Adhyaya 30

Verse 1

ऋषय ऊचुः । योऽसौ वेनस्त्वयाख्यातः पापाचारेण वर्तितः । तस्य पापस्य का वृत्तिः किं फलं प्राप्तवान्द्विज

The sages said: “That Vena whom you described as acting in sinful ways—what was the course of his sin, and what fruit did he attain, O twice-born one?”

Verse 2

चरित्रं तस्य वेनस्य समाख्याहि यथा पुरा । विस्तरेण विदां श्रेष्ठ त्वं न एतन्महामते

O best among the learned, O great-minded one—please recount, as it was in ancient times, the full story of King Vena in detail.

Verse 3

सूत उवाच । चरित्रं तस्य वेनस्य वैन्यस्यापि महात्मनः । प्रवक्ष्यामि सुपुण्यं च यथान्यायं श्रुतं पुरा

Sūta said: I shall narrate, as is proper, the supremely meritorious account of that Vena—and also of the great-souled Vainya—as it was heard long ago.

Verse 4

जाते पुत्रे महाभागस्तस्मिन्पृथौ महात्मनि । विमलत्वं गतो राजा धर्मत्वं गतवान्पुनः

When that great-souled son, Pṛthu, was born, the king became most fortunate—he attained purity, and once again returned to righteousness (dharma).

Verse 5

महापापानि सर्वाणि अर्जितानि नराधमैः । तीर्थसंगप्रसंगेन तेषां पापं प्रयाति च

All the great sins accumulated by the basest of men are dispelled; through even the mere contact and association with a sacred tīrtha, their sin departs.

Verse 6

सतां संगात्प्रजायेत पुण्यमेव न संशयः । पापानां तु प्रसंगेन पापमेव प्रजायते

From the company of the virtuous, merit alone arises—of this there is no doubt. But from association with the sinful, sin alone is produced.

Verse 7

संभाषाद्दर्शनात्स्पर्शादासनाद्भोजनात्किल । पापिनां संगमाच्चैव किल्बिषं परिसंचरेत्

Truly, through conversing, seeing, touching, sitting together, and eating together, sin is said to spread as well—especially through association with the sinful.

Verse 8

तथा पुण्यात्मकानां च पुण्यमेव प्रसंचरेत् । महातीर्थप्रसंगेन पापाः शुध्यंति नान्यथा

Likewise, among those of virtuous nature, virtue alone spreads and circulates. Sins are purified through association with a great sacred pilgrimage-place (mahātīrtha); not otherwise.

Verse 9

पुण्यां गतिं प्रयान्त्येते निर्द्धूताशेष कल्मषाः । ऋषय ऊचुः । तत्कथं यांति ते पापाः परां सिद्धिं द्विजोत्तम

They attain a blessed state, having shaken off all remaining defilements. The sages said: “But how do those sinners reach the highest perfection, O best of the twice-born?”

Verse 10

तन्नो विस्तरतो ब्रूहि श्रोतुं श्रद्धा प्रवर्तते

Therefore, explain it to us in detail; our faith to listen has been awakened.

Verse 11

सूत उवाच । लुब्धकाश्च महापापाः संजाता दासधीवराः । रेवा च यमुना गंगास्तासामंभसि संस्थिताः

Sūta said: “Greedy and greatly sinful men became slaves and fishermen, dwelling in the waters of the Revā, the Yamunā, and the Gaṅgā.”

Verse 12

ज्ञानतोऽज्ञानतः स्नात्वा संक्रीडंति च वै जले । महानद्याः प्रसंगेन ते यांति परमां गतिम्

Whether knowingly or unknowingly, those who bathe and sport in the water—by association with a great sacred river—attain the highest destination.

Verse 13

दासत्वं पापसंघातं परित्यज्य व्रजंति ते । पुण्यतोयप्रसंगाच्च ह्याप्लुताः सर्व एव ते

Casting off the bondage of servitude—an accumulation of sins—they depart; and by contact with sacred waters, indeed, all of them are purified, as though they had bathed.

Verse 14

महानद्याः प्रसंगाच्च अन्यासां नैव सत्तमाः । महापुण्यजनस्यापि पापं नश्यति पापिनाम्

By association with the great sacred river, even other waters become excellent; and by contact with a person of great merit, even the sins of sinners are destroyed.

Verse 15

प्रसंगाद्दर्शनात्स्पर्शान्नात्र कार्या विचारणा । अत्रार्थे श्रूयते विप्रा इतिहासोऽघनाशनः

From mere association, from seeing, and from touch—no further deliberation is needed here. In this very matter, O brāhmaṇas, a sin-destroying ancient account (itihāsa) is heard.

Verse 16

तं वो अद्य प्रवक्ष्यामि बहुपुण्यप्रदायकम् । कश्चिदस्ति मृगव्याधः सुलोभाख्यो महावने

I shall now tell you that account which bestows abundant merit. In a great forest there lived a certain hunter of deer, named Sulobha.

Verse 17

श्वभिर्वागुरिजालैश्च धनुर्बाणैस्तथैव च । मृगान्घातयते नित्यं पिशितास्वादलंपटः

With dogs, snares and nets, and likewise with bow and arrows, he continually kills deer—greedily addicted to the taste of flesh.

Verse 18

एकदा तु सुदुष्टात्मा बाणपाणिर्धनुर्धरः । श्वभिः परिवृतो दुर्गं वनं विंध्यस्य वै गतः

Once, a man of utterly wicked nature—an archer with arrows in hand—surrounded by dogs, went to a perilous forest in the Vindhya region.

Verse 19

मृगान्रुरून्वराहांश्च भीतान्सूदितवान्बहून् । रेवातीरं समासाद्य कश्चिच्छफरघातकः

Having slain many terrified deer, ruru-antelopes, and boars, a certain killer of fish came to the bank of the Revā (Narmadā) River.

Verse 20

शफरान्सूदयित्वा स निर्जगाम बहिर्जलात् । मृगव्याधस्य लोभस्य भयत्रस्ता ततो मृगी

After killing the śaphara-fish, she came out from the water. Then the doe, terrified by the hunter’s greed, fled in fear.

Verse 21

जीवत्राणपरा सार्ता भीता चलितचेतना । त्वरमाणा पलायंती रेवातीरं समाश्रिता

Intent on saving their lives, the caravan—terrified and shaken in mind—hurriedly fled and took refuge on the bank of the Revā.

Verse 22

श्वभिश्च चालिता सा तु बाणघातक्षतातुरा । श्वसनस्यापि वेगेन सुलभो मृगघातकः

Driven on by the dogs, she—distressed and wounded by the blow of an arrow—was easily overtaken by the deer-slayer, even by the speed of his very breathing.

Verse 23

पृष्ठ एव समायाति पुरतो याति सा मृगी । दृष्टवांस्तां शफरहा बाणपाणिः समुद्यतः

Now the doe came close from behind and then moved ahead in front. Seeing her, Śapharahā, arrow in hand, rose up ready to shoot.

Verse 24

धनुरानम्य वेगेन अनुरुध्य च तां मृगीम् । तावल्लुब्धक लोभाख्यः श्वभिः सार्द्धं समागतः

Bending his bow swiftly and pressing close in pursuit of the doe, just then the hunter named Lobha arrived, together with his dogs.

Verse 25

न हंतव्या मदीयेयं मृगयां मे समागता । तस्य वाक्यं समाकर्ण्य मीनहा मांसलंपटः

“No killing is to be done; this hunt of mine that has come here is not to be carried out.” Hearing those words, the fish-slayer, greedy for flesh, reacted.

Verse 26

बाणं मुमोच दुष्टात्मा तामुद्दिश्य महाबलः । निहता मृगलुब्धेन बाणेन निशितेन च

That wicked-souled, mighty man released an arrow aimed at her, and she was slain by the hunter’s keen, sharp arrow.

Verse 27

प्रमृता सा मृगी तत्र बाणाभ्यां पापचेतसोः । श्वभिर्दंतैः समाक्रांता त्वरमाणा पपात सा

There the doe was grievously wounded by the arrows of those evil-minded men; assailed by the dogs’ teeth, she fell, struggling in panic.

Verse 28

शिखराच्च ह्रदे पुण्ये रेवायाः पापनाशने । श्वानश्च त्वरमाणास्ते पतिता विमले ह्रदे

And from the peak, into the holy lake of the Revā—destroyer of sins—those dogs too, rushing headlong, fell into the spotless lake.

Verse 29

मृगव्याधो वदत्येव धीवरं क्रोधमूर्च्छितः । मदीयेयं मृगी दुष्ट कस्माद्बाणैर्हता त्वया

The hunter, overcome by a frenzy of anger, spoke to the fisherman: “Wretch! This doe belongs to me—why have you killed her with arrows?”

Verse 30

इति श्रीपद्मपुराणे भूमिखंडे वेनोपाख्याने त्रिंशोऽध्यायः

Thus ends the thirtieth chapter—“The Episode of Vena”—in the Bhūmi-khaṇḍa of the Śrī Padma Purāṇa.

Verse 31

युध्यमानौ ततस्तौ तु द्वावेतौ तु परस्परम् । क्रोधलोभान्महाभागौ पतितौ विमले जले

Then those two, fighting each other, fell—though noble—into the clear, pure water, driven by anger and greed.

Verse 32

तस्मिन्काले महापर्व वर्तते गतिदायकम् । अमावास्या समायोगं महापुण्यफलप्रदम्

At that time, a great sacred observance arises—one that bestows the highest spiritual destiny; it is the conjunction of the new-moon day (Amāvāsyā), granting the fruits of immense merit.

Verse 33

वेलायां पतिताः सर्वे पर्वणस्तस्य सत्तम । जपध्यानविहीनास्ते भावसत्यविवर्जिताः

O best of the virtuous, all his sacred observances have fallen into ruin; they are without japa and meditation, and bereft of sincere feeling and truthfulness.

Verse 34

तीर्थस्नानप्रसंगेन मृगी श्वा च स लुब्धकः । सर्वपापविनिर्मुक्तास्ते गताः परमां गतिम्

By the occasion of bathing at a sacred tīrtha, the doe, the dog, and that hunter—freed from all sins—attained the supreme destination.

Verse 35

तीर्थानां च प्रभावेण सतां संगाद्द्विजोत्तमाः । नाशयेत्पापिनां पापं दहेदग्निरिवेंधनम्

By the potency of sacred tīrthas and by the company of the virtuous, O best of the twice-born, one can destroy the sins of sinners—just as fire burns up fuel.

Verse 36

सूत उवाच । तेषामेवं हि संसर्गादृषीणां च महात्मनाम् । संभाषाद्दर्शनान्नष्टं स्पर्शाच्चैव नृपस्य च

Sūta said: Indeed, through such association with those great-souled sages—by conversing with them, by seeing them, and even by their touch—the king’s impurity was destroyed.

Verse 37

वेनस्य कल्मषं नष्टं सतां संगात्पुरा किल । अत्युग्रपुण्यसंसर्गात्पापं नश्यति पापिनाम्

Indeed, Vena’s taint was formerly destroyed through association with the virtuous; for by contact with exceedingly powerful merit, the sin of sinners is eradicated.

Verse 38

अत्युग्रपापिनां संगात्पापमेव प्रसंचरेत् । मातामहस्य दोषेण संलिप्तो वेन एव सः

From association with exceedingly wicked sinners, sin alone spreads. By the fault of his maternal grandfather he became tainted—indeed, he was Vena himself.

Verse 39

ऋषय ऊचुः । मातामहस्य को दोषस्तं नो विस्तरतो वद । स मृत्युः स च वै कालः स यमो धर्म एव च

The sages said: “What fault does the maternal grandfather have? Tell us that in detail. He is Death; he is indeed Time; he is Yama; and he is Dharma itself.”

Verse 40

न हिंसको हि कस्यापि पदे तस्मिन्प्रतिष्ठितः । चराचराश्च ये लोकाः स्वकर्मवशवर्तिनः

No violent person is ever established in that state (the true spiritual station). All worlds—of moving and unmoving beings—are governed by the power of their own actions (karma).

Verse 41

जीवंति च म्रियंते च भुंजंत्येवं स्वकर्मभिः । पापाः पश्यंति तं घोरं तेषां कर्मविपाकतः

They live and they die, and thus they experience the fruits through their own deeds. Sinners behold that dreadful vision, as the ripened consequence of their actions.

Verse 42

निरयेषु च सर्वेषु कर्मणैवं सुपुण्यवान् । योजयेत्ताडयेत्सूत यम एष दिनेदिने

In all the hells, according to one’s own deeds, Yama—O Sūta—assigns beings their lot and has them chastised, day after day.

Verse 43

सर्वेष्वेव सुपुण्येषु कर्मस्वेवं सपुण्यवान् । योजयत्येव धर्मात्मा तस्य दोषो न दृश्यते

Thus, a virtuous person who, in devotion, applies himself to all supremely meritorious deeds—such a righteous-souled one is not seen to incur any fault.

Verse 44

स मृत्योः केन दोषेण पापी वेनस्त्वजायत । सूत उवाच । स मृत्युः शासको नित्यं पापानां दुष्टचेतसाम्

“Through what fault of Mṛtyu (Death) was the sinful Vena born?” Sūta said: “That Mṛtyu is ever the chastiser and ruler of sinners whose minds are wicked.”

Verse 45

वर्तते कालरूपेण तेषां कर्म विमृश्यति । दुष्कृतं कर्म यस्यापि कर्मणा तेन घातयेत्

Time, assuming its own form, proceeds while weighing their deeds. Even if someone has committed evil action, it should be destroyed by action itself—by performing counteracting righteous deeds.

Verse 46

तस्य पापं विदित्वाऽसौ नयत्येवं हि तं यमः । सुकृतात्मा लभेत्स्वर्गं कर्मणा सुकृतेन वै

Knowing his sin, Yama leads him away in this manner. But one whose nature is meritorious attains heaven indeed, through righteous deeds.

Verse 47

योजयत्येष तान्सर्वान्मृत्युरेव सुदूतकैः । महता सौख्यभावेन गीतमंगलकारिणा

Indeed, Death himself appoints and gathers all those souls by means of his capable messengers—doing so with a great show of pleasantness, while singing and uttering auspicious-sounding words.

Verse 48

दानभोगादिभिश्चैव योजयेच्च कृतात्मकान् । पीडाभिर्विविधाभिश्च क्लेशैः काष्ठैश्च दारुणैः

And he should also subject those of wicked disposition to penalties such as fines, confiscations, and the like—afflicting them with various torments, hardships, and severe, crushing punishments.

Verse 49

त्रासयेत्ताडयेद्विप्रान्स क्रोधो मृत्युरेव तान् । कर्मण्येवं हि तस्यापि व्यापारः परिवर्तते

If a man frightens or strikes brāhmaṇas, that very anger becomes death to him. For in such conduct, even his capacity for right action is overturned and turns into its opposite.

Verse 50

मृत्योश्चापि महाभाग लोभात्पुण्यात्प्रजायते । सुनीथा नाम वै कन्या संजातैषा महात्मनः

O fortunate one, from Mṛtyu as well there was born—through his covetous attachment to merit—a daughter named Sunīthā; thus she came into being from that great-souled one.

Verse 51

पितुःकर्म विमृश्यैव क्रीडमाना सदैव सा । प्रजानां शास्ति कर्तारं पुण्यपापनिरीक्षणम्

Reflecting on her father’s deeds, she ever remains at play; yet she is the chastiser of beings, the enforcer of discipline, and the examiner of merit and sin.

Verse 52

सा तु कन्या महाभागा सुनीथा नाम तस्य सा । रममाणा वनं प्राप्ता सखीभिः परिवारिता

That most fortunate maiden—named Sunīthā—came to the forest, delighting in herself, surrounded by her companions.

Verse 53

तत्रापश्यन्महाभागं गंधर्वतनयं वरम् । गीतकोलाहलस्यापि सुशंखं नाम सा तदा

There she beheld a noble and excellent son of a Gandharva, named Suśaṅkha, amid the bustle and clamor of song.

Verse 54

ददर्श चारुसर्वांगं तप्यंतं सुमहत्तपः । गीतविद्यासु सिद्ध्यर्थं ध्यायमानं सरस्वतीम्

He saw one of lovely, well-proportioned limbs performing a very great austerity, meditating upon Sarasvatī to attain perfection in the arts of song and learning.

Verse 55

तस्योपघातमेवासौ सा चकार दिने दिने । सुशंखः क्षमते नित्यं गच्छगच्छेति सोऽब्रवीत्

Day after day she kept harming him. Suśaṅkha, however, always endured it and said to her, “Go on—go on.”

Verse 56

प्रेषिता नैव गच्छेत्सा विघ्नमेव समाचरेत् । तेनाप्युक्ता सा हि क्रुद्धा ताडयत्तपसि स्थितम्

Though sent on an errand, she would not go; instead she deliberately created obstacles. And even when spoken to by him, she—enraged—struck the one absorbed in austerity.

Verse 57

तामुवाच ततः क्रुद्धः सुशंखः क्रोधमूर्च्छितः । दुष्टे पापसमाचारे कस्माद्विघ्नस्त्वया कृतः

Then Suśaṅkha, enraged and overcome by anger, said to her: “Wicked woman, of sinful conduct—why have you created this obstruction?”

Verse 58

ताडनात्ताडनं दुष्टे न कुर्वंति महाजनाः । आक्रुष्टा नैव कुप्यंति इति धर्मस्य संस्थितिः

The noble do not repay blows when struck by the wicked; even when abused, they do not grow angry—this is the established way of dharma.

Verse 59

त्वयाहं घातितः पापे निर्दोषस्तपसान्वितः । एवमुक्त्वा स धर्मात्मा सुनीथां पापचारिणीम्

“By you I have been slain, O sinful one—though I was blameless and endowed with tapas (austerity).” Saying this, that righteous man addressed Sunīthā, the doer of sinful deeds.

Verse 60

विरराम महाक्रोधाज्ज्ञात्वा नारीं निवर्तितः । ततः सा पापमोहाद्वा बाल्याद्वा तमिहैव च

He desisted from his great anger, realizing it was a woman, and turned back. Then she—whether through sinful delusion or through childishness—did that very thing right there to him.

Verse 61

समुवाच महात्मानं सुशंखं तपसि स्थितम् । त्रैलोक्यवासिनां तातो ममैव परिघातकः

He addressed the great-souled Suśaṅkha, established in tapas: “Dear father, he is the assailant—indeed, the very destroyer—of the inhabitants of the three worlds.”

Verse 62

असतो घातयेन्नित्यं सत्यान्स परिपालयेत् । नैव दोषो भवेत्तस्य महापुण्येन वर्तयेत्

One should always subdue the wicked and protect the truthful. For such a person there is no fault at all; he proceeds in accordance with great merit (puṇya).

Verse 63

एवमुक्त्वा गता सा तु पितरं वाक्यमब्रवीत् । मया हि ताडितस्तात गंधर्वतनयो वने

Having spoken thus, she went to her father and said: “Father, in the forest I struck the son of a Gandharva.”

Verse 64

तपस्तपन्सदैकांते कामक्रोधविवर्जितः । स मामुवाच धर्मात्मा क्रोधरागसमन्वितः

Practicing austerities, ever in solitude and free from desire and anger, that righteous-souled one spoke to me—yet at that moment he was attended by wrath and passion.

Verse 65

ताडयेन्नैव ताडंतं क्रोशंतं नैव क्रोशयेत् । इत्युवाच स मां तात तन्मे त्वं कारणं वद

“One should not strike back at one who strikes, nor shout back at one who shouts.” Saying this, he addressed me: “Dear child, tell me the reason for that.”

Verse 66

एवमुक्तः स वै मृत्युः सुनीथां द्विजसत्तमाः । किंचिन्नोवाच धर्मात्मा प्रश्नप्रत्युत्तरं ततः

Thus addressed, Death—O best among the twice-born—said nothing at all to Sunīthā; the righteous one then fell silent, and the exchange of question and answer ceased.

Verse 67

वनं प्राप्ता पुनः सा हि सुशंखो यत्र संस्थितः । कराघातैस्ततो दौष्ट्याद्घातितस्तपतां वरः

Then she again went to the forest where Suśaṅkha was staying; and, out of sheer wickedness, that best among ascetics was struck down with blows of the hand.

Verse 68

सुशंखस्ताडितो विप्रा मृत्योश्चैव हि कन्यया । ततः क्रुद्धो महातेजाः शशाप तनुमध्यमाम्

O brāhmaṇas, Suśaṅkha was struck by the maiden who was truly Death itself. Then that mighty one, blazing with radiance, enraged, cursed the slender-waisted girl.

Verse 69

निर्दोषो हि यतो दुष्टे त्वयैव परिताडितः । अहमत्र वने संस्थस्तस्माच्छापं ददाम्यहम्

Since you, O wicked one, have struck an innocent person, and I dwell here in this forest, therefore I now pronounce a curse.

Verse 70

गार्हस्थ्यं च समास्थाय सह भर्त्रा यदा शृणु । पापाचारमयः पुत्रो देवब्राह्मणनिंदकः

Listen: when, having entered the householder’s dharma together with her husband, she strays from what is right, a son is born—full of sinful conduct—who reviles the devas and the brāhmaṇas.

Verse 71

सर्वपापरतो दुष्टे तव गर्भे भविष्यति । एवं शप्त्वा गतः सोपि तप एव समाश्रितः

“O wicked woman, in your womb one wholly devoted to every sin will be born.” Having thus pronounced the curse, he too departed, taking refuge in austerity (tapas) alone.

Verse 72

गते तस्मिन्महाभागे सा सुनीथा गृहं गता । समाचष्ट महात्मानं पितरं तप्तमानसा

When that fortunate noble one had departed, Sunīthā returned home; her heart burning with distress, she informed her great-souled father of what had occurred.

Verse 73

यथा शप्ता तदा तेन गंधर्वतनयेन सा । तत्सर्वं संश्रुतं तेन मृत्युना परिभाषितम्

Just as she had then been cursed by the son of a Gandharva, so too was all of it heard by him—by Death—who thereafter addressed her accordingly.

Verse 74

कस्मात्कृतस्त्वयाघातस्तपति दोषवर्जिते । युक्तं नैव कृतं पुत्रि सत्यस्यैव हि ताडनम्

Why did you strike her, O one free from fault? It pains me. It was not right, my daughter—for it is indeed Truth itself that has been beaten.

Verse 75

एवमाभाष्य धर्मात्मा मृत्युः परमदुःखितः । बभूव स हि तत्तस्यादिष्टमेवं विचिंतयन्

Having spoken thus, Death—righteous by nature—became exceedingly sorrowful, as he reflected that this indeed was what had been enjoined upon him.

Verse 76

सूत उवाच । अत्रिपुत्रो महातेजा अंगो नाम प्रतापवान् । एकदा तु गतो विप्रा नंदनं प्रति स द्विजः

Sūta said: Atri’s son, a great and radiant brāhmin named Aṅga, possessed of valor. Once, O brāhmaṇas, that twice-born man went toward Nandana, the celestial pleasure-grove.

Verse 77

तत्र दृष्ट्वा देवराजं तमिंद्रं पाकशासनम् । अप्सरसां गणैर्युक्तं गंधर्वैः किन्नरैस्तथा

There, he beheld the king of the gods—Indra, the chastiser of Pāka—accompanied by hosts of Apsarases, and likewise by Gandharvas and Kinnaras.

Verse 78

गीयमानं गीतगैश्च सुस्वरैः सप्तकैस्तथा । वीज्यमानं सुगंधैश्च व्यजनैः सर्व एव सः

He was praised in song by melodious singers, in the seven musical notes; and on every side he was fanned with fragrant fans.

Verse 79

योषिद्भी रूपयुक्ताभिश्चामरैर्हंसगामिभिः । छत्रेण हंसवर्णेन चंद्रबिंबानुकारिणा

Beautiful women attended him, bearing chāmaras and moving with the graceful gait of swans; and he was shaded by a swan-white parasol resembling the disc of the moon.

Verse 80

राजमानं सहस्राक्षं सर्वाभरणभूषितम् । कामक्रीडागतं देवं दृष्टवानमितौजसम्

He beheld the thousand-eyed deity, Indra—radiant and adorned with every ornament—who had come there for amorous sport, endowed with immeasurable splendor.

Verse 81

तस्य पार्श्वे महाभागां पौलोमीं चारुमंगलाम् । रूपेण तेजसा चैव तपसा च यशस्विनीम्

By his side stood Paulomī—most fortunate and auspicious—renowned for her beauty and radiance, and celebrated also for her austerities.

Verse 82

सौभाग्येन विराजंतीं पातिव्रत्येन तां सतीम् । तया सह सहस्राक्षः स रेमे नंदने वने

That virtuous wife shone brilliantly, radiant with good fortune and with the power of her pativratā—her sacred wifely fidelity. Together with her, Sahasrākṣa (Indra) delighted in the Nandana grove.

Verse 83

तस्य लीलां समालोक्य अंगश्चैव द्विजोत्तमः । धन्यो वै देवराजोऽयमीदृशैः परिवारितः

Beholding his divine līlā, Aṅga—the foremost among the twice-born—said: “Truly this king of the devas is blessed, being surrounded by such exalted companions.”

Verse 84

अहोऽस्य तपसो वीर्यं येन प्राप्तं महत्पदम् । यदा ममेदृशः पुत्रः सर्वलोकप्रधारकः

Ah, how mighty is the power of his tapas; by it he has attained the supreme state. When shall I have a son like him, the supporter of all the worlds?

Verse 85

भवेत्तदा महत्सौख्यं प्राप्स्यामीह न संशयः । इति चिंतापरो भूत्वा त्वरमाणो गृहागतः

“Then great happiness will arise; of this there is no doubt—I shall attain it here.” Thus absorbed in thought, he hastened and returned to his home.