13.095
śapathādhyāyaḥ
Chapter on oaths;
bhīṣma uvāca॥
Bhīṣma said.
athātripramukhā rājan vane tasmin maharṣayaḥ। vyacaran bhakṣayanto vai mūlāni ca phalāni ca ॥13-95-1॥
O king, then the great sages, led by Atri, wandered in that forest, subsisting indeed on roots and fruits. (13-95-1)
athāpaśyansupīnāṃsapaṇipādamukhodaram. parivrajantaṃ sthūlāṅgaṃ parivrājaṃ śunaḥsakham ॥13-95-2॥
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)
arundhatī tu taṃ dṛṣṭvā sarvāṅgopacitaṃ śubhā। bhavitāro bhavanto vai naivam ity abravīd ṛṣīn ॥13-95-3॥
But Arundhati, having seen him endowed with all limbs and auspicious, said to the seers, "You will not be like this." (13-95-3)
vasiṣṭha uvāca॥
Vasiṣṭha said.
naitasyēha yathāsmākamagnihōtram anirhutam। sāyaṃ prātaś ca hōtavyaṃ tēna pīvāñ śunaḥsakhaḥ ॥13-95-4॥
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)
atriruvāca॥
Atri spoke.
naitasyēha yathāsmākaṁ kṣudhā vīryaṁ samāhatam। kṛcchrādhītaṁ pranaṣṭaṁ ca tena pīvāñśunaḥsakhaḥ ॥13-95-5॥
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)
viśvāmitra uvāca॥
Viśvāmitra said.
naitasyeha yathāsmākaṃ śaśvacchāstraṃ jaradgavaḥ. alasaḥ kṣutparo mūrkhas tena pīvāñśunaḥsakhaḥ ॥13-95-6॥
'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)
jamadagniḥ uvāca॥
Jamadagni said.
naitasya iha yathāsmākaṃ bhaktam indhanam eva ca. saṃcintya vārṣikaṃ kiñcit tena pīvān śunaḥsakhaḥ ॥13-95-7॥
Here, unlike us, he did not have just food and fuel; considering a little annually, Śunaḥsakha was well-nourished by that. (13-95-7)
kaśyapa uvāca॥
Kaśyapa said.
naitasya iha yathā asmākaṃ catvāraś ca sahodarāḥ। dehi dehīti bhikṣanti tena pīvāñ śunaḥ-sakhaḥ॥13-95-8॥
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)
bharadvāja uvāca॥
Bharadvāja said.
naitasyaiha yathāsmākaṃ brahmabandhoracetasaḥ। śoko bhāryāpavādena tena pīvāñśunaḥsakhaḥ ॥13-95-9॥
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)
gautama uvāca॥
Gautama said.
naitasyēha yathāsmākaṁ trikaiuśeyaṁ hi rāṅkavam। ekaikaṁ vai trivārṣīyaṁ tena pīvāñśunaḥsakhaḥ ॥13-95-10॥
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)
bhīṣma uvāca॥
Bhīṣma said.
atha dṛṣṭvā parivṛāṭs tān maharṣīñ śunaḥsakhaḥ। abhigamya yathā-nyāyaṃ pāṇi-sparśam athācarat ॥13-95-11॥
Then, seeing those great sages, the wandering ascetic Śunahsakha approached them as prescribed and performed the respectful hand-touch. (13-95-11)
paricaryāṃ vane tāṃ tu kṣutpratīghātakārikām। anyonyena nivedyātha pratiṣṭhanta sahaiva te ॥13-95-12॥
But having informed each other about her service in the forest which brought relief from hunger, they then set out together. (13-95-12)
ekanischayakāryāś ca vyacarante vanāni te। ādadānāḥ samuddhṛtya mūlāni ca phalāni ca॥13-95-13॥
They, resolute in purpose, wandered the forests, collecting and thoroughly gathering both roots and fruits. (13-95-13)
kadācid vicarantas te vṛkṣair aviralair vṛtām। śucivāri-prasannodām dadṛśuḥ padminīṃ śubhām ॥13-95-14॥
Once, as they wandered, they saw a beautiful lotus-pond encircled by unbroken trees, with clear waters and tranquil currents. (13-95-14)
bālādityavapuḥprakhyaiḥ puṣkarairupaśobhitām। vaidūryavarṇasadṛśaiḥ padmapatrairathāvṛtām ॥13-95-15॥
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)
nānāvidhaiś ca vihagaiḥ jalaprakarasevibhiḥ। ekadvārām anādeyām sūpatīrthām akardamām ॥13-95-16॥
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)
vṛṣādarbhiprayuktā tu kṛtyā vikṛtadarśanā। yātudhānīti vikhyātā padminīṃ tāmarakṣata ॥13-95-17॥
A kṛtyā of hideous appearance, an ogress well-known as such, was employed by Vṛṣādarbhi and guarded Padminī. (13-95-17)
śunaḥsakha-sahāyās tu bisārthaṃ te maharṣayaḥ। padminīm abhijagmus te sarve kṛtyābhir akṣitām ॥13-95-18॥
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)
tataste yātudhānīṃ tāṃ dṛṣṭvā vikṛtadarśanām। sthitāṃ kamalinītīre kṛtyāmūcurmaharṣayaḥ ॥13-95-19॥
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)
ekā tiṣṭhasi kā nu tvaṃ kasyārthe kiṃ prayojanam. padminītīram āśritya brūhi tvaṃ kiṃ cikīrṣasi ॥13-95-20॥
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)
yātudhāny uvāca॥
Yātudhānya said.
yāsmi sāsmya nuyogo me na kartavyaḥ kathañcana । ārakṣiṇīṃ māṃ padminyā vitta sarve tapodhanāḥ ॥13-95-21॥
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)
ṛṣaya ūcuḥ॥
The sages said.
sarva eva kṣudhārtāḥ sma na ca anyat kiñcid asti naḥ। bhavatyāḥ saṃmate sarve gṛhṇīmahi bisāni uta ॥13-95-22॥
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)
yātudhāny uvāca॥
The demon said.
samayena bisānīto gṛhṇīdhvaṃ kāmakārataḥ। ekaiko nāma me proktvā tato gṛhṇīta māciram ॥13-95-23॥
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)
bhīṣma uvāca॥
Bhishma said.
vijñāya yātudhānīṃ tāṃ kṛtyām ṛṣivadhaiṣiṇīm। atriḥ kṣudhā-parītātmā tato vacanam abravīt॥13-95-24॥
Recognizing the demoness, a sorceress intent on killing sages, Atri—overcome by hunger—then spoke these words. (13-95-24)
arātriratreḥ sā rātriryāṃ nādhīte triradya vai। arātriratrirityeva nāma me viddhi śobhane ॥13-95-25॥
That night in which one does not recite three times today, O lovely one, is known as "Arātrirātrī"; know this to be my name.
yātudhāny uvāca॥
The demon said.
yathodāhṛtam etat te mayi nāma mahāmune। durdhāryam etan manasā gaccha avatara padminīm॥13-95-26॥
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)
vasiṣṭha uvāca॥
Vasiṣṭha said.
vasiṣṭho’smi variṣṭho’smi vase vāsaṃ gṛheṣvapi। variṣṭatvācca vāsācca vasiṣṭha iti viddhi mām॥13-95-27॥
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)
yātudhāny uvāca॥
The demon said.
nāmanairuktam etat te duḥkhavyābhāṣitākṣaram। naitad dhārayituṃ śakyaṃ gacchāvatara padminīm ॥13-95-28॥
This statement, lacking etymological meaning in the name and uttered by you with pain, cannot be borne. Go, approach Padminī. (13-95-28)
kaśyapa uvāca॥
Kashyapa said.
kulaṃ kulaṃ ca kupapaḥ kupayaḥ kaśyapo dvijaḥ | kāśyaḥ kāśnikāśatvādetanme nāma dhāraya ॥13-95-29॥
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)
yātudhān yuvāca॥
Yātudhān said.
yathodāhṛtam etat te mayi nāma mahāmune। durdhāryam etan manasā gacchāvatara padminīm ॥13-95-30॥
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)
bharadvāja uvāca॥
Bharadvaja said.
bhare sutān bhare śiṣyān bhare devān bhare dvijān। bhare bhāryām anavyājo bharadvājo'smi śobhane ॥13-95-31॥
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)
yātudhāny uvāca॥
The demon said.
nāmanairuktam etat te duḥkhavyābhāṣitākṣaram। naitad dhārayituṃ śakyaṃ gacchāvatara padminīm ॥13-95-32॥
This name, accounted for etymologically by you as syllables spoken in sorrow, cannot be retained; go, descend to Padminī. (13-95-32)
gautama uvāca॥
Gautama said.
godamo damago'dhūmo damo durdarśanaś ca te. viddhi māṁ gautamaṁ kṛtye yātudhāni nibodha me ॥13-95-33॥
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)
yātudhānyuvāca॥
Yātudhānya said.
yathodāhṛtam etat te mayi nāma mahāmune। na etad dhārayituṁ śakyaṁ gaccha avatara padminīm॥13-95-34॥
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)
viśvāmitra uvāca॥
Viśvāmitra said.
viśvedevāś ca me mitraṃ mitram asmi gavāṃ tathā। viśvāmitram iti khyātaṃ yātudhāni nibodha me॥13-95-35॥
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)
yātudhānyuvāca॥
The demon said.
nāmanairuktam etat te duḥkhavyābhāṣitākṣaram। naitad dhārayituṃ śakyaṃ gacchāvatara padminīm ॥13-95-36॥
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)
jamadagniḥ uvāca॥
Jamadagni said.
jājamadyajajā nāma mṛjā māh jijāyiṣe. jamadaghniriti khyātamato māṃ viddhi śobhane ॥13-95-37॥
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)
yātudhāny uvāca॥
The demon said.
yathodāhṛtam etat te mayi nāma mahā-mune। na etat dhārayituṃ śakyaṃ gaccha avatara padminīm॥13-95-38॥
O great sage, as has been stated, this is not possible for me to bear; go, descend to the lotus-lake. (13-95-38)
arundhaty-uvāca॥
Arundhati said.
dharāṃ dharittrīṃ vasudhāṃ bhartus tiṣṭhāmy anantaram। mano'nurundhatī bhartur iti māṃ viddhy arundhatīm॥13-95-39॥
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)
yātudhānyuvāca॥
Yātudhānya said.
nāmanairuktam etat te duḥkhavyābhāṣitākṣaram। naitad dhārayituṃ śakyaṃ gacchāv-atara padminīm॥13-95-40॥
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)
gaṇḍovāca॥
Gaṇḍa said.
gaṇḍaṁ gaṇḍaṁ gatavatī gaṇḍagaṇḍeti sañjñitā. gaṇḍagaṇḍeva gaṇḍeti viddhi mānalasambhave ॥13-95-41॥
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)
yātudhāny uvāca॥
The demon said.
nāmanairuktam etat te duḥkhavyābhāṣitākṣaram। naitaddhārayituṃ śakyaṃ gacchāvatara padminīm ॥13-95-42॥
This word, etymologically explained and painfully uttered by you, cannot be borne. Go, descend into the lotus-pond. (13-95-42)
paśusakha uvāca॥
The friend of animals said;
sakhā sakhe yaḥ sakhyeyaḥ paśūnāṃ ca sakhā sadā। gauṇaṃ paśusakhetyevaṃ viddhi mām agnisambhave ॥13-95-43॥
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)
yātudhānyuvāca॥
The demon said.
nāmanairuktametatte duḥkhavyābhāṣitākṣaram। naitaddhārayituṃ śakyaṃ gacchāvatara padminīm ॥13-95-44॥
This word for you, with its imperfectly explained name and spoken in pain, is unbearable. Go, descend to the lotus-lake. (13-95-44)
śunaḥsakha uvāca॥
Śunahsakha said.
ebhir uktaṃ yathā nāma nāhaṃ vaktum ihotsahe। śunaḥsakha-sakhāyaṃ māṃ yātudhāny upadhāraya ॥13-95-45॥
I am truly unable to speak here as these have said; O demon, consider me as the friend of Śunahsakha. (13-95-45)
yātudhān-yuvāca॥
The demon said.
nāma te'vyaktamuktaṃ vai vākyaṃ saṃdigdhyā girā। tasmātsakṛdidānīṃ tvaṃ brūhi yannāma te dvija ॥13-95-46॥
Your name was spoken unclearly with ambiguous words. Therefore, O twice-born, now state clearly once again what your name is. (13-95-46)
śunaḥsakha uvāca॥
Śunaḥsakha said.
sakṛduktaṃ mayā nāma na gṛhītaṃ yadā tvayā। tasmāt tridaṇḍābhihatā gaccha bhasmeti māciram ॥13-95-47॥
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)
bhīṣma uvāca॥
Bhishma said;
sā brahmadaṇḍakalpena tena mūrdhni hatā tadā। kṛtyā papāta medinyāṃ bhasmasācca jagāma ha ॥13-95-48॥
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)
śunaḥsakhaś ca hatvā tāṃ yātudhānīṃ mahābalām। bhuvi tridaṇḍaṃ viṣṭabhya śādvale samupāviśat ॥13-95-49॥
Śunaḥsakha, having slain the very powerful demoness, planted his triple staff on the ground and sat down on the grassy spot. (13-95-49)
tatas te munayaḥ sarve puṣkarāṇi bisāni ca। yathākāmam upādāya samuttasthur mudānvitāḥ ॥13-95-50॥
Thereafter all those sages, having taken as many lotus flowers and stalks as they wished, rose together, filled with delight. (13-95-50)
śrameṇa mahatā yuktās te bisāni kalāpaśaḥ। tīre nikṣipya padminyās tarpaṇaṃ cakrur ambhasā ॥13-95-51॥
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)
athotthāya jalāttasmātsarve te vai samāgaman। nāpaśyaṃścāpi te tāni bisāni puruṣarṣabha ॥13-95-52॥
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)
ṛṣaya ūcuḥ॥
The seers said.
kena kṣudhābhibhūtānāmasmākaṃ pāpakarmaṇā। nṛśaṃsenāpanītāni bisānyāhārakāṅkṣiṇām ॥13-95-53॥
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)
te śaṅkamānās tv anyonyaṃ papracchur dvijasattamāḥ। ta ūcuḥ śapathaṃ sarve kurma ity arikarśana ॥13-95-54॥
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)
ta uktvā bāḍhamityeva sarva eva śunaḥsakham। kṣudhārtāḥ supariśrāntāḥ śapathāyopacakramuḥ ॥13-95-55॥
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)
atrir uvāca॥
Atri said.
sa gāṃ spṛśatu pādena sūryaṃ ca pratimehatu। anadhyāyeṣv adhīyīta bisan-stainyam karoti yaḥ॥13-95-56॥
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)
vasiṣṭha uvāca॥
Vasiṣṭha said.
anadhyāyaparo loke śunaḥ sa parikarṣatu। parivrāṭkāmavṛtto'stu bisastainyaṃ karoti yaḥ ॥13-95-57॥
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)
śaraṇāgataṃ hantu mitraṃ svasutāṃ copajīvatu। arthān kāṅkṣatu kīnāśād bisastainyaṃ karoti yaḥ ॥13-95-58॥
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)
kaśyapa uvāca॥
Kaśyapa said.
sarvatra sarvaṃ paṇatu nyāsalopaṃ karotu ca। kūṭasākṣitvam abhyetu bisastainyaṃ karoti yaḥ ॥13-95-59॥
Whoever everywhere bargains everything, causes loss of trust property, undertakes false witness, and commits theft of lotus stalks. (13-95-59)
vṛthāmāṁsaṁ samaśnātu vṛthādānaṁ karotu ca। yātu striyaṁ divā caiva bisastainyaṁ karoti yaḥ॥13-95-60॥
Who eats useless meat, makes useless gifts, approaches a woman by day, and commits theft of lotuses—he (is blamed). (13-95-60)
bharadvāja uvāca॥
Bharadvāja said.
nṛśaṁsas tyakta-dharmās tu strīṣu jñātiṣu goṣu ca। brāhmaṇaṁ cāpi jayatāṁ bisastainyaṁ karoti yaḥ॥13-95-61॥
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)
upādhyāyam adhaḥ kṛtvā ṛco'dhyetu yajūṃṣi ca। juhotu ca sa kakṣāgnau bisas tainyaṃ karoti yaḥ॥13-95-62॥
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)
jamadagniḥ uvāca॥
Jamadagni said.
purīṣam utsṛjatv apsu hantu gāṁ ca api dohinīm। anṛtau maithunaṁ yātu bisastainyaṁ karoti yaḥ॥13-95-63॥
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)
dveṣyo bhāryopajīvī syād dūrabandhuś ca vairavān| anyonyasyātithiś cāstu bisastainyaṃ karoti yaḥ॥13-95-64॥
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)
gautama uvāca॥
Gautama said.
adhītya vedāṁs tyajatu trīn agnīn apavidhyatu| vikrīṇātu tathā somaṁ bisas tainyaṁ karoti yaḥ ||13-95-65||
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)
udapānaplave grāme brāhmaṇo vṛṣalīpatiḥ। tasya sālokyatāṃ yātu bisastainyaṃ karoti yaḥ॥13-95-66॥
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)
viśvāmitra uvāca॥
Viśvāmitra said.
jīvato vai gurūn-bhṛtyān-bharantvasya pare janāḥ। agatir-bahupu-traḥ syād-bisas-tain yaṃ karoti yaḥ॥13-95-67॥
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)
aśucir brahmakūṭo 'stu ṛddhyā caiva apy ahaṅkṛtaḥ। karṣako matsarī ca astu bisas tainyaṃ karoti yaḥ॥13-95-68॥
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)
varṣāṁ-karotu bhṛtakaḥ rājñaś-ca-astu purohitaḥ। ayājya-sya bhavet ṛtvik-bisaḥ tainyam karoti yaḥ॥13-95-69॥
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)
arundhatyuvāca॥
Arundhati said.
nityaṃ parivadecchvaśrūṃ bharturbhavatu durmanāḥ। ekā svādu samaśnātu bisastainyaṃ karoti yā ॥13-95-70॥
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)
jñātīnāṁ gṛhamadhyasthā saktūn attu dinakṣaye. abhāgyā vīrasūrastu bisastainyaṁ karoti yā ॥13-95-71॥
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)
gaṇḍovāca॥
Gaṇḍa said;
anṛtaṁ bhāṣatu sadā sādhubhiśca virudhyatu। dadātu kanyāṁ śulkena bisastainyaṁ karoti yā॥13-95-72॥
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)
sādhayitvā svayaṃ prāśed dāsye jīvatu caiva ha। vikarmaṇā pramīyeta bisastainyaṃ karoti yā ॥13-95-73॥
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)
paśusakha uvāca॥
The friend of animals said:
dāsya eva prajāyeta so'prasūtirakiñcanaḥ। daivateṣvanamaskāro bisastainyam karoti yaḥ ॥13-95-74॥
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)
śunaḥsakha uvāca॥
Śunahsakha said.
adhvaryave duhitaram dadātu; chandōge vā caritabrahmacarye. ātharvaṇaṃ vedam adhītya vipraḥ; snāyīta yo vai harate bisāni ॥13-95-75॥
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)
ṛṣaya ūcuḥ॥
The sages said;
iṣṭam etad dvijātīnām yo'yaṃ te śapathaḥ kṛtaḥ। tvayā kṛtaṃ bisastainyaṃ sarveṣāṃ naḥ śunaḥsakha ॥13-95-76॥
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)
śunaḥsakha uvāca॥
Śunahsakha said.
nyastam ādyam apaśyadbhir yad uktaṃ kṛtakarmabhiḥ. satyam etan na mithyaitad bisastainyaṃ kṛtaṃ mayā ॥13-95-77॥
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)
mayā hy antarhitāni iha bisāni imāni paśyata| parīkṣārthaṃ bhagavatāṃ kṛtam etan mayā anaghāḥ|| rakṣaṇārthaṃ ca sarveṣāṃ bhavatām aham āgataḥ||13-95-78||
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)
yātudhānī hy atikruddhā kṛtyaiṣā vo vadhaiṣiṇī. vṛṣādarbhi-prayuktaiṣā nihatā me tapodhanāḥ ॥13-95-79॥
This greatly enraged female demon—this witch who wishes your death, and was sent by Vṛṣādarbhi—has slain my ascetics. (13-95-79)
duṣṭā hiṃsyādiyaṃ pāpā yuṣmānpratyagnisambhavā। tasmādasmyāgato viprā vāsavaṃ māṃ nibodhata ॥13-95-80॥
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)
alobhād akṣayā lokāḥ prāptā vaḥ sārvakāmikāḥ. uttiṣṭhadhvam itaḥ kṣipraṃ tān avāpnuta vai dvijāḥ ॥13-95-81॥
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)
bhīṣma uvāca॥
Bhishma said.
tato maharṣayaḥ prītās tathety uktvā puraṃdaram। sahaiva tridaśendreṇa sarve jagmus triviṣṭapam ॥13-95-82॥
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)
evam ete mahātmānaḥ bhogaiḥ bahuvidhaiḥ api | kṣudhā paramayā yuktāḥ chand-yamānāḥ mahātmabhiḥ || na eva lobham tadā cakruḥ tataḥ svargam avāpnuvan ||13-95-83||
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)
tasmātsarvāsvavasthāsu naro lobhaṃ vivarjayet। eṣa dharmaḥ paro rājannalobha iti viśrutaḥ ॥13-95-84॥
Therefore, O king, a man should avoid greed in all situations. This absence of greed is known as the supreme duty. (13-95-84)
idaṃ naraḥ sac-caritaṃ samavāyeṣu kīrtayet। sukhabhāgī ca bhavati na ca durgāṇy-avāpnute॥13-95-85॥
A man should recite this good conduct in gatherings; he becomes happy and does not encounter difficulties. (13-95-85)
prīyante pitaraś cāsya ṛṣayo devatās tathā। yaśo dharmārthabhāgī ca bhavati pretya mānavaḥ॥13-95-86॥
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)
