Third Skandha · Chapter 10
Sourceजनमेजय उवाच कोऽसौ सत्यव्रतो नाम ब्राह्मणो द्विजसत्तमः । कस्मिन्देशे समुत्पन्नः कीदृशश्च वदस्व मे ॥ १ ॥ कथं तेन श्रुतः शब्दः कथमुच्चारितः पुनः । सिद्धिश्च कीदृशी जाता तस्य विप्रस्य तत्क्षणात् ॥ २ ॥ कथं तुष्टा भवानी सा सर्वज्ञा सर्वसंस्थिता । विस्तरेण वदस्वाद्य कथामेतां मनोरमाम् ॥ ३ ॥ सूत उवाच इति पृष्टस्तदा राज्ञा व्यासः सत्यवतीसुतः । उवाच परमोदारं वचनं रसवच्छुचि ॥ ४ ॥ व्यास उवाच शृणु राजन् प्रवक्ष्यामि कथां पौराणिकीं शुभाम् । श्रुता मुनिसमाजेषु मया पूर्वं कुरूद्वह ॥ ५ ॥ एकदाऽहं कुरुश्रेष्ठ कुर्वंस्तीर्थाटनं शुचि । सम्प्राप्तो नैमिषारण्यं पावनं मुनिसेवितम् ॥ ६ ॥ प्रणम्याहं मुनीन्सर्वान् स्थितस्तत्र वराश्रमे । विधिपुत्रास्तु यत्रासञ्जीवन्मुक्ता महाव्रताः ॥ ७ ॥ कथाप्रसंग एवासीत्तत्र विप्रसमागमे । जमदग्निस्तु पप्रच्छ मुनीनेवं समास्थितः ॥ ८ ॥ जमदग्निरुवाच सन्देहोऽस्ति महाभागा मम चेतसि तापसाः । समाजेषु मुनीनां वै निःसन्देहो भवाम्यहम् ॥ ९ ॥ ब्रह्मा विष्णुस्तथा रुद्रो मघवा वरुणोऽनलः । कुबेरः पवनस्त्वष्टा सेनानीश्च गणाधिपः ॥ १० ॥ सूर्योऽश्विनौ भगः पूषा निशानाथो ग्रहास्तथा । आराधनीयतमः कोऽत्र वाञ्छितार्थफलप्रदः ॥ ११ ॥ सुखसेव्यश्च सततं चाशुतोषश्च मानदाः । ब्रुवन्तु मुनयः शीघ्रं सर्वज्ञाः संशितव्रताः ॥ १२ ॥ एवं प्रश्ने कृते तत्र लोमशो वाक्यमब्रवीत् । जमदग्ने शृणुष्वैतद्यत्पृष्टं वै त्वयाऽधुना ॥ १३ ॥ सेवनीयतमा शक्तिः सर्वेषां शुभमिच्छताम् । परा प्रकृतिराद्या च सर्वगा सर्वदा शिवा ॥ १४ ॥ देवानां जननी सैव ब्रह्मादीनां महात्मनाम् । आदिप्रकृतिमूलं सा संसारपादपस्य वै ॥ १५ ॥ स्मृता चोच्चारिता देवी ददाति किल वाञ्छितम् । सर्वदैवार्द्रचित्ता सा वरदानाय सेविता ॥ १६ ॥ इतिहासं प्रवक्ष्यामि शृण्वन्तु मुनयः शुभम् । अक्षरोच्चारणादेव यथा प्राप्तं द्विजेन वै ॥ १७ ॥ कोसलेषु द्विजः कश्चिद्देवदत्तेति विश्रुतः । अनपत्यश्चकारेष्टिं पुत्राय विधिपूर्वकम् ॥ १८ ॥ तमसातीरमास्थाय कृत्वा मण्डपमुत्तमम् । द्विजानाहूय वेदज्ञान्सत्रकर्मविशारदान् ॥ १९ ॥ कृत्वा वेदीं विधानेन स्थापयित्वा विभावसून् । पुत्रेष्टिं विधिवत्तत्र चकार द्विजसत्तमः ॥ २० ॥ ब्रह्माणं कल्पयामास सुहोत्रं मुनिसत्तमम् । अध्वर्युं याज्ञवल्क्यं च होतारं च बृहस्पतिम् ॥ २१ ॥ प्रस्तोतारं तथा पैलमुद्गातारं च गोभिलम् । सभ्यानन्यान्मुनीन्कृत्वा विधिवत्प्रददौ वसु ॥ २२ ॥ उद्गाता सामगः श्रेष्ठः सप्तस्वरसमन्वितम् । रथन्तरमगायत्तु स्वरितेन समन्वितम् ॥ २३ ॥ तदाऽस्य स्वरभङ्गोऽभूत्कृते श्वासे मुहुर्मुहुः । देवदत्तश्चुकोपाशु गोभिलं प्रत्युवाच ह ॥ २४ ॥ मूर्खोऽसि मुनिमुख्याद्य स्वरभङ्गस्त्वया कृतः । काम्यकर्मणि सञ्जाते पुत्रार्थं यजतश्च मे ॥ २५ ॥ गोभिलस्तु तदोवाच देवदत्तं सुकोपितः । मूर्खस्ते भविता पुत्रः शठः शब्दविवर्जितः ॥ २६ ॥ सर्वप्राणिशरीरे तु श्वासोच्छ्वासः सुदुर्ग्रहः । न मेऽत्र दूषणं किंचित्स्वरभङ्गे महामते ॥ २७ ॥ तच्छ्रुत्वा वचनं तस्य गोभिलस्य महात्मनः । शापाद्भीतो देवदत्तस्तमुवाचातिदुःखितः ॥ २८ ॥ कथं क्रुद्धोऽसि विप्रेन्द्र वृथा मयि निरागसि । अक्रोधना हि मुनयो भवन्ति सुखदाः सदा ॥ २९ ॥ स्वल्पेऽपराधे विप्रेन्द्र कथं शप्तस्त्वया ह्यहम् । अपुत्रोऽहं सुतप्तः प्राक् तापयुक्तः पुनः कृतः ॥ ३० ॥ मूर्खपुत्रादपुत्रत्वं वरं वेदविदो विदुः । तथापि ब्राह्मणो मूर्खः सर्वेषां निन्द्य एव हि ॥ ३१ ॥ पशुवच्छूद्रवच्चैव न योग्यः सर्वकर्मसु । किं करोमीह मूर्खेण पुत्रेण द्विजसत्तम ॥ ३२ ॥ यथा शूद्रस्तथा मूर्खो ब्राह्मणो नात्र संशयः । न पूजार्हो न दानार्हो निन्द्यश्च सर्वकर्मसु ॥ ३३ ॥ देशे वै वसमानश्च ब्राह्मणो वेदवर्जितः । करदः शूद्रवच्चैव मन्तव्यः स च भूभुजा ॥ ३४ ॥ नासने पितृकार्येषु देवकार्येषु स द्विजः । मूर्खः समुपवेश्यश्च कार्यश्च फलमिच्छता ॥ ३५ ॥ राज्ञा शूद्रसमो ज्ञेयो न योज्यः सर्वकर्मसु । कर्षकस्तु द्विजः कार्यो ब्राह्मणो वेदवर्जितः ॥ ३६ ॥ विना विप्रेण कर्तव्यं श्राद्धं कुशचटेन वै । न तु विप्रेण मूर्खेण श्राद्धं कार्यं कदाचन ॥ ३७ ॥ आहारादधिकं चान्नं न दातव्यमपण्डिते । दाता नरकमाप्नोति ग्रहीता तु विशेषतः ॥ ३८ ॥ धिग्राज्यं तस्य राज्ञो वै यस्य देशेऽबुधा जनाः । पूज्यन्ते ब्राह्मणा मूर्खा दानमानादिकैरपि ॥ ३९ ॥ आसने पूजने दाने यत्र भेदो न चाण्वपि । मूर्खपण्डितयोर्भेदो ज्ञातव्यो विबुधेन वै ॥ ४० ॥ मूर्खा यत्र सुगर्विष्ठा दानमानपरिग्रहैः । तस्मिन्देशे न वस्तव्यं पण्डितेन कथञ्चन ॥ ४१ ॥ असतामुपकाराय दुर्जनानां विभूतयः । पिचुमन्दः फलाढ्योऽपि काकैरेवोपभुज्यते ॥ ४२ ॥ भुक्त्वान्नं वेदविद्विप्रो वेदाभ्यासं करोति वै । क्रीडन्ति पूर्वजास्तस्य स्वर्गे प्रमुदिताः किल ॥ ४३ ॥ गोभिलातः विमुक्तं वै त्वया वेदविदुत्तम । संसारे मूर्खपुत्रत्वं मरणादतिगर्हितम् ॥ ४४ ॥ कृपां कुरु महाभाग शापस्यानुग्रहं प्रति । दीनोद्धारणशक्तोऽसि पतामि तव पादयोः ॥ ४५ ॥ लोमश उवाच इत्युक्त्वा देवदत्तस्तु पतितस्तस्य पादयोः । स्तुवन्दीनहृदत्यर्थं कृपणः साश्रुलोचनः ॥ ४६ ॥ गोभिलस्तु तदा तत्र दृष्ट्वा तं दीनचेतसम् । क्षणकोपा महान्तो वै पापिष्ठाः कल्पकोपनाः ॥ ४७ ॥ जलं स्वभावतः शीतं पावकातपयोगतः । उष्णं भवति तच्छीघ्रं तद्विना शिशिरं भवेत् ॥ ४८ ॥ दयावान्गोभिलस्त्वाह देवदत्तं सुदुःखितम् । मूर्खो भूत्वा सुतस्ते वै विद्वानपि भविष्यति ॥ ४९ ॥ इति दत्तवरः सोऽथ मुदितोऽभूद्द्विजर्षभः । इष्टिं समाप्य विप्रान्वै विससर्ज यथाविधि ॥ ५० ॥ कालेन कियता तस्य भार्या रूपमती सती । गर्भं दधार काले सा रोहिणी रोहिणीसमा ॥ ५१ ॥ गर्भाधानादिकं कर्म चकार विधिवद्द्विजः । पुंसवनविधानञ्च शृङ्गारकरणं तथा ॥ ५२ ॥ सीमन्तोन्नयनञ्चैव कृतं वेदविधानतः । ददौ दानानि मुदितो मत्वेष्टिं सफलां तथा ॥ ५३ ॥ शुभेऽह्नि सुषुवे पुत्रं रोहिणी रोहिणीयुते । दिने लग्ने शुभेऽत्यर्थं जातकर्म चकार सः ॥ ५४ ॥ पुत्रदर्शनकं कृत्वा नामकर्म चकार च । उतथ्य इति पुत्रस्य कृतं नाम पुराविदा ॥ ५५ ॥ स चाष्टमे तथा वर्षे शुभे वै शुभवासरे । तस्योपनयनं कर्म चकार विधिवत्पिता ॥ ५६ ॥ वेदमध्यापयामास गुरुस्तं वै व्रते स्थितम् । नोच्चचार तथोतथ्यः संस्थितो मुग्धवत्तदा ॥ ५७ ॥ बहुधा पाठितः पित्रा न दधार मतिं शठः । मूढवत्तिष्ठतेऽत्यर्थं तं शुशोच पिता तदा ॥ ५८ ॥ एवं कुर्वन्सदाऽभ्यासं जातो द्वादशवार्षिकः । न वेद विधिवत्कर्तुं सन्ध्यावन्दनकं विधिम् ॥ ५९ ॥ मूर्खोऽभूदिति लोकेषु गता वार्ताऽतिविस्तरा । ब्राह्मणेषु च सर्वेषु तापसेष्वितरेषु च ॥ ६० ॥ जहास लोकस्तं विप्रं यत्र तत्र गतं मुने । पिता माता निनिन्दाथ मूर्खं तमतिभर्त्सयन् ॥ ६१ ॥ निन्दितोऽथ जनैः कामं पितृभ्यामथ बान्धवैः । वैराग्यमगमद्विप्रो जगाम वनमप्यसौ ॥ ६२ ॥ अन्धो वरस्तथा पङ्गुर्न मूर्खस्तु वरः सुतः । इत्युक्तोऽसौ पितृभ्यां वै विवेश काननं प्रति ॥ ६३ ॥ गंगातीरे शुभे स्थाने कृत्वोटजमनुत्तमम् । वन्यां वृत्तिं च सङ्कल्प्य स्थितस्तत्र समाहितः ॥ ६४ ॥ नियमं च परं कृत्वा नासत्यं प्रब्रवीम्यहम् । स्थितस्तत्राश्रमे रम्ये ब्रह्मचर्यव्रतो हि सः ॥ ६५ ॥
janamejaya uvāca ko'sau satyavrato nāma brāhmaṇo dvijasattamaḥ | kasmindeśe samutpannaḥ kīdṛśaśca vadasva me || 1 || kathaṃ tena śrutaḥ śabdaḥ kathamuccāritaḥ punaḥ | siddhiśca kīdṛśī jātā tasya viprasya tatkṣaṇāt || 2 || kathaṃ tuṣṭā bhavānī sā sarvajñā sarvasaṃsthitā | vistareṇa vadasvādya kathāmetāṃ manoramām || 3 || sūta uvāca iti pṛṣṭastadā rājñā vyāsaḥ satyavatīsutaḥ | uvāca paramodāraṃ vacanaṃ rasavacchuci || 4 || vyāsa uvāca śṛṇu rājan pravakṣyāmi kathāṃ paurāṇikīṃ śubhām | śrutā munisamājeṣu mayā pūrvaṃ kurūdvaha || 5 || ekadā'haṃ kuruśreṣṭha kurvaṃstīrthāṭanaṃ śuci | samprāpto naimiṣāraṇyaṃ pāvanaṃ munisevitam || 6 || praṇamyāhaṃ munīnsarvān sthitastatra varāśrame | vidhiputrāstu yatrāsañjīvanmuktā mahāvratāḥ || 7 || kathāprasaṃga evāsīttatra viprasamāgame | jamadagnistu papraccha munīnevaṃ samāsthitaḥ || 8 || jamadagniruvāca sandeho'sti mahābhāgā mama cetasi tāpasāḥ | samājeṣu munīnāṃ vai niḥsandeho bhavāmyaham || 9 || brahmā viṣṇustathā rudro maghavā varuṇo'nalaḥ | kuberaḥ pavanastvaṣṭā senānīśca gaṇādhipaḥ || 10 || sūryo'śvinau bhagaḥ pūṣā niśānātho grahāstathā | ārādhanīyatamaḥ ko'tra vāñchitārthaphalapradaḥ || 11 || sukhasevyaśca satataṃ cāśutoṣaśca mānadāḥ | bruvantu munayaḥ śīghraṃ sarvajñāḥ saṃśitavratāḥ || 12 || evaṃ praśne kṛte tatra lomaśo vākyamabravīt | jamadagne śṛṇuṣvaitadyatpṛṣṭaṃ vai tvayā'dhunā || 13 || sevanīyatamā śaktiḥ sarveṣāṃ śubhamicchatām | parā prakṛtirādyā ca sarvagā sarvadā śivā || 14 || devānāṃ jananī saiva brahmādīnāṃ mahātmanām | ādiprakṛtimūlaṃ sā saṃsārapādapasya vai || 15 || smṛtā coccāritā devī dadāti kila vāñchitam | sarvadaivārdracittā sā varadānāya sevitā || 16 || itihāsaṃ pravakṣyāmi śṛṇvantu munayaḥ śubham | akṣaroccāraṇādeva yathā prāptaṃ dvijena vai || 17 || kosaleṣu dvijaḥ kaściddevadatteti viśrutaḥ | anapatyaścakāreṣṭiṃ putrāya vidhipūrvakam || 18 || tamasātīramāsthāya kṛtvā maṇḍapamuttamam | dvijānāhūya vedajñānsatrakarmaviśāradān || 19 || kṛtvā vedīṃ vidhānena sthāpayitvā vibhāvasūn | putreṣṭiṃ vidhivattatra cakāra dvijasattamaḥ || 20 || brahmāṇaṃ kalpayāmāsa suhotraṃ munisattamam | adhvaryuṃ yājñavalkyaṃ ca hotāraṃ ca bṛhaspatim || 21 || prastotāraṃ tathā pailamudgātāraṃ ca gobhilam | sabhyānanyānmunīnkṛtvā vidhivatpradadau vasu || 22 || udgātā sāmagaḥ śreṣṭhaḥ saptasvarasamanvitam | rathantaramagāyattu svaritena samanvitam || 23 || tadā'sya svarabhaṅgo'bhūtkṛte śvāse muhurmuhuḥ | devadattaścukopāśu gobhilaṃ pratyuvāca ha || 24 || mūrkho'si munimukhyādya svarabhaṅgastvayā kṛtaḥ | kāmyakarmaṇi sañjāte putrārthaṃ yajataśca me || 25 || gobhilastu tadovāca devadattaṃ sukopitaḥ | mūrkhaste bhavitā putraḥ śaṭhaḥ śabdavivarjitaḥ || 26 || sarvaprāṇiśarīre tu śvāsocchvāsaḥ sudurgrahaḥ | na me'tra dūṣaṇaṃ kiṃcitsvarabhaṅge mahāmate || 27 || tacchrutvā vacanaṃ tasya gobhilasya mahātmanaḥ | śāpādbhīto devadattastamuvācātiduḥkhitaḥ || 28 || kathaṃ kruddho'si viprendra vṛthā mayi nirāgasi | akrodhanā hi munayo bhavanti sukhadāḥ sadā || 29 || svalpe'parādhe viprendra kathaṃ śaptastvayā hyaham | aputro'haṃ sutaptaḥ prāk tāpayuktaḥ punaḥ kṛtaḥ || 30 || mūrkhaputrādaputratvaṃ varaṃ vedavido viduḥ | tathāpi brāhmaṇo mūrkhaḥ sarveṣāṃ nindya eva hi || 31 || paśuvacchūdravaccaiva na yogyaḥ sarvakarmasu | kiṃ karomīha mūrkheṇa putreṇa dvijasattama || 32 || yathā śūdrastathā mūrkho brāhmaṇo nātra saṃśayaḥ | na pūjārho na dānārho nindyaśca sarvakarmasu || 33 || deśe vai vasamānaśca brāhmaṇo vedavarjitaḥ | karadaḥ śūdravaccaiva mantavyaḥ sa ca bhūbhujā || 34 || nāsane pitṛkāryeṣu devakāryeṣu sa dvijaḥ | mūrkhaḥ samupaveśyaśca kāryaśca phalamicchatā || 35 || rājñā śūdrasamo jñeyo na yojyaḥ sarvakarmasu | karṣakastu dvijaḥ kāryo brāhmaṇo vedavarjitaḥ || 36 || vinā vipreṇa kartavyaṃ śrāddhaṃ kuśacaṭena vai | na tu vipreṇa mūrkheṇa śrāddhaṃ kāryaṃ kadācana || 37 || āhārādadhikaṃ cānnaṃ na dātavyamapaṇḍite | dātā narakamāpnoti grahītā tu viśeṣataḥ || 38 || dhigrājyaṃ tasya rājño vai yasya deśe'budhā janāḥ | pūjyante brāhmaṇā mūrkhā dānamānādikairapi || 39 || āsane pūjane dāne yatra bhedo na cāṇvapi | mūrkhapaṇḍitayorbhedo jñātavyo vibudhena vai || 40 || mūrkhā yatra sugarviṣṭhā dānamānaparigrahaiḥ | tasmindeśe na vastavyaṃ paṇḍitena kathañcana || 41 || asatāmupakārāya durjanānāṃ vibhūtayaḥ | picumandaḥ phalāḍhyo'pi kākairevopabhujyate || 42 || bhuktvānnaṃ vedavidvipro vedābhyāsaṃ karoti vai | krīḍanti pūrvajāstasya svarge pramuditāḥ kila || 43 || gobhilātaḥ vimuktaṃ vai tvayā vedaviduttama | saṃsāre mūrkhaputratvaṃ maraṇādatigarhitam || 44 || kṛpāṃ kuru mahābhāga śāpasyānugrahaṃ prati | dīnoddhāraṇaśakto'si patāmi tava pādayoḥ || 45 || lomaśa uvāca ityuktvā devadattastu patitastasya pādayoḥ | stuvandīnahṛdatyarthaṃ kṛpaṇaḥ sāśrulocanaḥ || 46 || gobhilastu tadā tatra dṛṣṭvā taṃ dīnacetasam | kṣaṇakopā mahānto vai pāpiṣṭhāḥ kalpakopanāḥ || 47 || jalaṃ svabhāvataḥ śītaṃ pāvakātapayogataḥ | uṣṇaṃ bhavati tacchīghraṃ tadvinā śiśiraṃ bhavet || 48 || dayāvāngobhilastvāha devadattaṃ suduḥkhitam | mūrkho bhūtvā sutaste vai vidvānapi bhaviṣyati || 49 || iti dattavaraḥ so'tha mudito'bhūddvijarṣabhaḥ | iṣṭiṃ samāpya viprānvai visasarja yathāvidhi || 50 || kālena kiyatā tasya bhāryā rūpamatī satī | garbhaṃ dadhāra kāle sā rohiṇī rohiṇīsamā || 51 || garbhādhānādikaṃ karma cakāra vidhivaddvijaḥ | puṃsavanavidhānañca śṛṅgārakaraṇaṃ tathā || 52 || sīmantonnayanañcaiva kṛtaṃ vedavidhānataḥ | dadau dānāni mudito matveṣṭiṃ saphalāṃ tathā || 53 || śubhe'hni suṣuve putraṃ rohiṇī rohiṇīyute | dine lagne śubhe'tyarthaṃ jātakarma cakāra saḥ || 54 || putradarśanakaṃ kṛtvā nāmakarma cakāra ca | utathya iti putrasya kṛtaṃ nāma purāvidā || 55 || sa cāṣṭame tathā varṣe śubhe vai śubhavāsare | tasyopanayanaṃ karma cakāra vidhivatpitā || 56 || vedamadhyāpayāmāsa gurustaṃ vai vrate sthitam | noccacāra tathotathyaḥ saṃsthito mugdhavattadā || 57 || bahudhā pāṭhitaḥ pitrā na dadhāra matiṃ śaṭhaḥ | mūḍhavattiṣṭhate'tyarthaṃ taṃ śuśoca pitā tadā || 58 || evaṃ kurvansadā'bhyāsaṃ jāto dvādaśavārṣikaḥ | na veda vidhivatkartuṃ sandhyāvandanakaṃ vidhim || 59 || mūrkho'bhūditi lokeṣu gatā vārtā'tivistarā | brāhmaṇeṣu ca sarveṣu tāpaseṣvitareṣu ca || 60 || jahāsa lokastaṃ vipraṃ yatra tatra gataṃ mune | pitā mātā ninindātha mūrkhaṃ tamatibhartsayan || 61 || nindito'tha janaiḥ kāmaṃ pitṛbhyāmatha bāndhavaiḥ | vairāgyamagamadvipro jagāma vanamapyasau || 62 || andho varastathā paṅgurna mūrkhastu varaḥ sutaḥ | ityukto'sau pitṛbhyāṃ vai viveśa kānanaṃ prati || 63 || gaṃgātīre śubhe sthāne kṛtvoṭajamanuttamam | vanyāṃ vṛttiṃ ca saṅkalpya sthitastatra samāhitaḥ || 64 || niyamaṃ ca paraṃ kṛtvā nāsatyaṃ prabravīmyaham | sthitastatrāśrame ramye brahmacaryavrato hi saḥ || 65 ||
English translation
1. Janamejaya said O Maharsi! Who was Satyavrata, the Brahmin whose name you have just taken? In what country was he born? Of what nature was he? Please describe all these to me and satisfy my curiosity?
2. How did he hear that sound “Ai”; how did he repeat that word? How came out the success to him, that illiterate Brahman, at that very instant?
3. And how is it that that Great Goddess, who is omniscient and omnipresent, was pleased with him, kindly describe this interesting incident in detail.
4. Suta said Vyasa, the son of Satyavati, thus asked by the king, addressed in the following pure, sweet, and highly liberal words.
5. Vyasa said Hear, O king! You are the best and foremost in the Kuru clan; what I before heard in the assembly of the Munis, I am now relating that ancient story, highly beneficial to you.
6. O best of the Kurus! Once in my peregrinations in the holy places of pilgrimages, I came to the Naimisaranya forest, that highly sacred place frequented by the Munis.
7-8. That time there were staying Sanaka, Sanatana and the other sons of Brahma who were liberated while living. I went there and bowed down to the Munis and took my seat. Then the religious conversations ensued there in the assembly, when the great sage Maharsi Jamadagni began to question the Munis in the following terms
9. O high-minded excellent ascetics and Munis! There has arisen a great doubt in my mind; I am desirous to have that doubt solved in this assembly of the Maharsis.
10-12. O all-knowing Maharsis that have fulfilled your vows! O Givers of one's honour! Now my question is this:-- Of the following Devas Brahma, Visnu, Rudra, Indra, Varuna, Fire, Kuvera, Wind, Visvakarma, Kartikeya, Ganesa, the Sun, the two As'vins, Bhaga, Pusa, Moon, and the other planets, who is the first and best to be worshipped, that can easily be served; who is very quickly satisfied and grants the desired boons; kindly tell me this as early as possible.
13. Thus questioned by the Muni Jamadagni, Maharsi Lomas'a, one in the assembly, spoke O Jamadagni! Hear in reply to your question.
14-15. The Goddess of Energy is the best of the Devas, most excellent and highest to be worshipped. Those who want welfare, they ought to worship this Supreme Force. She is the Para Prakriti, the Highest Nature, the Brahma, conditioned by Maya (Time, space, and causation). She grants all the desires, does good to all, pervades everywhere, and is the Mother of Brahma and the other high souled Devas. She is the First Prakriti, and is the Root of this gigantic Tree of Universe.
16. If any one calls the Devi in remembrance or distinctly utters Her Name, She fulfills all the desires of the human beings. If anybody worships Her, She is at once filled with mercy and becomes ready to grant boons.
17. O Munis! How, once on a time, at Brahmin, uttering one letter of Her mystical mantra, obtained Her Grace, I am now describing that most auspicious history before you. Be pleased to hear.
18. Once on a time, there lived in the country of Kosala, a famous Brahmin, named Deva Datta. He had no issues and therefore started duly according to the prescribed rules a sacrifice called Puttresti for the sake of obtaining children.
19-20. On the banks of the Tamasa river, the Brahmin erected a temporary building (or an open shade) for performing the ceremony, and there built an altar and invited the Brahmins, versed in the Vedas, and clever in performing sacrificial rites. There he placed the fire and began to perform according to the strict rules, the Puttresti sacrifice.
21-22. In that sacrifice, Suhotra, the best of the Munis acted the part of Brahma (1); Yajhyavalkya acted the part of Adhvaryu (2); Brihaspati, that of Hota (3); Paila, that of Prastota (4); Govila, that of Udgata (6); and the other Munis acted as assistants. These all were duly paid their remunerations.
(1) One of the four priests employed at a Soma sacrifice as a superintendent.
(2) Any officiating priest technically distinguished from Hotri, Udgatri and Brahman. His duty was to measure the ground, build the altar, prepare sacrificial vessels, to fetch wood and water, light the fire, bring the animal and immolate it and while doing this to repeat the Yajurveda.
(3) A sacrificing priest who offers the oblations. Or one who recites the prayers of the Rigveda at a sacrifice.
(5) One of the four principal priests at a sacrifice, one who chants the hymns of the Samaveda.
23-24. The Hota Govila, the excellent reciter of the Sama hymns, began to sing in accented tones called svarita (the accents are three Udatta, Anudatta and Svarita) and the Rathantara Sama in 7 tunes.
Then he began to draw breath frequently; and consequently there was a break in time in the accent of Govila. Seeing this, Deva Datta was angry and immediately said to Govila.
25. Well, Govila, you are the foremost of the Munis and still you are doing your work like a quite illiterate man. I fear obstacles may arise in the getting of my son in this my sacrifice of Puttresti.
26. Govila then became much enraged and told Deva Datta “your son will be illiterate, hypocrite, and dumb.”
27. Behold! Every being is subject to breathing and respiring; it is very hard to control them; there is no fault of mine in the accents of my songs being thus broken; it is strange that you, being intelligent, cannot understand this.
28. Being afraid to hear the curse from Govila, Deva Datta became very sorry and said “O Muni! I have done no serious offence; why are you so offended without any cause. Seel The Munis are void of anger and they always give delight to others.”
29-30. O best of Brahmans! My offence is very trifling; why have you inflicted on me so severe a curse? I was already under the mental agony, since I had no issues; and now you have made me suffer move pain.
31. For the Vedic Pundits declare that it is better not to have any son than to have an illiterate stupid son; the more so, when a Brahmin's son is illiterate, he is blamed by one and all.
32. An illiterate son is like a S’udra or a beast; he is unfit for any action. O Brahmin! What shall I do with an illiterate son?
33. An illiterate Brahmin is like a S’udra; consequently not an object to be engaged in any act of worship or of gifts, he is not deserving to do any action.
34. A Brahman, bereft of the knowledge of the Vedas, living in a country is treated as a S’udra by the king of the place and is liable to pay taxes.
35. Whoever wants to have any fruit in any action will never invite an illiterate Brahmin to take his seat in the ceremony relating to the Pitris or the Devas.
36. The king will consider an illiterate Brahmin as if a S’udra and will never engage him in any religious ceremony but will order him to do the work of a farmer in cultivating fields.
37. Rather to perform the funeral ceremonies by erecting a Kus'abata than to engage an illiterate Brahmin for the purpose.
38. One should give food to an illiterate Brahmin just sufficient to fill his belly and no more. If he does not do that, the giver and especially the receiver are subject to go down to hell.
39. Fie to a kingdom where honour is shown to the illiterate stupid Brahmanas.
40. Where no difference is observed when seats, worship and gift are given to various persons, sages should draw their inference how the literate and illiterate persons are treated there.
41. When the illiterate fools become haughty, when they are paid honours and gifts, the literary persons should never dwell there.
42. The wealth of the wicked goes to the enjoyments of the bad persons; for the Nim trees, though abounding richly in fruits, are enjoyed only by crows.
43. Again, on the other hand, if the Brahmins, versed in the Vedas, study the Vedas even after they have taken their food, still his father and forefathers are happy and play cheerfully in their heavens.
44. Therefore O Govila! You being the foremost of the Brahmin who are versed in the Vedas, what have you said just now? See in this world, death is rather to be preferred then to have an illiterate son. How is it, then, that you have cursed me that I would get an illiterate son, when you are the best one, highly qualified with knowledge.
45. O high minded one! You are capable to relieve the distressed; I am bowing down to your feet; shew your mercy and re-consider your curse.
46. Lomas'a said O Munis! Devadatta, saying these words, fell prostrate at his feet and began to eulogise him in very pitiful words, being very much grieved and with tears in his eyes.
47. Seeing him thus distressed, Govila was moved with pity. The persons that are noble have their anger satiated after a short while; the anger of the ignoble lasts for a long time.
48. The water is naturally cool; but it gets hot in contact with fire heat; and no sooner the heat is drawn away, water gets again cooled quickly.
49. The merciful Govila then addressed the distressed Devadatta “your son though at first illiterate, will afterwards be very learned.”
50. The Brahmin Devadatta was very glad on getting this boon; then completing the sacrifice, rewarded the Brahmins with their due dakshinas and dismissed them.
51. In due course of time, his fair chaste wife Rohini, like the asterism Rohini became pregnant.
52. Devadatta performed the Garbhadhan (1) and Pumsavan (2) ceremonies and other purificatory rites duly.
53. He performed the Simantonnayana ceremony according to rules and considered his Puttrvesti sacrifice successful and made various offerings to the Brahmins.
N. B. -- (1) One of the Samskaras, purificatory ceremonies, performed after menstruation to ensure or facilitate conception (this ceremony legalises in a religious sense the consummation of marriage).
(2) It is a ceremony performed on a woman's perceiving the first signs of a living conception, with a view to the birth of a son.
(3) “Parting of the hair” one of the twelve Samskaras or purificatory rites observed by women in the fourth, sixth, or eighth month of their pregnancy.
54-55. In the auspicious lagna when Rohini asterism was present and in the auspicious day, his wife Rohini gave birth to a male child. Devadatta performed the nativities of the new born child and saw its
face. Next that knower of the Puranas, Devadatta kept the name of the child as Utathya.
56. When the son was eight years old, Devadatta performed the Upanayana (thread) ceremony duly.
57-58. Next the child was made to accept the vow of Brahmachari; and Devadatta made him study the Vedas; but the child could not pronounce a single word and used to sit simply like a stupid boy. Though tried in various ways to read and write, that wicked boy never paid the slightest attention, simply sat idly. Seeing this, his father was very sorry and much grieved.
59. Thus twelve years passed. Yet the boy could not learn how to perform his Sandhya Bandana duly.
60. The rumour went abroad that Utathya, the son of Devadatta turned out very illiterate. All the Brahmanas, ascetics, and other persons came to learn this fact.
61. Wherever Utathya used to go in any forest on hermitage, the people used to laugh at him, ridiculed his father and mother and began to chide that illiterate son.
62. Thus blamed by father, mother and all other persons, dispassion occupied the heart of Utathya.
63. Once when rebuked by his father and nnother that it was better to have a blind and lame son instead of an illiterate brute, Utathya took recourse to renunciation and went to a dense forest.
64-65. On the banks of the Ganges in a beautiful spot free from obstacles, he built a beautiful hut and began to subsist on the roots and fruits of the forest and with collected mind. Having made the excellent vow “I will never speak untruth” and holding the vow of celibacy, he lived in that beautiful hermitage.
Thus ends the 10th chapter in the 3rd Skandha of S’ri Mad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyasa relating to the story of Satyavrata.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24736, revision 75589 (2016-08-03T11:43:11Z). English is Swami Vijñanananda’s complete 1921–23 public-domain translation, controlled against the archival OCR and its chapter page at https://sacred-texts.com/hin/db/bk03ch10.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.