Adhyaya 41

Verse 1

। वेन उवाच । पुत्रो भार्या कथं तीर्थं पितामाता कथं वद । गुरुश्चैव कथं तीर्थं तन्मे विस्तरतो वद

Vena said: “How is a son a sacred ford (tīrtha)? How is a wife a tīrtha? Tell me—how are one’s father and mother a tīrtha? And how, indeed, is one’s guru a tīrtha? Explain this to me in detail.”

Verse 2

श्रीविष्णुरुवाच । अस्ति वाराणसी रम्या गंगायुक्ता महापुरी । तस्यां वसति वैश्यैकः कृकलो नाम नामतः

Śrī Viṣṇu said: There is the delightful great city of Vārāṇasī, graced by the Gaṅgā. In that city lives a certain merchant, known by the name Kṛkala.

Verse 3

तस्य भार्या महासाध्वी पतिव्रतपरायणा । धर्माचारपरा नित्यं सा वै पतिपरायणा

His wife was a woman of great virtue, wholly devoted to the vow of fidelity to her husband. Ever intent on righteous conduct in dharma, she was indeed entirely dedicated to her lord.

Verse 4

सुकला नाम पुण्यांगी सुपुत्रा चारुमंगला । सत्यंवदा सदा शुद्धा प्रियाकारा प्रियप्रिया

There was a woman named Sukalā—virtuous in form and nature, blessed with worthy sons, and graced with auspicious charm. She spoke truth, remained ever pure, was pleasing in conduct, and was beloved by her beloved.

Verse 5

एवंगुणैः समायुक्ता सुभगा चारुकारिणी । स वैश्य उत्तमो नाना धर्मज्ञो ज्ञानवान्गुणी

Endowed with such virtues, she was fortunate and of pleasing conduct. He was an excellent Vaiśya, versed in many matters, a knower of dharma, wise, and truly virtuous.

Verse 6

पुराणे श्रौतधर्मे च सदा श्रवणतत्परः । तीर्थयात्राप्रसंगेन बहुपुण्यप्रदायकम्

Ever devoted to hearing the Purāṇas and the Vedic (śrauta) duties, he, by the occasion of pilgrimage to the tīrthas, becomes a bestower of abundant merit (puṇya).

Verse 7

श्रद्धया निर्गतो यात्रां तीर्थानां पुण्यमंगलाम् । ब्राह्मणानां प्रसंगेन सार्थवाहेन तेन च

With faith he set out on pilgrimage to the tīrthas—holy, auspicious, and merit-bestowing—accompanied by the company of brāhmaṇas and also by that leader of the caravan.

Verse 8

प्रस्थितो धर्ममार्गं तु तमुवाच पतिव्रता । पतिस्नेहेन संमुग्धा भर्तारं वाक्यमब्रवीत्

As he set forth upon the path of dharma, the devoted wife addressed him; overwhelmed by love for her husband, she spoke these words to her lord.

Verse 9

सुकलोवाच । अहं ते धर्मतः पत्नी सहपुण्यकरा प्रिय । पतिमार्गं प्रतीक्ष्याहं पतिदेवं यजाम्यहम्

Sukalā said: “By dharma I am your wife, beloved, a partner in earning merit. Awaiting my husband’s path, I worship my lord‑husband as a deity.”

Verse 10

कदा नैव मया त्याज्यं सामीप्यं ते द्विजोत्तम । तवच्छायां समाश्रित्य करिष्ये धर्ममुत्तमम्

O best of Brahmins, I shall never abandon your company at any time. Taking refuge in your very shade, I will practice the highest dharma.

Verse 11

पतिव्रताख्यं पापघ्नं नारीणां गतिदायकम् । पुण्यस्त्री कथ्यते लोके या स्यात्पतिपरायणा

She who is devoted solely to her husband is called in the world a virtuous woman; such fidelity—known as pativratā—destroys sin and grants women their true spiritual course and attainment.

Verse 12

युवतीनां पृथक्तीर्थं विना भर्तुर्न शोभते । सुखदं नास्ति वै लोके स्वर्गमोक्षप्रदायकम्

For young women, undertaking a separate pilgrimage without their husband is not considered becoming. In this world, it is said, there is no giver of happiness like that which bestows heaven and liberation.

Verse 13

सव्यं पादं च भर्तुश्च प्रयागं विद्धि सत्तम । वामं च पुष्करं तस्य या नारी परिकल्पयेत्

O best among the virtuous, know Prayāga as the husband’s right foot, and his left foot as Puṣkara—thus should a woman conceive of her husband.

Verse 14

तस्य पादोदकस्नानात्तत्पुण्यं परि जायते । प्रयागपुष्करसमं स्नानं स्त्रीणां न संशयः

By bathing with the water that has washed his feet, the corresponding merit arises in full. For women, such a bath is equal to bathing at Prayāga and Puṣkara—of this there is no doubt.

Verse 15

सर्वतीर्थमयो भर्ता सर्वपुण्यमयः पतिः । मखानां यजनात्पुण्यं यद्वै भवति दीक्षिते

A husband is the embodiment of all sacred tīrthas, and the wife’s lord is the embodiment of all merit. The merit that truly arises for an initiated sacrificer from performing sacrifices is also found in him.

Verse 16

तत्फलं समवाप्नोति सेवया भर्तुरेव हि । गयादीनां सुतीर्थानां यात्रां कृत्वा हि यद्भवेत्

She indeed attains that very merit simply by serving her husband—the same merit that would arise from pilgrimages to excellent sacred fords such as Gayā.

Verse 17

तत्फलं समवाप्नोति भर्तुः शुश्रूषणादपि । समासेन प्रवक्ष्यामि तन्मे निगदतः शृणु

One attains that same fruit even through devoted service to one’s husband. I shall explain it succinctly—listen to me as I speak.

Verse 18

नास्त्यासां हि पृथग्धर्मः पतिशुश्रूषणं विना । तस्मात्कांतसहायं ते कुर्वाणा सुखदायिनी

Indeed, for such women there is no separate dharma apart from devoted service to the husband. Therefore, by making your beloved your companion and support, you become a giver of happiness.

Verse 19

तवच्छायां समाश्रित्य आगमिष्यामि नान्यथा । विष्णुरुवाच । रूपं शीलं गुणं भक्तिं समालोक्य वयस्तथा

Relying upon your protection, I shall come—certainly, and in no other way. Viṣṇu said: Having observed one’s form, conduct, virtues, and devotion—and also one’s age accordingly—

Verse 20

सौकुमार्यं विचार्यैवं कृकलः स पुनःपुनः । यद्येवं हि नयिष्यामि दुर्गमार्गं सुदुःखदम्

Thus, reflecting again and again on his delicacy and tenderness, that kṛkala thought: “If this is so, I will have to lead them along a difficult path—one that is extremely painful.”

Verse 21

रूपनाशो भवेच्चास्याः शीतातपविलोडनात् । पद्मगर्भप्रतीकाशमस्याश्चांगं प्रवर्णकम्

Her beauty would be ruined by the agitation caused by cold and heat; and her body would take on a pale hue, resembling the inside of a lotus-bud.

Verse 22

झंझावातेन शीतेन कृष्णवर्णं भविष्यति । पंथाः कर्कश सुग्रावा पादौचास्याः सुकोमलौ

Because of the icy, gusting wind, her complexion will turn dark. The path will be rough and harsh, yet her feet will remain very tender.

Verse 23

एष्यते वेदनां तीव्रामथो गंतुं न च क्षमा । क्षुत्तृष्णाभिपरीतांगी कीदृशीयं भविष्यति

A sharp agony will come upon her, and she will not even be able to move. With her body overwhelmed by hunger and thirst—what sort of state will she fall into?

Verse 24

वामांगी मम च स्थानं सुखस्थानं वरानना । मम प्राणप्रिया नित्यं नित्यं धर्मस्य चाश्रयः

O fair-faced one, you are my left side and my abode—my place of ease. You are forever dearer to me than life itself, and you are ever a refuge of dharma.

Verse 25

नाशमेति यदा बाला मम नाशो भवेदिह । इयं मे जीविका नित्यमियं प्राणस्य चेश्वरी

When this young woman meets destruction, my destruction will occur here as well. She is my livelihood always; she is also the sovereign of my very life-breath.

Verse 26

न नयिष्ये वनं तीर्थमेकश्चैवाप्यहं व्रजे । चिंतयित्वा क्षणं नूनं कृकलेन महात्मना

“I will not lead (you) to the forest or to a sacred ford; I shall go to Vraja, even alone.” Having reflected for a moment, the great-souled Kṛkala thus decided (and spoke).

Verse 27

तस्य चित्तानुगो भावस्तया ज्ञातो नृपोत्तम । पुनरूचे महाभागा भर्त्तारं प्रस्थितं तदा

O best of kings, she understood the feeling that followed his heart; then that noble lady spoke again to her husband as he was setting out.

Verse 28

अनघा नैव वै त्याज्या पुरुषैः शृणु सत्तम । मूलमेवं हि धर्मस्य पुरुषस्य महामते

O best of the virtuous, listen: a blameless woman should never be abandoned by men; for she is indeed the very root of a man’s dharma, O great-minded one.

Verse 29

एवं ज्ञात्वा महाभाग मामेवं नय सांप्रतम् । विष्णुरुवाच । श्रुत्वा सर्वं हि तेनापि प्रियाया भाषितं बहु

“Knowing it thus, O noble one, lead me in this manner now.” Viṣṇu said: “Having heard everything, and also many words spoken by his beloved…”

Verse 30

प्रहस्यैव वचो ब्रूते तामेवं कृकलः पुनः । नैव त्याज्या भवेद्भार्या प्राप्ता धर्मेण वै प्रिये

Smiling as he spoke, Kṛkala again addressed her thus: “Beloved, a wife who has been obtained in accordance with dharma should never be abandoned.”

Verse 31

येन भार्या परित्यक्ता सुनीता धर्मचारिणी । दशांगधर्मस्तेनापि परित्यक्तो वरानने

O fair-faced one, he who abandoned his wife Sunītā—devoted to righteous conduct—has thereby abandoned the tenfold path of dharma as well.

Verse 32

तस्मात्त्वामेव भद्रं ते नैव त्यक्ष्ये कदा प्रिये । विष्णुरुवाच । एवमाभाष्य तां भार्यां संबोध्य च पुनःपुनः

“Therefore, O auspicious beloved, I will never abandon you.” Viṣṇu said: Having spoken thus to his wife, he addressed her and reassured her again and again.

Verse 33

तस्या अज्ञातमात्रेण ससार्थेन समं गतः । गते तस्मिन्महाभागे कृकले पुण्यकर्मणि

As soon as she came to know, he set out together with the caravan. When that noble Kṛkala, doer of meritorious deeds, had departed,

Verse 34

देवकर्मसुवेलायां काले पुण्ये शुभानना । नैव पश्यति भर्तारं कृकलं निजमंदिरे

At the auspicious hour appointed for divine rites, in a sacred and meritorious time, the fair-faced woman did not see her husband Kṛkala in their own home.

Verse 35

समुत्थाय त्वरायुक्ता रुदमाना सुदुःखिता । वयस्यान्पृच्छते भर्तुर्दुःखशोकाधिपीडिता

Rising up in haste, weeping and deeply distressed, she questioned her friends about her husband, tormented by grief and sorrow.

Verse 36

युष्माभिर्वा महाभागा दृष्टोऽसौ कृकलो मम । प्राणेश्वरो गतः क्वापि भवंतो मम बांधवाः

O fortunate ones, have you perhaps seen my Kṛkala? My prāṇeśvara, the lord of my very breath, has gone somewhere—indeed, you are my kinsmen.

Verse 37

यदि दृष्टो महाभागाः कृकलो मम सांप्रतम् । भर्तारं पुण्यकर्तारं सर्वज्ञं सत्यपंडितम्

If you fortunate ones have just now seen my Kṛkala—my husband—who performs meritorious deeds, who is all-knowing, and who is a true sage,

Verse 38

कथयंतु महात्मानं यदि दृष्टो महामतिः । तस्यास्तद्भाषितं श्रुत्वा तामूचुस्ते महामतिम्

“Tell us of that great-souled one—has the supremely wise person been seen?” Hearing her words, those people then spoke to that very wise lady.

Verse 39

धर्मयात्राप्रसंगेन नाथस्ते कृकलः शुभे । तीर्थयात्रां चकारासौ कस्माच्छोचसि सुव्रते

O auspicious one, on the occasion of a dharma-journey your lord Kṛkala set forth on pilgrimage to the sacred tīrthas. Why do you grieve, O virtuous lady?

Verse 40

साधयित्वा महातीर्थं पुनरेष्यति शोभने । एवमाश्वासिता सा च पुरुषैराप्तकारिभिः

“Having completed the observance at the great tīrtha, she will return again, O fair one.” Thus was she reassured by men who were trustworthy and acted for her good.

Verse 41

इति श्रीपद्मपुराणे भूमिखंडे वेनोपाख्याने सुकलाचरित । एकचत्वारिंशोऽध्यायः

Thus ends the forty-first chapter, “The Deeds of Sukalā,” in the Vena episode of the Bhūmi-khaṇḍa of the revered Padma Purāṇa.

Verse 42

यावदायाति मे भर्त्ता भूमौ स्वप्स्यामि संस्तरे । घृतं तैलं न भोक्ष्येऽहं दधिक्षीरं तथैव च

Until my husband returns, I will sleep upon the ground on a simple mat. I will partake of neither ghee nor oil, nor will I consume curd or milk.

Verse 43

लवणं च परित्यक्तं तथा तांबूलमेव च । मधुरं च तथा राजंस्त्यक्तं गुडादिकं तथा

Salt too was renounced, and likewise betel (tāmbūla). Sweet things also were forsaken, O King—together with jaggery (guḍa) and the like.

Verse 44

एकाहारा निराहारा तावत्स्थास्ये न संशयः । यावच्चागमनं भर्तुः पुनरेव भविष्यति

Whether I take but one meal a day or abstain from food altogether, I shall remain so—without doubt—until my husband returns once again.

Verse 45

एवं दुःखान्विता भूत्वा एकवेणीधरा पुनः । एककंचुकसंवीता मलिना च बभूव सा

Thus, overwhelmed with sorrow, she again wore her hair in a single braid; clad in only one garment, she became unclean and disheveled.

Verse 46

मलिनेनापि वस्त्रेण एकेनैव स्थिता पुनः । हाहाकारं प्रमुंचंती निःश्वसंती सुदुःखिता

Again she stood there with only a single garment, though soiled—crying out in lamentation, heaving sighs, and overwhelmed with sorrow.

Verse 47

वियोगानलसंदग्धा कृष्णांगी मलधारिणी । एवं दुःखसमाचारा सुकृशा विह्वला तदा

Scorched by the fire of separation, her limbs grew dark; unkempt and covered with grime—thus dwelling in misery—she became emaciated and, at that time, utterly distraught.

Verse 48

रोदमाना दिवारात्रौ निद्रा लेभे न वै निशि । क्षुधां न विंदते राजन्दुःखेन विदलीकृता

Weeping by day and by night, she found no sleep at all in the night; and, O king, crushed by sorrow, she could not even feel hunger.

Verse 49

अथ सख्यः समायाताः पप्रच्छुः सुकलां तदा । सुकले चारुसर्वांगि कस्माद्रोदिषि संप्रति

Then her friends gathered and questioned Sukalā: “O Sukalā, whose limbs are all lovely—why are you weeping just now?”

Verse 50

ततस्त्वं कारणं ब्रूहि दुःखस्यास्य वरानने । सुकलोवाच । स मां त्यक्त्वा गतो भर्ता धर्मार्थं धर्मतत्परः

“Then tell me, O fair-faced one, the cause of this sorrow.” Sukalā said: “My husband, devoted to dharma, has left me and gone away for the sake of dharma.”

Verse 51

तीर्थयात्राप्रसंगेन अटते मेदिनीं ततः । मां त्यक्त्वा स गतः स्वामी निर्दोषां पापवर्जिताम्

On the pretext of going on pilgrimage to the sacred tīrthas, he roamed the earth; my husband departed, abandoning me—though I was blameless and free from sin.

Verse 52

अहं साध्वी समाचारा सदा पुण्या पतिव्रता । मां त्यक्त्वा स गतो भर्ता तीर्थ साधनतत्परः

I am a virtuous woman of good conduct, ever meritorious and devoted as a pativratā to my husband; yet my husband has left me and gone away, intent on undertaking pilgrimages to the sacred tīrthas.

Verse 53

तेनाहं दुःखिता सख्यो वियोगेनाति पीडिता । जीवनाशो वरं श्रेष्ठो वरं वै विषभक्षणम्

Therefore, O friends, I am sorrowful—tormented intensely by separation. Better, indeed, is the loss of life; better even is the swallowing of poison.

Verse 54

वरमग्निप्रवेशश्च वरं कायविनाशनम् । नारीं प्रियां परित्यज्य भर्ता याति सुनिष्ठुरः

Better is entering the fire; better even is the destruction of one’s body—than that a husband, most hard-hearted, should depart after abandoning his beloved wife.

Verse 55

भर्तृत्यागो वरं नैव प्राणत्यागो वरं सखि । वियोगं न समर्थाहं सहितुं नित्यदारुणम्

Abandoning my husband is never preferable; rather, even giving up my life would be better, my friend. I am not able to endure separation—ever cruel and unceasing.

Verse 56

तेनाहं दुःखिता सख्यो वियोगेनापि नित्यशः । सख्य ऊचुः । तीर्थयात्रां गतो भर्ता पुनरेष्यति ते पतिः

“Because of that, O friends, I am continually distressed by separation.” The friends said: “Your husband has gone on a pilgrimage; your lord will return again.”

Verse 57

वृथा शोषयसे कायं वृथाशोकं करोषि वै । वृथा त्वं तप्यसे बाले वृथा भोगान्परित्यजेः

In vain you emaciate your body; in vain you indulge in grief. In vain, O girl, you torment yourself; and in vain you would abandon enjoyments.

Verse 58

पिबस्व पानं भुंक्ष्व त्वं स्वप्रदत्तं हि पूर्वकम् । कस्य भर्ता सुताः कस्य कस्य स्वजनबांधवाः

Drink the drink and eat the food—indeed, what you yourself once gave. Whose husband is whose? Whose sons are whose? Whose are one’s own people and relatives?

Verse 59

कः कस्य नास्ति संसारे संबंधः केन चैव हि । भक्ष्यते भुज्यते बाले संसारस्य हि तत्फलम्

Who in this world is unrelated to whom—and by what means? O child, one eats and one is eaten; indeed, that is the fruit of worldly existence.

Verse 60

मृते प्राणिनि कोऽश्नाति को हि पश्यति तत्फलम् । पीयते भुज्यते बाले एतत्संसारतः फलम्

When a living being dies, who eats for him, and who indeed sees the fruit of what was done? O dear one, in this world only one’s own deeds are ‘drunk’ and ‘eaten’—their results are personally experienced.

Verse 61

सुकलोवाच । भवतीभिः प्रयुक्तं यत्तन्न स्याद्वेदसंमतम् । यातु भर्तुः पृथग्भूता तिष्ठत्येका सदैव हि

Sukala said: “What you have employed is not in accordance with the Vedas. Let her go—separated from her husband—and indeed remain alone always.”

Verse 62

पापभूता भवेन्नारी तां न मन्यंति सज्जनाः । भर्तुः सार्धं सदा सख्यो दृष्टो वेदेषु सर्वदा

A woman thus becomes, as it were, sinful, and the virtuous do not honor her. For in the Vedas it is always seen that she should ever remain a companion together with her husband.

Verse 63

संबंधः पुण्यसंसर्गाज्जायते नात्र संशयः । नारीणां च सदा तीर्थं भर्ता शास्त्रेषु पठ्यते

Relationship is born from association with merit—of this there is no doubt. And in the śāstras it is taught that, for women, the husband is always a tīrtha, a sacred place of pilgrimage.

Verse 64

तमेवावाहयेन्नित्यं वाचा कायेन कर्मभिः । मनसा पूजयेन्नित्यं भावसत्येन तत्परा

One should continually invoke Him alone—through speech, through the body, and through one’s actions. One should continually worship Him with the mind, devoted to Him, with sincerity of inner feeling.

Verse 65

भर्तुः पार्श्वं महातीर्थं दक्षिणांगं सदैव हि । तमाश्रित्य यदा नारी गृहस्था परिवर्त्तयेत्

A husband’s side is indeed always a great tīrtha—especially his right side. When a married woman, established in household life (gṛhastha), takes refuge in that and conducts herself accordingly…

Verse 66

यजते दानपुण्यैश्च तस्य दानस्य यत्फलम् । वाराणस्यां च गंगायां यत्फलं न च पुष्करे

Whatever fruit arises from worship and from meritorious gifts (dāna)—that very fruit is obtained at Vārāṇasī on the Gaṅgā, and not (even) at Puṣkara.

Verse 67

द्वारकायां न चावन्त्यां केदारे शशिभूषणे । लभते नैव सा नारी यजमाना सदा किल

Even if she continually performs sacrifices (yajña), that woman does not obtain the promised fruit if the rite is not done at Dvārakā, nor at Avantī, nor at Kedāra, nor at Śaśibhūṣaṇa—so it is said.

Verse 68

तादृशं फलमेवं सा न प्राप्नोति कदा सखि । सुमुखं पुत्रसौभाग्यं स्नानं दानं च भूषणम्

Thus, my friend, she never attains such a fruit—neither a pleasing countenance, nor the good fortune of sons, nor the merit of sacred bathing and charity, nor even adornment.

Verse 69

वस्त्रालंकारसौभाग्यं रूपं तेजः फलं सदा । यशः कीर्तिमवाप्नोति गुणं च वरवर्णिनी

She ever attains the fruits of fine garments, ornaments, good fortune, beauty, and radiance; and she gains fame, renown, and noble qualities, O fair-complexioned lady.

Verse 70

भर्तुः प्रसादात्सर्वं च लभते नात्र संशयः । विद्यमाने यदा कांते अन्यं धर्मं करोति या

By the favor of her husband she obtains everything—of this there is no doubt. But when her beloved husband is still living, if a woman follows another dharma (contrary to fidelity)…

Verse 71

निष्फलं जायते तस्याः पुंश्चली परिकथ्यते । नारीणां यौवनं रूपमवतारं स्मृतं ध्रुवम्

For her, everything becomes fruitless; she is spoken of as a wanton woman. Indeed, a woman’s youth and beauty are remembered as fleeting, not enduring.

Verse 72

एकस्यापि हि भर्तुश्च तस्यार्थे भूमिमंडले । सुपुत्रा सुयशा नारी परिकथ्येत वै सदा

Even for the sake of a single husband, upon this circle of the earth, a woman endowed with good sons and good repute should always be spoken of as exemplary.

Verse 73

तुष्टे भर्तरि संसारे दृश्या नारी न संशयः । पतिहीना भवेन्नारी भवेत्सा भूमिमंडले

When the husband is content, in this world a woman is held in good regard—of this there is no doubt. But if a woman becomes without a husband, she becomes as one cast down upon the earth’s surface.

Verse 74

कुतस्तस्याः सुखं रूपं यशः कीर्तिः सुता भुवि । सुदौर्भाग्यं महद्दुःखं संसारे परिभुज्यते

How could she have happiness, beauty, good repute, fame, or a daughter upon the earth? In worldly existence she is made to endure extreme misfortune and great sorrow.

Verse 75

पापभागा भवेत्सा च दुःखाचारा सदैव हि । तुष्टे भर्तरि तस्यास्तु तुष्टाः सर्वाश्च देवताः

She becomes a sharer in sin and lives in sorrowful conduct indeed. But when her husband is pleased, all the deities are pleased with her as well.

Verse 76

तुष्टे भर्तरि तुष्यंति ऋषयो देवमानवाः । भर्ता नाथो गुरुर्भर्ता देवता दैवतैः सह

When the husband is pleased, the sages, the gods, and human beings are pleased. The husband is (one’s) protector and lord; the husband is (one’s) teacher; the husband is a deity—along with all the gods.

Verse 77

भर्ता तीर्थश्च पुण्यश्च नारीणां नृपनंदन । शृंगारं भूषणं रूपं वर्णं सौगंधमेव च

O prince, for women the husband is their sacred pilgrimage, their merit, and their very holiness; he is also their adornment, their ornament, their beauty, their complexion, and even their fragrance.

Verse 78

कृत्वा सा तिष्ठते नित्यं वर्जयित्वा सुपर्वसु । शृंगारैर्भूषणैः सा तु शुशुभे सा यदा पतिः

Having done so, she remained ever steadfast, abstaining on auspicious festival days. Yet she shone in adornments and ornaments whenever her husband was present.

Verse 79

पत्याविना भवत्येवं क्षीरं सर्पमुखे यथा । भर्तुरर्थे महाभागा सुव्रता चारुमंगला

Without her husband, a woman’s condition becomes like milk placed in a serpent’s mouth. For her husband’s sake, the noble lady—steadfast in vows and blessed with auspicious charm—acts thus.

Verse 80

गते भर्तरि या नारी शृंगारं कुरुते यदि । रूपं वर्णं च तत्सर्वं शवरूपेण जायते

If a woman adorns herself after her husband has departed (that is, after his death), then all her beauty and complexion turn into the form of a corpse.

Verse 81

वदंति भूतले लोकाः पुंश्चलीयं न संशयः । तस्माद्भर्तुर्वियुक्ता या नार्याः शृणुत भूतले

People on earth say—without doubt—that she is wanton. Therefore, hear about those women on earth who are separated from their husbands.

Verse 82

इच्छंत्या वै महासौख्यं भवितव्यं कदाचन । सुजायायाः परो धर्मो भर्ता शास्त्रेषु गीयते

If a woman truly desires great happiness at any time, the scriptures declare that for a virtuous wife her highest dharma is her husband.

Verse 83

तस्माद्वै शाश्वतो धर्मो न त्याज्यो भार्यया किल । एवं धर्मं विजानामि कथं भर्ता परित्यजेत्

Therefore, this eternal dharma is indeed not to be abandoned by a wife. Knowing dharma to be thus, how could a husband ever forsake his wife?

Verse 84

इत्यर्थे श्रूयते सख्य इतिहासः पुरातनः । सुदेवायाश्च चरितं सुपुण्यं पापनाशनम्

In this sense, O friend, an ancient legend is heard—namely, the supremely meritorious life-story of Sudevā, which destroys sins.