युधिष्ठिर उवाच द्विजातयो व्रतोपेता हविस्ते यदि भुजते। अन्नं ब्राह्मणकामाय कथमेतत् पितामह॥
Yudhishthira said If Brahmanas who observe a vow (viz., fast) eat, at the invitation of a Brahmana, the Havi, can they be charged with the sin of violating their vow? Tell me this, O Grandfather.
भीष्म उवाच अवदोक्तव्रताश्चैव भुजानाः कामकारणे। वेदोक्तेषु तु भुजाना व्रतलुप्ता युधिष्ठिर॥
Bhishma said Let those Brahmanas eat, moved by desire, who observe such vows as are not laid down in the Vedas. About those Brahmanas, however, who observe such vows as are laid down in the Vedas, they are considered as guilty of a breach of their vow, O Yudhishthira, by eating the Havi of Shraddha at the request of him who performs the Shraddha.
युधिष्ठिर उवाच यदिदं तप इत्याहुरुपवासं पृथग्जनाः। तपः स्यादेतदेवेह तपोऽन्यद् वापि किं भवेत्॥
Yudhishthira said Some people say that fast is a penance. Is penance really at one with fast or is it not so? Tell me this, O grandfather.
भीष्म उवाच मासार्धमासोपवासाद् यत् तपो मन्यते जनः। आत्मतन्त्रोपघाती यो न तपस्वी न धर्मवित्॥
Bhishma said People do consider a regular fast for a month or a half month as a penance. The truth, however, is that one who mortifies his own body is not to be considered, either as an ascetic or as one conversant with duty.
त्यागस्य चापि सम्पत्तिः शिष्यते तप उत्तमम्। सदोपवासी च भवेद् ब्रह्मचारी तथैव च।॥
Renunciation, however, is considered as the best of penances. A Brahmana should always abstain from food, and observe the vow of celibacy.
मुनिश्च स्यात् सदा विप्रो वेदांश्चैव सदा जपेत्। कुटुम्बिको धर्मकामः सदास्वप्नश्च मानवः॥
A Brahmana should always practise self denial controlling even speech, and recite the marry and Vedas. The Brahmana should surround himself with children and relatives, from desire of acquiring virtue. He should never sleep.
अमांशशी सदा च स्यात् पवित्रं च सदा पठेत् ऋतवादी सदा च स्यान्नियतश्च सदा भवेत्॥
He should abstain from meat. He should always read the Vedas and the scriptures. He should always speak the truth, and practise selfcontrol.
विघसाशी कथं च स्यात् सदा चैवातिथिप्रियः। अमृताशी सदा च स्यात् पवित्री च सदा भवेत्॥
He should eat the residue, (viz., of what remains after serving the deities and guests). Indeed, he should be hospitable towards all that come should be hospitable towards all that come to his house. He should always eat nectar, He should duly observe all rites and celebrate sacrifices.
युधिष्ठिर उवाच कथं सदोपवासी स्याद् ब्रह्मचारी च पार्थिव। विघसाशी कथं न स्यात् कथं चैवातिथिप्रियः॥
Yuthishthira said How may one come to be considered as always observant of fasts? How may one become observant of vows? How, O king, may one come to be an eater of the residue? By doing what may one be said to be fond of guests.
भीष्म उवाच अन्तरा सायमाशं च प्रातराशं च यो नरः। सदोपवासी भवति यो न भुङ्क्तेऽन्तरा पुनः॥
Bhishma said He who takes food only morning and evening at the appointed hours and abstains from all food during the interval, is said to be an abstainer from food.
भार्यां गच्छन् ब्रह्मचारी ऋतौ भवति चैव ह। ऋतवादी सदा च स्याद् दानशीलस्तु मानवः॥
He who knows only his married wife and that only at her season, is said to be observant of the vow of celibacy. By always making gifts, one comes to be considered as truthful in speech,
अभक्षयन् वृथा मांसममांसाशी भवत्युत। दानं ददत् पवित्री स्यादस्वप्नश्च दिवास्वपन्॥
By abstaining from all meat obtained from animals killed for nothing, one becomes an abstainer from meat. By making gifts one becomes purged of all sins, and by abstaining from sleep during day time, one comes to be considered always awake,
भृत्यातिथिषु यो भुङ्क्ते भुक्तवत्सु नरः सदा। अमृतं केवलं भुङ्क्ते इति विद्धि युधिष्ठिर॥
He who always eats what remains after serving the guests and servants, know, O Yuthishthira, is said to always eat nectar.
अभुक्तवत्सु नाश्नाति ब्राह्मणेषु तु यो नरः। अभोजनेन तेनास्य जितः स्वर्गो भवत्युत॥
He who abstains from eating till Brahmanas have eaten, is considered considered as conquering Heaven by such abstention.
देवेभ्यश्च पितृभ्यश्च संथितेभ्यस्तथैव च। अवशिष्टानि यो भुङ्क्ते तमाहुर्विघसाशिनम्॥
He who eats what remains after serving the celestials, the departed Manes, and relatives and dependants, is said to eat Vighasa or the residue.
तेषां लोका हापर्यन्ताः सदने ब्रह्मणः स्मृताः। उपस्थिता ह्यप्सरसो गन्धर्वेश्च जनाधिप॥
Such man acquire many regions of happiness in the abode of Brahman himself, There, o king, they live in the company of Apsaras and Gandharvas.
देवतातिथिभिः सार्धं पितृभ्यश्चोपभुञ्जते। रमन्ते पुत्रपौत्रेण तेषां गतिरनुत्तमा॥
Indeed, they sport and enjoy in these regions, with the celestials and guests and the departed Manes in their company, and surrounded by their children and grandchildren. Even such becomes their high end. own
युधिष्ठिर उवाच ब्राह्मणेभ्यः प्रयच्छन्ति दानानि विविधानि च। दातृप्रतिग्रहीत्रोर्वै को विशेषः पितामह॥
Yuthishthira said People are seen to make various kinds of gifts to the Brahmanas. What, however, is the difference, O grandfather, between the giver and the receiver?
भीष्म उवाच साधोर्यः प्रतिगृह्णीयात् तथैवासाधुतो द्विजः। गुणवत्यल्पदोष: स्यान्निर्गुणे तु निमज्जति॥
Bhishma said The Brahmana accepts gifts from him who is righteous, and from him who is sinful. If the giver happens to be virtuous, the receiver commits little sin. If, on the other hand, the giver happens to be impious, the receiver sinks in hell.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। वृषादर्भश्च संवादं सप्तर्षीणां च भारत॥
Regarding it is cited an old history of the conversation between Vrishadarbhi and the seven Rishis, O Bharata.
कश्यपोऽत्रिर्वसिष्ठश्च भरद्वाजोऽथ गौतमः। विश्वामित्रो जगदग्निः साध्वी चैवाप्यरुन्धती॥ सर्वेषामथ तेषां तु गण्डाभूत् कर्मकारिका। शूद्रः पशुसखश्चैव भर्ता चास्या बभूव ह॥
Kashyapa, Atri, Vashishtha, Bharadvaja, Gautama, Visvamitra, Jamadagni, and chaste Arundhati (the wife of Vashishtha), all had a common maidservant whose name was Ganda. A Shudra named Pashusakha married Ganda and became her husband.
ते च सर्वे तपस्यन्तः पुरा चेहर्महीमिमाम्। समाधिनोपशिक्षन्तो ब्रह्मलोकं सनातनम्॥
Kashyapa and others, formerly, observed the austeresi penances and roved over the world, desirous of acquiring the eternal region of Brahman by the help of Yogameditation.
अथाभवदनावृष्टिर्महती कुरुनन्दन। कृच्छ्रप्राणोऽभवद् यत्र लोकोऽयं वै क्षुधान्वितः॥
About that time, O delighter of the Kurus, there took place a severe drought. Stricken with hunger, the whole world of living creiures become greatly weak.
कस्मिंश्चिच्च पुरा शैब्येन शिबिसूनुना। दक्षिणार्थेऽथ ऋत्विग्भ्यो दत्तः पुत्रः पुरा किल॥
At a sacrifice which had been performed formerly by Shibi's son, he had given away to the Ritviks a son of his as the sacrificial present.
अस्मिन् कालेऽथ सोऽल्पायुर्दिष्टान्तमगमत् प्रभुः। ते तं क्षुधाभिसंतप्ताः परिवार्योपतस्थिरे॥
About this time, longlived as the prince was, he died of starvation. The Rishis named, afflicted with hunger, approached the dead prince and sat encircling him.
प्रतिग्रहस्तारयति पुष्टिवै प्रतिगृह्यताम्। मयि यद् विद्यते वित्तं तद् वृणुध्वं तपोधनाः॥
The acceptance of a gift will immediately relieve you all. Do you, therefore, accept a gift for the maintenance of your bodies! you ascetics having penances for wealth, listen to me as I declare what wealth I have.
प्रियो हि मे ब्राह्मणो याचमानो दद्यामहं वोऽश्वतरीसहस्रम्। एकैकशः सवृषाः सम्प्रसूताः सर्वेषां वै शीघ्रगाः श्वेतरोमाः॥
That Brahmana who solicits me is ever dear to me. Indeed I shall give you a thousand kine of white hair, foremost in speed, each accompanied by a bull, and each having a wellborn calf, and, therefore, giving milk.
कुलंभराननडुहः शतं शतान् धुर्यान्श्वेतान् सर्वशोऽहं ददामि। दग्र्या गृष्टयो धेनवः सुव्रताश्च॥
I shall also give you a thousand bulls of white colour and of the best species and capable of carrying heavy loads. I shall also give you a large number of kine, of good nature, the foremost of their kind, all fat, and each of which, having brought forth her first calf, is quick with her second.
वृषदर्भ पुत्र उवाच वरान् ग्रामान् ब्रीहिरसं यवांश्च रत्नं चान्यद् दुर्लभं किं ददानि। नास्मिन्नभक्ष्ये भावमेवं कुरुध्वं पुष्ट्यर्थं वः किं प्रयच्छाम्यहं वै॥
The son of Vrishadarbha said Tell me what else I shall give of foremost villages, of grain, of barley, and of even the rarer and more precious jewels. Do not seek to eat this food that is inedible. Tell me what should I give you for the maintenance of your bodies.
ऋषय ऊचुः राजन् प्रतिग्रहो राज्ञां मध्वास्वादो विषोपमः। तज्जानमानः कस्मात् त्वं कुरुषे नः प्रलोभनम्॥
The Rishis said O king, to accept gifts from a monarch is very sweet at first but it is poison in the end. Knowing this well, why do you, O king, tempt us then with these offers?
क्षेत्रं हि दैवतमिदं ब्राह्मणान् समुपाश्रितम्। अमलो ह्येष तपसा प्रीतः प्रीणाति देवताः॥
The body of the Brahmana is the divine field. By penance, it is purified. Then again, by pleasing the Brahmana, one pleases the celestials.
अह्रापहि तपो जातु ब्राह्मणस्योपजायते। तद् दाव इव निर्दह्यात् प्राप्तो राजप्रतिग्रहः॥
If a Brahmana accepts the gifts made to him by the king, he loses, by such acceptance, the merit that he would otherwise win by a his penances, they day. Indeed, such acceptance destroys that merit as a burning fire destroys a wilderness.
कुशलं सह दानेन राजन्नस्तु सदा तवा अर्थिभ्यो दीयतां सर्वमित्युक्त्वान्येन ते ययुः॥
May you be happy, O king, as the result of the gifts you make to those who solicit you. Saying these words to them, they left that place, proceeding by another way,
ततः प्रचोदिता राज्ञा वनं गत्वास्य मन्त्रिणः। प्रचीयोदुम्बराणि स्म दातुं तेषां प्रचक्रिरे॥
After this, urged by their master, the ministers of the king, entered those woods and plucking certain figs tried to give them away to those Rishis.
उदुम्बराण्यथान्यानि हेमगर्भाण्युपाहरन्। भृत्यास्तेषां ततस्तानि प्रग्रहितमुपाद्रवन्॥
The offers of king filled some of those figs with gold and mixing them with others tried to induce those ascetics to accept thein.
गुरूणीति विदित्वाथ न ग्राह्याण्यत्रिरब्रवीत्। न स्महे मन्दविज्ञाना न स्महे मन्दबुद्धयः॥
Atri took up some of those figs, and finding them heavy refused to take them. He said, We are not shorn of knowledge. We are not fools.
हैमानीमानि जानीमः प्रतिबुद्धाः स्म जागृम। इह ह्येतदुपादत्तं प्रेत्य स्यात् कटुकोदयम्। अप्रतिग्राह्यमेवैतत् प्रेत्येह च सुखेप्सुना।॥
We know that there is gold within these figs. We have our senses about us. Indeed, we are awake instead of being asleep. If accepted in this world, those will yield bitter results hereafter. He who seeks happiness both in this world and in the next, should never accept these.
वसिष्ठ उवाच शतेन निष्कगणितं सहस्रेण च सम्मितम्। तथा बहु प्रतीच्छन् वै पापिष्ठां पतते गतिम्॥
Vasishtha said If we accept even one gold coin, it will be counted as a hundred or even a thousand. If, therefor, we accept many coins, we shall surely attain to an unhappy end in the next world.
कश्यप उवाच यत्पृथिव्यां व्रीहियवं हिरण्यं पशवः स्त्रियः। सर्वं तन्नालमेकस्य तस्माद् विद्वाञ्छमं चरेत्॥
Kashyapa said All the paddy and barley on Earth, all the gold and animals and women that are in the world, are incapable of satisfying the desire of a single person. Hence, a wise man should, removing cupidity, adopt tranquillity.
भरद्वाज उवाच उत्पन्नस्य रुरोः शृङ्गं वर्धमानस्य वर्धते। प्रार्थना पुरुषस्येव तस्य मात्रा न विद्यते॥
Bharadvaja said The horns of a Ruru, when they first appear, begin to grow with the growth of the animal. The cupidity of man is like this. It has no limit.
गौतम उवाच न तल्लोके द्रव्यमस्ति यल्लोकं प्रतिपूरयेत्। समुद्रकल्पः पुरुषो न कदाचन पूर्यते॥
Gautama said All the objects which exist in the world cannot satisfy even a single person. Man is like the ocean, for he can never be filled (i.e., satisfied)
विश्वामित्र उवाच कामं कामयमानस्य यदा कामः समृध्यते। अथैनमपरः कामस्तृष्णाविध्यति बाणवत्॥
Vishvamitra said When one desire cherished by a person becomes satisfied, there originates immediately another whose satisfaction sought and which pierces him like an arrow.
जमदग्निरुवाच प्रतिग्रहे संयमो वै तपो धारयते ध्रुवम्। तद् धनं ब्राह्मणस्येह लुभ्यमानस्य विस्रवेत्॥
Jamadagni said Abstention from accepting gifts supports penances as their root. Acceptance however, destroys that.
अरुन्धत्युवाच धर्मार्थं संचयो यो वै द्रव्याणां पक्षसम्मतः। तप:संचय एवेह विशिष्टो द्रव्यसंचयात्॥
Arundhati said Some people hold that things of the world may be stored for spending them upon the acquisition of virtue. I think, however, that the acquisition of virtue is better than that of riches.
गण्डोवाच उग्रदितो भयाद् यस्माद् बिभ्यतीमे ममेश्वराः। बलीयांसो दुर्बलवद् विभेम्यहमतः परम्॥
Ganda said When these my lords, who are gifted with great energy, are so very much afraid of this when seems to be a great terror, weak as I am, I fear it the more.
पशुसख उवाच यद् वै धर्मे परं नास्ति ब्राह्मणास्तद्धनं विदुः। विनयार्थं सुविद्वांसमुपासेयं यथातथम्॥
Pashusakha said The value of virtue is very superior, There is nothing superior to it. That wealth is known to the Brahmanas. I wait upon them as their servant, only for learning to prize that wealth.
ऋषिरुवाच कुशलं सह दानेन तस्मै यस्य प्रजा इमाः। फलान्युपधियुक्तानि य एवं नः प्रयच्छति॥
The Rishis said May he be, as the result of the gifts he makes, who is king of the people of this land. Let his gift bear fruit who has sent these fruit s to us, enclosing gold within them.
भीष्म उवाच इत्युक्त्वा हेमगर्भाणि हित्वा तानि फलानि वै। ऋषयो जग्मुरन्यत्र सर्व एत धृतव्रताः॥
Bhishma said Having said these words, those Rishis of steadfast vows, abandoning the figs having gold within them, left that place and proceeded where they liked.
मन्त्री उवाच उपधिं शङ्कमानास्ते हित्वा तानि फलानि वै। ततोऽन्येनव गच्छन्ति विदितं तेऽस्तु पार्थिव॥
The ministers said O king, coming to know of the existence of gold within the figs, the Rishis have departed. Let this be known to you.
भीष्म उवाच इत्युक्तः स तु भृत्यैस्तैर्वृषादर्भिश्चुकोप ह। तेषां वै प्रतिकर्तुं च सर्वेषामगमद् गृहम्॥
Bhishma said Thus addressed by his ministers, king Vrishadarbhi became stricken with anger against all those Rishis. Indeed, to take vengeance upon them, the king entered his own apartment.
स गत्वा हवनीयेऽग्नौ तीव्र नियममास्थितः। जुहाव संस्कृतैर्मन्त्रैरेकैकामाहुतिं नृपः॥
Practising the austerest of penances, he poured on his sacred fire libations of clarified butter, accompanying each with Mantras uttered by him.
तस्मादग्नेः समुत्तस्थौ कृत्या लोकभयंकरी। तस्या नाम वृषादर्भिर्यातुधानीत्यथाकरोत्॥
From that fire there then originated, as the outcome of the incantation, a form capable of striking every one with fear. Vrishadarbhi named her as Yatudhani.
सा कृत्या कालरात्रीव कृताञ्जलिरुपस्थिता। वृषादी नरपतिं किं करोमाति चाब्रवीत्॥
That form which had originated from the incantations of the king, loO king as dreadful as the Last Night, appeared with joined hands before the king. Addressing king Vrishadarbhi, she said, What shall I do?
वृषदर्भी उवाच ऋषीणां गच्छ सप्तनामरुन्धत्यास्तथैव च। दासीभर्तुश्च दास्याश्च मनसा नाम धारय॥
Vrishadarbhi said Go and follow the seven Rishis, as also Arundhati, and the husband of their maidservant, and the maid-servant herself, and understand what the meanings are of their names.
ज्ञात्वा नामानि चैवैषां सर्वानेतान् विनाशय। विनष्टेषु तथा स्वैरं गच्छ यत्रेप्सितं तव॥
Having learnt their names, do you kill all of them. After killing them you may go wherever you like.
भीष्म उवाच सा तथेति प्रतिश्रुत्य यातुधानी स्वरूपिणी। जगाम तद् वनं यत्र विचेरुस्ते महर्षयः॥
Bhishma said Saying, So be it. The who had been named Yatudhani, in her proper form, went to that forest in which the great Rishis, travelled in search of food.
अथात्रिप्रमुखा राजन् वने तस्मिन् महर्षयः। व्यचरन् भक्षयन्तो वै मूलानि च फलानि च॥
Indeed, O king, those great Rishis, with Atri among them, roamed within the forest, living upon fruits and roots.
अथापश्यन् सुपीनांसपाणिपादमुखोदरम्। परिव्रजन्तं स्थूलाङ्गं परिव्राजं शुना सह॥
In course of their travel they saw a mendicant of broad shoulders, and plump arms and legs and wellgrown face and abdomen. Of limbs that were all adipose, he was travelling with a dog in his company.
अरुन्धती तु तं दृष्ट्वा सर्वाङ्गोपचितं शुभम्। भवितारो भवन्तो वै नैवमित्यब्रवीदृषीन्॥
Seeing that mendicant whose limbs were all well-developed and beautiful, Arundhati exclaimed, addressing the Rishis, None of you will ever be able to show such wellgrown features.
वसिष्ठ उवाच नैतस्येह यथास्माकमग्निहोत्रमनिर्हतम्। सायं प्रातश्च होतव्यं तेन पीवाञ्छुना सह॥
Vashishtha said The sacred fire of this person is not like ours, for while he is able to pour libations on it, morning and evening, none of us can do the same. It is therefore that we see both him and his dog so well-formed.
अत्रिरुवाच नैतस्येह यथास्माकं क्षुधा वीर्यं समाहतम्। कृच्छ्राधीतं प्रनष्टं च तेन पीवाञ्छना सह॥
Atri said This man does not like us, feel the sufferings of hunger. His energy has not suffered, like ours, any decrease. Acquired with the greatest difficulty, his Vedas have not, like ours disappeared. Hence it is that we see both him and his dog so wellgrown.
विश्वामित्र उवाच नैतस्येह यथास्माकं शश्वच्छास्त्रं जरद्गवः। अलसः क्षुत्परो मूर्खस्तेन पीवाञ्छना सह॥
Vishvamitra said This man is not, like us, unable to observe the eternal duties laid down in the scriptures, I have become idle. I fell the sufferings of hunger, I have lost the knowledge I had acquired. This man is not like us in this matter. Hence I see both him and his dog so wellgrown.
जमदग्निरुवाच नैतस्येह यथास्माकं भक्तमिन्धनमेव च। संचिन्त्यं वार्षिकं चित्ते तेन पीवाञ्छुना सह॥
Jamadagni said This man has not to think of storing his annual grain and fuel as we are to do. Hence I see both him and his dog so well formed.
कश्यप उवाच नैतस्येह यथास्माकं चत्वारश्च सहोदराः। देहि देहीति भिक्षन्ति तेन पीवाञ्छना सह।॥
Kashyapa said This man has not, like us, four brothers of the same blood who are begging from house to house, uttering the words, GiveGive! Hence it is that i see him and his dog so wellgrown.
भरद्वाज उवाच नैतस्येह यथास्माकं ब्रह्मबन्धोरचेतसः। शोको भार्यापवादेन तेन पावाञ्छना सह॥
Bharadvaja said This man has no regret like ours for having condemned and cursed his wife. He has not acted so wickedly and foolishly. Hence I see both him and his dog so well formed.
गौतम उवाच नैतस्येह यथास्माकं त्रिकौशेयं च राङ्कवम्। एकैकं वै त्रिवर्षीयं तेन पीवाञ्छना सह॥
Gautama said This man has not like us only three pieces of covering made of Kusha grass, and a single Ranku skin, each of which, again, is three years old. Hence it is that I see both him and his dog so well formed.
भीष्म उवाच अथ दृष्ट्वा परिव्राट् स तान् महर्षीन् शुना सह। अभिगम्य यथान्यायं पाणिस्पर्शमथाचरत्॥
Bhishma said Seeing those great Rishis, the wandering mendicant, approached them and accosted them all by touching their hand, according to the practice.
परिचर्यां वने तां तु क्षुत्प्रतीघातकारिकाम्। अन्योन्येन निवेद्याथ प्रातिष्ठन्त सहैव ते॥
Conversing then with each other about the difficulty of getting sustenance in that forest and the consequent necessity of under going the pangs of hunger, all of them left that place.
एकनिश्चयकार्याश्च व्यचरन्त वनानि ते। आददानाः समुद्धृत्य मूलानि च फलानि च॥
Indeed, they travelled through that forest, all bent upon a common object, viz., the plucking of fruits and the extraction of roots for maintenance.
कदाचिद् विचरन्तस्ते वृक्षरविरलैर्वृताम्। शुचिवारिप्रसन्नोदां ददृशुः पद्मिनी शुभाम्॥
One day, as they were travelling, they saw a beautiful lake filled with lotuses. Its banks were covered with trees which stood thickly ncar one another. The waters of the lake were pure and transparent.
बालादित्यवपुःप्रख्यैः पुष्करैरुशोभिताम्। वैदूर्यवर्णसदृशैः पद्मपत्रैरथावृताम्॥
Indeed, the lotuses that adorned the lake were all of the colour of the rising sun. The leaves that floated on the water were of the colour of lapis lazuli.
नानाविधैश्च विहगैर्जलप्रकरसेविभिः। एकद्वारामनादेयां सूपतीर्थामकर्दमाम्॥
Various kinds of aquatic fowls were sporting on its bosom. There was but one path leading to it. The banks were not covered with mire and the access to the water was easy.
वृषादर्भिप्रयुक्ता तु कृत्या विकृतदर्शना। यातुधानीति विख्याता पद्मिनी तामरक्षत॥
Urged by Vrishadarbhi, the Rakshasi of dreadful appearance who had originated from his incantations and who had been named Yatudhani, guarded the lake.
पशुसखसहायास्तु बिसार्थं ते महर्षयः। पद्मिनीमभिजग्मुस्ते सर्वं कृत्याभिरक्षिताम्॥
Those foremost Rishis, with Pashusakha in their company, went towards the lake, which was thus guarded by Yatudhani, for the object of collecting some lotusstalks.
ततस्ते यातुधानी तां दृष्ट्वा विकृतदर्शनाम्। स्थितां कमलिनीतीरे कृत्यामूचुर्महर्षयः॥ एका तिष्ठसि का च त्वं कस्यार्थे किं प्रयोजनम्। पद्मिनीतीरमाश्रित्य ब्रूहि त्वं किं चिकीर्षसि॥
Seeing Yatudhani of fearful aspect standing on the banks of the lake, those great Rishis addressed her, saying Who are you who thus stand alone in this solitary forest? For whom do you wait here? What indeed, is your purpose? What do you do here on the banks of this lake adorned with lotuses?
यातुधान्युवाच यास्मि सास्म्यनुयोगो मे न कर्तव्यः कथंचन। आरक्षिणीं मां पद्मिन्या वित्त सर्वे तपोधनाः॥
Yatudhani said It matters not who I am. I deserve not to be accosted. You having ascetic wealth, know that I am the guard set to watch this lake.
ऋषय ऊचुः सर्व एव क्षुधार्ताः स्म न चान्यत् किंचिदस्ति नः। भवत्याः सम्मते सर्वे गृह्णीयाम बिसान्युत॥
The Rishis said All of us are hungry. We have nothing else to eat. With your permission we would collect some lotusstalks.
यातुधान्युवाच समयेन बिसानीतो गृह्णीध्वं कामकारतः। एकैको नाम मे प्रोक्त्वा ततो गृह्णीत माचिरम्॥
Yatudhani said According to agreement, do you take he lotusstalks as you please. You must, one by one, give me your names. You may then, without delay, take the stalks!
भीष्म उवाच विज्ञाय यातुधानीं तां कृत्यामृषिवधैषिणीम्। अत्रिः क्षुधापरीतात्मा ततो वचनमब्रवीत्॥
Bhishma said Ascertaining that her name was Yatudhani and that she stood there for killing thein, Atri, who was famishing with hunger, addressed her and said those words.
अत्रिरुवाच अरात्रिरत्रिः सा रात्रिर्यां नाधीते त्रिरद्य वै। अरात्रिरत्रिरित्येव नाम ते विद्धि शोभने॥
Atri said I am called Atri because I purify the world from sin. For, again, thrice studying the Vedas every day, I have made days of may nights. That, again, is no night in which I have not studied the Vedas. Therefore also I am called Atri, O beautiful lady!
यातुधान्युवाच यथोदाहृतमेतत्ते मयि नाम महाद्युते। दुर्धार्यमेतत् मनसा गच्छावतर पद्मिनीम्॥
Yatudhani said O you of great effulgence, the explanation you have given me of your name is incapable of being understood by me. Do you, therefore, go and plunge into this tank filled with lotuses.
वसिष्ठ उवाच वसिष्ठोऽस्म वरिष्ठोऽस्मि वसे वासगृहेष्वपि। वसिष्ठत्वाच्च वासाच्च वसिष्ठ इति विद्धि माम्।।८४।
Vasishtha said I am gifted with Yoga powers, I live again, as a householder, and am considered as the foremost of all persons that lead such a mode of life. On account of my being gifted with (such) powers, of my having as a householder, and of my being considered, as the foremost of all householders, I am called Vasishtha.
यातुधान्युवाच नामनैरुक्तमेतत् ते दुःखव्याभाषिताक्षरम्। नैतद् धारयितुं शक्यं गच्छावतर पद्मिनीम्॥
Yatudhani said O you of great effulgence, the explanation you have given me of your name is incapable of being understood by me. Do you, therefore, go and plunge into this tank filled with lotuses. Yatudhani said The etymological signification of your name is simply incomprehensible to inasmuch as the inflections which the original roots have under gone are unintelligible. Go and plunge into this lake of lotuses. me
कश्यप उवाच कुलं कुलं च कुवमः कुवमः कश्यपो द्विजः। काश्यः काशनिकाशत्वादेतन्मे नाम धारया।८६॥
Kashyapa said I always protect my body, and on account of my penances I have become gifted with effulgence. For thus protecting the body and for this effulgence that is due to my penances, I pass by the name of Kashyapa.
यातुधान्युवाच यथोदाहृतमेतत् ते मयि नाम महायुते। दुर्धार्यमेतन्मनसा गच्छावतर पद्मिनीम्॥
Yatudhani said O you of great effulgence, the etymological signification you have given of your name is what I cannot comprehend. Go and plunge into this lake filled with lotuses.
वसिष्ठ उवाच भरेऽसुतान् भरेऽशिष्यान् भरे देवान् भरे द्विजान्। भरे भार्यों भरे द्वाजं भरद्वाजोऽस्मि शोभने॥
Bharadvaja said I always support my sons, my disciples, the celestials, the Brahmanas, and my wife. On account of my thus supporting all with ease, I pass by the name of Bharadvaja.
यातुधान्युवाच नामनैरुक्तमेतत् ते दुःखव्याभाषिताक्षरम्। नैतद् धारयितुं शक्यं गच्छावतर पद्मिनीम्॥
Yatudhani said The etymological signification you have given me of your name is what I cannot fully understand, on account of the many inflections the root has undergone. Go and plunge into this take filled with lotuses,
गौतम उवाच गोदमो दमतोऽधूमोऽदमस्ते समदर्शनात्। विद्धि मां गौतमं कृत्ये यातुधानि निबोध माम्॥
Gautama said I have conquered Heaven and Earth by the help of selfcontrol. For my considering all creatures and objects impartially, I am like a smokeless fire. Hence I am incapable of being subjugated by you. When, again, I was born, the effulgence of my body removed the surrounding darkness. For these reasons I am called Gautama.
यातुधान्युवाच यथोदाहृतमेतत् ते मयि नाम महामुने। नैतद् धारयितुं शक्यं गच्छावतर पद्मिनीम्॥
Yatudhani said The explanation you have given me of name, O great ascetic, is beyond the range of my comprehension. Go and plunge into this lake of lotuses.
विश्वामित्र उवाच विश्वे देवाश्च मे मित्रं मित्रमस्मि गवां तथा। विश्वामित्रमिति ख्यातं यातुधानि निबोध माम्॥
Vishvamitra said The celestials of the universe are my friends. I am also the friend of the universe. Hence, O Yatudhani, I am called Vishvamitra.
यातुधान्युवाच नामनैरुक्तमेतत् ते दुःखव्याभाषिताक्षरम्। नैतद् धारयितुं शक्यं गच्छावतर पद्मिनीम्॥
Yatudhani said The explanation you have given of your name is puzzle to me, on account of the inflections the root has undergone. Go and plunge into this lake of lotuses.
जमदग्निरुवाच जाजमद्यजजानेऽहं जिजाहीह जिजायिषि। जमदग्निरिति ख्यातस्ततो मां विद्धि शोभने॥
Jamadagni said I have originated from the sacrificial fire of the celestials. Hence am I called Jamadagni, O you of beautiful features.
यातुधान्युवाच यथोदाहृतमेतत् ते मयि नाम महामुने। नैतद् धारयितुं शक्यं गच्छावतर पद्मिनीम्॥
Yatudhani said The etymological signification you have given, O great ascetic, of your name, passes the range of my comprehension. Do you go and plunge into this lake of lotuses.
अरुन्धत्युवाच धरान् धरित्री वसुधां भर्तुस्तिष्ठाम्यनन्तरम्। मनोऽनुरुन्धती भुर्तुरिति मां विद्ध्यरुन्धतीम्॥
Arundhati said I always live by the side of my husband, and hold the Earth jointly with him. I always incline my husband's heart towards me. I am, therefore, called Arundhati.
यातुधान्युवाच नामनैरुक्तमेतत् ते दुःखव्याभाषिताक्षरम्। नैतद् धारयितुं शक्यं गच्छावतर पद्मिनीम्॥
Yatudhani said The explanation you have given of your name is beyond my understanding on account of the inflections the roots have undergone. Go and plunge into this lake of lotuses.
गण्डोवाच वक्त्रैकदेशे गण्डेति धातुमेतं प्रचक्षते। तेनोन्नतेन गण्डेति विद्धि मानलसम्भवे॥
Ganda said The Ganda means a portion of the cheek. As I have not portion a little elevated above the others, I am, O you who have originated from the sacrificial fire of Shaivya, called by the name of Ganda.
यातुधान्युवाच नामनैरुक्तमेतत् ते दुःखव्याभाषिताक्षरम्। नैतद् धारयितुं शक्यं गच्छावतर पद्मिनीम्॥
Yatudhani said The explanation which you have given of your name is perfectly incomprehensible to me, on account of the inflections which the root has undergone. Go and plunge into this lake of lotuses.
पशुसख उवाच पशून् रजामि दृष्ट्वाहं पशूनां च सदा सखा। गौणं पशुसखेत्येवं विद्धि मामग्निसम्भवे॥
Pashusakha said I protect and tend all animals I see, and I am always a friend to all animals. Hence am I called Pashusakha, O you who have originated from the (sacrificial) fire (of king Vrishadarbhi).
यातुधान्युवाच नामनैरुक्तमेतत् ते दुःखव्याभाषिताक्षरम्। नैतद् धारयितुं शक्यं गच्छावतर पद्मिनीम्॥
Yatudhani said The explanation you have given of your name is what I cannot understand, on account of the inflections which the roots have undergone. Go and plunge into this lake of lotuses.
शुन:सख उवाच एभिरुक्तं यथा नाम नाहं वक्तुमिहोत्सहे। शुन:सखसखायं मां यातुधान्युपधारय॥
Shunasakha said I cannot explain the etymology of my name like these ascetics. But know, O Yatudhani, that I am called by the name of Shunasakha.
यातुधान्युवाच नामनैरुक्तमेतत् ते वाक्यं संदिग्धया गिरा। तस्मात् पुनरिदानीं त्वं ब्रूहि यन्नाम ते द्विज॥
Yatudhani said You have mentioned your name only once. I have not been able to understand the explanation you have given, do you, therefore, mention it again, O twiceborn one.
शुनःसख उवाच सकृदुक्तं मया नाम न गृहीतं त्वया यदि। तस्मात् त्रिदण्डाभिहता गच्छ भस्मेति मा चिरम्।।१०४
Shunasakha said Since you have not been able to catch my name on account of my having mentioned it only once, I shall strike you with my triple stick! Struck with it, be you reduced forthwith into ashes.
यातुधान्युवाच सा ब्रह्मदण्डकल्पेन तेन मूर्ध्नि हता तदा। कृत्या पपात मेदिन्यां भस्म सा च जगाह ह॥
Bhishma said Struck then, on the head, by the Sannyasin, with his triple stick which resembled the punishment inflicted by a Brahmana, the Rakshasi who had originated from the incantations of king Vrishadarbhi dropped down on the Earth and becoine reduced to ashes.
शुनः सखा च हत्वा तां यातुधानी महाबलाम्। भुवि त्रिदण्डं विष्टभ्य शाद्वले समुपाविशत्॥
Having thus killed the powerful Rakshasi, Shunasakha thrust his stick into the earth and sat himself down on a grassy plot of land.
यातुधान्युवाच ततस्ते मुनयः सर्वे पुष्कराणि बिसानि च। यथाकाममुपादाय समुत्तस्थुर्मुदान्विताः॥
The Rishis then, having, as they liked, plucked a number of lotuses and taken up a number of lotusstalks, came up from the lake filled with joy.
श्रमेण महता कृत्वा ते बिसानि कलापशः। तीरे निक्षिप्य पद्मिन्यास्तर्पणं चक्रुरम्भसा॥
Throwing on the ground the mass of lotuses which they had collected with great labour, they plunged once more into it for offering oblations of water to the departed Manes.
भीष्म उवाच अथोत्थाय जलात् तस्मात् सर्वं ते समुपागमन्। नापश्यंश्चापि ते तानि बिसानि पुरुषर्षभाः॥
Coming up, they went to that side of the bank where they had placed the lotusstalks. Reaching that place, those foremost of men found that the stalks were nowhere to be seen.
ऋषय ऊचुः केन क्षुधापरीतानामस्माकं पापकर्मणाम्। नृशंसेनापनीतानि बिसान्याहारकाक्षिणाम्॥
The Rishis said What sinful and cruel men has stolen away the lotusstalks collected by our hungry selves from desire of eating.
शङ्कमानास्त्वन्योन्यं पप्रच्छुर्द्विजसत्तमाः। त ऊचुः समयं सर्वे कुर्म इत्यरिकर्षन॥
Bhishma said Those foremost of twiceborn persons, suspecting one another, o destroyer of enemies, said We shall each have to swear to our innocence.
ते त उक्त्वा बाढमित्येवं सर्व एव तदा समम्। क्षुधार्ताः सुपरिश्रान्ताः शपथायोपचक्रमुः॥
All those ascetics then, exhausted with hunger and exertion, agreeing to the proposal, took these oaths,
स गां स्पृशतु पादेन सूर्यं च प्रतिमेहतु। अनध्यायेष्वधीयीत बिसस्तैन्यं करोति यः॥
Atri said a Let him who has stolen the lotus stalks touch kine with his foot, pass urine facing the sun, and study the Vedas on excluded days.
वसिष्ठ उवाच अनध्याये पठल्लोके शुनः स परिकर्षतु। परिव्राट कामवृत्तस्तु बिसस्तैन्यं करोति यः॥ शरणागतं हन्तु स वै स्वसुतां चोपजीवतु। अर्थान् काङ्क्षतु कीनाशाद् बिसस्तैन्यं करोति यः॥
Vasishtha said Let him who had stolen the lotusstalks abstain from reading the Vedas, or leash hounds, or be wandering mendicant unrestrained by the ordinances laid down for that mode of life, or be a destroyer of persons who seek refuge with him, or live upon the proceeds of the sale of his daughter, or solicit riches fro, those who are low and vile.
कश्यप उवाच सर्वत्र सर्वं लपतु न्यासलोपं करोतु च। कूटसाक्षित्वमभ्येतु बिसस्तैन्यं करोति यः॥ वृथामांसाशनश्चास्तु वृथादानं करोतु च। यातु स्त्रियं दिवा चैव बिसस्तैन्यं करोति यः॥
Kashyapa said Let him who has stolen the lotusstalks give vent to all sorts of words in all places, give false evidence in a court of law, eat the flesh of animals not killed in sacrifices, make gifts to unworthy persons or to worthy persons at unseasonable times, and have sexual connection with women during daytime.
भरद्वाज उवाच नृशंसस्त्यक्तधर्मास्तु स्त्रीषु ज्ञातिषु गोषु च। ब्राह्मणं चापि जयतां बिसस्तैन्यं करोति यः॥ उपाध्यायमधः कृत्वा ऋचोऽध्येतु यजूंषि च। जुहोतु च स कक्षाग्नौ बिसस्तैन्यं करोति यः॥
Bharadvaja said Let him who has stolen the lotusstalks be cruel and sinful in his conduct towards women and kinsmen and kine, Let him humiliate Brahmanas, in disputations, by showing his superior knowledge and skill. Let him study the Richs and the Yajushes, disregarding his preceptor. Let him pour libations upon fires made with dry grass or straw.
जमदग्निरुवाच पुरीषमुत्सृजत्वप्सु हन्तु गां चैव दुह्यतु। अनृतौ मैथुनं यातु बिसस्तैन्यं करोति यः॥ द्वेष्यो भार्योपजीवी स्याद् दूरबन्धुश्च वैरवान्। अन्योन्यस्यातिथिश्चास्तु बिसस्तैन्यं करोति यः॥
Jamadagni said Let him who has stolen the lotusstalks be guilty of throwing filth and dirt on water. Let him be filled with enmity towards kine. Let him be guilty of having sexual union with women at times other than their season. Let him incur the hatred of all persons. Let him gain the living from the earnings of his wife. Let him have no friends and let him have many enemies. Let him be another's guest for getting in return those acts of hospitality which he has done to that other.
गौतम उवाच अधीत्य वेदांस्त्यजतु त्रीनग्नीनपविध्यतु। विक्रीणातु तथा सोमं बिसस्तैन्यं करोति यः॥ उदपानप्लवे ग्रामे ब्राह्मणो वृषलीपतिः। तस्य सालोक्यतां वातु बिसस्तैन्यं करोति यः।।१२३
Gautama said Let him who has stolen the lotusstalks be guilty of throwing away the Vedas after having read them. Let him renounce the three sacred fires. Let him be a seller of the Soma (plant or juice). Let him live with that Brahmana who lives in a village which has only one well from which water is drawn by all classes and who has married a Shudra woman.
विश्वामित्र उवाच जीवतो वै गुरून् भृत्यान् भरन्त्वस्य परे जनाः। अगतिर्बहुपुत्रः स्याद् बिसस्तैन्यं करोति यः॥
Vishvamitra said Let him who has stolen the lotus stalks be doomed to see his preceptors and seniors and his servants maintained by others during his own lifetime. Let him not have a good end. Let him be the father of many children.
अशुचिर्ब्रह्मकूटोऽस्तु ऋद्ध्या चैवाप्यहंकृतः। कर्षको मत्सरी चास्तु बिसस्तैन्यं करोति यः॥
Let him be always impure and wretch among Brahmanas. Let him be proud of his riches. Let him be a tiller of the soil and let him be filled with malice.
वर्षाचरोऽस्तु भृतको राज्ञश्चास्तु पुरोहितः। अयाज्यस्य भवेदृत्विग् बिसस्तैन्यं करोति यः॥
Let him wander in the rainy season. Let him be a paid servant. Let him be the priest of the king. Let him assist at the sacrifices of such impure persons who are not worthy of being assisted at their sacrifices.
अरुन्धत्युवाच नित्यं परिभवेच्छ्वधूं भर्तुर्भवतु दुर्मनाः। एका स्वादु समाश्नातु बिसस्तैन्यं करोति या॥
Arundhati said Let her who has stolen the lotusstalks always humiliate her motherinlaw. Let her be always vexed with her husband. Let her eat whatever good things come to her house without giving a part to others.
ज्ञातीनां गृहमध्यस्था सक्तूनत्तु दिनक्षये। अभोग्या वीरसूरस्तु बिसस्तैन्यं करोति या॥
Disregarding the kinsmen of her husband, let her live in her husband's house and eat, every evening, the flour of fried barley! Let her come to be considered as unenjoyable. Let her be the mother of a heroic son.
गण्डोवाच अनृतं भाषतु सदा बन्धुभिश्च विरुध्यतु। ददातु कन्यां शुल्केन बिसस्तैन्यं करोति यः॥
Ganda said Let her who has stolen the lotusstalks be always a speaker of untruth. Let her always fall out with her kinsmen! Let her give away her daughter in marriage for money.
साधयित्वा स्वयं प्राशेद् दास्ये जीर्यतु चैव ह। विकर्मणा प्रमीयेत बिसस्तैन्यं करोति यः॥
Let her cat the food which she has cooked, alone and without giving a part it to of anybody! Let her pass her whole life as a slave. Indeed, let her who has stolen the lotusstalks be quick with child on account of sexual union under circumstances of guilt.
पशुसख उवाच दास एव प्रजायेतामप्रसूतिरकिंचनः। दैवतेष्वनमस्कारो बिसस्तैन्यं करोति यः॥
Pashusakha said Let him who has stolen the lotusstalks be born of a slavemother. Let him who have many unworthy children. And let him never bow to the celestials.
शुनःसुख उवाच अध्वर्यवे दुहितरं वा ददातु च्छन्दोगे वा चरितब्रह्मचर्ये। आथर्वणं वेदमधीत्य विप्रः स्नायीत वा यो हरते बिसानि॥
Shunasa kha said Let him who has removed the lotusstalks acquire the merit of bestowing his daughter in marriage upon a Brahmana who has studied all the Samans and the Yajushes and who has carefully observed the vow of celibacy. Let him perform the final ablutions after having read all the Atharvans!
ऋषय ऊचुः इष्टमेतद् द्विजातीनां योऽयं ते शपथः कृतः। त्वया कृतं बिसस्तैन्यं सर्वेषां नः शुनः सख॥
All the Rishis said The oath you have taken is no oath at all, for all the deeds which you have mentioned are very desirable for the Brahmanas! It is evident, Shunasakha, that you have appropriated our lotusstalks.
शुनःसख उवाच न्यस्तमद्यं न पश्यद्भिर्यदुक्तं कृतकर्मभिः। सत्यमेतन्न मिथ्यैतद् बिसस्तैन्यं कृतं मया॥
Shunasakha said Not seeing the lotusstalks deposited by you, what you say is indeed true, for it is I who have actually stolen them.
मया ह्यन्तर्हितानीह बिसानीमानि पश्यत। परीक्षार्थं भगवतां कृतमेवं मयानघाः॥
Before you all I have made those stalks disappear. You sinless ones, the act was done by me for testing you.
रक्षणार्थं च सर्वेषां भवतामहमागतः। यातुधानी ह्यतिक्रूरा कृत्यैषा वो वधैषिणी॥
I came here for protecting you. That woman who lies killed there was called Yatudhani. She was of a dreadful disposition. Originated from the incantations of king Vrishadarbhi, she had come here from the desire of killing all of you.
वृषादर्भिप्रयुक्तैषा निहता मे तपोधनाः। दुष्टा हिंस्यादियं पापा युष्मान् प्रत्यग्निसम्भवा)।१३७
You ascetics having penances for wealth, begged on by that king, she had come but I have killed her. That wicked and sinful creature, originated from the sacrificial fire, would otherwise have taken your lives.
तस्मादरम्यागतो विप्रा वासवं मां निबोधते। अलोभादक्षया लोकाः प्राप्ता वै सार्वकामिकाः।।१३८ उत्तिष्ठध्वमितः क्षिप्रं तानवाप्नुत वै द्विजाः॥
It was for killing her and saving you that I came here, O you learned Brahmanas. Know that I am Vasava! you have entirely got rid of the influence of cupidity. On account of this, you have acquired many eternal regions fraught with the fruition of every desire as soon as it rises in the heart! Do you rise, forth with from this place and go to those regions of beatitude, O twiceborn ones, that are reserved for you.
ततो महर्षयः प्रीतास्तथेत्युक्त्वा पुरंदरम्। सहैय त्रिदशेन्द्रेण सर्वे जग्मुस्त्रिविष्टपम्॥ एवमेते महात्मानो भोगैर्बहुविधैरपि। क्षुधा परमया युक्ताश्छन्द्यमाना महात्मभिः॥ नैव लोभं तदा चक्रस्ततः स्वर्गमवाप्नुवन्॥
Bhishma said The great Rishis, highly pleased at this, replied to Purandara, saying, So be it! They then ascended to the celestial region the company of Indra himself. Even this, those high souled Rishis giving up all foods and other desirable articles as they are not touched with greed and they obtained the abode of heaven.
भीष्म उवाच तस्मात् सर्वास्ववस्थासु नरो लोभं विवर्जयेत्। एष धर्मः परो राजस्तस्पाल्लोभं विवर्जयेत्॥ इदं नरः सुचरितं समवायेषु कीर्तयन्। अर्थभागी च भवति न च दुर्गाण्यवाप्नुते॥ प्रीयन्ते पितरश्चास्य ऋषयो देवतास्तथा। यशोधर्मार्थभागी च भवति प्रेत्य मानवः॥
Therefore, a man should give up the lure. O king, is the highest duty. Cupidity should be renounced. The man who recites this account in assemblies of men, succeeds in acquiring riches. Such a man has never to come by a distressful end. The departed Manes, the Rishis, and the celestials become all pleased with him. Hereafter, again, he becomes gifted with fame and religions merit and riches.