13.040
vipulopākhyānam
Extensive sub-narrative;
bhīṣma uvāca॥
Bhishma said.
evam etan mahābāho na atra mithyā asti kiñcana। yathā bravīṣi kauravya nārīṃ prati janādhipa ॥13-40-1॥
O mighty-armed, there is nothing false here in this matter; as you say, O Kauravya, regarding the woman, O king. (13-40-1)
atra te vartayiṣyāmi itihāsaṃ purātanam। yathā rakṣā kṛtā pūrvaṃ vipulena mahātmanā ॥13-40-2॥
Here I will tell you the ancient story of how protection was once provided by the great-souled Vipula. (13-40-2)
pramadāś ca yathā sṛṣṭā brahmaṇā bharatarṣabha। yadarthaṃ tac ca te tāta pravakṣye vasudhādhipa ॥13-40-3॥
O lord of the earth, O dear one, I shall explain to you for what purpose women were created by Brahmā, O bull among the Bharatas. (13-40-3)
na hi strībhyah paraṃ putra pāpīyaḥ kiñcid asti vai। agnir hi pramadā dīpto māyāś ca mayajā vibho॥ kṣuradhārā viṣaṃ sarpo mṛtyur iti ekataḥ striyaḥ॥13-40-4॥
O son, there is indeed nothing more sinful than women. Woman is like blazing fire, illusion, and born of Māyā, O lord. Razor's edge, poison, serpent, death—on one side, and women on the other. (13-40-4)
imāḥ prajā mahābāho dhārmikā iti naḥ śrutam। svayaṃ gacchanti devatvaṃ tato devāniyādbhayaṃ ॥13-40-5॥
O mighty-armed one, we have heard that these offspring are righteous. They themselves attain divinity, and then fear may arise from the gods. (13-40-5)
athābhyagacchandevāste pitāmaham ariṃdama। nivedya mānasaṃ cāpi tūṣṇīm āsannavāṅmukhāḥ ॥13-40-6॥
Then the gods approached the Grandfather, the destroyer of enemies; after submitting their minds, they sat silently, facing him, ready to speak. (13-40-6)
teṣāmantargataṃ jñātvā devānāṃ sa pitāmahaḥ। mānavānāṃ pramohārthaṃ kṛtyā nāryo'sṛjatprabhuḥ ॥13-40-7॥
Having known what was within them, the grandsire of the gods, for the purpose of deluding men, the lord created women by magical being. (13-40-7)
pūrvasarge tu kaunteya sādhvyo nārya ihābhavan। asādhvyas tu samutpannā kṛtyā sargāt prajāpateḥ ॥13-40-8॥
O son of Kunti, in the previous creation, virtuous women were born here; but unvirtuous women arose due to actions after the creation of Prajāpati. (13-40-8)
tābhyaḥ kāmānyathākāmaṃ prādāddhi sa pitāmahaḥ। tāḥ kāmalubdhāḥ pramadāḥ prāmathnanta narāṃstadā ॥13-40-9॥
The grandsire indeed gave those women whatever desires they wished for. Then, those women, greedy for desires, tormented the men. (13-40-9)
krodhaṃ kāmasya deveśaḥ sahāyaṃ cāsṛjat prabhuḥ। asajjanta prajāḥ sarvāḥ kāmakrodhavaśaṃ gatāḥ ॥13-40-10॥
The lord of the gods created anger as the assistant of desire. All creatures became attached and fell under the sway of desire and anger. (13-40-10)
na ca strīṇāṃ kriyā kācid iti dharmo vyavasthitaḥ। nirindriyā amantrāś ca striyo'nṛtam iti śrutiḥ ॥13-40-11॥
It is established by law that women have no ritual act; the scripture says: women are without senses, without mantras, and untruthful. (13-40-11)
śayyāsanamalaṅkāramannapānamanāryatām। durvāgbhāvaṃ ratiṃ caiva dadau strībhyaḥ prajāpatiḥ ॥13-40-12॥
Prajāpati gave to women bed, seat, adornment, food, drink, lack of nobility, harsh speech, and pleasure. (13-40-12)
na tāsāṃ rakṣaṇaṃ kartuṃ śakyaṃ puṃsā kathaṃcana। api viśvakṛtā tāta kutastu puruṣairiha ॥13-40-13॥
O dear one, it is not possible for a man to protect those women in any way. Even the creator of the universe cannot do so, so how can ordinary men here? (13-40-13)
vācā vā vadhabandhair vā kleśair vā vividhais tathā। na śakyā rakṣituṃ nāryas tā hi nityam asaṃyatāḥ ॥13-40-14॥
Women, being always unrestrained, cannot be protected by speech, by killing and binding, by afflictions, or by various other means. (13-40-14)
idaṃ tu puruṣavyāghra purastāc chrutavān aham। yathā rakṣā kṛtā pūrvaṃ vipulena gurustriyaḥ ॥13-40-15॥
But, O tiger among men, I have heard this before: how protection was formerly done for the preceptor's wife by Vipula. (13-40-15)
ṛṣir āsīn mahābhāgo devaśarmeti viśrutaḥ। tasya bhāryā rucir nāma rūpeṇāsadṛśī bhuvi ॥13-40-16॥
There was a sage of great fortune, renowned as Devaśarman. His wife, named Ruci, was unparalleled in beauty on earth. (13-40-16)
tasya rūpeṇa saṁmattā devagandharvadānavāḥ। viśeṣatastu rājendra vṛtrahā pākaśāsanaḥ ॥13-40-17॥
By his form, the gods, gandharvas, and dānavas were deluded; but especially, O king, Indra, the slayer of Vṛtra, was affected. (13-40-17)
nārīṇāṃ caritajñaś ca devaśarmā mahāmuniḥ। yathāśakti yathotsāhaṃ bhāryāṃ tām abhyarakṣata ॥13-40-18॥
Devaśarmā, the great sage and knower of women's conduct, protected his wife as much as he was able and enthusiastic. (13-40-18)
puraṃdaraṃ ca jānīte parastrīkāmacāriṇam। tasmādyatnena bhāryāyā rakṣaṇaṃ sa cakāra ha ॥13-40-19॥
Indra, knowing the one who pursues another's wife, therefore made every effort to protect his own wife. (13-40-19)
sa kadācid ṛṣis tāta yajñaṃ kartum anās tadā। bhāryā-saṃrakṣaṇaṃ kāryaṃ kathaṃ syād ity acintayat ॥13-40-20॥
Once, O dear, the sage, being unable to perform the sacrifice at that time, thought thus: "How might the protection of my wife be accomplished?" (13-40-20)
rakṣāvidhānaṃ manasā sa vicintya mahātapāḥ। āhūya dayitaṃ śiṣyaṃ vipulaṃ prāha bhārgavam ॥13-40-21॥
Having considered the arrangement for protection in his mind, the great ascetic called his beloved and great disciple and spoke to Bhārgava. (13-40-21)
yajñakāro gamiṣyāmi ruciṃ cemāṃ sureśvaraḥ। putra prārthayate nityaṃ tāṃ rakṣasva yathābalam ॥13-40-22॥
O lord of the gods, as the sacrifice-maker, I shall go; the son always desires and requests this. Protect her according to your strength. (13-40-22)
apramattena te bhāvyam sadā prati puraṃdaram। sa hi rūpāṇi kurute vividhāni bhṛgūdvaha ॥13-40-23॥
You must always act without negligence towards Indra, for he indeed creates various forms, O best of Bhṛgus. (13-40-23)
ityukto vipulastena tapasvī niyatendriyaḥ। sadaivogratapā rājannagnyarkasadṛśadyutiḥ ॥13-40-24॥
O king, thus addressed by him, the great ascetic with controlled senses, always engaged in severe austerity, shone with a radiance like fire and the sun. (13-40-24)
dharmajñaḥ satyavādī ca tatheti pratyabhāṣata। punaś cedaṃ mahārāja papraccha prathitaṃ gurum ॥13-40-25॥
The knower of dharma and speaker of truth replied, "So be it." Again, O great king, he asked the renowned teacher. (13-40-25)
kāni rūpāṇi śakrasya bhavantyāgacchato mune। vapustejaśca kīdṛgvai tanme vyākhyātumarhasi ॥13-40-26॥
O sage, what are the forms of Śakra when he comes? What kind of body and splendor does he have? Please explain that to me. (13-40-26)
tataḥ sa bhagavāṃs tasmai vipulāya mahātmane। ācacakṣe yathātattvaṃ māyāṃ śakrasya bhārata ॥13-40-27॥
Then the blessed one explained to that great and noble soul the true nature of Śakra's illusion, O Bhārata. (13-40-27)
bahumāyaḥ sa viprarṣe balahā pākaśāsanaḥ। tāṃstānvikurute bhāvānbahūnatha muhurmuhuḥ ॥13-40-28॥
O sage among Brāhmaṇas, Indra, the destroyer of strength and master of many illusions, repeatedly manifests many different forms. (13-40-28)
kirīṭī vajrabhṛddhanvī mukuṭī baddhakuṇḍalaḥ। bhavatyatha muhūrtena caṇḍālasamadarśanaḥ ॥13-40-29॥
He who was crowned, holding the thunderbolt and bow, adorned with a crest-jewel and earrings, suddenly, in a moment, appears just like an outcaste. (13-40-29)
śikhī jaṭī cīravāsāḥ punarbhavati putraka। bṛhaccharīraś ca punaḥ pīvaro 'tha punaḥ kṛśaḥ ॥13-40-30॥
O son, one who has a crest of hair, matted locks, and wears bark garments, again becomes (in another birth) large-bodied, then fat, and then again thin. (13-40-30)
gauraṃ śyāmaṃ ca kṛṣṇaṃ ca varṇaṃ vikurute punaḥ। virūpo rūpavāṃścaiva yuvā vṛddhastathaiva ca ॥13-40-31॥
He changes his colour to white, dark and black again; he becomes deformed, handsome, young, old, and likewise. (13-40-31)
prājño jaḍaś ca mūkaś ca hrasvo dīrghas tathaiva ca। brāhmaṇaḥ kṣatriyaś caiva vaiśyaḥ śūdras tathaiva ca॥ pratilomanulomaś ca bhavaty atha śatakratuḥ॥13-40-32॥
The wise, the dull, the mute, the short, and the tall, as well as the Brahmin, Kshatriya, Vaishya, and Shudra, all in the same way, and both in reverse and natural order, thus becomes Indra. (13-40-32)
śukavāyasarūpī ca haṃsakokilarūpavān। siṃhavyāghragajānāṃ ca rūpaṃ dhārayate punaḥ ॥13-40-33॥
He takes the forms of a parrot and a crow, and also of a swan and a cuckoo; again, he assumes the forms of lions, tigers, and elephants. (13-40-33)
daivaṃ daityam atho rājñāṃ vapur dhārayate'pi ca। sukṛśo vāyu-bhagna-aṅgaḥ śakuniḥ vikṛtas tathā ॥13-40-34॥
A bird, very thin and deformed, with limbs broken by the wind, also bears the form of the divine, the demonic, and even of kings, thus. (13-40-34)
catuṣpādbahurūpaś ca punar bhavati bāliśaḥ। makṣikāmaśakādīnāṃ vapur dhārayate'pi ca ॥13-40-35॥
The foolish person is reborn as a four-footed creature of many forms, and also takes on the bodies of flies, mosquitoes, and similar beings. (13-40-35)
na śakyamasya grahaṇaṃ kartuṃ vipula kenacit। api viśvakṛtā tāta yena sṛṣṭamidaṃ jagat ॥13-40-36॥
O dear, it is not possible for anyone, even for the creator of the universe by whom this world was created, to grasp this vastness. (13-40-36)
punarantarhitaḥ śakro dṛśyate jñānacakṣuṣā। vāyubhūtaś ca sa punar devarājo bhavaty uta ॥13-40-37॥
Śakra, having disappeared, is again seen by the eye of knowledge. He, having become air, again becomes the king of the gods indeed. (13-40-37)
evaṃ rūpāṇi satataṃ kurute pākaśāsanaḥ। tasmād vipula yatnena rakṣemaṃ tanumadhyamām ॥13-40-38॥
Indra constantly assumes such forms; therefore, with great effort, we should protect this slender-waisted one. (13-40-38)
yathā ruciṁ nāvaliheddeveṁdro bhṛgusattama। kratāvupahitaṁ nyastaṁ haviḥ śveva durātmavān ॥13-40-39॥
O best of Bhṛgus, just as Indra would not lick the offered and deposited oblation in the sacrifice according to his desire, like a dog would, so does the wicked-souled. (13-40-39)
evam ākhyāya sa munir yajñakāro'gamattadā। devaśarmā mahābhāgas tato bharatasattama ॥13-40-40॥
Thus, having spoken, the sage who performed the sacrifice departed at that time. Devaśarmā, the most fortunate, O best of the Bharatas. (13-40-40)
vipulas tu vacaḥ śrutvā guroś cintāparo 'bhavat। rakṣāṃ ca paramāṃ cakre devarājān mahābalāt ॥13-40-41॥
But Vipula, having heard the words of his teacher, became deeply thoughtful; and he arranged for supreme protection from the mighty king of the gods. (13-40-41)
kiṁ nu śakyaṁ mayā kartuṁ gurudārābhirakṣaṇe। māyāvī hi surendro'sau durdharṣaścāpi vīryavān ॥13-40-42॥
What can I possibly do to protect the guru's wife? The lord of the gods is truly deceitful, unassailable, and powerful. (13-40-42)
nā’pidhāyāśramaṃ śakyo rakṣituṃ pākaśāsanaḥ। uṭajaṃ vā tathā hy asya nānāvidhasarūpatā ॥13-40-43॥
Unless the hermitage is covered, even Indra cannot protect it, nor the hut; for indeed, there is a variety of forms in this. (13-40-43)
vāyurūpeṇa vā śakro gurupatnīṃ pradharṣayet। tasmādimāṃ sampraviśya ruciṃ sthāsye'hamadya vai ॥13-40-44॥
Indra might violate the teacher's wife by taking the form of wind; therefore, today I shall indeed enter this woman Ruci and remain (there). (13-40-44)
atha vā pauruṣeṇeyamaśakyā rakṣituṃ mayā। bahurūpo hi bhagavāñśrūyate harivāhanaḥ ॥13-40-45॥
Or else, by human effort, this cannot be protected by me. It is said that the Lord, whose vehicle is Hari, is of many forms. (13-40-45)
so'ham yogabalādenāṃ rakṣiṣye pākaśāsanāt। gātrāṇi gātrairasyāhaṃ sampravekṣye'bhirakṣitum ॥13-40-46॥
He, by the power of yoga, I shall protect this one from Indra; I shall enter her limbs with my limbs to protect her. (13-40-46)
yady ucchiṣṭām imāṃ patnīṃ ruciṃ paśyet me guruḥ। śapsyaty asaṃśayaṃ kopād divyajñāno mahātapāḥ ॥13-40-47॥
If my teacher, who is endowed with divine knowledge and great austerity, sees any desire for this wife of mine who is defiled by remnants, he will undoubtedly curse me out of anger. (13-40-47)
na ceyaṃ rakṣituṃ śakyā yathānyā pramadā nṛbhiḥ। māyāvī hi surendro'sāvaho prāpto'smi saṃśayam ॥13-40-48॥
And this woman cannot be protected by men as other women can. For the deceitful lord of the gods himself has come today; I am in doubt. (13-40-48)
avaśyakaraṇīyaṃ hi guroriha hi śāsanam। yadi tvetadahaṃ kuryāmāścaryaṃ syātkṛtaṃ mayā ॥13-40-49॥
The command of the teacher here is indeed to be certainly carried out. If I were to do this at your behest, it would be a wonder accomplished by me. (13-40-49)
yogenānupraviśyeha gurupatnyāḥ kalevaram। nirmuktasya rajorūpānnāparādho bhavenmama ॥13-40-50॥
By entering here, through yoga, into the body of the guru's wife, since I am freed from the nature of passion, no offense would arise for me. (13-40-50)
yathā hi śūnyāṃ pathikaḥ sabhāmadhyāvasetpathi। tathādyāvāsayiṣyāmi gurupatnyāḥ kalevaram ॥13-40-51॥
Just as a traveler would stay in the midst of an empty assembly on the road, so today I will lay to rest the body of the guru's wife. (13-40-51)
asaktaḥ padmapatrastho jalabinduryathā calaḥ। evameva śarīre'syā nivatsyāmi samāhitaḥ ॥13-40-52॥
Just as a water drop, unattached, rests on a lotus leaf and moves, so indeed, I shall dwell collected in this body. (13-40-52)
ityevaṃ dharmam ālokya vedavedāṃś ca sarvaśaḥ। tapaś ca vipulaṃ dṛṣṭvā guror ātmana eva ca ॥13-40-53॥
Thus, having observed duty and all the Vedas and Vedāṅgas, and having seen the great austerity of both the teacher and oneself, (13-40-53)
iti niścitya manasā rakṣāṃ prati sa bhārgavaḥ। ātiṣṭhat paramaṃ yatnaṃ yathā tac chṛṇu pārthiva ॥13-40-54॥
Thus, having resolved in his mind to protect, the descendant of Bhṛgu made the utmost effort; hear how that happened, O king. (13-40-54)
gurupatnīm upāsīno vipulaḥ sa mahātapāḥ। upāsīnāṃ anindyāṅgīṃ kathābhiḥ samalobhayat ॥13-40-55॥
Vipula, the great ascetic, approached and sat near the teacher's wife, who was flawless in form, and tried to entice her with stories. (13-40-55)
netrābhyāṃ netrayorasyā raśmīn saṃyojya raśmibhiḥ। viveśa vipulaḥ kāyam ākāśaṃ pavano yathā ॥13-40-56॥
Just as the wind enters the vast sky, having joined the rays from her two eyes with rays, he entered her vast body. (13-40-56)
lakṣaṇaṃ lakṣaṇenaiva vadanaṃ vadanena ca। aviceṣṭannatiṣṭhadvai chāyevāntargato muniḥ ॥13-40-57॥
The sage, not moving, remained as if his mark by the mark and his face by the face, like a shadow entered within. (13-40-57)
tato viṣṭabhya vipulo gurupatnyāḥ kalevaram। uvāsa rakṣaṇe yukto na ca sā tamabudhyata ॥13-40-58॥
Then, the great one supported the body of the teacher's wife and remained there to protect her; but she was not aware of him. (13-40-58)
yaṃ kālaṃ nāgato rājan gurus tasya mahātmanaḥ। kratuṃ samāpya svagṛhaṃ taṃ kālaṃ so'bhyarakṣata ॥13-40-59॥
O king, the teacher of that great-souled one, having completed the sacrifice, protected his own house during the time when he had not arrived. (13-40-59)
