13.095
Chapter on oaths;
Bhīṣma said.
O king, then the great sages, led by Atri, wandered in that forest, subsisting indeed on roots and fruits. (13-95-1)
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)
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 said.
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)
Atri spoke.
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 said.
'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)
Jamadagni said.
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 said.
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 said.
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 said.
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 said.
Then, seeing those great sages, the wandering ascetic Śunahsakha approached them as prescribed and performed the respectful hand-touch. (13-95-11)
But having informed each other about her service in the forest which brought relief from hunger, they then set out together. (13-95-12)
They, resolute in purpose, wandered the forests, collecting and thoroughly gathering both roots and fruits. (13-95-13)
Once, as they wandered, they saw a beautiful lotus-pond encircled by unbroken trees, with clear waters and tranquil currents. (13-95-14)
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)
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)
A kṛtyā of hideous appearance, an ogress well-known as such, was employed by Vṛṣādarbhi and guarded Padminī. (13-95-17)
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)
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)
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)
Yātudhānya said.
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)
The sages said.
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)
The demon said.
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)
Bhishma said.
Recognizing the demoness, a sorceress intent on killing sages, Atri—overcome by hunger—then spoke these words. (13-95-24)
That night in which one does not recite three times today, O lovely one, is known as "Arātrirātrī"; know this to be my name.
The demon said.
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 said.
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)
The demon said.
This statement, lacking etymological meaning in the name and uttered by you with pain, cannot be borne. Go, approach Padminī. (13-95-28)
Kashyapa said.
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 said.
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)
Bharadvaja said.
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)
The demon said.
This name, accounted for etymologically by you as syllables spoken in sorrow, cannot be retained; go, descend to Padminī. (13-95-32)
Gautama said.
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)
Yātudhānya said.
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 said.
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)
The demon said.
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)
Jamadagni said.
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)
The demon said.
O great sage, as has been stated, this is not possible for me to bear; go, descend to the lotus-lake. (13-95-38)
Arundhati said.
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)
Yātudhānya said.
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)
Gaṇḍa said.
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)
The demon said.
This word, etymologically explained and painfully uttered by you, cannot be borne. Go, descend into the lotus-pond. (13-95-42)
The friend of animals said;
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)
The demon said.
This word for you, with its imperfectly explained name and spoken in pain, is unbearable. Go, descend to the lotus-lake. (13-95-44)
Śunahsakha said.
I am truly unable to speak here as these have said; O demon, consider me as the friend of Śunahsakha. (13-95-45)
The demon said.
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 said.
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)
Bhishma said;
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)
Śunaḥsakha, having slain the very powerful demoness, planted his triple staff on the ground and sat down on the grassy spot. (13-95-49)
Thereafter all those sages, having taken as many lotus flowers and stalks as they wished, rose together, filled with delight. (13-95-50)
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)
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)
The seers said.
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)
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)
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)
Atri said.
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 said.
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)
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 said.
Whoever everywhere bargains everything, causes loss of trust property, undertakes false witness, and commits theft of lotus stalks. (13-95-59)
Who eats useless meat, makes useless gifts, approaches a woman by day, and commits theft of lotuses—he (is blamed). (13-95-60)
Bharadvāja said.
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)
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)
Jamadagni said.
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)
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 said.
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)
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 said.
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)
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)
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)
Arundhati said.
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)
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)
Gaṇḍa said;
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)
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)
The friend of animals said:
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)
Śunahsakha said.
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)
The sages said;
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)
Śunahsakha said.
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)
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)
This greatly enraged female demon—this witch who wishes your death, and was sent by Vṛṣādarbhi—has slain my ascetics. (13-95-79)
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)
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)
Bhishma said.
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)
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)
Therefore, O king, a man should avoid greed in all situations. This absence of greed is known as the supreme duty. (13-95-84)
A man should recite this good conduct in gatherings; he becomes happy and does not encounter difficulties. (13-95-85)
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)
