13.085
वसिष्ठ उवाच॥
Vasiṣṭha said.
अपि चेदं पुरा राम श्रुतं मे ब्रह्मदर्शनम्। पितामहस्य यद्वृत्तं ब्रह्मणः परमात्मनः ॥१३-८५-१॥
Indeed, O Rāma, formerly I heard from the Grandfather the account of Brahma, the Supreme Self, and the vision of Brahman. (13-85-1)
देवस्य महतस्तात वारुणीं बिभ्रतस्तनुम्। ऐश्वर्ये वारुणे राम रुद्रस्येशस्य वै प्रभो ॥१३-८५-२॥
O Rāma, O master, indeed the great god, bearing the form pertaining to Varuṇa, has in the majesty of Varuṇa the sovereignty of Rudra, the Lord. (13-85-2)
आजग्मुर्मुनयः सर्वे देवाश्चाग्निपुरोगमाः। यज्ञाङ्गानि च सर्वाणि वषट्कारश्च मूर्तिमान् ॥१३-८५-३॥
All the sages came, as did the gods led by Agni; all the components of the sacrifice came, and the Vaṣaṭ formula itself appeared in embodied form. (13-85-3)
मूर्तिमन्ति च सामानि यजूंषि च सहस्रशः। ऋग्वेदश्चागमत्तत्र पदक्रमविभूषितः ॥१३-८५-४॥
There, the Sāma hymns having form, and thousands of Yajus hymns, and also the Ṛgveda, adorned with the word-sequence, arrived. (13-85-4)
लक्षणानि स्वराः स्तोभा निरुक्तं स्वरभक्तयः। ओङ्कारश्चावसन्नेत्रे निग्रहप्रग्रहौ तथा ॥१३-८५-५॥
Characteristics, tones, insertions, etymology, variations of note, the syllable om, end indicators, suppression and extension are included as well. (13-85-5)
वेदाश्च सोपनिषदो विद्या सावित्र्यथापि च। भूतं भव्यं भविष्यच्च दधार भगवाञ्शिवः ॥ जुह्वच्चात्मन्यथात्मानं स्वयमेव तदा प्रभो ॥१३-८५-६॥
Śiva, the Revered One, bore the Vedas with the Upaniṣads, the knowledge, the Sāvitrī, and also the past, present, and future. He, O Lord, then indeed himself offered the Self into the Self. (13-85-6)
देवपत्न्यश्च कन्याश्च देवानां चैव मातरः। आजग्मुः सहितास्तत्र तदा भृगुकुलोद्वह ॥१३-८५-७॥
O uplifter of the Bhṛgu lineage, at that time, the wives and daughters of the gods and also their mothers all came together to that place. (13-85-7)
यज्ञं पशुपतेः प्रीता वरुणस्य महात्मनः। स्वयम्भुवस्तु ता दृष्ट्वा रेतः समपतद्भुवि ॥१३-८५-८॥
The sacrifice of Paśupati and the pleasure of Varuṇa, the great-souled; but Svayambhu, having seen those, his seed fell upon the earth. (13-85-8)
तस्य शुक्रस्य निष्पन्दात्पांसून्सङ्गृह्य भूमितः। प्रास्यत्पूषा कराभ्यां वै तस्मिन्नेव हुताशने ॥१३-८५-९॥
Pūṣan indeed then gathered dust from the ground from the unmoving body of Śukra, and with his two hands threw it into that very fire. (13-85-9)
ततस्तस्मिन्सम्प्रवृत्ते सत्रे ज्वलितपावके। ब्रह्मणो जुह्वतस्तत्र प्रादुर्भावो बभूव ह ॥१३-८५-१०॥
Then, as that sacrifice with blazing fires was commenced and while Brahman was offering oblations there, an appearance indeed occurred. (13-85-10)
स्कन्नमात्रं च तच्छुक्रं स्रुवेण प्रतिगृह्य सः। आज्यवन्मन्त्रवच्चापि सोऽजुहोद्भृगुनन्दन ॥१३-८५-११॥
O descendant of Bhṛgu, having taken up that just-fallen seed with the ladle, he offered it as a ghee-offering, accompanied by mantras, as well.
ततः सञ्जनयामास भूतग्रामं स वीर्यवान्। ततस्तु तेजसस्तस्माज्जज्ञे लोकेषु तैजसम् ॥१३-८५-१२॥
Then he, endowed with great power, brought forth the group of beings. After that, from that energy, the fiery essence was produced in the worlds. (13-85-12)
तमसस्तामसा भावा व्यापि सत्त्वं तथोभयम्। सगुणस्तेजसो नित्यं तमस्याकाशमेव च ॥१३-८५-१३॥
The states that arise from darkness are pervasive, as is goodness or both; that which possesses the qualities of light is always present, and in darkness, space also indeed exists. (13-85-13)
सर्वभूतेष्वथ तथा सत्त्वं तेजस्तथा तमः। शुक्रे हुतेऽग्नौ तस्मिंस्तु प्रादुरासंस्त्रयः प्रभो ॥१३-८५-१४॥
O Lord, in all beings, thus sattva, energy, and darkness likewise, when clarified butter was offered into the fire, in that, the three principles manifested. (13-85-14)
पुरुषा वपुषा युक्ता युक्ताः प्रसवजैर्गुणैः। भृगित्येव भृगुः पूर्वमङ्गारेभ्योऽङ्गिराभवत् ॥१३-८५-१५॥
Men, endowed by form and by the qualities acquired at birth, just as Bhṛgu — who earlier became Aṅgirā from the coals — were thus endowed. (13-85-15)
अङ्गारसंश्रयाच्चैव कविरित्यपरोऽभवत्। सह ज्वालाभिरुत्पन्नो भृगुस्तस्माद्भृगुः स्मृतः ॥१३-८५-१६॥
Another (person), through resorting to embers, became known as Kavi; Bhṛgu was born together with the flames, therefore he is remembered as Bhṛgu. (13-85-16)
मरीचिभ्यो मरीचिस्तु मारीचः कश्यपो ह्यभूत्। अङ्गारेभ्योऽङ्गिरास्तात वालखिल्याः शिलोच्चयात् ॥ अत्रैवात्रेति च विभो जातमत्रिं वदन्त्यपि ॥१३-८५-१७॥
From Marīci came Kaśyapa, who was indeed descended from (or of) Marīci; O dear one, from the Aṅgāras came Aṅgirās, and from a heap of rocks, the Vālakilyas. Here, O lord, some also say that Atri was born as Atri. (13-85-17)
तथा भस्मव्यपोहेभ्यो ब्रह्मर्षिगणसंमिताः। वैखानसाः समुत्पन्नास्तपःश्रुतगुणेप्सवः ॥ अश्रुतोऽस्य समुत्पन्नावश्विनौ रूपसंमतौ ॥१३-८५-१८॥
Thus, from those skilled in the removal of ashes, who were equal to groups of brahmaṛṣis, the Vaikhānasa sages arose, desirous of the virtues of austerity and knowledge of the Vedas. For one unlearned in scripture, the divine Aśvins, renowned for their beauty, arose from him. (13-85-18)
शेषाः प्रजानां पतयः स्रोतोभ्यस्तस्य जज्ञिरे। ऋषयो लोमकूपेभ्यः स्वेदाच्छन्दो मलात्मकम् ॥१३-८५-१९॥
The remaining lords of beings were born from his channels. Sages arose from his hair pores, and from his sweat came the meter (chandas) with the nature of impurity. (13-85-19)
एतस्मात्कारणादाहुरग्निं सर्वास्तु देवताः। ऋषयः श्रुतसम्पन्ना वेदप्रामाण्यदर्शनात् ॥१३-८५-२०॥
For this reason, the sages possessing scriptural knowledge, due to their recognition of the authority of the Veda, declare Agni to be indeed all the deities. (13-85-20)
यानि दारूणि ते मासा निर्यासाः पक्षसञ्ज्ञिताः। अहोरात्रा मुहूर्तास्तु पित्तं ज्योतिश्च वारुणम् ॥१३-८५-२१॥
Those exudations found in the woods called 'pakṣa' represent the months; days and nights, as well as mūhūrtas, correspond to bile, light, and the watery (element). (13-85-21)
रौद्रं लोहितमित्याहुर्लोहितात्कनकं स्मृतम्। तन्मैत्रमिति विज्ञेयं धूमाच्च वसवः स्मृताः ॥१३-८५-२२॥
They say the Raudra is red; from the red comes gold, which is known as Maitra and should be understood as such. From smoke also, the Vasus are known. (13-85-22)
अर्चिषो याश्च ते रुद्रास्तथादित्या महाप्रभाः। उद्दिष्टास्ते तथाङ्गारा ये धिष्ण्येषु दिवि स्थिताः ॥१३-८५-२३॥
The flames which are your Rudras, and similarly the Ādityas of great brilliance; those who have been mentioned are likewise the embers situated in the heavenly abodes. (13-85-23)
आदिनाथश्च लोकस्य तत्परं ब्रह्म तद्ध्रुवम्। सर्वकामदमित्याहुस्तत्र हव्यमुदावहत् ॥१३-८५-२४॥
The prime lord and ruler of the world is said to be that supreme, unchanging Brahman—the giver of all desires; there he offered up the offering. (13-85-24)
ततोऽब्रवीन्महादेवो वरुणः परमात्मकः। मम सत्रमिदं दिव्यमहं गृहपतिस्त्विह ॥१३-८५-२५॥
Then the great god Varuna, of supreme essence, said: "This divine sacrifice is mine; I am the householder here." (13-85-25)
त्रीणि पूर्वाण्यपत्यानि मम तानि न संशयः। इति जानीत खगमा मम यज्ञफलं हि तत् ॥१३-८५-२६॥
Those three former offspring are certainly mine, without doubt. Thus, O birds, know that as the result of my sacrifice. (13-85-26)
अग्निरुवाच॥
Agni said.
मदङ्गेभ्यः प्रसूतानि मदाश्रयकृतानि च। ममैव तान्यपत्यानि वरुणो ह्यवशात्मकः ॥१३-८५-२७॥
Those born from my limbs and created by depending on me are indeed my own offspring; Varuṇa, in fact, is of subordinate nature. (13-85-27)
अथाब्रवील्लोकगुरुर्ब्रह्मा लोकपितामहः। ममैव तान्यपत्यानि मम शुक्रं हुतं हि तत् ॥१३-८५-२८॥
Then the preceptor of the worlds, Brahmā, the paternal grandfather of the worlds said: Those are my offspring alone; it was my seed that was indeed offered. (13-85-28)
अहं वक्ता च मन्त्रस्य होता शुक्रस्य चैव ह। यस्य बीजं फलं तस्य शुक्रं चेत्कारणं मतम् ॥१३-८५-२९॥
I am the speaker and the priest of the mantra, and indeed the practitioner of the generative principle; verily, the seed, of which the fruit arises, is considered to be the cause. (13-85-29)
ततोऽब्रुवन्देवगणाः पितामहमुपेत्य वै। कृताञ्जलिपुटाः सर्वे शिरोभिरभिवन्द्य च ॥१३-८५-३०॥
Then all the groups of gods, having made reverent gesture with joined hands and bowing with their heads, approached the Grandfather (Brahmā) and spoke. (13-85-30)
वयं च भगवन्सर्वे जगच्च सचराचरम्। तवैव प्रसवाः सर्वे तस्मादग्निर्विभावसुः ॥ वरुणश्चेश्वरो देवो लभतां काममीप्सितम् ॥१३-८५-३१॥
O Lord, we along with all beings and the entire world, both moving and unmoving, are indeed your offspring; therefore, may Agni, the radiant one, and Varuṇa, the Lord god, obtain their desired wish. (13-85-31)
निसर्गाद्वरुणश्चापि ब्रह्मणो यादसां पतिः। जग्राह वै भृगुं पूर्वमपत्यं सूर्यवर्चसम् ॥१३-८५-३२॥
By nature, Varuṇa, lord of the aquatic beings and also son of Brahmā, indeed formerly accepted Bhṛgu as his offspring, whose splendor was like that of the sun. (13-85-32)
ईश्वरोऽङ्गिरसं चाग्नेरपत्यार्थेऽभ्यकल्पयत्। पितामहस्त्वपत्यं वै कविं जग्राह तत्त्ववित् ॥१३-८५-३३॥
The Lord designated Aṅgiras as the son of Agni, but the Grandfather actually accepted as offspring Kavi, the sage who knows the truth. (13-85-33)
तदा स वारुणः ख्यातो भृगुः प्रसवकर्मकृत्। आग्नेयस्त्वङ्गिराः श्रीमान्कविर्ब्राह्मो महायशाः ॥ भार्गवाङ्गिरसौ लोके लोकसन्तानलक्षणौ ॥१३-८५-३४॥
Then Bhṛgu, the renowned son of Varuṇa, became the procreator. Aṅgirāḥ, the illustrious and wise sage, was the son of Agni and greatly praised as a son of Brahmā. Bhṛgu and Aṅgirāḥ, in the world, are considered the founders of the human lineage. (13-85-34)
एते विप्रवराः सर्वे प्रजानां पतयस्त्रयः। सर्वं सन्तानमेतेषामिदमित्युपधारय ॥१३-८५-३५॥
These excellent Brāhmaṇas, all three, are the lords of beings. Reflect that all this progeny is theirs. (13-85-35)
भृगोस्तु पुत्रास्तत्रासन्सप्त तुल्या भृगोर्गुणैः। च्यवनो वज्रशीर्षश्च शुचिरौर्वस्तथैव च ॥१३-८५-३६॥
But Bhṛgu had seven sons there, all equal to Bhṛgu in qualities: Cyavana, Vajraśīrṣa, Śuci, Aurva, and others likewise. (13-85-36)
शुक्रो वरेण्यश्च विभुः सवनश्चेति सप्त ते। भार्गवा वारुणाः सर्वे येषां वंशे भवानपि ॥१३-८५-३७॥
Śukra, Vareṇya, Vibhu, Savana, and the rest—these seven, all are Bhārgavas and Vāruṇas, and you too belong to their lineage. (13-85-37)
अष्टौ चाङ्गिरसः पुत्रा वारुणास्तेऽप्युदाहृताः। बृहस्पतिरुतथ्यश्च वयस्यः शान्तिरेव च ॥१३-८५-३८॥
There are eight sons of Aṅgiras, also called the descendants of Varuṇa; Bṛhaspati, Utathya, Vayasyas, and Śānti are among them. (13-85-38)
घोरो विरूपः संवर्तः सुधन्वा चाष्टमः स्मृतः। एतेऽष्टावग्निजाः सर्वे ज्ञाननिष्ठा निरामयाः ॥१३-८५-३९॥
Ghora, Virūpa, Saṁvarta, Sudhanvā, and the eighth named, these eight, all born of Agni, are devoted to knowledge and free from disease. (13-85-39)
ब्राह्मणस्य कवेः पुत्रा वारुणास्तेऽप्युदाहृताः। अष्टौ प्रसवजैर्युक्ता गुणैर्ब्रह्मविदः शुभाः ॥१३-८५-४०॥
The sons of Varuṇa, who are also mentioned as the eight sons of the Brāhmaṇa sage, are endowed by birth with auspicious qualities and are knowers of Brahman. (13-85-40)
कविः काव्यश्च विष्णुश्च बुद्धिमानुशनास्तथा। भृगुश्च विरजाश्चैव काशी चोग्रश्च धर्मवित् ॥१३-८५-४१॥
The poet, Kāvya (Uśanas), Viṣṇu, the wise Uśanā, Bhṛgu, Virajā, Kāśī, Ugra, and the knower of dharma. (13-85-41)
अष्टौ कविसुता ह्येते सर्वमेभिर्जगत्ततम्। प्रजापतय एते हि प्रजानां यैरिमाः प्रजाः ॥१३-८५-४२॥
These eight sons of the sage are indeed the lords of creatures; by these, the whole world is pervaded, and it is by them that these beings exist. (13-85-42)
एवमङ्गिरसश्चैव कवेश्च प्रसवान्वयैः। भृगोश्च भृगुशार्दूल वंशजैः सततं जगत् ॥१३-८५-४३॥
Thus, O tiger among the Bhṛgus, the world is perpetually populated by the descendants and lineages of Aṅgiras, Kavi, and Bhṛgu. (13-85-43)
वरुणश्चादितो विप्र जग्राह प्रभुरीश्वरः। कविं तात भृगुं चैव तस्मात्तौ वारुणौ स्मृतौ ॥१३-८५-४४॥
O brāhmaṇa, from the beginning, Varuṇa, the lord and ruler, accepted the sage Bhṛgu; therefore, those two are remembered as the vāruṇas (related to Varuṇa). (13-85-44)
जग्राहाङ्गिरसं देवः शिखी तस्माद्धुताशनः। तस्मादङ्गिरसो ज्ञेयाः सर्व एव तदन्वयाः ॥१३-८५-४५॥
The god Agni, the flaming one, was born from Aṅgiras; from him came the eater of offerings (Agni), and from him all those called Aṅgiras are understood to be his descendants. (13-85-45)
ब्रह्मा पितामहः पूर्वं देवताभिः प्रसादितः। इमे नः सन्तरिष्यन्ति प्रजाभिर्जगदीश्वराः ॥१३-८५-४६॥
Brahmā, the grandsire, was previously propitiated by the gods. These lords of the world who are with us will cross over together with their people. (13-85-46)
सर्वे प्रजानां पतयः सर्वे चातितपस्विनः। त्वत्प्रसादादिमं लोकं तारयिष्यन्ति शाश्वतम् ॥१३-८५-४७॥
All the lords of beings, and all who are exceedingly austere, by your favor will eternally rescue this world. (13-85-47)
तथैव वंशकर्तारस्तव तेजोविवर्धनाः। भवेयुर्वेदविदुषः सर्वे वाक्पतयस्तथा ॥१३-८५-४८॥
In the same way, may your progenitors, who increase your splendor, all become Vedic scholars and eloquent speakers. (13-85-48)
देवपक्षधराः सौम्याः प्राजापत्या महर्षयः। आप्नुवन्ति तपश्चैव ब्रह्मचर्यं परं तथा ॥१३-८५-४९॥
The gentle great sages, who are descendants of Prajāpati and supporters of the gods, attain austerity and also the highest brahmacharya (spiritual discipline). (13-85-49)
सर्वे हि वयमेते च तवैव प्रसवः प्रभो। देवानां ब्राह्मणानां च त्वं हि कर्ता पितामह ॥१३-८५-५०॥
O grandsire, all of us here are indeed born of you, O Lord. You are the creator of the gods and also of the brāhmaṇas. (13-85-50)
मरीचिमादितः कृत्वा सर्वे चैवाथ भार्गवाः। अपत्यानीति सम्प्रेक्ष्य क्षमयाम पितामह ॥१३-८५-५१॥
Having considered all the descendants from Marīci onwards, and having thus observed, O Bhārgavas, we pardon them, O grandfather. (13-85-51)
ते त्वनेनैव रूपेण प्रजनिष्यन्ति वै प्रजाः। स्थापयिष्यन्ति चात्मानं युगादिनिधने तथा ॥१३-८५-५२॥
But those beings will be born in this very form, and they will also establish themselves similarly at the end of the age. (13-85-52)
एवमेतत्पुरा वृत्तं तस्य यज्ञे महात्मनः। देवश्रेष्ठस्य लोकादौ वारुणीं बिभ्रतस्तनुम् ॥१३-८५-५३॥
Thus, this event took place long ago during the great-souled one's sacrifice—at the beginning of the worlds, when the best among the gods was bearing the form of Varuṇī. (13-85-53)
अग्निर्ब्रह्मा पशुपतिः शर्वो रुद्रः प्रजापतिः। अग्नेरपत्यमेतद्वै सुवर्णमिति धारणा ॥१३-८५-५४॥
Agni, Brahmā, Paśupati, Śarva, Rudra, and Prajāpati—gold is indeed said to be the offspring of Agni; such is the belief. (13-85-54)
अग्न्यभावे च कुर्वन्ति वह्निस्थानेषु काञ्चनम्। जामदग्न्य प्रमाणज्ञा वेदश्रुतिनिदर्शनात् ॥१३-८५-५५॥
In the absence of fire, those who know the authoritative standard (such as Jāmadagnya), using what is taught in the Vedic śruti, use gold in place of fire. (13-85-55)
कुशस्तम्बे जुहोत्यग्निं सुवर्णं तत्र संस्थितम्। हुते प्रीतिकरीमृद्धिं भगवांस्तत्र मन्यते ॥१३-८५-५६॥
When one offers fire and gold placed upon the kuśa stalks, the Lord regards it as prosperity that brings delight. (13-85-56)
तस्मादग्निपराः सर्वा देवता इति शुश्रुम। ब्रह्मणो हि प्रसूतोऽग्निरग्नेरपि च काञ्चनम् ॥१३-८५-५७॥
Therefore, all the gods are foremost in fire – thus we have heard. For Agni was indeed produced from Brahman, and from Agni also came gold. (13-85-57)
तस्माद्ये वै प्रयच्छन्ति सुवर्णं धर्मदर्शिनः। देवतास्ते प्रयच्छन्ति समस्ता इति नः श्रुतम् ॥१३-८५-५८॥
Therefore, it is heard by us that whoever gives gold to those who see righteousness, all the deities indeed bestow (the fruit of that gift).
तस्य चातमसो लोका गच्छतः परमां गतिम्। स्वर्लोके राजराज्येन सोऽभिषिच्येत भार्गव ॥१३-८५-५९॥
He, O Bhārgava, attains worlds without darkness and the supreme state; in heaven he would be anointed with the sovereignty of kings. (13-85-59)
आदित्योदयने प्राप्ते विधिमन्त्रपुरस्कृतम्। ददाति काञ्चनं यो वै दुःस्वप्नं प्रतिहन्ति सः ॥१३-८५-६०॥
He who, at sunrise, gives gold in accordance with the prescribed ritual and mantra, indeed removes a bad dream. (13-85-60)
ददात्युदितमात्रे यस्तस्य पाप्मा विधूयते। मध्याह्ने ददतो रुक्मं हन्ति पापमनागतम् ॥१३-८५-६१॥
He who gives at the moment of sunrise, his sin is removed. Giving gold at midday destroys even the sin that has not yet arrived. (13-85-61)
ददाति पश्चिमां सन्ध्यां यः सुवर्णं धृतव्रतः। ब्रह्मवाय्वग्निसोमानां सालोक्यमुपयाति सः ॥१३-८५-६२॥
Whoever, with steadfast vow, gives gold at evening twilight attains to the same realm as Brahman, Vāyu, Agni, and Soma. (13-85-62)
सेन्द्रेषु चैव लोकेषु प्रतिष्ठां प्राप्नुते शुभाम्। इह लोके यशः प्राप्य शान्तपाप्मा प्रमोदते ॥१३-८५-६३॥
He attains auspicious status among the Indras and in the worlds; here, having gained fame in this world, he rejoices with his sins quelled. (13-85-63)
ततः सम्पद्यतेऽन्येषु लोकेष्वप्रतिमः सदा। अनावृतगतिश्चैव कामचारी भवत्युत ॥१३-८५-६४॥
Then, he always attains the state of being incomparable among other worlds. He indeed becomes one with unimpeded movement, moving as he wishes. (13-85-64)
न च क्षरति तेभ्यः स शश्वच्चैवाप्नुते महत्। सुवर्णमक्षयं दत्त्वा लोकानाप्नोति पुष्कलान् ॥१३-८५-६५॥
And it does not perish from them; he indeed always attains greatness; having given imperishable gold, he attains abundant worlds. (13-85-65)
यस्तु सञ्जनयित्वाग्निमादित्योदयनं प्रति। दद्याद्वै व्रतमुद्दिश्य सर्वान्कामान्समश्नुते ॥१३-८५-६६॥
But whoever, having kindled the fire at sunrise, makes an offering with intent, indeed attains all desires. (13-85-66)
अग्निरित्येव तत्प्राहुः प्रदानं वै सुखावहम्। यथेष्टगुणसम्पन्नं प्रवर्तकमिति स्मृतम् ॥१३-८५-६७॥
They speak of fire in this way; the act of giving is truly a source of happiness, and that which is endowed with the desired qualities and prompts action is so regarded. (13-85-67)
भीष्म उवाच॥
Bhīṣma said;
इत्युक्तः स वसिष्ठेन जामदग्न्यः प्रतापवान्। ददौ सुवर्णं विप्रेभ्यो व्यमुच्यत च किल्बिषात् ॥१३-८५-६८॥
Thus, when addressed by Vasiṣṭha, the mighty Jamadagni’s son gave gold to the Brāhmaṇas and was freed from sin. (13-85-68)
एतत्ते सर्वमाख्यातं सुवर्णस्य महीपते। प्रदानस्य फलं चैव जन्म चाग्न्यमनुत्तमम् ॥१३-८५-६९॥
O king, all this has been told to you regarding gold: the fruit of giving it, its origin, and the supreme nature of fire. (13-85-69)
तस्मात्त्वमपि विप्रेभ्यः प्रयच्छ कनकं बहु। ददत्सुवर्णं नृपते किल्बिषाद्विप्रमोक्ष्यसि ॥१३-८५-७०॥
Therefore, you too should give much gold to the Brāhmaṇas. By giving gold, O king, you will be released from sin. (13-85-70)
