Previous Verse
Next Verse

Shloka 87

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

यातुधान्युवाच यथोदाह्वतमेतत्‌ ते मयि नाम महाद्युते । दुर्धार्यमेतन्मनसा गच्छावतर पद्मिनीम्‌

yātudhānī uvāca yathodāhṛtam etat te mayi nāma mahādyute | durdhāryam etan manasā gacchāvatar padminīm ||

Wika ni Yātudhānī: “O maringal na pantas! Gaya ng iyong paliwanag, ang kahulugan ng iyong pangalan na may kaugnayan sa akin ay lubhang mahirap maunawaan ng aking isip. Halika—bumaba ka sa lawa na punô ng mga lotus.”

यातुधानीthe Yātudhānī (female demoness)
यातुधानी:
Karta
TypeNoun
Rootयातुधानी
FormFeminine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect, 3rd, Singular
यथाas, just as
यथा:
TypeIndeclinable
Rootयथा
उदाहृतम्stated, mentioned
उदाहृतम्:
TypeVerb
Rootउद्-आ-हृ
Formkta (past passive participle), Neuter, Nominative/Accusative, Singular
एतत्this
एतत्:
TypePronoun
Rootएतद्
FormNeuter, Nominative/Accusative, Singular
तेto you / of you
ते:
Sampradana
TypePronoun
Rootयुष्मद्
FormDative/Genitive, Singular, —
मयिin me
मयि:
Adhikarana
TypePronoun
Rootअस्मद्
FormLocative, Singular, —
नामname
नाम:
TypeNoun
Rootनामन्
FormNeuter, Nominative/Accusative, Singular
महाद्युतेO great-splendoured one
महाद्युते:
TypeNoun
Rootमहाद्युति
FormFeminine, Vocative, Singular
दुर्धार्यम्hard to bear/understand
दुर्धार्यम्:
TypeAdjective
Rootदुर्धार्य
FormNeuter, Nominative/Accusative, Singular
एतत्this
एतत्:
TypePronoun
Rootएतद्
FormNeuter, Nominative/Accusative, Singular
मनसाwith the mind
मनसा:
Karana
TypeNoun
Rootमनस्
FormNeuter, Instrumental, Singular
गच्छgo
गच्छ:
TypeVerb
Rootगम्
FormImperative, 2nd, Singular
अवतरdescend, enter
अवतर:
TypeVerb
Rootअव-तॄ
FormImperative, 2nd, Singular
पद्मिनीम्the lotus-filled (pond/tank)
पद्मिनीम्:
Karma
TypeNoun
Rootपद्मिनी
FormFeminine, Accusative, Singular

कश्यप उवाच

K
Kāśyapa
Y
Yātudhānī
P
padminī (lotus-filled pond/tank)

Educational Q&A

The verse highlights how alluring or puzzling speech can be used to draw a wise person into a risky situation; it implicitly points to the need for discernment and self-control when confronted with invitations that may conceal harmful intent.

Yātudhānī responds to the sage Kāśyapa, saying she cannot comprehend the import of his name/statement regarding her, and then urges him to go down into a lotus-filled pond—an invitation that suggests a possible trap or test within the story’s moral framework.