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Shloka 60

Puṣkara-Śapatha Itihāsa (Agastya–Indra Dispute at the Tīrthas) | पुष्कर-शपथ-आख्यानम्

अरुन्धती तु त॑ दृष्टवा सर्वांगोपचितं शुभम्‌ | भवितारो भवन्तो वै नैवमित्यब्रवीदृूषीन्‌,अरुन्धतीने सारे अंगोंसे हृष्ट-पुष्ट हुए उस सुन्दर संन्यासीको देखकर ऋषियोंसे कहा --'क्या आपलोग कभी ऐसे नहीं हो सकेंगे?”

Arundhatī tu taṁ dṛṣṭvā sarvāṅgopacitaṁ śubham | bhavitāro bhavanto vai naivam ity abravīd ṛṣīn ||

Bhishma berkata: “Melihat pertapa yang tampak bertuah itu—seluruh tubuhnya subur dan berseri—Arundhatī berkata kepada para resi: ‘Tidakkah kalian akan pernah menjadi seperti ini?’—mencabar mereka agar merenung tentang punca sebenar keunggulan rohani, bukan sekadar pertapaan lahiriah.”

अरुन्धतीArundhatī
अरुन्धती:
Karta
TypeNoun
Rootअरुन्धती
FormFeminine, Nominative, Singular
तुbut/indeed
तु:
TypeIndeclinable
Rootतु
तम्him/that one
तम्:
Karma
TypePronoun
Rootतद्
FormMasculine, Accusative, Singular
दृष्ट्वाhaving seen
दृष्ट्वा:
TypeVerb
Rootदृश्
Formक्त्वा (absolutive/gerund), Parasmaipada (usage-neutral)
सर्वाङ्गोपचितम्well-developed in all limbs
सर्वाङ्गोपचितम्:
Karma
TypeAdjective
Rootसर्वाङ्गोपचित
FormMasculine, Accusative, Singular
शुभम्auspicious/beautiful
शुभम्:
Karma
TypeAdjective
Rootशुभ
FormMasculine, Accusative, Singular
भवितारःfuture ones / those who will become
भवितारः:
Karta
TypeNoun
Rootभवितृ
FormMasculine, Nominative, Plural
भवन्तःyou (honorific, plural)
भवन्तः:
Karta
TypePronoun
Rootभवत्
FormMasculine, Nominative, Plural
वैindeed/surely
वै:
TypeIndeclinable
Rootवै
not
:
TypeIndeclinable
Root
एवम्thus/in this way
एवम्:
TypeIndeclinable
Rootएवम्
इतिthus (quotative)
इति:
TypeIndeclinable
Rootइति
अब्रवीत्said/spoke
अब्रवीत्:
TypeVerb
Rootब्रू
FormImperfect (लङ्), 3rd, Singular, Parasmaipada
ऋषीन्to the sages
ऋषीन्:
Karma
TypeNoun
Rootऋषि
FormMasculine, Accusative, Plural

भीष्म उवाच

B
Bhīṣma
A
Arundhatī
Ṛṣis (sages)
A
Ascetic/Sannyāsin (unnamed)

Educational Q&A

The verse highlights a moral provocation: spiritual attainment is not measured only by the external signs of austerity. Arundhatī’s pointed question urges the sages to examine what truly produces excellence—right conduct, restraint, and inner purity—rather than assuming that harsh practices alone define holiness.

Within Bhīṣma’s discourse, Arundhatī sees an auspicious, well-nourished-looking ascetic and addresses the assembled sages. Her remark—framed as a challenge—invites comparison and reflection, setting up a discussion about the nature of tapas, merit, and the marks of genuine dharma.