Shloka 30
Vipula’s Yogic Protection of the Guru’s Household (विपुलस्य योगरक्षा / Vipulasya Yogarakṣā)
यतश्न भूतानि महान्ति पठ्च यतश्न लोका विहिता विधात्रा । यतः पुमांस: प्रमदाश्च निर्मिता- स्तदैव दोषा: प्रमदासु नारद
yataś ca bhūtāni mahānti pañca yataś ca lokā vihitā vidhātrā | yataḥ pumāṁsaḥ pramadāś ca nirmitās tadaiva doṣāḥ pramadāsu nārada nārada ||
ພີສະມະ ກ່າວວ່າ: «ຈາກແຫຼ່ງດຽວກັນທີ່ທາດໃຫຍ່ທັງຫ້າເກີດຂຶ້ນ; ຈາກແຫຼ່ງທີ່ຜູ້ສ້າງ (ວິທາຕາ) ໄດ້ຈັດວາງແລະປັ້ນແຕ່ງໂລກທັງປວງ; ແລະຈາກແຫຼ່ງທີ່ຊາຍແລະຍິງເກີດຂຶ້ນ—ຈາກແຫຼ່ງນັ້ນເອງ, ໂອ ນາຣະດະ, ຄວາມບົກພ່ອງເຫຼົ່ານີ້ໃນຍິງກໍຖືກປັ້ນແຕ່ງຂຶ້ນ. ດັ່ງນັ້ນ ໃນຖ້ອຍຄໍານີ້ ມັນຖືກນໍາສະເໜີວ່າເປັນນິໄສຕິດຕົວທີ່ຖືກໂຍນໃຫ້ແກ່ຍິງ».
भीष्म उवाच
Educational Q&A
The verse frames certain alleged 'faults' in women as part of the created order itself: just as the elements, worlds, and human beings arise from the Creator, so too (in this speaker’s portrayal) do these tendencies. Ethically, it functions as a justificatory claim within a didactic discussion, presenting the traits as inherent rather than accidental.
In Anuśāsana Parva, Bhīṣma is instructing and responding within a broader moral-legal discourse. Here he addresses the sage Nārada and makes a cosmological argument: the same creative source that produced the cosmos and humanity also produced the characteristics he is attributing to women.