Vamana Purana — Jabali on the Banyan Tree, Shloka 64
Jabali Bound on the Banyan Tree and Nandayanti’s Appeal at Sri-Kantha on the Yamuna
ततः सा प्राह तमृषिं यथातथ्यं कृशोदरी श्रुत्वार्षिः कोपमगमदशपच्छिल्पिनां वपम्
tataḥ sā prāha tamṛṣiṃ yathātathyaṃ kṛśodarī śrutvārṣiḥ kopamagamadaśapacchilpināṃ vapam
Kemudian wanita berpinggang ramping itu menceritakan kepada resi tersebut perkara itu tepat sebagaimana telah berlaku. Setelah mendengarnya, resi itu dikuasai kemarahan—terhadap tukang yang berdosa (atau: sepuluh tukang) dan terhadap perbuatan/keadaan yang hina itu.
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FAQs
It establishes the maiden’s testimony as reliable, legitimizing the sage’s subsequent curse as dharmically grounded rather than impulsive or based on hearsay.
Within Purāṇic storytelling, ‘śilpin’ can denote craftsmen involved in a morally compromised act (e.g., coercion, deception, or illicit arrangement). The verse frames them as culpable agents whose wrongdoing triggers ascetic retribution.
In many tīrtha-māhātmyas, a sage’s curse/boon becomes the etiological mechanism that explains a local feature, a transformation, or a rule of conduct associated with the sacred landscape.