Adhyaya 10

Verse 1

पुलस्त्य उवाच । एकोद्दिष्टं ततो वक्ष्ये यदुक्तं ब्रह्मणा पुरा । मृते पुत्रैर्यथाकार्यमाशौचं च पितुर्यदि

Pulastya said: “Now I shall explain the rite called Ekoddiṣṭa, as it was formerly taught by Brahmā—what the sons should do when the father has died, and what period of ritual impurity (āśauca) applies in relation to the father.”

Verse 2

दशाहं शावमाशौचं ब्राह्मणस्य विधीयते । क्षत्रियेषु दश द्वे च पक्षं वैश्येषु चैव हि

The ritual impurity (āśauca) arising from a death (śāva) is prescribed as ten days for a Brāhmaṇa; for Kṣatriyas it is twelve days; and for Vaiśyas, indeed, it is a fortnight.

Verse 3

शूद्रेषु मासमाशौचं सपिंडेषु विधीयते । नैशमाचूडमाशौचं त्रिरात्रं परतः स्मृतम्

For Śūdras, a month of āśauca is ordained when death occurs among one’s sapinda kin. But for those beyond that circle, the impurity is remembered as three nights; and if the death happens at night, it is held to last until the hair-knot is loosened—until the night has passed.

Verse 4

जननेप्येवमेव स्यात्सर्ववर्णेषु सर्वदा । अस्थिसंचयनादूर्ध्वमङ्गस्पर्शो विधीयते

In the case of childbirth too, it should be just the same—at all times and among all varṇas. After the gathering of the bones, bodily contact is enjoined again.

Verse 5

प्रेताय पिंडदानं तु द्वादशाहं समाचरेत् । पाथेयं तस्य तत्प्रोक्तं यतः प्रीतिकरं महत्

One should perform piṇḍa-dāna—the offering of rice-balls to the departed spirit—for twelve days. This is declared to be its provision for the journey, for it brings great satisfaction.

Verse 6

यस्मात्प्रेतपुरं प्रेतो द्वादशाहेन नीयते । गृहे पुत्रकलत्रं च द्वादशाहं प्रपश्यति

For the departed spirit is led to the city of the Pretas after twelve days; and for those twelve days it continues to behold, in its home, its son and wife.

Verse 7

तस्मान्निधेयमाकाशे दशरात्रं पयस्तथा । सर्वदाहोपशांत्यर्थमध्वश्रमविनाशनम्

Therefore, for ten nights water should be set in an open, airy place; it soothes all burning and heat, and removes the weariness of the journey.

Verse 8

ततस्त्वेकादशाहेपि द्विजानेकादशैव तु । गोत्रादिसूतकांते च भोजयेन्मनुजो द्विजान्

Then, even on the eleventh day, a man should feed eleven brāhmaṇas; and when the impurity connected with one’s lineage and the like has come to an end, he should again feed brāhmaṇas.

Verse 9

द्वितीयेह्नि पुनस्तद्वदेकोद्दिष्टं समाचरेत् । नावाहनाग्नौकरणं दैवहीनं विधानतः

On the second day as well, one should perform the Ekoddiṣṭa rite in the same manner; according to the prescribed rule, it is done without invoking the deity and without making the fire-offering, being devoid of the ‘daiva’ element.

Verse 10

एकं पवित्रमेकोर्घ एकः पिंडो विधीयते । उपतिष्ठतामिति वदेद्देयं पश्चात्तिलोदकं

One purifying ring of kuśa, one offering of arghya, and one rice-ball (piṇḍa) should be prepared. Saying, “May they approach (and receive it),” one should then give water mixed with sesame seeds.

Verse 11

स्वास्ति ब्रूयाद्विप्रकरे विसर्गे चाभिरम्यताम् । शेषं पूर्ववदत्रापि कार्यं वेदविदो विदुः

At the conclusion, among the assembly of brāhmaṇas, one should pronounce “Svasti” as an auspicious benediction and then take leave pleasantly. As for the rest, here too it should be done exactly as before—so the knowers of the Veda understand.

Verse 12

अनेन विधिना सर्वमनुमासं समाचरेत् । सूतकांते द्वितीयेह्नि शय्यां दद्याद्विलक्षणाम्

Following this prescribed procedure, one should observe it throughout the month. Then, at the end of the period of impurity, on the second day, one should give a special, distinctive bed as a gift.

Verse 13

कांचनं पुरुषं तद्वत्फलवस्त्रसमन्वितम् । प्रपूज्य द्विजदांपत्यं नानाभरणभूषितम्

In the same manner, having duly worshipped a golden male figure furnished with fruits and garments, one should honor a Brahmin couple adorned with many kinds of ornaments.

Verse 14

उपवेश्य तु शय्यायां मधुपर्कं ततो ददेत् । रजतस्य तु पात्रेण दधिदुग्धसमन्वितम्

After seating the guest upon a couch, one should then offer madhuparka, served in a silver vessel and accompanied with curd and milk.

Verse 15

अस्थिलालाटिकं गृह्य सूक्ष्मं कृत्वा विमिश्रयेत् । पाययेदिद्वजदांपत्यं पितृभक्त्या समन्वितः

Taking a small piece of bone (from the forehead region), one should grind it finely and mix it into a drink. Endowed with devotion to the ancestors, one should then make the elephant couple drink it.

Verse 16

एष एव विधिर्दृष्टः पार्वतीयैर्द्विजोतमैः । तेन दुष्टा तु सा शय्या न ग्राह्या द्विजसत्तमैः

This very procedure has been observed by the foremost Brahmins of the Pārvata region. Therefore that bed is considered defiled and should not be accepted by the best of the twice-born.

Verse 17

गृहीतायां तु तस्यां हि पुनः संस्कारमर्हति । वेदे चैव पुराणे च शय्या सर्वत्र गर्हिता

But if she has been taken as a wife, then indeed she deserves the sacrament again; for in both the Veda and the Purāṇa, the marital bed, when used outside due rite, is censured everywhere.

Verse 18

ग्रहीतारस्तु जायन्ते सर्वे नरकगामिनः । ग्रथितां वसुजालेन शय्यां दांपत्यसेविताम्

Those who take (such things unlawfully) are all born as hell-goers. This is said of a bed used for marital enjoyment, woven and bound together with a net of wealth.

Verse 19

ये स्पृशंति न जानंतः सर्वे नरकगामिनः । नवश्राद्धेन भोक्तव्यं भुक्त्वा चांद्रायणं चरेत्

All those who touch it without knowing the rule become destined for hell. One should eat only after performing the nava-śrāddha; and after eating, one should undertake the Cāndrāyaṇa expiation.

Verse 20

पितृभक्त्या तु पुत्राणां कार्यमेव सदा भवेत् । वृषोत्सर्गं च कुर्वीत देया च कपिला शुभा

Out of devotion to the ancestors, sons should always perform the required rites. They should also set a bull free as a sacred release (vṛṣotsarga), and a fortunate tawny kapilā cow should be given in charity.

Verse 21

उदकुंभश्च दातव्यो भक्ष्यभोज्यफलान्वितः । यावदब्दं नरश्रेष्ठ सतिलोदकपूर्वकम्

O best of men, a water-pot should be given, furnished with provisions of food, cooked fare, and fruits, for a full year, preceded by an offering of water mixed with sesame.

Verse 22

ततः संवत्सरे पूर्णे सपिंडीकरणं भवेत् । सपिंडीकरणादूर्द्ध्वं प्रेतः पार्वणभुग्यतः

Then, when a full year has been completed, the rite of sapiṇḍīkaraṇa should be performed. After the sapiṇḍīkaraṇa, the departed one (preta) becomes entitled to partake of the ancestral offerings made at the periodic śrāddha (pārvaṇa).

Verse 23

वृद्धिपूर्वेषु कार्येषु गृहस्थस्य भवेत्ततः । सपिंडीकरणं श्राद्धं देवपूर्वं नियोजयेत्

Therefore, when a householder undertakes rites for prosperity and increase, he should first arrange the śrāddha called sapiṇḍīkaraṇa, preceded by offerings to the Devas.

Verse 24

पितॄनावाहयेत्तत्र पृथक्प्रेतं विनिर्दिशेत् । गंधोदकतिलैर्युक्तं कुर्यात्पात्रचतुष्टयम्

There he should invoke the Pitṛs, and separately designate the offering for the departed spirit (preta). He should prepare four vessels furnished with scented water and sesame seeds.

Verse 25

अर्घ्यार्थं पितृपात्रेषु प्रेतपात्रं प्रसेचयेत् । तद्वत्संकल्प्य चतुरः पिंडान्पितृपरस्तदा

For offering arghya, he should pour (water) from the vessel meant for the preta into the vessels meant for the Pitṛs. Then, with the same intention, the performer—devoted to the Pitṛs—should prepare four piṇḍas (rice-balls) at that time.

Verse 26

ये समाना इति द्वाभ्यामन्नं तु विभजेत्त्रिधा । अनेन विधिना चार्घ्यं पूर्वमेव प्रदापयेत्

Reciting the two verses beginning with “ye samānā…”, he should divide the food into three portions. By this very procedure, he should first offer arghya, the respectful oblation of water.

Verse 27

ततः पितृत्वमापन्नस्स चतुर्थस्तदा त्वनु । अग्निष्वात्तादि मध्ये तु प्राप्नोत्यमृतमुत्तमम्

Thereafter, he attained the state of a Pitṛ (ancestral being); and as the fourth, in due course, among the Agniṣvāttas and the other classes of Pitṛs, he obtains the supreme nectar of immortality.

Verse 28

सपिण्डीकरणादूर्ध्वं पृथक्तस्मै न दीयते । पितृष्वेव च दातव्यं तत्पिंडं येषु संस्थितम्

After the sapiṇḍīkaraṇa rite has been performed, the piṇḍa should no longer be offered to him separately; it should be offered only to the Pitṛs, among whom that piṇḍa is understood to be established.

Verse 29

ततः प्रभृति संक्रान्तावुपरागादि पर्वसु । त्रिपिंडमाचरेच्छ्राद्धमेकोद्दिष्टं मृतेहनि

From that time onward, on occasions such as saṅkrānti (solar transitions), eclipses, and other sacred observance-days, one should perform the śrāddha with three piṇḍas; and on the very day of death, one should perform the ekoddiṣṭa śrāddha meant for a single departed person.

Verse 30

एकोद्दिष्टं परित्यज्य मृताहे यः समाचरेत् । स दैवं पितृहा स स्यात्तथा भ्रातृविनाशकः

Whoever, on the day of a death-rite, neglects the ekoddiṣṭa offering and proceeds to perform other rites is considered a slayer of the ancestors and, likewise, a cause of a brother’s destruction.

Verse 31

मृताहे पार्वणं कुर्वन्नधो याति स मानवः । संपृक्ते स्वर्गती भावे प्रेतमोक्षो यतो भवेत्

A man who performs the śrāddha offering (pārvaṇa) on an inauspicious death-day falls to a lower state. But when it is properly connected with the condition that leads to heaven, liberation of the departed spirit is thereby attained.

Verse 32

आमश्राद्धं तदा कुर्याद्विधिज्ञः श्राद्धदस्ततः । तेनाग्नौकरणं कुर्यात्पिंडांस्तेनैव निर्वपेत्

Then the one who knows the proper procedure should perform the preliminary (āma) śrāddha with the materials prepared for śrāddha; with those very offerings he should perform the rite connected with fire, and with those same offerings he should also place and offer the piṇḍas.

Verse 33

त्रिभिः सपिंडीकरणं मासैक्ये त्रितये तथा । यदा प्राप्स्यति कालेन तदा मुच्येत बंधनात्

When the sapiṇḍīkaraṇa rite is performed at the three prescribed intervals—at the completion of one month and likewise in the third month—then, in due course of time, one is released from bondage.

Verse 34

मुक्तोपि लेपभागित्वं प्राप्नोति कुशमार्जनात् । लेपभाजश्चतुर्थाद्यास्त्रयः स्युः पिंडभागिनः

Even one already released (from impurity) incurs a share of defilement by sweeping with kuśa grass. Among those who share that defilement, the three beginning with the fourth person are said to receive a share of the funeral rice-ball (piṇḍa).

Verse 35

पिण्डदः सप्तमस्तेषां सपिंडाः सप्तपूरुषाः । भीष्म उवाच । कथं हव्यानि देयानि कव्यानि च जनैरिह

The giver of the piṇḍa is the seventh among them; the sapinda ancestors extend through seven generations. Bhīṣma said: How, in this world, should people offer the oblations meant for the gods (havyas) and those meant for the ancestors (kavyas)?

Verse 36

गृह्णंति पितृलोके वा प्रायः के कैर्निगद्यते । यदि मर्त्ये द्विजो भुंक्ते हूयते यदि वानले

Who, and by whom, is it generally said that the offerings are received in the world of the Pitṛs? If, here among mortals, a twice-born man eats the offering, or if it is poured into the fire, then what truly reaches them?

Verse 37

शुभाशुभात्मकाः प्रेतास्तदन्नं भुंजते कथम् । पुलस्त्य उवाच । वसुस्वरूपाः पितरो रुद्राश्चैव पितामहाः

“How do the pretas—beings of mixed auspicious and inauspicious nature—partake of that food?” Pulastya said: “The Pitṛs are of the form of the Vasus, and the grandfathers (ancestors) are indeed of the Rudras.”

Verse 38

प्रपितामहास्तथादित्या इत्येषा वैदिकी श्रुतिः । नामगोत्रं पितॄणां तु प्रापकं हव्यकव्ययोः

“The great-grandfathers and the Ādityas”—such is the Vedic revelation. Truly, the name and lineage (gotra) of the Pitṛs are what cause the havya and kavya offerings to reach them.

Verse 39

श्राद्धस्य मन्त्रतस्तत्वमुपलभ्येत भक्तितः । अग्निष्वात्तादयस्तेषामाधिपत्ये व्यवस्थिताः

Through the mantras of the śrāddha, its true principle is realized in devotion; and the Agniṣvāttas and other Pitṛs are established as the presiding authorities over those rites.

Verse 40

नामगोत्रास्तदा देशा भवंत्युद्भवतामपि । प्राणिनः प्रीणयत्येतदर्हणं समुपागतं

Then even those newly born come to have names, lineages (gotra), and places of origin. This honoring, when duly offered, brings satisfaction to living beings.

Verse 41

दिव्यो यदि पिता माता गुरुः कर्मानुयोगतः । तस्यान्नममृतं भूत्वा दिव्यत्त्वेप्यनुगच्छति

If one’s father, mother, or spiritual teacher is divine by virtue of their ordained duties, then the food offered to them becomes like amṛta, the nectar of immortality; and even the giver attains that divine state.

Verse 42

दैत्यत्वे भोगरूपेण पशुत्वेपि तृणं भवेत् । श्राद्धान्नं वायुरूपेण नागत्वेप्युपतिष्ठति

Even if one is born as a daitya, it becomes enjoyment in the form of pleasure; even in an animal birth it becomes grass. And the food offered in the śrāddha reaches the recipient—in the form of wind—even if one has become a nāga, a serpent.

Verse 43

पानं भवति यक्षत्वे राक्षसत्वे तथामिषं । दानवत्वे तथा पानं प्रेतत्वे रुधिरोदकम्

In the state of a Yakṣa there is drinking; in the state of a Rākṣasa likewise there is the eating of flesh. In the state of a Dānava too there is drinking; and in the state of a Preta one drinks water mingled with blood.

Verse 44

मनुष्यत्वेन्नपानादि नानाभोगवतां भवेत् । रतिशक्तिस्त्रियः कान्तेऽन्येषां भोजनशक्तिता

In human life there arises the capacity for drinking and for many kinds of enjoyment. Among these, in women it is the power of desire toward the beloved; in others, it is the power for eating.

Verse 45

दानशक्तिः स विभवा रूपमारोग्यमेव च । श्राद्धपुष्पमिदं प्रोक्तं फलं ब्रह्मसमागमः

The power to give (dāna), prosperity, beauty, and indeed good health—this is declared to be the ‘flower’ of śrāddha; its fruit is communion with Brahman.

Verse 46

आयुः पुत्रान्धनं विद्यां स्वर्गं मोक्षं सुखानि च । प्रयच्छन्ति तथा राज्यं प्रीताः पितृगणा नृप

O king, when the hosts of the Pitṛs are pleased, they bestow longevity, sons and wealth, learning, heaven, liberation (mokṣa), and comforts—and likewise sovereignty and royal power.

Verse 47

श्रूयते च पुरा मोक्षं प्राप्ताः कौशिकसूनवः । पंचभिर्जन्मसंबंधैः प्राप्ता ब्रह्मपरं पदम्

It is heard that, in ancient times, the sons of Kauśika attained liberation. Through bonds extending across five births, they reached the supreme state of Brahman.

Verse 48

भीष्म उवाच । कथं कौशिकदायादाः प्राप्ता योगमनुत्तमम् । पंचभिर्जन्मसंबन्धैः कथं कर्मक्षयो भवेत्

Bhīṣma said: How did the descendants of Kauśika attain the unsurpassed Yoga? And how, through connections spanning five births, does the exhaustion of karma come about?

Verse 49

पुलस्त्य उवाच । कौशिको नाम धर्मात्मा कुरुक्षेत्रे महानृषिः । नामतः कर्मतस्तस्य पुत्राणां तन्निबोध मे

Pulastya said: “There is a righteous great sage named Kauśika at Kurukṣetra. Now learn from me about his sons—both by their names and by their deeds.”

Verse 50

स्वसृपः क्रोधनो हिंस्रः पिशुनः कविरेव च । वाग्दुष्टः पितृवर्ती च गर्गशिष्यास्तदाभवन्

Svasṛpa, Krodhana, Hiṃsra, Piśuna, and Kavi—as well as Vāgduṣṭa and Pitṛvartī—were at that time the disciples of Garga.

Verse 51

पितर्युपरते तेषामभूद्दुर्भिक्षमुल्बणं । अनावृष्टिश्च महती सर्वलोकभयंकरी

When their father had passed away, a dreadful famine arose among them, along with a great drought—one that brought fear to all the worlds.

Verse 52

गर्गादेशाद्वने दोग्ध्रीं रक्षंति च तपोधनाः । खादामः कपिलामेतां वयं क्षुत्पीडिता भृशं

By Garga’s command, in the forest the ascetics rich in austerity are guarding this milch-cow. Yet we, sorely tormented by hunger, will eat this tawny cow.

Verse 53

इति चिंतयतां पापं लघुः प्राह तदानुजः । यद्यवश्यमियं वध्या श्राद्धरूपेण योज्यतां

As they pondered the sin, Laghu, the younger brother, spoke: “If she must inevitably be slain, then let it be arranged in the form of a śrāddha rite.”

Verse 54

श्राद्धे नियोज्यमानायां पापं नश्यति नो ध्रुवं । एवं कुर्वित्यनुज्ञातः पितृवर्ती तदानुजैः

When she is duly appointed for the Śrāddha rite, sin is surely destroyed. Thus instructed and permitted, he acted in accordance with the Pitṛs, together with his younger brothers.

Verse 55

चक्रे समाहितः श्राद्धमुपयुज्याथ तां पुनः । द्वौ दैवे भ्रातरो कृत्वा पित्र्ये त्रींश्चापरान्क्रमात्

With a composed mind he performed the Śrāddha, and then arranged it again: he appointed two brothers for the offering to the gods, and in due order appointed thirty-three others for the ancestral rite.

Verse 56

तथैकमतिथिं कृत्वा श्राद्धदः स्वयमेव तु । चकार मंत्रवच्छ्राद्धं स्मरन्पितृपरायणः

Thus, having fixed a single proper lunar date, he himself—devoted to offering śrāddha—performed the śrāddha with the prescribed mantras, remembering the Pitṛs and dedicated to them.

Verse 57

तदा गत्वा विशंकास्ते गुरवे च न्यवेदयन् । व्याघ्रेण निहता धेनुर्वत्सोयं प्रतिगृह्यतां

Then they went, full of doubt, and reported to their teacher: “The cow has been killed by a tiger; please accept this calf.”

Verse 58

एवं सा भक्षिता धेनुः सप्तभिस्तैस्तपोधनैः । वैदिकं बलमाश्रित्य क्रूरे कर्मणि निर्भयाः

Thus that cow was eaten by those seven ascetics rich in austerity; relying on the power of the Veda, they fearlessly engaged in a cruel deed.

Verse 59

ततः काले प्रणष्टास्ते व्याधा दश पुरेभवन् । जातिस्मरत्वं प्राप्तास्ते पितृभावेन भाविताः

Then, in the course of time, those ten hunters who had perished were reborn in the city, endowed with the memory of their former births, their minds shaped by a fatherly disposition.

Verse 60

तत्र विज्ञाय वैराग्यं प्राणानुत्सृज्य धर्मतः । लोकैरवीक्ष्यमाणास्ते तीर्थांतेनशनेन तु

There, having realized dispassion, they righteously gave up their lives; unseen by the people, they did so by fasting at the end of the sacred ford (tīrtha).

Verse 61

संजाता मृगरूपास्ते सप्त कालंजरे गिरौ । प्राप्तविज्ञानयोगास्ते तत्यजुस्तां निजां तनुम्

Those seven, having taken the form of deer on Mount Kālañjara, attained the discipline of spiritual knowledge; and then they abandoned that very body of their own.

Verse 62

मम्रुः प्रपतनेनाथ जातवैराग्यमानसाः । मानसे चक्रव्राकास्ते संजाताः सप्तयोगिनः

O lord, having fallen, they died, their minds filled with sudden dispassion. In the Mānasa lake, those cakravāka birds were then reborn as seven yogins.

Verse 63

नामतः कर्मतः सर्वे सुमनाः कुसुमोवसुः । चित्तदर्शी सुदर्शी च ज्ञाता ज्ञानस्य पारगः

In name and in deed, all of them are noble-minded, like treasures of flowers. They discern the minds of others, possess excellent vision, are knowers, and have crossed to the far shore of knowledge.

Verse 64

ज्येष्ठानुरक्ताः श्रेष्ठास्ते सप्तैते योगपावनाः । योगभ्रष्टास्त्रयस्तेषां बभूवुश्चलचेतसः

Devoted to their eldest, those seven were the best, purifying through yoga. Yet three among them fell away from yoga, becoming fickle-minded.

Verse 65

दृष्ट्वा विभ्राजमानं तमणुहं स्त्रीभिरन्वितम् । क्रीडंतं विविधैर्भोगैर्महाबलपराक्रमम्

Seeing him—radiant, accompanied by women—sporting in many kinds of enjoyments, and possessed of great strength and prowess,

Verse 66

पञ्चालान्वयसंभूतं प्रभूतबलवाहनम् । राज्यकामोभवत्त्वेकस्तेषां मध्ये जलौकसाम्

“Among those water-dwellers, let there be one—born in the lineage of the Pañcālas, endowed with abundant strength and mounts—who is desirous of kingship.”

Verse 67

पितृवर्ती च यो विप्रः श्राद्धकृत्पितृवत्सलः । अपरौ मंत्रिणौ दृष्ट्वा प्रभूतबलवाहनौ

A Brahmin devoted to the ancestors—one who performed the śrāddha rites and was affectionate toward the Pitṛs—on seeing the other two ministers, endowed with abundant forces and conveyances, took note of them.

Verse 68

मंत्रित्वे चक्रतुश्चेच्छामस्मिन्मर्त्यौ द्विजोत्तमौ । विभ्राजपुत्रस्त्वेकोभूद्ब्रह्मदत्त इति स्मृतः

In this world, those two excellent brāhmaṇas fulfilled their wish to serve as ministers; and one of them, the son of Vibhrāja, came to be known as Brahmadatta.

Verse 69

मंत्रिपुत्रौ तथा चैव पुंडरीकसुबालकौ । ब्रह्मदत्तोभिषिक्तस्तु कांपिल्ये नगरोत्तमे

Likewise, the minister’s two sons—Puṇḍarīka and Subālaka—were there. Brahmadatta was anointed in Kāmpilya, that most excellent city.

Verse 70

पंचालराजो विक्रांतः श्राद्धकृत्पितृवत्सलः । योगवित्सर्वजंतूनां चित्तवेत्ताभवत्तदा

Then the king of Pañcāla—valiant, devoted to performing the śrāddha rites, and affectionate toward the ancestors—became a knower of yoga and an understander of the minds of all living beings.

Verse 71

तस्य राज्ञोभवद्भार्या सुदेवस्यात्मजा तदा । सन्नतिर्नाम विख्याता कपिलायाभवत्पुरा

That king then had as his wife the daughter of Sudeva, renowned by the name Sannati, who in former times had been known as Kapilā.

Verse 72

पितृकार्ये नियुक्तत्वादभवद्ब्रह्मवादिनी । तया चकार सहितः स राज्यं राजनंदनः

Because she had been appointed to carry out her father’s ritual duty, she became a knower and expounder of Brahman. Together with her, that prince administered the kingdom.

Verse 73

कदाचिद्गतौद्यानं तया सह स पार्थिवः । ददर्श कीटमिथुनमनंगकलहान्वितम्

Once, the king went with her to a garden, and there he saw a pair of insects, caught in a quarrel born of desire.

Verse 74

पिपीलिकामधोवक्त्रां पुरतः कीटकामुकः । पंचबाणाभितप्तांगः सगद्गदमुवाच ह

Then the love-struck insect, standing before the ant with her face turned downward, his limbs scorched by Kāma’s five arrows, spoke in a voice choked with emotion.

Verse 75

न त्वया सदृशी लोके कामिनी विद्यते क्वचित् । मध्ये क्षीणातिजघना बृहद्वक्त्रातिगामिनी

Nowhere in the world is there any woman equal to you—slender in the waist, full in the hips, surpassing all in the beauty of your face and the grace of your gait.

Verse 76

सुवर्णवर्णसदृशी सद्वक्त्रा चारुहासिनी । आलक्ष्यते च वदनं गुडशर्करवत्सलं

She appeared golden-hued, with a noble face and a charming smile; her countenance was sweet and pleasing, like jaggery and sugar.

Verse 77

भोक्ष्यसे मयि भुक्ते त्वं स्नासि स्नाते तथा मयि । प्रोषिते मयि दीना त्वं क्रुद्धे च भयचंचला

When I eat, you eat; when I bathe, you bathe as well. When I am away, you grow dejected; and when I am angry, you tremble in fear.

Verse 78

किमर्थं वद कल्याणि सदाधोवदनास्थिता । सा तमाह ज्वलत्कोपा किमालपसि रे शठ

“Tell me, O auspicious lady—why do you always sit with your face turned downward?” She, blazing with anger, replied to him: “You deceiver, what are you prattling about?”

Verse 79

त्वया मोदकचूर्णं तु मां विहायापि भक्षितम् । प्रादास्त्वं तदतिक्रम्य मामन्यस्यै समन्मथः

You ate the modaka-powder, leaving me aside; and then, overstepping that, you gave me away to another—O desire-stirring one.

Verse 80

पिपीलक उवाच । त्वत्सादृश्यान्मया दत्तमन्यस्यै वरवर्णिनि । तदेकमपराधं मे क्षंतुमर्हसि भामिनि

Pipīlaka said: “O fair-complexioned lady, because she resembled you, I gave it to another. For that single offense of mine, O passionate one, you should forgive me.”

Verse 81

नैवं पुनः करिष्यामि त्यज कोपं च सुस्तनि । स्पृशामि पादौ सत्येन प्रणतस्य प्रसीद मे

“I will not do so again. Abandon your anger, O fair-breasted one. In truth, I touch your feet—be gracious to me, who has bowed down.”

Verse 82

रुष्टायां त्वयि सुश्रोणि मृत्युर्मे पुरतो भवेत् । तुष्टायां त्वयि वामोरु पूर्णाः सर्वमनोरथाः

O fair-hipped one, if you are angry with me, death would stand before me; but if you are pleased with me, O lovely-thighed one, all my desires are fulfilled.

Verse 83

पूर्णचंद्रोपमं वक्त्रं स्वादेमृतरसोपमम् । निर्भरं पिब सुश्रोणि कामासक्तस्य मे सदा

Your face is like the full moon, and your sweetness like the taste of amṛta. Drink deeply, O fair-hipped one, of me—who am ever absorbed in desire.

Verse 84

एतन्मत्वा शुभे कार्या सर्वदा तु कृपा मयि । इति सा वचनं श्रुत्वा प्रसन्ना चाभवत्ततः

“Knowing this, O auspicious one, you should always show compassion toward me.” Hearing these words, she then became pleased.

Verse 85

आत्मानमर्पयामास मोहनाय पिपीलिका । ब्रह्मदत्तोपि तत्सर्वं ज्ञात्वा सस्मयमाहसत्

The ant offered herself to Mohana. Brahmadatta too, having learned all of that, spoke with amused wonder and laughed.

Verse 86

सर्वसत्वरुतज्ञानी प्रभावात्पूर्वकर्मणः । भीष्म उवाच । कथं सर्वरुतज्ञोभूद्ब्रह्मदत्तो नराधिपः

Through the power of his former deeds, he became one who understood the cries of all beings. Bhīṣma said: How did Brahmadatta, the lord of men, come to know the sounds of all creatures?

Verse 87

तच्चापि चाभवत्कुत्र चक्रवाकचतुष्टयं । तन्मे कथय सर्वज्ञ कुले कस्य च सुव्रतम्

And where did that become—the group of four cakravāka birds? Tell me that, O omniscient one: from which family did that virtuous one come?

Verse 88

पुलस्त्य उवाच । तस्मिन्नेव पुरे जाताश्चक्रवाका अथो नृप

Pulastya said: In that very city, O king, the cakravāka birds were born.

Verse 89

वृद्धद्विजस्य दायादा विप्रा जातिस्मरा बुधाः । धृतिमांस्तत्त्वदर्शी च विद्यावर्णस्तपोधिकः

The heirs of that aged brāhmaṇa were themselves brāhmaṇas—wise men who remembered their former births, steadfast in resolve, perceivers of reality, distinguished in learning and character, and rich in austerity (tapas).

Verse 90

नामतः कर्मतश्चैव सुदरिद्रस्य ते सुताः । तपसे बुद्धिरभवत्तेषां वै द्विजजन्मनां

Those sons of the exceedingly poor man—both by their names and by their deeds—developed an inclination toward austerity; indeed, through such discipline they became twice-born brāhmaṇas.

Verse 91

यास्यामः परमां सिद्धिमूचुस्ते द्विजसत्तमाः । तत्तेषां वचनं श्रुत्वा सुदरिद्रो महातपाः

“We shall attain the highest perfection,” said those best of the twice-born. Hearing their words, the very poor man—yet great in austerity—was deeply moved.

Verse 92

उवाच दीनया वाचा किमेतदिति पुत्रकाः । अधर्म एष वः पुत्रा पिता तानित्युवाच ह

In a sorrowful voice he said, “What is this, my sons?” Then the father said to them, “My sons, this is adharma—unrighteousness—on your part.”

Verse 93

वृद्धं पितरमुत्सृज्य दरिद्रं वनवासिनम् । क्व नु धर्मोत्र भविता मां त्यक्त्वा गतिमेव च

Abandoning your aged father—poor and dwelling in the forest—where, then, will dharma be for you here? And leaving me behind, what truly good course, what higher destiny, will you attain?

Verse 94

ऊचुस्ते कल्पिता वृत्तिस्तव तात वचश्शृणु । व्रतमेतत्पुरा राज्ञः स ते दास्यति पुष्कलं

They said: “Dear child, we have devised a way for you—listen to our words. This is a vow once observed by a king; it will grant you abundant reward.”

Verse 95

धनं ग्राम सहस्राणि प्रभाते पठतस्तव । कुरुक्षेत्रे तु ये विप्रा व्याधा दशपुरे तु ये

For you who recite at dawn there will be wealth and thousands of villages; likewise, the brāhmaṇas in Kurukṣetra and the hunters in Daśapura receive the merit here declared.

Verse 96

कालंजरे मृगा भूताश्चक्रवाकास्तु मानसे । इत्युक्त्वा पितरं जग्मुस्ते वनं तपसे पुनः

“At Kālañjara they became deer, and at Mānasa they became cakravāka birds.” Having said this to their father, they again went to the forest to perform tapas, austerities.

Verse 97

वृद्धोपि स द्विजो राजन्जगाम स्वार्थसिद्धये । अणुहो नाम वैभ्राजः पञ्चालाधिपतिः पुरा

O king, though he was old, that brāhmaṇa set forth to accomplish his own purpose. In former times there was a ruler of the Pañcālas named Aṇuha, a Vaibhrāja.

Verse 98

पुत्रार्थी देवदेवेशं पद्मयोनिं पितामहम् । आराधयामास विभुं तीव्रव्रतपरायणः

Desiring a son, he worshiped the almighty Lord of the gods—Pitāmaha Brahmā, the lotus-born—steadfastly devoted to severe vows.

Verse 99

ततः कालेन महता तुष्टस्तस्य पितामहः । वरं वरय भद्रं ते हृदयेभीप्सितं नृप

Then, after a long time, his Grandsire (Brahmā) became pleased and said: “O king, may good befall you—choose a boon, whatever your heart desires.”

Verse 100

अणुह उवाच । पुत्रं मे देहि देवेश महाबलपराक्रमम् । पारगं सर्वविद्यानां धार्मिकं योगिनां वरम्

Aṇuha said: “O Lord of the gods, grant me a son—one of great strength and valor, perfected in all branches of knowledge, righteous in conduct, and foremost among yogins.”

Verse 101

सर्वसत्वरुतज्ञं मे देहि योगिनमात्मजम् । एवमस्त्विति विश्वात्मा तमाह परमेश्वरः

“Grant me a son who is a yogin and who understands the voices of all beings.” Thus addressed, the Supreme Lord—the Soul of the universe—replied to him, “So be it.”

Verse 102

पश्यतां सर्वभूतानां तत्रैवांतरधीयत । ततः स तस्य पुत्रोभूद्ब्रह्मदत्तः प्रतापवान्

While all beings looked on, he vanished right there. Thereafter, his son was born—Brahmadatta, possessed of great splendor and valor.

Verse 103

सर्वसत्वानुकंपी च सर्वसत्वबलाधिकः । सर्वसत्वरुतज्ञश्च सर्वसत्वेश्वरेश्वरः

Compassionate toward all beings, surpassing all in strength; knowing the cries and voices of every creature, He is the supreme Lord over the lords of all beings.

Verse 104

अथ सत्वेन योगात्मा स पिपीलकमागतः । यत्र तत्कीटमिथुनं रममाणमवस्थितम्

Then, endowed with pure goodness, that yogic-souled one came to an ant, where a pair of insects stood, sporting together.

Verse 105

ततः सा सन्नतिर्दृष्ट्वा प्रहसंतं सुविस्मितं । किमप्याशंकमाना सा तमपृच्छन्नरेश्वरम्

Then Sannati, seeing the lord of men smiling and greatly astonished, and suspecting something, questioned him.

Verse 106

सन्नतिरुवाच । अकस्मादतिहासोयं किमर्थमभवन्नृप । हास्यहेतुं न जानामि यदकाले कृतं त्वया

Sannati said: “O king, why has this sudden laughter arisen here? I do not know the cause of this amusement—especially since it was done by you at an improper time.”

Verse 107

अवदद्राजपुत्रोसौ तं पिपीलिकभाषितम् । रागवद्विरसोत्पन्नमेतद्धास्यं वरानने

That prince spoke about her ant-like speech: “O fair-faced one, this laughter of yours is passionate in tone, yet it arises tastelessly, without charm.”

Verse 108

न चान्यत्कारणं किंचिद्धास्यहेतुः शुचिस्मिते । न सामन्यततं देवी प्राहालीकमिदं तव

There is no other cause whatsoever for this laughter, O you of the pure smile. This is no ordinary matter, O Goddess—it is a wondrous, almost unbelievable thing concerning you.

Verse 109

अहमेवेह हसिता न जीविष्ये त्वयाधुना । कथं पिपीलिकालापं मर्त्यो वेत्ति सुरादृते

I alone have been laughed at here; now, because of you, I shall not live. How could a mortal understand the speech of ants without the aid of a god?

Verse 110

तस्मात्त्वयाहमेवाद्य हसिता किमतः परम् । ततो निरुत्तरो राजा जिज्ञासुस्तद्वचो हरेः

Therefore, today you have indeed laughed at me—what could be beyond this? Then the king, left without any reply, grew eager to understand the words of Hari (Viṣṇu).

Verse 111

आस्थाय नियमं तस्थौ सप्तरात्रमकल्मषः । स्वप्नान्ते प्राह तं ब्रह्मा प्रभाते पर्यटन्पुरम्

Having undertaken a vow of disciplined observance, the sinless one remained steadfast for seven nights. At the end of a dream, Brahmā spoke to him; and at dawn he went about the city.

Verse 112

वृद्धद्विजोत्तमाद्वाक्यं सर्वं ज्ञास्यति ते प्रिया । इत्युक्त्वांतर्दधे ब्रह्मा प्रभाते च नृपः पुरात्

“From the words of the aged best of Brahmins, your beloved will come to know everything.” Having said this, Brahmā disappeared; and at daybreak the king set out from the city.

Verse 113

निर्गच्छन्मन्त्रिसहितः सभार्यो वृद्धमग्रतः । गदंतं विप्रमायांतं वृद्धं च स ददर्श ह

As he went out, accompanied by his ministers and with his wife, he saw before him an aged man—an approaching venerable brāhmaṇa elder—speaking as he came.

Verse 114

ब्राह्मण उवाच । ये विप्रमुख्याः कुरुजांगलेषु दाशास्तथा दाशपुरे मृगाश्च । कालंजरे सप्त च चक्रवाका ये मानसे तेत्र वसंति सिद्धाः

The Brāhmaṇa said: “Those foremost among the twice-born in Kurujāṅgala, and the Dāśas there in Dāśapura, and even the deer; also the seven cakravāka birds at Kālañjara—those perfected siddhas dwell there at Mānasa.”

Verse 115

इत्याकर्ण्य वचस्तस्य स पपात शुचान्वितः । जातिस्मरत्वमगमत्तौ च मंत्रिवरात्मजौ

Hearing his words, he fell down, overwhelmed with sorrow; and the two sons of the excellent minister likewise attained remembrance of their former births.

Verse 116

कामशास्त्रप्रणेता तु बाभ्रव्यः स तु बालकः । पंचाल इति लोकेषु विश्रुतः सर्वशास्त्रवित्

The author of the Kāmaśāstra was Bābhravya; he was also known as Bālaka. In the worlds he was famed as “Pañcāla,” and he was a knower of all treatises (śāstra).

Verse 117

पुंडरीकोपि धर्मात्मा वेदशास्त्रप्रवर्तकः । भूत्वा जातिस्मरौ शोकात्पतितावग्रतस्तथा

Even Puṇḍarīka—righteous-souled and a promoter of the Vedas and sacred teachings—became one who remembered his former births; yet, out of grief, he too fell down before them.

Verse 118

हा वयं कर्मविभ्रष्टाः कामतः कर्मबंधनात् । एवं विलप्य बहुशस्त्रयस्ते योगपारगाः

“Alas! Through desire we have strayed from our rightful duties and fallen into the bondage of karma.” Thus lamenting again and again, those three—masters who had passed beyond yoga—continued.

Verse 119

विस्मयाच्छ्राद्धमाहाम्यमभिनंद्य पुनः पुनः । स तु तस्मै धनं दत्त्वा प्रभूतग्रामसंयुतम्

Amazed, he praised again and again the greatness of the Śrāddha rite; then he bestowed upon that man wealth, together with many villages.

Verse 120

विसृज्य ब्राह्मणं तं च वृद्धं धनमदान्वितम् । आत्मीयं नृपतिः पुत्रं नृपलक्षणसंयुतम्

Having dismissed that aged brāhmaṇa, intoxicated with the pride of wealth, the king then addressed his own son, endowed with the marks of royalty.

Verse 121

विष्वक्सेनाभिधानं च राजाराज्येभ्यषेचयत् । मानसे सलिले सर्वे ततस्ते योगिनां वराः

And one named Viṣvaksena anointed him by abhiṣeka as king over kings. Then all those foremost of yogins gathered in the waters of Mānasarovara.

Verse 122

ब्रह्मदत्तादयस्तस्मिन्पितृभक्ता विमत्सराः । सन्नतिश्चाभवद्धृष्टा मयैव तव दर्शितम्

There, Brahmadatta and the others were devoted to their forefathers and free from envy. Their reverent humility was plainly evident—this I myself have shown to you.

Verse 123

राजन्योगफलं सर्वं यदेतदभिलक्ष्यते । तथेति प्राह राजापि पुरस्तादभिनंदयन्

“All that is seen here is indeed the complete fruit of rāja-yoga—royal discipline and rāja-dharma.” Thus the king also, standing before him, replied, “So be it,” expressing his approval.

Verse 124

त्वत्प्रसादादिदं सर्वं मयैवं प्राप्यते फलम्

By your grace, all this has been obtained by me; thus have I attained this fruit—this very result.

Verse 125

ततस्ते योगमास्थाय सर्व एव वनौकसः । ब्रह्मरंध्रेण परमं पदमापुस्तपोबलात्

Then all those forest-dwellers, entering yogic concentration and abiding in samādhi, attained the supreme state through the brahma-randhra at the crown of the head, by the power of their austerities (tapas).

Verse 126

एवमायुर्धनं विद्यां स्वर्गमोक्षसुखानि च । प्रयच्छंति सुतं राज्यं नृणां तुष्टाः पितामहाः

Thus, when the Pitṛs—the forefathers—are pleased, they bestow upon people long life, wealth, learning, the joys of heaven and liberation (mokṣa), as well as sons and sovereignty.

Verse 127

इदं च पितृमाहात्म्यं ब्रह्मदत्तस्य वै नृप । द्विजेभ्यः श्रावयेद्विद्वान्शृणोति पठतेपि वा । कल्पकोटिशतं साग्रं ब्रह्मलोके महीयते

O King, this too is the greatness of the pitr̥-māhātmya—the glory of the rite for the Ancestors—as taught in Brahmadatta’s account. A learned man who has it recited to brāhmaṇas, or who himself listens to it or even reads it, is honored in Brahmaloka for a full hundred crores of kalpas, and more besides.