यां वसुपतेरुत्पत्तिं पापनाशिनीम् । यथा वायुः शरीरस्थो धनदः सम्बभूव ह ॥ ३०.१ ॥
大苦行者(Mahātapā)说道:“你也当聆听另一则关于财主瓦苏帕提(Vasupati,财富之主)起源的叙事,此事能灭除罪恶:施财者达那达(Dhanada)如何诞生,犹如住于身中的生命之风(气息)。”
Verse 2
आद्यं शरीरं यत् तस्मिन् वायुरन्तः स्थितोऽभवत् । प्रयोजनान्मूर्त्तिमत्त्वमादिष्टं क्षेत्रदेवता ॥ ३०.२ ॥
在那原初之身中,生命之风——伐由(Vāyu)安住于内。为成就其作用,遂被规定具足有形之身(mūrttimatva);此乃圣域之神(kṣetra-devatā)所示。
Verse 3
तत्र मूर्त्तस्य वायोस्तु उत्पत्तिः कीर्त्यये मया । तां शृणुष्व महाभाग कथ्यमानां मयानघ ॥ ३०.३ ॥
于彼处,我将宣说伐由(Vāyu)得具形体之由来。请聆听吧,吉祥者——无垢者——当我如是叙述之时。
Verse 4
ब्रह्मणः सृष्टिकामस्य मुखाद् वायुर् विनिर्ययौ । प्रचण्डशर्करावर्षी तं ब्रह्मा प्रत्यषेधयत् । मूर्तो भवस्व शान्तश्च तत्रोक्तो मूर्तिमान् भवत् ॥ ३०.४ ॥
梵天(Brahmā)欲行创造之时,伐由(Vāyu)自其口中涌出;他降下猛烈的砂砾之雨,遂为梵天所制止。彼处被告曰:“当具形体,且当安宁。”于是伐由便得有形之身。
Verse 5
सर्वेषां चैव देवानां यद्वित्तं फलमेव च । तత్సर्वं पाहि येनोक्तं तस्माद्धनपतिर्भवेत् ॥ ३०.५ ॥
凡诸天所有之财与其果报,皆当依所敕令而护持无遗;因此便成为财富之主(dhanapati)。
Verse 6
तस्य ब्रह्मा ददौ तुष्टस्तिथिमेकादशीं प्रभुः । तस्यामनग्निपक्वाशी यो भवॆन्नियतः शुचिः ॥ ३०.६ ॥
主宰梵天(Brahmā)心生欢喜,赐予他“十一日”(Ekādaśī)之月相日。于此日,持戒清净者当以不经火煮之食而自持。
Verse 7
तस्याशु धनदो देवस्तुष्टः सर्वं प्रयच्छति । एषा धनपतेर्मूर्तिः सर्वकिल्बिषनाशिनी ॥ ३०.७ ॥
因对该修持而欢喜,天神财施者(Dhanada)迅速赐予一切。这即是财主(Dhanapati)的具身之相,能灭除一切kilbiṣa(道德污垢与罪垢)。
Verse 8
य एतां शृणुयाद् भक्त्या पुरुषः पठतेऽपि वा । सर्वकाममवाप्नोति स्वर्गलोकं च गच्छति ॥ ३०.८ ॥
凡以虔敬聆听此文者——乃至诵读者——皆得一切所愿圆满,并得往生天界。
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.