13.095
शपथाध्यायः
Chapter on oaths;
भीष्म उवाच॥
Bhīṣma said.
अथात्रिप्रमुखा राजन्वने तस्मिन्महर्षयः। व्यचरन्भक्षयन्तो वै मूलानि च फलानि च ॥१३-९५-१॥
O king, then the great sages, led by Atri, wandered in that forest, subsisting indeed on roots and fruits. (13-95-1)
अथापश्यन्सुपीनांसपाणिपादमुखोदरम्। परिव्रजन्तं स्थूलाङ्गं परिव्राजं शुनःसखम् ॥१३-९५-२॥
Then he saw a large-limbed wandering ascetic, friend of dogs, moving about with hands, feet, mouth, and belly, in a dream. (13-95-2)
अरुन्धती तु तं दृष्ट्वा सर्वाङ्गोपचितं शुभा। भवितारो भवन्तो वै नैवमित्यब्रवीदृषीन् ॥१३-९५-३॥
But Arundhati, having seen him endowed with all limbs and auspicious, said to the seers, "You will not be like this." (13-95-3)
वसिष्ठ उवाच॥
Vasiṣṭha said.
नैतस्येह यथास्माकमग्निहोत्रमनिर्हुतम्। सायं प्रातश्च होतव्यं तेन पीवाञ्शुनःसखः ॥१३-९५-४॥
Here, it is not like our Agnihotra that is left unoffered; it must be performed in the evening and morning by that well-nourished Śunaḥsakha (Agni). (13-95-4)
अत्रिरुवाच॥
Atri spoke.
नैतस्येह यथास्माकं क्षुधा वीर्यं समाहतम्। कृच्छ्राधीतं प्रनष्टं च तेन पीवाञ्शुनःसखः ॥१३-९५-५॥
Here, not as with us, whose strength is overcome by hunger, (what is) gained with difficulty is lost; by him, the well-fed companion of the dog. (13-95-5)
विश्वामित्र उवाच॥
Viśvāmitra said.
नैतस्येह यथास्माकं शश्वच्छास्त्रं जरद्गवः। अलसः क्षुत्परो मूर्खस्तेन पीवाञ्शुनःसखः ॥१३-९५-६॥
'Our eternal teaching is not for such as him here: an old ox, lazy, always hungry, a fool, his companion being a fat dog.' (13-95-6)
जमदग्निरुवाच॥
Jamadagni said.
नैतस्येह यथास्माकं भक्तमिन्धनमेव च। सञ्चिन्त्य वार्षिकं किञ्चित्तेन पीवाञ्शुनःसखः ॥१३-९५-७॥
Here, unlike us, he did not have just food and fuel; considering a little annually, Śunaḥsakha was well-nourished by that. (13-95-7)
कश्यप उवाच॥
Kaśyapa said.
नैतस्येह यथास्माकं चत्वारश्च सहोदराः। देहि देहीति भिक्षन्ति तेन पीवाञ्शुनःसखः ॥१३-९५-८॥
Here, unlike us, his four brothers do not beg saying, "Give, give!"; that is why the well-fed friend of the dog (Yama) is with him. (13-95-8)
भरद्वाज उवाच॥
Bharadvāja said.
नैतस्येह यथास्माकं ब्रह्मबन्धोरचेतसः। शोको भार्यापवादेन तेन पीवाञ्शुनःसखः ॥१३-९५-९॥
Here, that Brahmin in name only, mindless, did not have sorrow as we did; by his wife's reproach, he is fat and a friend of the dog. (13-95-9)
गौतम उवाच॥
Gautama said.
नैतस्येह यथास्माकं त्रिकौशेयं हि राङ्कवम्। एकैकं वै त्रिवार्षीयं तेन पीवाञ्शुनःसखः ॥१३-९५-१०॥
This here is not like our threefold silken garment, for it is Rāṅkava's. Each one is indeed worn for three years; by that, Śunaḥsakha is stout. (13-95-10)
भीष्म उवाच॥
Bhīṣma said.
अथ दृष्ट्वा परिव्राट्स तान्महर्षीञ्शुनःसखः। अभिगम्य यथान्यायं पाणिस्पर्शमथाचरत् ॥१३-९५-११॥
Then, seeing those great sages, the wandering ascetic Śunahsakha approached them as prescribed and performed the respectful hand-touch. (13-95-11)
परिचर्यां वने तां तु क्षुत्प्रतीघातकारिकाम्। अन्योन्येन निवेद्याथ प्रातिष्ठन्त सहैव ते ॥१३-९५-१२॥
But having informed each other about her service in the forest which brought relief from hunger, they then set out together. (13-95-12)
एकनिश्चयकार्याश्च व्यचरन्त वनानि ते। आददानाः समुद्धृत्य मूलानि च फलानि च ॥१३-९५-१३॥
They, resolute in purpose, wandered the forests, collecting and thoroughly gathering both roots and fruits. (13-95-13)
कदाचिद्विचरन्तस्ते वृक्षैरविरलैर्वृताम्। शुचिवारिप्रसन्नोदां ददृशुः पद्मिनीं शुभाम् ॥१३-९५-१४॥
Once, as they wandered, they saw a beautiful lotus-pond encircled by unbroken trees, with clear waters and tranquil currents. (13-95-14)
बालादित्यवपुःप्रख्यैः पुष्करैरुपशोभिताम्। वैदूर्यवर्णसदृशैः पद्मपत्रैरथावृताम् ॥१३-९५-१५॥
Adorned with lotuses renowned for the radiance of the morning sun, and covered with lotus leaves resembling the color of the vaidurya gem. (13-95-15)
नानाविधैश्च विहगैर्जलप्रकरसेविभिः। एकद्वारामनादेयां सूपतीर्थामकर्दमाम् ॥१३-९५-१६॥
Being frequented by birds of various kinds and by those who dwell in masses of water; having a single entrance, unfit for acceptance, possessing good banks, and free from mud. (13-95-16)
वृषादर्भिप्रयुक्ता तु कृत्या विकृतदर्शना। यातुधानीति विख्याता पद्मिनीं तामरक्षत ॥१३-९५-१७॥
A kṛtyā of hideous appearance, an ogress well-known as such, was employed by Vṛṣādarbhi and guarded Padminī. (13-95-17)
शुनःसखसहायास्तु बिसार्थं ते महर्षयः। पद्मिनीमभिजग्मुस्ते सर्वे कृत्याभिरक्षिताम् ॥१३-९५-१८॥
But accompanied by Sunahsakha, those great sages went together to the lotus-pond for the sake of the lotus-fiber, all of them—protected by magical rites. (13-95-18)
ततस्ते यातुधानीं तां दृष्ट्वा विकृतदर्शनाम्। स्थितां कमलिनीतीरे कृत्यामूचुर्महर्षयः ॥१३-९५-१९॥
Then the great sages, having seen the female demon of deformed appearance standing on the bank of the lotus-pond, spoke to that witch. (13-95-19)
एका तिष्ठसि का नु त्वं कस्यार्थे किं प्रयोजनम्। पद्मिनीतीरमाश्रित्य ब्रूहि त्वं किं चिकीर्षसि ॥१३-९५-२०॥
You stand here alone—who are you, for whose sake and for what purpose? Having come to the bank of the lotus pond, tell me, what is it you wish to do? (13-95-20)
यातुधान्युवाच॥
Yātudhānya said.
यास्मि सास्म्यनुयोगो मे न कर्तव्यः कथञ्चन। आरक्षिणीं मां पद्मिन्या वित्त सर्वे तपोधनाः ॥१३-९५-२१॥
In whom I reside, she, no enquiry should be made of me in any way. O ascetics possessing the wealth of austerity, know me as guarded by Padmā. (13-95-21)
ऋषय ऊचुः॥
The sages said.
सर्व एव क्षुधार्ताः स्म न चान्यत्किञ्चिदस्ति नः। भवत्याः संमते सर्वे गृह्णीमहि बिसान्युत ॥१३-९५-२२॥
We were all truly afflicted by hunger, and we have nothing else. With your consent, let us all take the lotus stalks. (13-95-22)
यातुधान्युवाच॥
The demon said.
समयेन बिसानीतो गृह्णीध्वं कामकारतः। एकैको नाम मे प्रोक्त्वा ततो गृह्णीत माचिरम् ॥१३-९५-२३॥
Take the lotus fibres at your pleasure when the time comes; each one, having spoken my name, then let him take—do not delay. (13-95-23)
भीष्म उवाच॥
Bhishma said.
विज्ञाय यातुधानीं तां कृत्यामृषिवधैषिणीम्। अत्रिः क्षुधापरीतात्मा ततो वचनमब्रवीत् ॥१३-९५-२४॥
Recognizing the demoness, a sorceress intent on killing sages, Atri—overcome by hunger—then spoke these words. (13-95-24)
अरात्रिरत्रेः सा रात्रिर्यां नाधीते त्रिरद्य वै। अरात्रिरत्रिरित्येव नाम मे विद्धि शोभने ॥१३-९५-२५॥
That night in which one does not recite three times today, O lovely one, is known as "Arātrirātrī"; know this to be my name.
यातुधान्युवाच॥
The demon said.
यथोदाहृतमेतत्ते मयि नाम महामुने। दुर्धार्यमेतन्मनसा गच्छावतर पद्मिनीम् ॥१३-९५-२६॥
O great sage, as has been stated, this (truth) concerning me is indeed hard to bear in mind. Go, descend to the lotus-lake. (13-95-26)
वसिष्ठ उवाच॥
Vasiṣṭha said.
वसिष्ठोऽस्मि वरिष्ठोऽस्मि वसे वासं गृहेष्वपि। वरिष्ठत्वाच्च वासाच्च वसिष्ठ इति विद्धि माम् ॥१३-९५-२७॥
I am Vasiṣṭha, I am the most excellent, I dwell in dwelling places even in houses; therefore, know me as 'Vasiṣṭha' because of my excellence and dwelling. (13-95-27)
यातुधान्युवाच॥
The demon said.
नामनैरुक्तमेतत्ते दुःखव्याभाषिताक्षरम्। नैतद्धारयितुं शक्यं गच्छावतर पद्मिनीम् ॥१३-९५-२८॥
This statement, lacking etymological meaning in the name and uttered by you with pain, cannot be borne. Go, approach Padminī. (13-95-28)
कश्यप उवाच॥
Kashyapa said.
कुलं कुलं च कुपपः कुपयः कश्यपो द्विजः। काश्यः काशनिकाशत्वादेतन्मे नाम धारय ॥१३-९५-२९॥
Family after family, and Kupapa, Kupaya, Kaśyapa the twice-born; being a Kāśya (descendant of Kaśyapa), because of the quality of resembling Kāśa grass, please bear this as my name. (13-95-29)
यातुधान्युवाच॥
Yātudhān said.
यथोदाहृतमेतत्ते मयि नाम महामुने। दुर्धार्यमेतन्मनसा गच्छावतर पद्मिनीम् ॥१३-९५-३०॥
As you have spoken, O great sage, this is truly hard for me to bear. With your mind, go and descend to Padminī. (13-95-30)
भरद्वाज उवाच॥
Bharadvaja said.
भरे सुतान्भरे शिष्यान्भरे देवान्भरे द्विजान्। भरे भार्यामनव्याजो भरद्वाजोऽस्मि शोभने ॥१३-९५-३१॥
I bear sons, I bear disciples, I bear the gods, I bear the Brahmins; I bear my wife without deceit—O beautiful one, I am Bharadvāja. (13-95-31)
यातुधान्युवाच॥
The demon said.
नामनैरुक्तमेतत्ते दुःखव्याभाषिताक्षरम्। नैतद्धारयितुं शक्यं गच्छावतर पद्मिनीम् ॥१३-९५-३२॥
This name, accounted for etymologically by you as syllables spoken in sorrow, cannot be retained; go, descend to Padminī. (13-95-32)
गौतम उवाच॥
Gautama said.
गोदमो दमगोऽधूमो दमो दुर्दर्शनश्च ते। विद्धि मां गौतमं कृत्ये यातुधानि निबोध मे ॥१३-९५-३३॥
I am the remover of darkness, the restrainer of senses, without smoke, self-controlled, difficult to behold, and I am yours—know me as Gautama for this purpose, O demoness, listen to me. (13-95-33)
यातुधान्युवाच॥
Yātudhānya said.
यथोदाहृतमेतत्ते मयि नाम महामुने। नैतद्धारयितुं शक्यं गच्छावतर पद्मिनीम् ॥१३-९५-३४॥
O great sage, as I have said this to you, indeed, it is not possible to bear this. Go, descend into the lotus-lake. (13-95-34)
विश्वामित्र उवाच॥
Viśvāmitra said.
विश्वेदेवाश्च मे मित्रं मित्रमस्मि गवां तथा। विश्वामित्रमिति ख्यातं यातुधानि निबोध मे ॥१३-९५-३५॥
The Viśve Devas are my friends; I am the friend of cows as well. Thus, I am known as Viśvāmitra—know this, O demoness. (13-95-35)
यातुधान्युवाच॥
The demon said.
नामनैरुक्तमेतत्ते दुःखव्याभाषिताक्षरम्। नैतद्धारयितुं शक्यं गच्छावतर पद्मिनीम् ॥१३-९५-३६॥
This name of yours, whose letters are spoken in sorrow and which is not etymological, cannot be borne; go, descend into the lotus pond. (13-95-36)
जमदग्निरुवाच॥
Jamadagni said.
जाजमद्यजजा नाम मृजा माह जिजायिषे। जमदग्निरिति ख्यातमतो मां विद्धि शोभने ॥१३-९५-३७॥
My name is Jājamadyajajā; by purification I was born. I am well-known as Jamadagni; therefore, know me thus, O auspicious one. (13-95-37)
यातुधान्युवाच॥
The demon said.
यथोदाहृतमेतत्ते मयि नाम महामुने। नैतद्धारयितुं शक्यं गच्छावतर पद्मिनीम् ॥१३-९५-३८॥
O great sage, as has been stated, this is not possible for me to bear; go, descend to the lotus-lake. (13-95-38)
अरुन्धत्युवाच॥
Arundhati said.
धरां धरित्रीं वसुधां भर्तुस्तिष्ठाम्यनन्तरम्। मनोऽनुरुन्धती भर्तुरिति मां विद्ध्यरुन्धतीम् ॥१३-९५-३९॥
Know me as Arundhatī—the one whose mind follows (her) husband—who remains immediately after the earth, the supporter, the earth, of the husband. (13-95-39)
यातुधान्युवाच॥
Yātudhānya said.
नामनैरुक्तमेतत्ते दुःखव्याभाषिताक्षरम्। नैतद्धारयितुं शक्यं गच्छावतर पद्मिनीम् ॥१३-९५-४०॥
The name is not etymologically explained, this utterance of syllables by you is pained; this cannot be endured. Go, descend into the lotus-lake. (13-95-40)
गण्डोवाच॥
Gaṇḍa said.
गण्डं गण्डं गतवती गण्डगण्डेति सञ्ज्ञिता। गण्डगण्डेव गण्डेति विद्धि मानलसम्भवे ॥१३-९५-४१॥
Having gone to cheek after cheek, she is named 'Gaṇḍagaṇḍa'. Know that among the descendants of Mānala, she is indeed known as 'Gaṇḍagaṇḍa', also called 'gaṇḍa'. (13-95-41)
यातुधान्युवाच॥
The demon said.
नामनैरुक्तमेतत्ते दुःखव्याभाषिताक्षरम्। नैतद्धारयितुं शक्यं गच्छावतर पद्मिनीम् ॥१३-९५-४२॥
This word, etymologically explained and painfully uttered by you, cannot be borne. Go, descend into the lotus-pond. (13-95-42)
पशुसख उवाच॥
The friend of animals said;
सखा सखे यः सख्येयः पशूनां च सखा सदा। गौणं पशुसखेत्येवं विद्धि मामग्निसम्भवे ॥१३-९५-४३॥
O friend, the one who is truly worthy of friendship, and always a friend of animals—know me as being called 'secondary' and as the friend of animals in the lineage of Agni. (13-95-43)
यातुधान्युवाच॥
The demon said.
नामनैरुक्तमेतत्ते दुःखव्याभाषिताक्षरम्। नैतद्धारयितुं शक्यं गच्छावतर पद्मिनीम् ॥१३-९५-४४॥
This word for you, with its imperfectly explained name and spoken in pain, is unbearable. Go, descend to the lotus-lake. (13-95-44)
शुनःसख उवाच॥
Śunahsakha said.
एभिरुक्तं यथा नाम नाहं वक्तुमिहोत्सहे। शुनःसखसखायं मां यातुधान्युपधारय ॥१३-९५-४५॥
I am truly unable to speak here as these have said; O demon, consider me as the friend of Śunahsakha. (13-95-45)
यातुधान्युवाच॥
The demon said.
नाम तेऽव्यक्तमुक्तं वै वाक्यं संदिग्धया गिरा। तस्मात्सकृदिदानीं त्वं ब्रूहि यन्नाम ते द्विज ॥१३-९५-४६॥
Your name was spoken unclearly with ambiguous words. Therefore, O twice-born, now state clearly once again what your name is. (13-95-46)
शुनःसख उवाच॥
Śunaḥsakha said.
सकृदुक्तं मया नाम न गृहीतं यदा त्वया। तस्मात्त्रिदण्डाभिहता गच्छ भस्मेति माचिरम् ॥१३-९५-४७॥
Because the word once spoken by me was not accepted by you, therefore, struck by the triple staff, go to ashes—do not delay. (13-95-47)
भीष्म उवाच॥
Bhishma said;
सा ब्रह्मदण्डकल्पेन तेन मूर्ध्नि हता तदा। कृत्या पपात मेदिन्यां भस्मसाच्च जगाम ह ॥१३-९५-४८॥
Then she, struck on the head by that which was like the staff of Brahmā, the magical being, fell to the earth and indeed was reduced to ashes. (13-95-48)
शुनःसखश्च हत्वा तां यातुधानीं महाबलाम्। भुवि त्रिदण्डं विष्टभ्य शाद्वले समुपाविशत् ॥१३-९५-४९॥
Śunaḥsakha, having slain the very powerful demoness, planted his triple staff on the ground and sat down on the grassy spot. (13-95-49)
ततस्ते मुनयः सर्वे पुष्कराणि बिसानि च। यथाकाममुपादाय समुत्तस्थुर्मुदान्विताः ॥१३-९५-५०॥
Thereafter all those sages, having taken as many lotus flowers and stalks as they wished, rose together, filled with delight. (13-95-50)
श्रमेण महता युक्तास्ते बिसानि कलापशः। तीरे निक्षिप्य पद्मिन्यास्तर्पणं चक्रुरम्भसा ॥१३-९५-५१॥
They, engaged in great exertion, gathered lotus stalks in bunches, placed them on the bank of the lotus pond, and performed a libation with water. (13-95-51)
अथोत्थाय जलात्तस्मात्सर्वे ते वै समागमन्। नापश्यंश्चापि ते तानि बिसानि पुरुषर्षभ ॥१३-९५-५२॥
Then, all of them, having risen from that water, gathered together. They could not see those lotus fibres, O best of men. (13-95-52)
ऋषय ऊचुः॥
The seers said.
केन क्षुधाभिभूतानामस्माकं पापकर्मणा। नृशंसेनापनीतानि बिसान्याहारकाङ्क्षिणाम् ॥१३-९५-५३॥
By what evil act of ours, committed by a cruel person, have the lotus stalks been taken away from us, who are overpowered by hunger and longing for food? (13-95-53)
ते शङ्कमानास्त्वन्योन्यं पप्रच्छुर्द्विजसत्तमाः। त ऊचुः शपथं सर्वे कुर्म इत्यरिकर्शन ॥१३-९५-५४॥
The best of the twice-born, doubting each other, asked among themselves. Then they all said, 'We will all take an oath,' O tormentor of enemies. (13-95-54)
त उक्त्वा बाढमित्येव सर्व एव शुनःसखम्। क्षुधार्ताः सुपरिश्रान्ताः शपथायोपचक्रमुः ॥१३-९५-५५॥
He, having said "Certainly" in this way, all of them approached Śunaḥsakha, afflicted by hunger and utterly exhausted, in order to take the oath. (13-95-55)
अत्रिरुवाच॥
Atri said.
स गां स्पृशतु पादेन सूर्यं च प्रतिमेहतु। अनध्यायेष्वधीयीत बिसस्तैन्यं करोति यः ॥१३-९५-५६॥
He who touches a cow with the foot, who urinates toward the sun, studies during periods when study is forbidden, or commits the theft of lotus-root. (13-95-56)
वसिष्ठ उवाच॥
Vasiṣṭha said.
अनध्यायपरो लोके शुनः स परिकर्षतु। परिव्राट्कामवृत्तोऽस्तु बिसस्तैन्यं करोति यः ॥१३-९५-५७॥
Whoever pursues irreligion in the world, let him go about like a dog. Let the mendicant who follows desires be as one who steals lotus-fibers. (13-95-57)
शरणागतं हन्तु मित्रं स्वसुतां चोपजीवतु। अर्थान्काङ्क्षतु कीनाशाद्बिसस्तैन्यं करोति यः ॥१३-९५-५८॥
He who kills a refugee, a friend or his own son, or lives upon such acts, who desires wealth from the ruined, who commits even the theft of a lotus stalk — (13-95-58)
कश्यप उवाच॥
Kaśyapa said.
सर्वत्र सर्वं पणतु न्यासलोपं करोतु च। कूटसाक्षित्वमभ्येतु बिसस्तैन्यं करोति यः ॥१३-९५-५९॥
Whoever everywhere bargains everything, causes loss of trust property, undertakes false witness, and commits theft of lotus stalks. (13-95-59)
वृथामांसं समश्नातु वृथादानं करोतु च। यातु स्त्रियं दिवा चैव बिसस्तैन्यं करोति यः ॥१३-९५-६०॥
Who eats useless meat, makes useless gifts, approaches a woman by day, and commits theft of lotuses—he (is blamed). (13-95-60)
भरद्वाज उवाच॥
Bharadvāja said.
नृशंसस्त्यक्तधर्मास्तु स्त्रीषु ज्ञातिषु गोषु च। ब्राह्मणं चापि जयतां बिसस्तैन्यं करोति यः ॥१३-९५-६१॥
He who, being cruel and abandoning righteousness, harms women, relatives, cows, or a brāhmaṇa, or even commits theft of lotus-stalks from the victorious, (is condemned). (13-95-61)
उपाध्यायमधः कृत्वा ऋचोऽध्येतु यजूंषि च। जुहोतु च स कक्षाग्नौ बिसस्तैन्यं करोति यः ॥१३-९५-६२॥
Whoever, after subordinating the teacher, studies the Rig and Yajus verses and offers the lotus stalk in the sacred enclosure fire, performs an act of cowardice. (13-95-62)
जमदग्निरुवाच॥
Jamadagni said.
पुरीषमुत्सृजत्वप्सु हन्तु गां चापि दोहिनीम्। अनृतौ मैथुनं यातु बिसस्तैन्यं करोति यः ॥१३-९५-६३॥
Who casts excrement into water, kills a cow or a milking cow, engages in sexual union at improper times, or commits theft of lotus-stalk, (is condemned). (13-95-63)
द्वेष्यो भार्योपजीवी स्याद्दूरबन्धुश्च वैरवान्। अन्योन्यस्यातिथिश्चास्तु बिसस्तैन्यं करोति यः ॥१३-९५-६४॥
He who is hated, who lives off his wife, who is a distant relative, who possesses enmity, or who is a rival's guest, or who steals lotus-stalks—such a one deserves to be disliked. (13-95-64)
गौतम उवाच॥
Gautama said.
अधीत्य वेदांस्त्यजतु त्रीनग्नीनपविध्यतु। विक्रीणातु तथा सोमं बिसस्तैन्यं करोति यः ॥१३-९५-६५॥
Who, having studied the Vedas, abandons them, throws away the three sacrificial fires, sells Soma and a lotus-stalk—such a person commits theft. (13-95-65)
उदपानप्लवे ग्रामे ब्राह्मणो वृषलीपतिः। तस्य सालोक्यतां यातु बिसस्तैन्यं करोति यः ॥१३-९५-६६॥
In a village where the well is submerged, a brāhmaṇa is married to a śūdra woman. Whoever commits the theft of lotus fibre attains his association. (13-95-66)
विश्वामित्र उवाच॥
Viśvāmitra said.
जीवतो वै गुरून्भृत्यान्भरन्त्वस्य परे जनाः। अगतिर्बहुपुत्रः स्याद्बिसस्तैन्यं करोति यः ॥१३-९५-६७॥
While a person is alive, indeed, others may support his elders and servants; if one is helpless, even with many sons, he engages in the theft of lotus-stalks. (13-95-67)
अशुचिर्ब्रह्मकूटोऽस्तु ऋद्ध्या चैवाप्यहङ्कृतः। कर्षको मत्सरी चास्तु बिसस्तैन्यं करोति यः ॥१३-९५-६८॥
Let him who commits such thefts be impure, a deceiver who misuses the Veda, proud even of his prosperity; let him be a plunderer, envious, deceitful, and resorting to stealing. (13-95-68)
वर्षान्करोतु भृतको राज्ञश्चास्तु पुरोहितः। अयाज्यस्य भवेदृत्विग्बिसस्तैन्यं करोति यः ॥१३-९५-६९॥
Let the hired man produce rains, and let him be the priest for the king; let him be the officiating priest for an unworthy sacrificer, and let him be a reed—whoever causes servitude. (13-95-69)
अरुन्धत्युवाच॥
Arundhati said.
नित्यं परिवदेच्छ्वश्रूं भर्तुर्भवतु दुर्मनाः। एका स्वादु समश्नातु बिसस्तैन्यं करोति या ॥१३-९५-७०॥
She who always speaks ill of her mother-in-law, is ill-disposed towards her husband, eats delicious food alone, and commits theft of lotus roots. (13-95-70)
ज्ञातीनां गृहमध्यस्था सक्तूनत्तु दिनक्षये। अभाग्यावीरसूरस्तु बिसस्तैन्यं करोति या ॥१३-९५-७१॥
A woman living among her relatives should eat parched grains at the end of the day; but the unfortunate woman, even if the mother of a hero, who commits the theft of lotus roots. (13-95-71)
गण्डोवाच॥
Gaṇḍa said;
अनृतं भाषतु सदा साधुभिश्च विरुध्यतु। ददातु कन्यां शुल्केन बिसस्तैन्यं करोति या ॥१३-९५-७२॥
Whoever does this—may she always speak falsehood, may she oppose the virtuous, may she give her daughter for a price, and commit theft of lotus-stalks. (13-95-72)
साधयित्वा स्वयं प्राशेद्दास्ये जीवतु चैव ह। विकर्मणा प्रमीयेत बिसस्तैन्यं करोति या ॥१३-९५-७३॥
One should eat only after earning oneself; let the servant merely live. Whoever steals lotus-stalks, by such wrongful act, shall perish. (13-95-73)
पशुसख उवाच॥
The friend of animals said:
दास्य एव प्रजायेत सोऽप्रसूतिरकिञ्चनः। दैवतेष्वनमस्कारो बिसस्तैन्यं करोति यः ॥१३-९५-७४॥
He who does not show reverence to the deities, and who steals lotus-stalks, is born only into servitude, remains childless and destitute. (13-95-74)
शुनःसख उवाच॥
Śunahsakha said.
अध्वर्यवे दुहितरं ददातु; च्छन्दोगे वा चरितब्रह्मचर्ये। आथर्वणं वेदमधीत्य विप्रः; स्नायीत यो वै हरते बिसानि ॥१३-९५-७५॥
Let a daughter be given to the adhvaryu priest, or to the chāndogya who has practiced brahmacarya; having studied the Atharva Veda, the learned man, who indeed removes the lotus fibres, may take the ceremonial bath. (13-95-75)
ऋषय ऊचुः॥
The sages said;
इष्टमेतद्द्विजातीनां योऽयं ते शपथः कृतः। त्वया कृतं बिसस्तैन्यं सर्वेषां नः शुनःसख ॥१३-९५-७६॥
This is what the twice-born desire—this oath of yours has been made. The crime of stealing lotus-fibres from all of us has been committed by you, O friend of dogs. (13-95-76)
शुनःसख उवाच॥
Śunahsakha said.
न्यस्तमाद्यमपश्यद्भिर्यदुक्तं कृतकर्मभिः। सत्यमेतन्न मिथ्यैतद्बिसस्तैन्यं कृतं मया ॥१३-९५-७७॥
The first placement, which was spoken of by those who performed the deed while others did not see, is true, not false—this theft of the lotus fiber was done by me. (13-95-77)
मया ह्यन्तर्हितानीह बिसानीमानि पश्यत। परीक्षार्थं भगवतां कृतमेतन्मयानघाः ॥ रक्षणार्थं च सर्वेषां भवतामहमागतः ॥१३-९५-७८॥
I have hidden these lotus-stalks here myself, as you can see. O sinless ones, this has been done by me to test the blessed ones. And I have come for the protection of all of you. (13-95-78)
यातुधानी ह्यतिक्रुद्धा कृत्यैषा वो वधैषिणी। वृषादर्भिप्रयुक्तैषा निहता मे तपोधनाः ॥१३-९५-७९॥
This greatly enraged female demon—this witch who wishes your death, and was sent by Vṛṣādarbhi—has slain my ascetics. (13-95-79)
दुष्टा हिंस्यादियं पापा युष्मान्प्रत्यग्निसम्भवा। तस्मादस्म्यागतो विप्रा वासवं मां निबोधत ॥१३-९५-८०॥
This wicked and sinful (one) might harm you, being born of hostile fire; therefore, O brāhmaṇas, know me as Indra, who has come here. (13-95-80)
अलोभादक्षया लोकाः प्राप्ता वः सार्वकामिकाः। उत्तिष्ठध्वमितः क्षिप्रं तानवाप्नुत वै द्विजाः ॥१३-९५-८१॥
Because of your absence of greed, worlds that are imperishable and fulfilling all desires have been attained for you. So rise from here quickly and, indeed, O twice-born Brahmins, attain those worlds. (13-95-81)
भीष्म उवाच॥
Bhishma said.
ततो महर्षयः प्रीतास्तथेत्युक्त्वा पुरंदरम्। सहैव त्रिदशेन्द्रेण सर्वे जग्मुस्त्रिविष्टपम् ॥१३-९५-८२॥
Then the great sages, pleased, said 'so be it' to Purandara and, together with the lord of the gods, all went to heaven. (13-95-82)
एवमेते महात्मानो भोगैर्बहुविधैरपि। क्षुधा परमया युक्ताश्छन्द्यमाना महात्मभिः ॥ नैव लोभं तदा चक्रुस्ततः स्वर्गमवाप्नुवन् ॥१३-९५-८३॥
Thus, these great-souled ones, though endowed with many kinds of enjoyment and extreme hunger, and being gratified by other great-souled ones, never gave way to greed at that time; therefore, they attained heaven. (13-95-83)
तस्मात्सर्वास्ववस्थासु नरो लोभं विवर्जयेत्। एष धर्मः परो राजन्नलोभ इति विश्रुतः ॥१३-९५-८४॥
Therefore, O king, a man should avoid greed in all situations. This absence of greed is known as the supreme duty. (13-95-84)
इदं नरः सच्चरितं समवायेषु कीर्तयेत्। सुखभागी च भवति न च दुर्गाण्यवाप्नुते ॥१३-९५-८५॥
A man should recite this good conduct in gatherings; he becomes happy and does not encounter difficulties. (13-95-85)
प्रीयन्ते पितरश्चास्य ऋषयो देवतास्तथा। यशोधर्मार्थभागी च भवति प्रेत्य मानवः ॥१३-९५-८६॥
The ancestors, sages, and gods are pleased with him; the man after death attains fame and shares in the fruit of righteousness. (13-95-86)
