Vamana Purana — Jabali on the Banyan Tree, Shloka 64
Jabali Bound on the Banyan Tree and Nandayanti’s Appeal at Sri-Kantha on the Yamuna
ततः सा प्राह तमृषिं यथातथ्यं कृशोदरी श्रुत्वार्षिः कोपमगमदशपच्छिल्पिनां वपम्
tataḥ sā prāha tamṛṣiṃ yathātathyaṃ kṛśodarī śrutvārṣiḥ kopamagamadaśapacchilpināṃ vapam
ثم إن المرأةَ ضامرةَ الخصر قصّت على ذلك الناسك الخبرَ على حقيقته كما وقع. فلما سمعه الناسك استولى عليه الغضب—على الصانع الآثم (أو: «العشرة من الصناع») وعلى ذلك الفعل/الحال الشقيّ.
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FAQs
It establishes the maiden’s testimony as reliable, legitimizing the sage’s subsequent curse as dharmically grounded rather than impulsive or based on hearsay.
Within Purāṇic storytelling, ‘śilpin’ can denote craftsmen involved in a morally compromised act (e.g., coercion, deception, or illicit arrangement). The verse frames them as culpable agents whose wrongdoing triggers ascetic retribution.
In many tīrtha-māhātmyas, a sage’s curse/boon becomes the etiological mechanism that explains a local feature, a transformation, or a rule of conduct associated with the sacred landscape.