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Bhūmi-khaṇḍa · Chapter 12

Chapter 12

Unit 94 of 693Bhūmi-khaṇḍa · Chapter 12Bhūmi-khaṇḍa · Chapter 121 source entries

Bhūmi-khaṇḍa · Chapter 12

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सुमनोवाच- ऋणसंबंधिनं पुत्रं प्रवक्ष्यामि तवाग्रतः । ऋणं यस्य गृहीत्वा यः प्रयाति मरणं किल १। अर्थदाता सुतो भूत्वा भ्राता चाथ पिता प्रिया । मित्ररूपेण वर्त्तेत अतिदुष्टः सदैव सः २। गुणं नैव प्रपश्येत स क्रूरो निष्ठुराकृतिः । जल्पते निष्ठुरं वाक्यं सदैव स्वजनेषु च ३। मिष्टंमिष्टं समश्नाति भोगान्भुंजति नित्यशः । द्यूतकर्मरतो नित्यं चौरकर्मणि सस्पृहः ४। गृहद्रव्यं बलाद्भुंक्ते वार्यमाणः स कुप्यति । पितरं मातरं चैव कुत्सते च दिनेदिने ५। द्रावकस्त्रासकश्चैव बहुनिष्ठुरजल्पकः । एवं भुक्त्वाथ तद्द्रव्यं सुखेन परितिष्ठति ६। जातकर्मादिभिर्बाल्ये द्रव्यं गृह्णाति दारुणः । पुनर्विवाहसंबंधान्नानाभेदैरनेकधा ७। एवं संजायते द्रव्यमेवमेतद्ददात्यपि । गृहक्षेत्रादिकं सर्वं ममैव हि न संशयः ८। पितरं मातरं चैव हिनस्त्येव दिनेदिने । सुखंडैर्मुशलैश्चैव सर्वघातैः सुदारुणैः ९। मृते तु तस्मिन्पितरि मातर्येवातिनिष्ठुरः । निःस्नेहो निष्ठुरश्चश्चैव जायते नात्र संशयः १०। श्राद्धकर्माणि दानानि न करोति कदैव सः । एवंविधाश्च वै पुत्राः प्रभवंति महीतले ११। रिपुं पुत्रं प्रवक्ष्यामि तवाग्रे द्विजपुंगव । बाल्ये वयसि संप्राप्ते रिपुत्वे वर्तते सदा १२। पितरं मातरं चैव क्रीडमानो हि ताडयेत् । ताडयित्वा प्रयात्येव प्रहस्यैव पुनःपुनः १३। पुनरायाति संत्रस्तः पितरं मातरं प्रति । सक्रोधो वर्तते नित्यं कुत्सते च पुनःपुनः १४। एवं संवर्तते नित्यं वैरकर्मणि सर्वदा । पितरं मारयित्वा च मातरं च ततः पुनः १५। प्रयात्येवं स दुष्टात्मा पूर्ववैरानुभावतः । अथातः संप्रवक्ष्यामि यस्माल्लभ्यं भवेत्प्रियम् १६। जातमात्रः प्रियं कुर्याद्बाल्ये लालनक्रीडनैः । वयः प्राप्य प्रियं कुर्यान्मातृपित्रोरनन्तरम् १७। भक्त्या संतोषयेन्नित्यं तावुभौ परितोषयेत् । स्नेहेन वचसा चैव प्रियसंभाषणेन च १८। मृते गुरौ समाज्ञाय स्नेहेन रुदते पुनः । श्राद्धकर्माणि सर्वाणि पिंडदानादिकां क्रियाम् १९। करोत्येव सुदुःखार्तस्तेभ्यो यात्रां प्रयच्छति । ऋणत्रयान्वितः स्नेहाद्भुंजापयति नित्यशः २०। यस्माल्लभ्यं भवेत्कांत प्रयच्छति न संशयः । पुत्रो भूत्वा महाप्राज्ञ अनेन विधिना किल २१। उदासीनं प्रवक्ष्यामि तवाग्रे प्रिय सांप्रतम् । उदासीनेन भावेन सदैव परिवर्तते २२। ददाति नैव गृह्णाति न च कुप्यति तुष्यति । नो वा ददाति संत्यज्य उदासीनो द्विजोत्तम २३। तवाग्रे कथितं सर्वं पुत्राणां गतिरीदृशी । यथा पुत्रस्तथा भार्या पिता माताथ बांधवाः २४। भृत्याश्चान्ये समाख्याताः पशवस्तुरगास्तथा । गजा महिष्यो दासाश्च ऋणसंबंधिनस्त्वमी २५। गृहीतं न ऋणं तेन आवाभ्यां तु न कस्यचित् । न्यासमेवं न कस्यापि कृतं वै पूर्वजन्मनि २६। धारयावो न कस्यापि ऋणं कांत शृणुष्वहि । न वैरमस्ति केनापि पूर्वजन्मनि वै कृतम् २७। आवाभ्यां हि न विप्रेंद्र न त्यक्तं हि तथापते । एवं ज्ञात्वा शमं गच्छ त्यज चिंतामनर्थकीम् २८। कस्य पुत्राः प्रिया भार्या कस्य स्वजनबांधवाः । हृतं न चैव कस्यापि नैव दत्तं त्वया पुनः २९। कथं हि धनमायाति विस्मयं व्रज माधव । प्राप्तव्यमेव यत्रैव भवेद्द्रव्यं द्विजोत्तम ३०। अनायासेन हस्ते हि तस्यैव परिजायते । यत्नेन महता चैव द्रव्यं रक्षति मानवः ३१। व्रजमानो व्रजत्येव धनं तत्रैव तिष्ठति । एवं ज्ञात्वा शमं गच्छ जहि चिंतामनर्थकीम् ३२। कस्य पुत्राः प्रिया भार्या कस्य स्वजनबांधवाः । कः कस्य नास्ति संसारे असंबंधाद्द्विजोत्तम ३३। महामोहेन संमूढा मानवाः पापचेतसः । इदं गृहमयं पुत्र इमा नार्यो ममैव हि ३४। अनृतं दृश्यते कांत संसारस्य हि बंधनम् । एवं संबोधितो देव्या भार्यया प्रियया तदा ३५। पुनः प्राह प्रियां भार्यां सुमनां ज्ञानवादिनीम् । सोमशर्मोवाच- सत्यमुक्तं त्वया भद्रे सर्वसंदेहनाशनम् ३६। तथापि वंशमिच्छंति साधवः सत्यपंडिताः । यथा पुत्रस्य मे चिंता धनस्य च तथा प्रिये ३७। येनकेनाप्युपायेन पुत्रमुत्पादयाम्यहम् । सुमनोवाच- पुत्रेण लोकाञ्जयति पुत्रस्तारयते कुलम् ३८। सत्पुत्रेण महाभाग पिता माता च जंतवः । एकः पुत्रो वरो विद्वान्बहुभिर्निर्गुणैस्तु किम् ३९। एकस्तारयते वंशमन्ये संतापकारकाः । पूर्वमेव मया प्रोक्तमन्ये संबंधगामिनः ४०। पुण्येन प्राप्यते पुत्रः पुण्येन प्राप्यते कुलम् । सुगर्भः प्राप्यते पुण्यैस्तस्मात्पुण्यं समाचर ४१। जातस्य मृतिरेवास्ति जन्म एव मृतस्य च । सुजन्म प्राप्यते पुण्यैर्मरणं तु तथैव च ४२। सुखं धनचयः कांत भुज्यते पुण्यकर्मभिः । सोमशर्मोवाच- पुण्यस्याचरणं ब्रूहि तथा जन्मान्यपि प्रिये ४३। सुपुण्यः कीदृशो भद्रे वद पुण्यस्य लक्षणम् । सुमनोवाच- आदौ पुण्यं प्रवक्ष्यामि यथा पुण्यं श्रुतं मया ४४। पुरुषो वाथवा नारी यथा नित्यं च वर्तते । यथा पुण्यैः समाप्नोति कीर्तिं पुत्रान्प्रियान्धनम् ४५। पुण्यस्य लक्षणं कांत सर्वमेव वदाम्यहम् । ब्रह्मचर्येण सत्येन मखपंचकवर्तनैः ४६। दानेन नियमैश्चापि क्षमाशौचेन वल्लभ । अहिंसया सुशक्त्या च अस्तेयेनापि वर्तनैः ४७। एतैर्दशभिरंगैस्तु धर्ममेवं प्रपूरयेत् । संपूर्णो जायते धर्मो ग्रासैर्भोगो यथोदरे ४८। धर्मं सृजति धर्मात्मा त्रिविधेनैव कर्मणा । तस्य धर्मः प्रसन्नात्मा पुण्यमेवं तु प्रापयेत् ४९। यं यं चिंतयते प्राज्ञस्तं तं प्राप्नोति दुर्लभम् । सोमशर्मोवाच- कीदृङ्मूर्तिस्तु धर्मस्य कान्यंगानि च भामिनि ५०। प्रीत्या कथय मे कांते श्रोतुं श्रद्धा प्रवर्तते । सुमनोवाच- लोके धर्मस्य वै मूर्तिः कैर्दृष्टा न द्विजोत्तम ५१। अदृश्यवर्त्मा सत्यात्मा न दृष्टो देवदानवैः । अत्रिवंशे समुत्पन्नो अनसूयात्मजो द्विजः ५२। तेन दृष्टो महाधर्मो दत्तात्रेयेण वै सदा । द्वावेतौ तु महात्मानौ कुर्वाणौ तप उत्तमम् ५३। धर्मेण वर्तमानौ तौ तपसा च बलेन च । इंद्राधिकेन रूपेण प्रशस्तेन भविष्यतः ५४। दशवर्षसहस्रं तौ यावत्तु वनसंस्थितौ । वायुभक्षौ निराहारौ संजातौ शुभदर्शनौ ५५। दशवर्षसहस्रं तु तावत्कालं तपोर्जितम् । सुसाध्यमानयोश्चैव तत्र धर्मः प्रदृश्यते ५६। पंचाग्निः साध्यते द्वाभ्यां तावत्कालं द्विजोत्तम । त्रिकालं साधितं तावन्निराहारं कृतं तथा ५७। जलमध्ये स्थितौ तावद्दत्तात्रेयो यतिस्तथा । दुर्वासास्तु मुनिश्रेष्ठस्तपसा चैव कर्षितः ५८। धर्मं प्रति स धर्मात्मा चुक्रोध मुनिपुंगवः । क्रुद्धे सति महाभाग तस्मिन्मुनिवरे तदा ५९। अथ धर्मः समायातः स्वरूपेण च वै तदा । ब्रह्मचर्यादिभिर्युक्तस्तपोभिश्च स बुद्धिमान् ६०। सत्यं ब्राह्मणरूपेण ब्रह्मचर्यं तथैव च । तपस्तु द्विजवर्योस्ति दमः प्राज्ञो द्विजोत्तमः ६१। नियमस्तु महाप्राज्ञो दानमेव तथैव च । अग्निहोत्रिस्वरूपेण ह्यात्रेयं हि समागताः ६२। क्षमा शांतिस्तथा लज्जा चाहिंसा च ह्यकल्पना । एताः सर्वाः समायाताः स्त्रीरूपास्तु द्विजोत्तम ६३। बुद्धिः प्रज्ञा दया श्रद्धा मेधा सत्कृति शांतयः । पंचयज्ञास्तथा पुण्याः सांगा वेदास्तु ते तदा ६४। स्वस्वरूपधराश्चैव ते सर्वे सिद्धिमागताः । अग्न्याधानादयः पुण्या अश्वमेधादयस्तथा ६५। रूपलावण्यसंयुक्ताः सर्वाभरणभूषिताः । दिव्यमाल्यांबरधरा दिव्यगंधानुलेपनाः ६६। किरीटकुंडलोपेता दिव्याभरणभूषिताः । दीप्तिमंतः सुरूपास्ते तेजोज्वालाभिरावृताः ६७। एवं धर्मः समायातः परिवारसमन्वितः । यत्र तिष्ठति दुर्वासाः क्रोधनः कालवत्तथा ६८। धर्म उवाच- कस्मात्कोपः कृतो विप्र भवांस्तपस्समन्वितः । क्रोधो हि नाशयेच्छ्रेयस्तप एव न संशयः ६९। सर्वनाशकरस्तस्मात्क्रोधं तत्र विवर्जयेत् । स्वस्थो भव द्विजश्रेष्ठ उत्कृष्टं तपसः फलम् ७०। दुर्वासा उवाच- भवान्को हि समायात एतैर्द्विजवरैः सह । सप्त नार्यः प्रतिष्ठंति सुरूपाः समलंकृताः ७१। कथयस्व ममाग्रे त्वं विस्तरेण महामते । धर्म उवाच- अयं ब्राह्मणरूपेण सर्वतेजः समन्वितः ७२। दंडहस्तः सुप्रसन्नः कमंडलुधरस्तथा । तवाग्रे ब्रह्मचर्योयं सोयं पश्य समागतः ७३। अन्यं पश्यस्व वै त्वं च दीप्तिमंतं द्विजोत्तम । कपिलं पिंगलाक्षं च सत्यमेनं द्विजोत्तम ७४। तादृशं पश्य धर्मात्मन्वैश्वदेवसमप्रभम् । यत्तपो हि त्वया विप्र सर्वदेवसमाश्रितम् ७५। एतं पश्य महाभाग तव पार्श्वसमागतम् । प्रसन्नवाग्दीप्तियुक्तः सर्वजीवदयापरः ७६। दम एव तथायं ते यः पोषयति सर्वदा । जटिलः कर्कशः पिंगो ह्यतितीव्रो महाप्रभुः ७७। नाशको हि स पापानां खड्गहस्तो द्विजोत्तम । अभिशांतो महापुण्यो नित्यक्रियासमन्वितः ७८। नियमस्तु समायातस्तव पार्श्वे द्विजोत्तम । अनिर्मुक्तो महादीप्तः शुद्धस्फटिकसन्निभः ७९। पयःकमंडलुकरो दंतकाष्ठधरो द्विजः । शौच एष समायातो भवतः सन्निधाविह ८०। अतिसाध्वी महाभागा सत्यभूषणभूषिता । सर्वभूषणशोभांगी शुश्रूषेयं समागता ८१। अतिधीरा प्रसन्नांगी गौरी प्रहसितानना । पद्महस्ता इयं धात्री पद्मनेत्रा सुपद्मिनी ८२। दिव्यैराभरणैर्युक्ता क्षमा प्राप्ता द्विजोत्तम । अतिशांता सुप्रतिष्ठा बहुमंगलसंयुता ८३। दिव्यरत्नकृता शोभा दिव्याभरणभूषिता । तव शांतिर्महाप्राज्ञ ज्ञानरूपा समागता ८४। परोपकारकरणा बहुसत्यसमाकुला । मितभाषा सदैवासौ अकल्पा ते समागता ८५। प्रसन्ना सा क्षमायुक्ता सर्वाभरणभूषिता । पद्मासना सुरूपा सा श्यामवर्णा यशस्विनी ८६। अहिंसेयं महाभागा भवंतं तु समागता । तप्तकांचनवर्णांगी रक्तांबरविलासिनी ८७। सुप्रसन्ना सुमंत्रा च यत्र तत्र न पश्यति । ज्ञानभावसमाक्रांता पुण्यहस्ता तपस्विनी ८८। मुक्ताभरणशोभाढ्या निर्मला चारुहासिनी । इयं श्रद्धा महाभाग पश्य पश्य समागता ८९। बहुबुद्धिसमाक्रांता बहुज्ञानसमाकुला । सुभोगासक्तरूपा सा सुस्थिता चारुमंगला ९०। सर्वेष्टध्यानसंयुक्ता लोकमाता यशस्विनी । सर्वाभरणशोभाढ्या पीनश्रोणि पयोधरा ९१। गौरवर्णा समायाता माल्यवस्त्रविभूषिता । इयं मेधा महाप्राज्ञ तवैव परिसंस्थिता ९२। हंसचंद्रप्रतीकाशा मुक्ताहारविलंबिनी । सर्वाभरणसंभूषा सुप्रसन्ना मनस्विनी ९३। श्वेतवस्त्रेण संवीता शतपत्रं शयेकृतम् । पुस्तककरा पंकजस्था राजमाना सदैव हि ९४। एषा प्रज्ञा महाभाग भाग्यवंतं समागता । लाक्षारससमावर्णा सुप्रसन्ना सदैव हि ९५। पीतपुष्पकृतामाला हारकेयूरभूषणा । मुद्रिका कंकणोपेता कर्णकुंडलमंडिता ९६। पीतेन वाससा देवी सदैव परिराजते । त्रैलोक्यस्योपकाराय पोषणायाद्वितीयका ९७। यस्याः शीलं द्विजश्रेष्ठ सदैव परिकीर्तितम् । सेयं दया सु संप्राप्ता तव पार्श्वे द्विजोत्तम ९८। इयं वृद्धा महाप्राज्ञ भावभार्या तपस्विनी । मम माता द्विजश्रेष्ठ धर्मोहं तव सुव्रत ९९। इति ज्ञात्वा शमं गच्छ मामेवं परिपालय । दुर्वासा उवाच- यदि धर्मः समायातो मत्समीपं तु सांप्रतम् १००। एतन्मे कारणं ब्रूहि किं ते धर्म करोम्यहम् । धर्म उवाच- कस्मात्क्रुद्धोसि विप्रेन्द्र किमेतैर्विप्रियं कृतम् १०१। तन्मे त्वं कारणं ब्रूहि दुर्वासो यदि मन्यसे । दुर्वासा उवाच- येनाहं कुपितो देव तदिदं कारणं शृणु १०२। दमशौचैः सुसंक्लेशैः शोधितं कायमात्मनः । लक्षवर्षप्रमाणं वै तपश्चर्या मया कृता १०३। एवं पश्यसि मामेवं दया तेन प्रवर्तते । तस्मात्क्रुद्धोस्मि तेद्यैव शापमेवं ददाम्यहम् १०४। एवं श्रुत्वा तदा तस्य तमुवाच महामतिः । धर्म उवाच- मयि नष्टे महाप्राज्ञ लोको नाशं समेष्यति १०५। दुःखमूलमहं तात निकर्शामि भृशं द्विज । सौख्यं पश्चादहं दद्मि यदि सत्यं न मुंचति १०६। पापोयं सुखमूलस्तु पुण्यं दुःखेन लभ्यते । पुण्यमेवं प्रकुर्वाणः प्राणी प्राणान्विमुंचति १०७। महत्सौख्यं ददाम्येवं परत्र च न संशयः । दुर्वासा उवाच- सुखं येनाप्यते तेन परं दुःखं प्रपद्यते १०८। तत्तु मर्त्यः परित्यज्य अन्येनापि प्रभुज्यते । तत्सुखं को विजानाति निश्चयं नैव पश्यति १०९। तच्छ्रेयो नैव पश्यामि अन्याय्यं हि कृतं तव । येन कायेन क्रियते भुज्यते नैव तत्सुखम् ११०। अन्येन क्रियते क्लेशमन्येनापि प्रभुज्यते । तत्सुखं को विजानाति चान्यायं धर्ममेव वा १११। अन्येन क्रियते क्लेशमन्येनापि सुखं पुनः । भुनक्ति पुरुषो धर्म तत्सर्वं श्रेयसा युतम् ११२। पुण्यं चैव अनेनापि अनेन फलमश्नुते । क्रियमाणं पुनः पुण्यमन्येन परिभुज्यते ११३। तत्सर्वं हि सुखं प्रोक्तं यत्तथा यस्य लक्षणम् । धर्मशास्त्रोदितं चैव कृतं सर्वत्र नान्यथा ११४। येन कायेन कुर्वंति तेन दुःखं सहन्ति ते । परत्र तेन भुंजंति अनेनापि तथैव च ११५। इति ज्ञात्वा स धर्मात्मा भवान्समवलोकयेत् । यथा चौरा महापापाः स्वकायेन सहंति ते ११६। दुःखेन दारुणं तीव्रं तथा सुखं कथं नहि । धर्म उवाच- येन कायेन पापाश्च संचरन्ति हि पातकम् ११७। तेन पीडां सहंत्येव पातकस्य हि तत्फलम् । दंडमेकं परं दृष्टं धर्मशास्त्रेषु पंडितैः ११८। तं धर्मपूर्वकं विद्धि एतैर्न्यायैस्त्वमेव हि । दुर्वासा उवाच- एवं न्यायं न मन्येहं तथैव शृणु धर्मराट् ११९। शापत्रयं प्रदास्यामि क्रुद्धोहं तव नान्यथा । धर्म उवाच- यदा क्रुद्धो महाप्राज्ञ मामेव हि क्षमस्व च १२०। नैव क्षमसि विप्रेंद्र दासीपुत्रं हि मां कुरु । राजानं तु प्रकर्तव्यं चांडालं च महामुने १२१। प्रसादसुमुखो विप्र प्रणतस्य सदैव हि । दुर्वासाश्च ततः क्रुद्धो धर्मं चैव शशाप ह १२२। दुर्वासा उवाच-। राजा भव त्वं धर्माद्य दासीपुत्रश्च नान्यथा । गच्छ चांडालयोनिं च धर्म त्वं स्वेच्छया व्रज १२३। एवं शापत्रयं दत्त्वा गतोसौ द्विजसत्तमः । अनेनापि प्रसंगेन दृष्टो धर्मः पुरा किल १२४। सोमशर्मोवाच-। धर्मस्तु कीदृशो जातस्तेन शप्तो महात्मना । तद्रूपं तस्य मे ब्रूहि यदि जानासि भामिनि १२५। सुमनोवाच-। भरतानां कुले जातो धर्मो भूत्वा युधिष्ठिरः । विदुरो दासीपुत्रस्तु अन्यं चैव वदाम्यहम् १२६। यदा राजा हरिश्चंद्रो विश्वामित्रेण कर्षितः । तदा चांडालतां प्राप्तः स हि धर्मो महामतिः १२७। एवं कर्मफलं भुक्तं धर्मेणापि महात्मना । दुर्वाससो हि शापाद्वै सत्यमुक्तं तवाग्रतः १२८।

sumanovāca- ṛṇasaṃbaṃdhinaṃ putraṃ pravakṣyāmi tavāgrataḥ | ṛṇaṃ yasya gṛhītvā yaḥ prayāti maraṇaṃ kila 1| arthadātā suto bhūtvā bhrātā cātha pitā priyā | mitrarūpeṇa vartteta atiduṣṭaḥ sadaiva saḥ 2| guṇaṃ naiva prapaśyeta sa krūro niṣṭhurākṛtiḥ | jalpate niṣṭhuraṃ vākyaṃ sadaiva svajaneṣu ca 3| miṣṭaṃmiṣṭaṃ samaśnāti bhogānbhuṃjati nityaśaḥ | dyūtakarmarato nityaṃ caurakarmaṇi saspṛhaḥ 4| gṛhadravyaṃ balādbhuṃkte vāryamāṇaḥ sa kupyati | pitaraṃ mātaraṃ caiva kutsate ca dinedine 5| drāvakastrāsakaścaiva bahuniṣṭhurajalpakaḥ | evaṃ bhuktvātha taddravyaṃ sukhena paritiṣṭhati 6| jātakarmādibhirbālye dravyaṃ gṛhṇāti dāruṇaḥ | punarvivāhasaṃbaṃdhānnānābhedairanekadhā 7| evaṃ saṃjāyate dravyamevametaddadātyapi | gṛhakṣetrādikaṃ sarvaṃ mamaiva hi na saṃśayaḥ 8| pitaraṃ mātaraṃ caiva hinastyeva dinedine | sukhaṃḍairmuśalaiścaiva sarvaghātaiḥ sudāruṇaiḥ 9| mṛte tu tasminpitari mātaryevātiniṣṭhuraḥ | niḥsneho niṣṭhuraścaścaiva jāyate nātra saṃśayaḥ 10| śrāddhakarmāṇi dānāni na karoti kadaiva saḥ | evaṃvidhāśca vai putrāḥ prabhavaṃti mahītale 11| ripuṃ putraṃ pravakṣyāmi tavāgre dvijapuṃgava | bālye vayasi saṃprāpte riputve vartate sadā 12| pitaraṃ mātaraṃ caiva krīḍamāno hi tāḍayet | tāḍayitvā prayātyeva prahasyaiva punaḥpunaḥ 13| punarāyāti saṃtrastaḥ pitaraṃ mātaraṃ prati | sakrodho vartate nityaṃ kutsate ca punaḥpunaḥ 14| evaṃ saṃvartate nityaṃ vairakarmaṇi sarvadā | pitaraṃ mārayitvā ca mātaraṃ ca tataḥ punaḥ 15| prayātyevaṃ sa duṣṭātmā pūrvavairānubhāvataḥ | athātaḥ saṃpravakṣyāmi yasmāllabhyaṃ bhavetpriyam 16| jātamātraḥ priyaṃ kuryādbālye lālanakrīḍanaiḥ | vayaḥ prāpya priyaṃ kuryānmātṛpitroranantaram 17| bhaktyā saṃtoṣayennityaṃ tāvubhau paritoṣayet | snehena vacasā caiva priyasaṃbhāṣaṇena ca 18| mṛte gurau samājñāya snehena rudate punaḥ | śrāddhakarmāṇi sarvāṇi piṃḍadānādikāṃ kriyām 19| karotyeva suduḥkhārtastebhyo yātrāṃ prayacchati | ṛṇatrayānvitaḥ snehādbhuṃjāpayati nityaśaḥ 20| yasmāllabhyaṃ bhavetkāṃta prayacchati na saṃśayaḥ | putro bhūtvā mahāprājña anena vidhinā kila 21| udāsīnaṃ pravakṣyāmi tavāgre priya sāṃpratam | udāsīnena bhāvena sadaiva parivartate 22| dadāti naiva gṛhṇāti na ca kupyati tuṣyati | no vā dadāti saṃtyajya udāsīno dvijottama 23| tavāgre kathitaṃ sarvaṃ putrāṇāṃ gatirīdṛśī | yathā putrastathā bhāryā pitā mātātha bāṃdhavāḥ 24| bhṛtyāścānye samākhyātāḥ paśavasturagāstathā | gajā mahiṣyo dāsāśca ṛṇasaṃbaṃdhinastvamī 25| gṛhītaṃ na ṛṇaṃ tena āvābhyāṃ tu na kasyacit | nyāsamevaṃ na kasyāpi kṛtaṃ vai pūrvajanmani 26| dhārayāvo na kasyāpi ṛṇaṃ kāṃta śṛṇuṣvahi | na vairamasti kenāpi pūrvajanmani vai kṛtam 27| āvābhyāṃ hi na vipreṃdra na tyaktaṃ hi tathāpate | evaṃ jñātvā śamaṃ gaccha tyaja ciṃtāmanarthakīm 28| kasya putrāḥ priyā bhāryā kasya svajanabāṃdhavāḥ | hṛtaṃ na caiva kasyāpi naiva dattaṃ tvayā punaḥ 29| kathaṃ hi dhanamāyāti vismayaṃ vraja mādhava | prāptavyameva yatraiva bhaveddravyaṃ dvijottama 30| anāyāsena haste hi tasyaiva parijāyate | yatnena mahatā caiva dravyaṃ rakṣati mānavaḥ 31| vrajamāno vrajatyeva dhanaṃ tatraiva tiṣṭhati | evaṃ jñātvā śamaṃ gaccha jahi ciṃtāmanarthakīm 32| kasya putrāḥ priyā bhāryā kasya svajanabāṃdhavāḥ | kaḥ kasya nāsti saṃsāre asaṃbaṃdhāddvijottama 33| mahāmohena saṃmūḍhā mānavāḥ pāpacetasaḥ | idaṃ gṛhamayaṃ putra imā nāryo mamaiva hi 34| anṛtaṃ dṛśyate kāṃta saṃsārasya hi baṃdhanam | evaṃ saṃbodhito devyā bhāryayā priyayā tadā 35| punaḥ prāha priyāṃ bhāryāṃ sumanāṃ jñānavādinīm | somaśarmovāca- satyamuktaṃ tvayā bhadre sarvasaṃdehanāśanam 36| tathāpi vaṃśamicchaṃti sādhavaḥ satyapaṃḍitāḥ | yathā putrasya me ciṃtā dhanasya ca tathā priye 37| yenakenāpyupāyena putramutpādayāmyaham | sumanovāca- putreṇa lokāñjayati putrastārayate kulam 38| satputreṇa mahābhāga pitā mātā ca jaṃtavaḥ | ekaḥ putro varo vidvānbahubhirnirguṇaistu kim 39| ekastārayate vaṃśamanye saṃtāpakārakāḥ | pūrvameva mayā proktamanye saṃbaṃdhagāminaḥ 40| puṇyena prāpyate putraḥ puṇyena prāpyate kulam | sugarbhaḥ prāpyate puṇyaistasmātpuṇyaṃ samācara 41| jātasya mṛtirevāsti janma eva mṛtasya ca | sujanma prāpyate puṇyairmaraṇaṃ tu tathaiva ca 42| sukhaṃ dhanacayaḥ kāṃta bhujyate puṇyakarmabhiḥ | somaśarmovāca- puṇyasyācaraṇaṃ brūhi tathā janmānyapi priye 43| supuṇyaḥ kīdṛśo bhadre vada puṇyasya lakṣaṇam | sumanovāca- ādau puṇyaṃ pravakṣyāmi yathā puṇyaṃ śrutaṃ mayā 44| puruṣo vāthavā nārī yathā nityaṃ ca vartate | yathā puṇyaiḥ samāpnoti kīrtiṃ putrānpriyāndhanam 45| puṇyasya lakṣaṇaṃ kāṃta sarvameva vadāmyaham | brahmacaryeṇa satyena makhapaṃcakavartanaiḥ 46| dānena niyamaiścāpi kṣamāśaucena vallabha | ahiṃsayā suśaktyā ca asteyenāpi vartanaiḥ 47| etairdaśabhiraṃgaistu dharmamevaṃ prapūrayet | saṃpūrṇo jāyate dharmo grāsairbhogo yathodare 48| dharmaṃ sṛjati dharmātmā trividhenaiva karmaṇā | tasya dharmaḥ prasannātmā puṇyamevaṃ tu prāpayet 49| yaṃ yaṃ ciṃtayate prājñastaṃ taṃ prāpnoti durlabham | somaśarmovāca- kīdṛṅmūrtistu dharmasya kānyaṃgāni ca bhāmini 50| prītyā kathaya me kāṃte śrotuṃ śraddhā pravartate | sumanovāca- loke dharmasya vai mūrtiḥ kairdṛṣṭā na dvijottama 51| adṛśyavartmā satyātmā na dṛṣṭo devadānavaiḥ | atrivaṃśe samutpanno anasūyātmajo dvijaḥ 52| tena dṛṣṭo mahādharmo dattātreyeṇa vai sadā | dvāvetau tu mahātmānau kurvāṇau tapa uttamam 53| dharmeṇa vartamānau tau tapasā ca balena ca | iṃdrādhikena rūpeṇa praśastena bhaviṣyataḥ 54| daśavarṣasahasraṃ tau yāvattu vanasaṃsthitau | vāyubhakṣau nirāhārau saṃjātau śubhadarśanau 55| daśavarṣasahasraṃ tu tāvatkālaṃ taporjitam | susādhyamānayoścaiva tatra dharmaḥ pradṛśyate 56| paṃcāgniḥ sādhyate dvābhyāṃ tāvatkālaṃ dvijottama | trikālaṃ sādhitaṃ tāvannirāhāraṃ kṛtaṃ tathā 57| jalamadhye sthitau tāvaddattātreyo yatistathā | durvāsāstu muniśreṣṭhastapasā caiva karṣitaḥ 58| dharmaṃ prati sa dharmātmā cukrodha munipuṃgavaḥ | kruddhe sati mahābhāga tasminmunivare tadā 59| atha dharmaḥ samāyātaḥ svarūpeṇa ca vai tadā | brahmacaryādibhiryuktastapobhiśca sa buddhimān 60| satyaṃ brāhmaṇarūpeṇa brahmacaryaṃ tathaiva ca | tapastu dvijavaryosti damaḥ prājño dvijottamaḥ 61| niyamastu mahāprājño dānameva tathaiva ca | agnihotrisvarūpeṇa hyātreyaṃ hi samāgatāḥ 62| kṣamā śāṃtistathā lajjā cāhiṃsā ca hyakalpanā | etāḥ sarvāḥ samāyātāḥ strīrūpāstu dvijottama 63| buddhiḥ prajñā dayā śraddhā medhā satkṛti śāṃtayaḥ | paṃcayajñāstathā puṇyāḥ sāṃgā vedāstu te tadā 64| svasvarūpadharāścaiva te sarve siddhimāgatāḥ | agnyādhānādayaḥ puṇyā aśvamedhādayastathā 65| rūpalāvaṇyasaṃyuktāḥ sarvābharaṇabhūṣitāḥ | divyamālyāṃbaradharā divyagaṃdhānulepanāḥ 66| kirīṭakuṃḍalopetā divyābharaṇabhūṣitāḥ | dīptimaṃtaḥ surūpāste tejojvālābhirāvṛtāḥ 67| evaṃ dharmaḥ samāyātaḥ parivārasamanvitaḥ | yatra tiṣṭhati durvāsāḥ krodhanaḥ kālavattathā 68| dharma uvāca- kasmātkopaḥ kṛto vipra bhavāṃstapassamanvitaḥ | krodho hi nāśayecchreyastapa eva na saṃśayaḥ 69| sarvanāśakarastasmātkrodhaṃ tatra vivarjayet | svastho bhava dvijaśreṣṭha utkṛṣṭaṃ tapasaḥ phalam 70| durvāsā uvāca- bhavānko hi samāyāta etairdvijavaraiḥ saha | sapta nāryaḥ pratiṣṭhaṃti surūpāḥ samalaṃkṛtāḥ 71| kathayasva mamāgre tvaṃ vistareṇa mahāmate | dharma uvāca- ayaṃ brāhmaṇarūpeṇa sarvatejaḥ samanvitaḥ 72| daṃḍahastaḥ suprasannaḥ kamaṃḍaludharastathā | tavāgre brahmacaryoyaṃ soyaṃ paśya samāgataḥ 73| anyaṃ paśyasva vai tvaṃ ca dīptimaṃtaṃ dvijottama | kapilaṃ piṃgalākṣaṃ ca satyamenaṃ dvijottama 74| tādṛśaṃ paśya dharmātmanvaiśvadevasamaprabham | yattapo hi tvayā vipra sarvadevasamāśritam 75| etaṃ paśya mahābhāga tava pārśvasamāgatam | prasannavāgdīptiyuktaḥ sarvajīvadayāparaḥ 76| dama eva tathāyaṃ te yaḥ poṣayati sarvadā | jaṭilaḥ karkaśaḥ piṃgo hyatitīvro mahāprabhuḥ 77| nāśako hi sa pāpānāṃ khaḍgahasto dvijottama | abhiśāṃto mahāpuṇyo nityakriyāsamanvitaḥ 78| niyamastu samāyātastava pārśve dvijottama | anirmukto mahādīptaḥ śuddhasphaṭikasannibhaḥ 79| payaḥkamaṃḍalukaro daṃtakāṣṭhadharo dvijaḥ | śauca eṣa samāyāto bhavataḥ sannidhāviha 80| atisādhvī mahābhāgā satyabhūṣaṇabhūṣitā | sarvabhūṣaṇaśobhāṃgī śuśrūṣeyaṃ samāgatā 81| atidhīrā prasannāṃgī gaurī prahasitānanā | padmahastā iyaṃ dhātrī padmanetrā supadminī 82| divyairābharaṇairyuktā kṣamā prāptā dvijottama | atiśāṃtā supratiṣṭhā bahumaṃgalasaṃyutā 83| divyaratnakṛtā śobhā divyābharaṇabhūṣitā | tava śāṃtirmahāprājña jñānarūpā samāgatā 84| paropakārakaraṇā bahusatyasamākulā | mitabhāṣā sadaivāsau akalpā te samāgatā 85| prasannā sā kṣamāyuktā sarvābharaṇabhūṣitā | padmāsanā surūpā sā śyāmavarṇā yaśasvinī 86| ahiṃseyaṃ mahābhāgā bhavaṃtaṃ tu samāgatā | taptakāṃcanavarṇāṃgī raktāṃbaravilāsinī 87| suprasannā sumaṃtrā ca yatra tatra na paśyati | jñānabhāvasamākrāṃtā puṇyahastā tapasvinī 88| muktābharaṇaśobhāḍhyā nirmalā cāruhāsinī | iyaṃ śraddhā mahābhāga paśya paśya samāgatā 89| bahubuddhisamākrāṃtā bahujñānasamākulā | subhogāsaktarūpā sā susthitā cārumaṃgalā 90| sarveṣṭadhyānasaṃyuktā lokamātā yaśasvinī | sarvābharaṇaśobhāḍhyā pīnaśroṇi payodharā 91| gauravarṇā samāyātā mālyavastravibhūṣitā | iyaṃ medhā mahāprājña tavaiva parisaṃsthitā 92| haṃsacaṃdrapratīkāśā muktāhāravilaṃbinī | sarvābharaṇasaṃbhūṣā suprasannā manasvinī 93| śvetavastreṇa saṃvītā śatapatraṃ śayekṛtam | pustakakarā paṃkajasthā rājamānā sadaiva hi 94| eṣā prajñā mahābhāga bhāgyavaṃtaṃ samāgatā | lākṣārasasamāvarṇā suprasannā sadaiva hi 95| pītapuṣpakṛtāmālā hārakeyūrabhūṣaṇā | mudrikā kaṃkaṇopetā karṇakuṃḍalamaṃḍitā 96| pītena vāsasā devī sadaiva parirājate | trailokyasyopakārāya poṣaṇāyādvitīyakā 97| yasyāḥ śīlaṃ dvijaśreṣṭha sadaiva parikīrtitam | seyaṃ dayā su saṃprāptā tava pārśve dvijottama 98| iyaṃ vṛddhā mahāprājña bhāvabhāryā tapasvinī | mama mātā dvijaśreṣṭha dharmohaṃ tava suvrata 99| iti jñātvā śamaṃ gaccha māmevaṃ paripālaya | durvāsā uvāca- yadi dharmaḥ samāyāto matsamīpaṃ tu sāṃpratam 100| etanme kāraṇaṃ brūhi kiṃ te dharma karomyaham | dharma uvāca- kasmātkruddhosi viprendra kimetairvipriyaṃ kṛtam 101| tanme tvaṃ kāraṇaṃ brūhi durvāso yadi manyase | durvāsā uvāca- yenāhaṃ kupito deva tadidaṃ kāraṇaṃ śṛṇu 102| damaśaucaiḥ susaṃkleśaiḥ śodhitaṃ kāyamātmanaḥ | lakṣavarṣapramāṇaṃ vai tapaścaryā mayā kṛtā 103| evaṃ paśyasi māmevaṃ dayā tena pravartate | tasmātkruddhosmi tedyaiva śāpamevaṃ dadāmyaham 104| evaṃ śrutvā tadā tasya tamuvāca mahāmatiḥ | dharma uvāca- mayi naṣṭe mahāprājña loko nāśaṃ sameṣyati 105| duḥkhamūlamahaṃ tāta nikarśāmi bhṛśaṃ dvija | saukhyaṃ paścādahaṃ dadmi yadi satyaṃ na muṃcati 106| pāpoyaṃ sukhamūlastu puṇyaṃ duḥkhena labhyate | puṇyamevaṃ prakurvāṇaḥ prāṇī prāṇānvimuṃcati 107| mahatsaukhyaṃ dadāmyevaṃ paratra ca na saṃśayaḥ | durvāsā uvāca- sukhaṃ yenāpyate tena paraṃ duḥkhaṃ prapadyate 108| tattu martyaḥ parityajya anyenāpi prabhujyate | tatsukhaṃ ko vijānāti niścayaṃ naiva paśyati 109| tacchreyo naiva paśyāmi anyāyyaṃ hi kṛtaṃ tava | yena kāyena kriyate bhujyate naiva tatsukham 110| anyena kriyate kleśamanyenāpi prabhujyate | tatsukhaṃ ko vijānāti cānyāyaṃ dharmameva vā 111| anyena kriyate kleśamanyenāpi sukhaṃ punaḥ | bhunakti puruṣo dharma tatsarvaṃ śreyasā yutam 112| puṇyaṃ caiva anenāpi anena phalamaśnute | kriyamāṇaṃ punaḥ puṇyamanyena paribhujyate 113| tatsarvaṃ hi sukhaṃ proktaṃ yattathā yasya lakṣaṇam | dharmaśāstroditaṃ caiva kṛtaṃ sarvatra nānyathā 114| yena kāyena kurvaṃti tena duḥkhaṃ sahanti te | paratra tena bhuṃjaṃti anenāpi tathaiva ca 115| iti jñātvā sa dharmātmā bhavānsamavalokayet | yathā caurā mahāpāpāḥ svakāyena sahaṃti te 116| duḥkhena dāruṇaṃ tīvraṃ tathā sukhaṃ kathaṃ nahi | dharma uvāca- yena kāyena pāpāśca saṃcaranti hi pātakam 117| tena pīḍāṃ sahaṃtyeva pātakasya hi tatphalam | daṃḍamekaṃ paraṃ dṛṣṭaṃ dharmaśāstreṣu paṃḍitaiḥ 118| taṃ dharmapūrvakaṃ viddhi etairnyāyaistvameva hi | durvāsā uvāca- evaṃ nyāyaṃ na manyehaṃ tathaiva śṛṇu dharmarāṭ 119| śāpatrayaṃ pradāsyāmi kruddhohaṃ tava nānyathā | dharma uvāca- yadā kruddho mahāprājña māmeva hi kṣamasva ca 120| naiva kṣamasi vipreṃdra dāsīputraṃ hi māṃ kuru | rājānaṃ tu prakartavyaṃ cāṃḍālaṃ ca mahāmune 121| prasādasumukho vipra praṇatasya sadaiva hi | durvāsāśca tataḥ kruddho dharmaṃ caiva śaśāpa ha 122| durvāsā uvāca-| rājā bhava tvaṃ dharmādya dāsīputraśca nānyathā | gaccha cāṃḍālayoniṃ ca dharma tvaṃ svecchayā vraja 123| evaṃ śāpatrayaṃ dattvā gatosau dvijasattamaḥ | anenāpi prasaṃgena dṛṣṭo dharmaḥ purā kila 124| somaśarmovāca-| dharmastu kīdṛśo jātastena śapto mahātmanā | tadrūpaṃ tasya me brūhi yadi jānāsi bhāmini 125| sumanovāca-| bharatānāṃ kule jāto dharmo bhūtvā yudhiṣṭhiraḥ | viduro dāsīputrastu anyaṃ caiva vadāmyaham 126| yadā rājā hariścaṃdro viśvāmitreṇa karṣitaḥ | tadā cāṃḍālatāṃ prāptaḥ sa hi dharmo mahāmatiḥ 127| evaṃ karmaphalaṃ bhuktaṃ dharmeṇāpi mahātmanā | durvāsaso hi śāpādvai satyamuktaṃ tavāgrataḥ 128|

English translation

Sumanā said :

1-3. (Now) hereafter I shall describe to you the son who is related through debt. He, from whom a man takes a loan dies—i.e. the creditor, being (i.e. is born as) the son or the brother or the father, or might be (born as) a friend (and) is always very cruel, O dear one. The cruel one of a rough form, does not notice the virtue (in others), and always utters harsh words among his relatives.

4-7. He always eats sweets and desired articles (of food) and enjoys pleasures. He is ever engaged in gambling and has a desire to steal. He forcibly enjoys the wealth which is in the house (i.e. wealth of the family) and gets angry if prevented (from doing so). Everyday he abuses his father and mother. He is a thief, causes fear and talks too much and harshly. Thus enjoying that wealth (of the family etc.) he lives happily. Being very cruel he makes money by means of birth-rites in childhood, and in many ways through various kinds of marriages.

8-10. Thus wealth is obtained by him and he gives it in this way also. (He thinks:) ‘The house, field etc. are mine. There is no doubt about it.’ Everyday he hits his father and mother with pestles by giving them many very fearful strokes. When his father or mother is dead, he who is very cruel becomes affectionless and rough. There is no doubt about it.

11. He never performs the Śrāddha -rites and never gives gifts. Sons of this type are born on the earth.

12-16a. O best ofbrāhmaṇas, I shall explain to you a hostile son. When he reaches childhood, he always behaves like an enemy (with his parents). Even while playing he would beat his father and mother; and after repeatedly beating them he laughs -and departs. Again being fearful, he comes to his father and mother; and after repeatedly beating them he laughs and departs. Again being fearful, he comes to his father and mother. He is always angry; and again and again abuses (them). Thus he is always engaged in hostile acts. Having again beaten his father, and also his mother, the wicked one departs as a result of the former enmity.

16b-21. Now hereafter I shall describe the son from whom desired things can be obtained. As soon as he is born he does dear things to (i.e. pleases) his parents, and (delights them) by indulgence and sports in childhood; and immediately after he attains youth he does things liked by his mother and father. With devotion he pleases and delights them by means of affectionate words and conversation dear to them. When he comes to know about the demise of his parent, he weeps through affection (for the parent). Extremely grieved, he performs all rites like Śrāddha and offering piṇḍas . He also offers them maintenance. Conforming to (the repayment of) the three debts, he always feeds them. O you very intelligent one, O my dear husband, being their son he returns in this manner whatever would be (i.e. is) obtained from them.

22-24a. O dear one, now I shall describe to you (the son called) indifferent. He does not give and now receives; he is neither angry, nor pleased. O best of brāhmaṇas , an indifferent (son) does not give by making a sacrifice. I have told you everything—i.e. this mode of existence (of various types) of sons.

24b-35a. Like the son are the wife, the father, the mother and the kinsmen; so also are said to be the others (like) the servants, beasts and horses; so also elephants, buffaloes and attendants. Al these are connected through debt. We have for that reason not taken a debt from anyone; so also in the former existence we have not made any deposit with anyone. O dear husband, we are not indebted to anyone. (Please) listen. We have no hostility with anyone which is entertained in a previous existence. O my husband, O best brāhmaṇa , we have not given up anything. Realising this, be calm and give up (your) worry causing unhappiness. Whose are the sons, or whose is the dear-wife? Whose are the relatives and friends? You have never snatched (anything) from anyone and have given nothing to anyone. Then how can wealth come to us? O my husband, do not have any doubt. O best brāhmaṇa, whatever wealth is to be obtained, it easily comes to the hand (of a person). A man preserves wealth with great care; but the departing one (i.e. the one that dies) departs (all alone); but the wealth remains just there. Realising this, give up your worry which is useless and be calm. Whose are the sons? Whose is the dear wife? Whose are the relatives and friends? O best brāhmaṇa, in this mundane existence, nobody belongs to none (else), since there is no connection (between the two). Men of wicked hearts and deluded with, great infatuation (say:) ‘This is my house; this is my son; the women are mine only.’ O dear husband, this bond of the mundane existence is seen to be unreal.

35b-36a. Thus advised by his dear wife, the respectable-lady, he again spoke to his dear wife Sumanā , who expounded knowledge.

Somaśarman said :

36b-38a. O good lady, you have spoken the truth, which has removed all (my) doubt. Still good men, really wise men become fascinated (with all these). O dear one, as I am anxious. to have a son, I am also anxious to have wealth. I shall produce (i.e. have) a son by this or that means.

Sumanā said :

38b-43a. A man conquers the worlds with a son; a son emancipates the family. Due to a good son alone the father and the mother are (i.e. proved to be) living beings. One learned son is most precious. What is the of having many worthless sons? The first (i.e. the good) one emancipates the family, (while) the others cause tormentation. I have previously only told (you) that others are (just) relations. Due to religious merit (only) a son is. obtained; (similarly) due to religious merit (birth in a good) family is obtained. A good embryo is obtained by religious merit; therefore practise religious merit. One that is born gets death (i.e. is sure to die); and one that dies gets birth. Due to meritorious acts a good birth (i.e. birth in a good family) is obtained, so also is obtained (peaceful) death; and O dear husband, he obtains happiness and wealth due to meritorious deeds.

Somaśarman said :

43b-44a. O dear one, tell me about the practice of good deeds, and also about the (various) existences. Of what nature is a man of meritorious deeds? (i.e. What are the characteristics of the man of meritorious deeds?) O good lady, tell (me) the characteristics of religious merit.

Sumanā said :

44b-45. I shall first explain to you (what) merit (is), as I have heard about it; and also (I shall explain to you) how a man or a woman behaves everyday, and how by means of meritorious deeds he or she obtains fame, dear sons and wealth.

46a. O dear husband, I shall tell you all the characteristics of merit.

46b-48. One should practise virtue which has these ten components viz. celibacy, truthfulness, performance of five sacrifices, [1] charity, restraint, forbearance, purity, harmlessness, good prowess and non-stealing, O dear one. Complete merit is produced as satisfaction (is produced) in the belly by mouthfuls (of food after they are swallowed).

49-50a. A righteous person creates Dharma by means of three kinds of acts. Dharma, with his heart pleased leads him to religious merit only. The wise one gets whatever he desires (even though it is) difficult to obtain.

Somaśarman said :

50b. O you beautiful lady, what kind of form does Dharma have? What are the parts of his (body)? O my dear wife, kindly tell (it) to me; strong desire (to hear it) is produced (in me).

Sumanā said :

51-60. O best brāhmaṇa, in this world none has seen the form of Dharma. He, of a true nature and with his course seen by none, is not seen (even) by gods and demons. The brāhmaṇa Dattātreya , Anasūyā ’s son and born in Atri ’s family has always-seen that great Dharma. The two noble ones (i.e. Dattātreya and Durvāsas ) practising excellent penances, behaving righteously, shining with a more praiseworthy form than that of (even) Indra due to penance and prowess, remained for ten thousand years in a forest; the two of a charming appearance ate (i.e. lived on) wind or went without food. For ten thousand. years they practised penance. Merit was observed in them who practised penance. O best brāhmaṇa, they both performed the (vow of) five fires till (i.e. during) that period (often thousand years). They practised it for all the three times and (during that period) did not eat food. Dattātreya and the sage (Durvāsas) remained in water during that period. The best sage Durvāsas. was tormented by penance. The best sage got angry with Dharma. O noble one, when the best sage was (thus) angry, the intelligent Dharma came there in his own form along with Celibacy etc. and Austerities.

61-68. Truth in the form of a brāhmaṇa, also Celibacy, similarly Penance in the form of an excellent brāhmaṇa, and Restraint as an intelligent excellent brāhmaṇa, so a]so Control, and Charity in the form of a brāhmaṇa maintaining the sacred fire and offering oblations to it, came to (Durvāsas), the son of Atri. O best brāhmaṇa, all these having female forms, viz. Forbearance, Tranquility, Shame, Harmlessness, and Imagination, arrived there. So also Intellect, Wisdom, Faith, Retentive Faculty, Good Act, Tranquility, all the five Sacrifices, the holy Vedas with their limbs (i.e. the Vedāṅgas ), were ready. The Consecration of Fire, the holy Horse-sacrifices and others, endowed with good forms and handsomeness, adorned with all (kinds of) ornaments, wearing divine flowers and garments, besmeared with divine sandal, endowed with crowns and earrings and adorned with divine ornaments, bright and handsome, filled with lustrous flames (came there). Thus Dharma, accompanied by his retinue came there where the angry Durvāsas remained like death.

Dharma said :

69-70. O brāhmaṇa, why are you angry? You are endowed with penance. There is no doubt that anger would destroy virtue and penance. Anger destroys everything; therefore one should avoid anger. O best brāhmaṇa, be at ease; the fruit of penance is excellent.

Durvāsas said :

71-72a. Who are you that have come with these best brāhmaṇas? Seven beautiful and well-adorned women are standing (by you). O you highly intelligent one, tell me in detail (as to who you are etc.).

Dharma said :

72b-73. See, in front of you has come this Brahmacarya (i.e. Celibacy), in the form of a brāhmaṇa, endowed with all lustre, well-pleased, having a staff in his hand and holding a water-pot.

74-76. O best brāhmaṇa, see this other bright one viz. Satya (i.e. Truth), tawny (in complexion) and having reddish-brown eyes. Similarly, O you pious one, see this Tapas (i.e. Penance), lustrous like all gods, the one that you practised and resorting to all gods; it has come into your vicinity.

77-78. Similarly Dama (i.e. Self-restraint), that is lustrous and intent on being kind to all beings, and that always nourishes, has come.

79-80. O best brāhmaṇa, Niyama (i.e. Control) has come to you. He is wearing matted hair, is rough, tawny, very sharp, and a great master. With a sword in his hand, he is the destroyer of sins. He is tranquil, of a great merit, and always endowed with rites. Here in your vicinity (i.e. to you) has come Śauca , the brāhmaṇa, who is free, very bright, resembling crystal, holding a pitcher of water and a twig used as a toothbrush.

81. This Śuśrūṣā (i.e. Service), extremely chaste and very noble, adorned with the ornaments of truth, with her body charming with every ornament, has come.

82-86. O best brāhmaṇa, this Kṣamā (i.e. Forbearance), extremely wise, of a pleasing body, fair (in complexion), of a smiling face, with a lotus in her hand, a foster-mother, lotuseyed, extremely beautiful, and endowed with divine ornaments has arrived. (This) Śānti (i.e. Tranquility) extremely peaceful, famous, endowed with many auspicious things, looking charming due to many divine jewels, adorned with divine ornaments, engaged in obliging others, full of many truths, of a limited speech, always incomparable, pleased, and with Kṣamā, adorned with all ornaments, having a lotus asher seat, beautiful, of a dark complexion, successful and noble, has come to you, O you highly intelligent one.

87-89a. This noble Ahiṃsā (i.e. Harmlessness) has come to you. Her complexion is like heated (i.e. bright) gold; she is looking graceful with red garments; she is well-pleased; she has a good counsel; and she is not looking here and there.

89b-94. See, O noble one, see, this Śraddhā , full of knowledge, ofpious hands, devout, endowed with beauty due to pearls, spotless, and smiling charmingly, has come. O you very wise one, full of much intelligence and much knowledge, with her form strongly attached to good pleasures, well-settled, charming and auspicious, endowed with all desirable meditation, the victorious mother of the worlds, endowed with beauty on account of all ornaments, having plump buttocks and breasts, of a fair complexion, adorned with flowers and garments, is standing by you only. O you noble one, this Prañiā (i.e. Intellect) resembling a swan and the moon, having put on a pearl-necklace, adorned with all ornaments, well-pleased, high-minded, covered with a white garment, having a lotus as her couch, having books in her hands, always shining as she is seated on a lotus, has come to a fortunate person (i.e. to you).

95-98. O best brāhmaṇa, this Dayā (i.e. Pity) with her complexion like lac juice, always well-pleased, wearing a garland made of yellow flowers, having ornaments like necklaces and armlets, endowed with rings and bracelets, adorned with earrings has come near you. The respectable lady always shines with a yellow garment. She is (simply) matchless in helping and nourishing the three worlds. She, whose character is always glorified has come.

99. This old, pious one is the wife of Thought, O you highly intelligent one. O best brāhmaṇa, she is my mother. O you of a good vow, I am your Dharma (i.e. Merit).

100a. Realising this, be calm and preserve me.

Durvāsas said :

100b-101a. If now Dharma has approached me, then tell me the reason for this (i.e. your arrival), O Dharma, what do (i.e. can) I do for you?

Dharma said :

101b-102a. O best brāhmaṇa, why are you angry? What wrong have they done? Tell me the reason, O Durvāsas, if you (so) desire.

Durvāsas said :

102b-104. O god, listen to the reason for which I am angry. I have purified my body with restraint, purity and sufferings. I have practised penance for a period of a lakh of years. You see me like this, (and yet) compassion is not produced in you. Therefore, I am angry with you, and today only I shall give you a curse.

105a. Having heard thus (i.e. these words) from (i.e. uttered by) him, the very intelligent (Dharma) said to him.

Dharma said :

105b-108a. O you very intelligent one, when I perish, the world will perish. O dear brāhmaṇa, I very much remove the root of grief. Then afterwards I give pleasure (to the man) if he does not give up truthfulness. One who depends upon (i.e. is after) happiness, is a sinner. Merit is gained with pain. (When) a being thus practising merit casts his life, I give him great happiness in the next world; there is no doubt about it.

Durvāsas said :

108b-110. Great grief is reached by him (in the next world) by whom pleasure is obtained (here); but one mortal gives it up,. and somebody else enjoys it. Then who knows (what) happiness (is)? Nobody sees (i.e. knows) it definitely. I am not seeing (any) felicity; you have done an unjust thing. The body which does. (certain things) does not enjoy that happiness.

111-113. Suffering is had by one body (while) happiness is. enjoyed by another body. So who knows happiness, injustice or righteousness? One suffers, while someone else gets happiness. O Dharma, whatever a man enjoys is accompanied with felicity. By it alone he gets religious merit, and also (good) fruit. The-(fruit of) pious rites done by one is enjoyed by another.

114-117a. All that is called happiness, whose characteristics. are narrated in scriptures, and it is not otherwise. They suffer unhappiness with the same body with which they perform (bad acts). Therefore by this (behaviour) they do not enjoy in the next world also. Realising this, you who are righteous, should properly observe. How is it that happiness is not enjoyed (by a man) as the very sinful thieves suffer poignant grief with great difficulty with their bodies?

Dharma said :

117b-1 18. The sinful ones suffer pain with that body only-with which they commit sins; for that is the fruit of a sin. The wise have observed in the law-books that Daṇḍa (i.e. punishment) is superior.

119a. You yourself (should) understand it in its essential characteristics according to these rules.

Durvāsas said :

119b-120a. O lord of virtue, listen, what, I think, (conforms to justice): I, being angry, will give you three curses; this cannot be otherwise.

Dharma said :

120b-122. O you highly intelligent one, since you are angry, (please) forgive me. If you are not (prepared) to forgive me, then, O best brāhmaṇa, make me the son of a maid, also a king, and a Cāṇḍala also, O great sage. O brāhmaṇa, be favourably disposed to me, who am always bowing to you.

Then the angry Durvāsas cursed Dharma.

Durvāsas said :

123. O Dharma, you today become a king, (then) the son of a maid, not otherwise; go to (i.e. be born in) the family of a Cāṇḍāla ; O Dharma, go as you desire.

124. Thus giving three curses, the best brāhmaṇa left. It is said that formerly Dharma was seen in this connection also.

Somaśarman said :

125. How (i.e. in what form) was Dharma born when cursed by that noble (Durvāsas)? O you beautiful lady, if you know, (then) tell me (about) his form.

Sumanā said :

126-128. Being Yudhiṣṭhira , Dharma was born in the family of the Bharatas . He was also born as Vidura , a maid’s son. I (shall) also tell you something else. When King Hariścandra was tormented by Viśvāmitra , the very intelligent one became a Cāṇḍāla. Thus even the noble Dharma enjoyed the fruit of his actions due to Durvāsas’ curse. I have told the truth to you.

[1]: [1] : Pañcamakha—The five daily sacrifices or acts of piety to be performed by a householder: (1) Brahmayajña i.e. teaching; (2) Pitṛyajña i.e. offering oblations to the manes; (3) Devayajña i.e. performing sacrificial rites; (4) Bhūtayajña i.e. an offering to all created beings; and (5) Nṛyajña i.e. honouring guests.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 35301, revision 334909 (2022-04-07T22:39:41Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364219.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.