Devasharma Entrusts Ruchi to Vipula, Who Enters Her Body

Verse 1 (13.75.1)

एवमेतन्महाबाहो नात्र मिथ्याऽस्ति किञ्चन । यथा ब्रवीषि कौरव्य नारीं प्रति जनाधिप ॥

evametanmahābāho nātra mithyā'sti kiñcana | yathā bravīṣi kauravya nārīṃ prati janādhipa

It is just as you say, O mighty-armed one; there is nothing false in it. What you have said about women, O Kaurava, O lord of men, is true.

Verse 2 (13.75.2)

अत्र ते वर्तयिष्यामि इतिहासं पुरातनम् । यथा रक्षा कृता पूर्वं विपुलेन महात्मना ॥

atra te vartayiṣyāmi itihāsaṃ purātanam | yathā rakṣā kṛtā pūrvaṃ vipulena mahātmanā

On this point I shall tell you an ancient tale, of how the great-souled Vipula once kept guard.

Verse 3 (13.75.3)

प्रमदाश्च यथा सृष्टा ब्रह्मणा भरतर्षभ । यदर्थं तच्च ते तात प्रवक्ष्यामि नराधिप ॥

pramadāśca yathā sṛṣṭā brahmaṇā bharatarṣabha | yadarthaṃ tacca te tāta pravakṣyāmi narādhipa

And I shall also tell you, my child, O lord of men, O best of the Bharatas, how women were created by Brahma and for what purpose.

Verse 4 (13.75.4)

न हि स्त्रीभ्यः परं पुत्र पापीयः किञ्चिदस्ति वै । अग्निर्हि प्रमदा दीप्तो मायाश्च मयजा विभो । क्षुरधारा विषं सर्पो मृत्युरित्येकतः स्त्रियः ॥

na hi strībhyaḥ paraṃ putra pāpīyaḥ kiñcidasti vai | agnirhi pramadā dīpto māyāśca mayajā vibho | kṣuradhārā viṣaṃ sarpo mṛtyurityekataḥ striyaḥ

There is truly nothing more sinful than women, my son. Woman is a blazing fire, O mighty one, she is the sorcery born of Maya; she is the razor's edge, poison, the serpent and death, all combined in one: women.

Note on the text: Corrected अग्निर्हिः → अग्निर्हि (misprint in Wikisource; stray visarga; CE 13.40.4 'agnir hi'). Three-line verse as in CE (4a, 4c, 4e).

Verse 5 (13.75.5)

प्रजा इमा महाबाहो धार्मिक्य इति नः श्रुतम् । स्वयं गच्छन्ति देवत्वं ततो देवानियाद्भयम् ॥

prajā imā mahābāho dhārmikya iti naḥ śrutam | svayaṃ gacchanti devatvaṃ tato devāniyādbhayam

We have heard, O mighty-armed one, that these creatures were righteous. They were attaining godhood by themselves, and from this the gods came to feel fear.

Verse 6 (13.75.6)

अथाभ्यागच्छन्देवास्ते पितामहमरिंदम । निवेद्य मानसं चापि तूष्णीमासन्नधोमुखाः ॥

athābhyāgacchandevāste pitāmahamariṃdama | nivedya mānasaṃ cāpi tūṣṇīmāsannadhomukhāḥ

Then the gods came to the Grandsire, O subduer of foes, and having told him what was in their minds, they stood silent with bowed faces.

Verse 7 (13.75.7)

तेषामन्तर्गतं ज्ञात्वा देवानां स पितामहः । मानवानां प्रमोहार्थं कृत्या नार्योऽसृजत्प्रभुः ॥

teṣāmantargataṃ jñātvā devānāṃ sa pitāmahaḥ | mānavānāṃ pramohārthaṃ kṛtyā nāryo'sṛjatprabhuḥ

Knowing what lay hidden in the minds of the gods, the Grandsire, the Lord, created women as enchantresses, to bewilder mankind.

Verse 8 (13.75.8)

पूर्वसर्गे तु कौन्तेय साध्व्यो नार्य इहाभवन् । असाध्व्यस्तु समुत्पन्नाः कृत्याः सर्गात्प्रजापतेः ॥

pūrvasarge tu kaunteya sādhvyo nārya ihābhavan | asādhvyastu samutpannāḥ kṛtyāḥ sargātprajāpateḥ

In the earlier creation, son of Kunti, the women of this world were virtuous. But those born in this creation of the Lord of creatures were unvirtuous enchantresses.

Note on the text: Row split. Wikisource's row 8 ran verses 8 and 9 together (the page prints 13-75-8a, 8b, then the label of 9a, then 9b). This is verse 8 (lines 8a, 8b = CE 13.40.8a, 8c); the stray placeholder line '0 ।' is dropped. Verse 9 follows as the next verse.

Verse 9 (13.75.9)

ताभ्यः कामान्यथाकामं प्रादाद्धि स पितामहः । ताः कामलुब्धाः प्रमदाः प्रामथ्नन्त नरान्सदा ॥

tābhyaḥ kāmānyathākāmaṃ prādāddhi sa pitāmahaḥ | tāḥ kāmalubdhāḥ pramadāḥ prāmathnanta narānsadā

The Grandsire gave them desires, just as they wished; and those women, greedy for desire, ever tormented men.

Note on the text: Restored first line from the page: Wikisource printed the line 13-75-9a ('ताभ्यः कामान्यथाकामं प्रादाद्धि स पितामहः') inside the label cell of the preceding row, so the parser lost it (the row also carries a stray '0 ।' placeholder). The line agrees with CE 13.40.9a (tābhyaḥ kāmān yathākāmaṃ prādād dhi sa pitāmahaḥ); second line is the page's 9b (CE 9c has 'tadā' for 'सदा', a variant, kept).

Verse 10 (13.75.10)

क्रोधं कामस्य देवेशः सहायं चासृजत्प्रभुः । असज्जन्त प्रजाः सर्वाः कामक्रोधवशङ्गताः ॥

krodhaṃ kāmasya deveśaḥ sahāyaṃ cāsṛjatprabhuḥ | asajjanta prajāḥ sarvāḥ kāmakrodhavaśaṅgatāḥ

The lord of the gods also created anger as the helper of desire, and all creatures, fallen under the sway of desire and anger, became attached.

Verse 11 (13.75.11)

द्विजानां च गुरूणां च महागुरुनृपादिनाम् । क्षणस्त्रीसङ्गकामोत्था यातनाहो निरन्तरा ॥

dvijānāṃ ca gurūṇāṃ ca mahāgurunṛpādinām | kṣaṇastrīsaṅgakāmotthā yātanāho nirantarā

For brahmins, for teachers, for great elders, for kings and the rest, alas, the torment that springs from desire for a moment's union with a woman is unending.

Note on the text: Removed a stray backtick before द्विजानां (wiki mark). Not in the critical edition's numbered text: star passage 13,040.010d*0292_01-02.

Verse 12 (13.75.12)

अरक्तमनसां नित्यं ब्रह्मचर्यामलात्मनाम् । तपोदमार्चनाध्यानयुक्तानां शुद्धिरुत्तमा ॥

araktamanasāṃ nityaṃ brahmacaryāmalātmanām | tapodamārcanādhyānayuktānāṃ śuddhiruttamā

For those whose minds are free of passion, whose souls are made pure by chastity, and who are devoted to austerity, self-control, worship and meditation, purity is supreme.

Note on the text: Removed the stray closing quote mark and double danda (।।') after शुद्धिरुत्तमा (wiki marks). Not in the critical edition's numbered text: star passage 13,040.010d*0292_03-04.

Verse 13 (13.75.13)

न च स्त्रीणां क्रियाः काश्चिदिति धर्मो व्यवस्थितः । निरिन्द्रिया ह्यशास्त्राश्च स्त्रियोऽनृतमिति श्रुतिः ॥

na ca strīṇāṃ kriyāḥ kāściditi dharmo vyavasthitaḥ | nirindriyā hyaśāstrāśca striyo'nṛtamiti śrutiḥ

And women have no sacred rites; so dharma has been settled. Women are without vigour, without scripture, and are falsehood itself: so the Shruti declares.

Note on the text: Not matched by the automatic alignment; it is CE 13.40.11 (na ca strīṇāṃ kriyā kā cid …), with the recension variants 'क्रियाः काश्चित्' and 'निरिन्द्रिया ह्यशास्त्राश्च' for the CE's 'kriyā kā cid' and 'nirindriyā amantrāś ca' (kept).

Verse 14 (13.75.14)

शय्यासनमलङ्कारमन्नपानमनार्यताम् । दुर्वाग्भावं रतिं चैव ददौ स्त्रीभ्यः प्रजापतिः ॥

śayyāsanamalaṅkāramannapānamanāryatām | durvāgbhāvaṃ ratiṃ caiva dadau strībhyaḥ prajāpatiḥ

Prajapati gave women beds and seats, ornaments, food and drink, ignobleness, foul speech and sensual pleasure.

Verse 15 (13.75.15)

न तासां रक्षणं शक्यं कर्तुं पुंसां कथञ्चन । अपि विश्वकृता तात कुतस्तु पुरुषैरिह ॥

na tāsāṃ rakṣaṇaṃ śakyaṃ kartuṃ puṃsāṃ kathañcana | api viśvakṛtā tāta kutastu puruṣairiha

Men can in no way guard them. Even the Maker of the universe could not, my child, so how could men in this world?

Note on the text: Corrected विस्वकृता → विश्वकृता (misprint in Wikisource; CE 13.40.13c 'viśvakṛtā').

Verse 16 (13.75.16)

वाचा च वधबन्धैर्वा क्लेशैर्वा विविधैस्तथा । न शक्या रक्षितुं नार्यस्ता हि नित्यमसंयताः ॥

vācā ca vadhabandhairvā kleśairvā vividhaistathā | na śakyā rakṣituṃ nāryastā hi nityamasaṃyatāḥ

Women cannot be guarded by words, by killing and binding, or by torments of many kinds, for they are always unrestrained.

Verse 17 (13.75.17)

इदं तु पुरुषव्याघ्र पुरस्ताच्छ्रुतवानहम् । यथा रक्षा कृता पूर्वं विपुलेन गुरुस्त्रियाः ॥

idaṃ tu puruṣavyāghra purastācchrutavānaham | yathā rakṣā kṛtā pūrvaṃ vipulena gurustriyāḥ

O tiger among men, I heard long ago how Vipula once guarded his teacher's wife.

Verse 18 (13.75.18)

ऋषिरासीन्महाभागो देवशर्मेति विश्रुतः । तस्य भार्या रुचिर्नाम रूपेणासदृशी भुवि ॥

ṛṣirāsīnmahābhāgo devaśarmeti viśrutaḥ | tasya bhāryā rucirnāma rūpeṇāsadṛśī bhuvi

There was a greatly fortunate sage, famed as Devasharma. His wife was named Ruchi, unequalled on earth in beauty.

Verse 19 (13.75.19)

तस्या रूपेण सम्मत्ता देवगन्धर्वदानवाः । विशेषेण तु राजेन्द्र वृत्रहा पाकशासनः ॥

tasyā rūpeṇa sammattā devagandharvadānavāḥ | viśeṣeṇa tu rājendra vṛtrahā pākaśāsanaḥ

Gods, gandharvas and danavas were intoxicated by her beauty, and most of all, O king of kings, Indra, the slayer of Vritra, Pakashasana.

Verse 20 (13.75.20)

नारीणां चरितज्ञश्च देवशर्मा महामतिः । यथाशक्ति यथोत्साहं भार्यां तामभ्यरक्षत ॥

nārīṇāṃ caritajñaśca devaśarmā mahāmatiḥ | yathāśakti yathotsāhaṃ bhāryāṃ tāmabhyarakṣata

Devasharma, of great understanding, who knew the ways of women, guarded his wife as well as his strength and effort allowed.

Note on the text: Corrected यथोस्साहं → यथोत्साहं (misprint in Wikisource; CE 13.40.18c 'yathotsāhaṃ').

Verse 21 (13.75.21)

पुरंदरं च जानंश्च परस्त्रीकामचारिणम् । तस्माद्यत्नेन भार्याया रक्षणं स चकार ह ॥

puraṃdaraṃ ca jānaṃśca parastrīkāmacāriṇam | tasmādyatnena bhāryāyā rakṣaṇaṃ sa cakāra ha

Knowing Purandara to be one who roamed after other men's wives, he took great care to guard his wife.

Verse 22 (13.75.22)

स कदाचिदृषिस्तात यज्ञं कर्तुमनास्तदा । भार्यासंरक्षणं कार्यं कथं स्यादित्यचिन्तयत् ॥

sa kadācidṛṣistāta yajñaṃ kartumanāstadā | bhāryāsaṃrakṣaṇaṃ kāryaṃ kathaṃ syādityacintayat

Once, my child, when that sage wished to perform a sacrifice, he wondered how his wife could be kept safe.

Verse 23 (13.75.23)

रक्षाविधानं मनसा स सञ्चिन्त्य महातपाः । आहूय दयितं शिष्यं विपुलं प्राह भार्गवम् ॥

rakṣāvidhānaṃ manasā sa sañcintya mahātapāḥ | āhūya dayitaṃ śiṣyaṃ vipulaṃ prāha bhārgavam

Having thought out a means of protection, the great ascetic called his dear disciple Vipula, of Bhrigu's line, and said to him:

Verse 24 (13.75.24)

यज्ञकारो गमिष्यामि रुचिं चेमां सुरेश्वरः । यतः प्रार्थयते नित्यं तां रक्षस्व यथाबलम् ॥

yajñakāro gamiṣyāmi ruciṃ cemāṃ sureśvaraḥ | yataḥ prārthayate nityaṃ tāṃ rakṣasva yathābalam

I am going to perform a sacrifice. Indra, the lord of the gods, is always seeking this Ruchi; guard her with all your strength.

Note on the text: Speaker: Devasharma. The page prints no heading before this speech; it is his address to Vipula (the preceding verse says 'he called Vipula and said').

Verse 25 (13.75.25)

अप्रमत्तेन ते भाव्यं सदा प्रति पुरंदरम् । स हि रूपाणि कुरुते विविधानि भृगूत्तम ॥

apramattena te bhāvyaṃ sadā prati puraṃdaram | sa hi rūpāṇi kurute vividhāni bhṛgūttama

You must always be watchful against Purandara, O best of the Bhrigus, for he takes many different forms.

Note on the text: Speaker: Devasharma (no heading printed on the page; continuation of his speech).

Verse 26 (13.75.26)

इत्युक्तो विपुलस्तेन तपस्वी नियतेन्द्रियः । सदैवोग्रतपा राजन्नग्र्यर्कसदृशद्युतिः ॥

ityukto vipulastena tapasvī niyatendriyaḥ | sadaivogratapā rājannagryarkasadṛśadyutiḥ

Thus addressed by him, Vipula, the ascetic of subdued senses, ever of fierce austerity, radiant as fire and the sun, O king,

Verse 27 (13.75.27)

धर्मज्ञः सत्यवादी च तथेति प्रत्यभाषत । पुनश्चेदं महाराज पप्रच्छ प्रस्थितं गुरुम् ॥

dharmajñaḥ satyavādī ca tatheti pratyabhāṣata | punaścedaṃ mahārāja papraccha prasthitaṃ gurum

knowing dharma and truthful, answered, "So be it." Then, O great king, he asked his departing teacher this as well:

Verse 28 (13.75.28)

कानि रूपाणि शक्रस्य भवन्त्यागच्छतो मुने । वपुस्तेजश्च कीदृग्वै तन्मे व्याख्यातुमर्हसि ॥

kāni rūpāṇi śakrasya bhavantyāgacchato mune | vapustejaśca kīdṛgvai tanme vyākhyātumarhasi

What forms does Shakra take when he comes, O sage? What are his body and his radiance like? Please tell me this.

Note on the text: Speaker: Vipula (no heading printed on the page; the whole verse is his question).

Verse 29 (13.75.29)

ततः स भगवांस्तस्मै विपुलाय महात्मने । आचचक्षे यथातत्त्वं मायां शक्रस्य भारत ॥

tataḥ sa bhagavāṃstasmai vipulāya mahātmane | ācacakṣe yathātattvaṃ māyāṃ śakrasya bhārata

Then the venerable sage explained to the great-souled Vipula, exactly as it is, the magic of Shakra, O Bharata.

Verse 30 (13.75.30)

बहुमायः स विप्रर्षे बलहा पाकशासनः । तांस्तान्विकुरुते भावान्बहूनथ मुहुर्मुहुः ॥

bahumāyaḥ sa viprarṣe balahā pākaśāsanaḥ | tāṃstānvikurute bhāvānbahūnatha muhurmuhuḥ

He is rich in magic, O sage among brahmins, the slayer of Bala, Pakashasana. He takes on those various forms again and again.

Note on the text: Speaker: Devasharma. The page prints no heading for his reply (Wikisource verses 30-41); the verse before it is Bhishma's narration.

Verse 31 (13.75.31)

किरीटी वज्रधृग्धन्वी मुकुटी बद्धकुण्डलः । भवत्यथ मुहूर्तेन चण्डालसमदर्शनः ॥

kirīṭī vajradhṛgdhanvī mukuṭī baddhakuṇḍalaḥ | bhavatyatha muhūrtena caṇḍālasamadarśanaḥ

He wears a diadem, bears the thunderbolt, carries a bow, wears a crown and bound earrings, and in a moment he looks like a chandala.

Note on the text: Corrected मुहूर्तेनि → मुहूर्तेन (misprint in Wikisource; CE 13.40.29c 'muhūrtena'). Speaker: Devasharma (no heading printed).

Verse 32 (13.75.32)

शिखी जटी चीरवासाः पुनर्भवति पुत्रक । बृहच्छरीरश्च पुनश्चीरवासाः पुनः कृशः ॥

śikhī jaṭī cīravāsāḥ punarbhavati putraka | bṛhaccharīraśca punaścīravāsāḥ punaḥ kṛśaḥ

He is crested and matted-haired, then again clad in bark, my child; large of body, then again clad in bark, then lean once more.

Note on the text: Corrected पनश्चीरवासाः → पुनश्चीरवासाः (misprint in Wikisource; short vowel 'पन' for 'पुन'). Second line is a recension variant of CE 13.40.30c (bṛhaccharīraś ca punaḥ pīvaro 'tha punaḥ kṛśaḥ), kept. Speaker: Devasharma (no heading printed).

Verse 33 (13.75.33)

गौरं श्यामं च कृष्णं च वर्णं विकुरुते पुनः । विरूपो रूपवांश्चैव युवा वृद्धस्तथैव च ॥

gauraṃ śyāmaṃ ca kṛṣṇaṃ ca varṇaṃ vikurute punaḥ | virūpo rūpavāṃścaiva yuvā vṛddhastathaiva ca

Again and again he changes his colour: fair, dark or black; ugly or handsome; young or old.

Note on the text: Speaker: Devasharma (no heading printed).

Verse 34 (13.75.34)

प्राज्ञो जडश्च मूकश्च ह्रस्वो दीर्घस्तथैव च । ब्राह्मणः क्षत्रियश्चैव वैश्यः शूद्रस्तथैव च ॥

prājño jaḍaśca mūkaśca hrasvo dīrghastathaiva ca | brāhmaṇaḥ kṣatriyaścaiva vaiśyaḥ śūdrastathaiva ca

Wise, dull, or dumb; short or tall; a brahmin, a kshatriya, a vaishya or a shudra.

Note on the text: Removed the stray backtick and closing quote (wiki marks). Lines = CE 13.40.32a and 13.40.32c; the CE's third line (32e) opens the next Wikisource verse. Speaker: Devasharma (no heading printed).

Verse 35 (13.75.35)

प्रतिलोमोऽनुलोमश्च भवत्यथ शतक्रतुः । शुकवायसरूपी च हंसकोकिलरूपवान् ॥

pratilomo'nulomaśca bhavatyatha śatakratuḥ | śukavāyasarūpī ca haṃsakokilarūpavān

Shatakratu becomes a being of reversed or of regular caste order; he takes the form of a parrot or a crow, of a swan or a cuckoo.

Note on the text: Lines = CE 13,040.032e (pratilomānulomaś ca bhavaty atha śatakratuḥ) and 13,040.033a (śukavāyasarūpī ca haṃsakokilarūpavān). Speaker: Devasharma (no heading printed).

Verse 36 (13.75.36)

सिंहव्याघ्रगजानां च रूपं धारयते पुनः । दैवं दैत्यमथो राज्ञां वपुर्धारयतेऽपि च ॥

siṃhavyāghragajānāṃ ca rūpaṃ dhārayate punaḥ | daivaṃ daityamatho rājñāṃ vapurdhārayate'pi ca

He takes again the forms of lions, tigers and elephants, and he also assumes the bodies of gods, of daityas and of kings.

Note on the text: Lines = CE 13,040.033c (siṃhavyāghragajānāṃ ca rūpaṃ dhārayate punaḥ) and 13,040.034a (daivaṃ daityam atho rājñāṃ vapur dhārayate 'pi ca). Speaker: Devasharma (no heading printed).

Verse 37 (13.75.37)

अकृशो वायुभग्नाङ्गः शकुनिर्विकृतस्तथा । चतुष्पाद्बहुरूपश्च पुनर्भवति बालिशः ॥

akṛśo vāyubhagnāṅgaḥ śakunirvikṛtastathā | catuṣpādbahurūpaśca punarbhavati bāliśaḥ

Not lean, his limbs broken by the wind, a misshapen bird, a many-formed four-footed beast: the fool becomes these again.

Note on the text: Corrected मायुभग्राङ्गः → वायुभग्नाङ्गः (misprint in Wikisource: broken conjunct; CE 13,040.034c 'sukṛśo vāyubhagnāṅgaḥ'). Wikisource's अकृशः for the CE's 'sukṛśaḥ' is a recension variant, kept. Lines = CE 13,040.034c and 13,040.035a. Speaker: Devasharma (no heading printed).

Verse 38 (13.75.38)

मक्षिकामशकादीनां वपुर्धारयतेऽपि च । न शक्यमस्य ग्रहणं कर्तुं विपुल केनचित् ॥

makṣikāmaśakādīnāṃ vapurdhārayate'pi ca | na śakyamasya grahaṇaṃ kartuṃ vipula kenacit

He takes the bodies of flies, mosquitoes and the like. No one can seize him, Vipula,

Note on the text: Lines = CE 13,040.035c (makṣikāmaśakādīnāṃ vapur dhārayate 'pi ca) and 13,040.036a (na śakyam asya grahaṇaṃ kartuṃ vipula kena cit). Speaker: Devasharma (no heading printed).

Verse 39 (13.75.39)

अपि विश्वकृता तात येन सृष्टमिदं जगत् । पुनरन्तर्हितः शक्रो दृश्यते ज्ञानचक्षुषा ॥

api viśvakṛtā tāta yena sṛṣṭamidaṃ jagat | punarantarhitaḥ śakro dṛśyate jñānacakṣuṣā

not even the Maker of the universe, my child, by whom this world was made. Shakra vanishes, and is seen again only with the eye of knowledge.

Note on the text: Lines = CE 13,040.036c (api viśvakṛtā tāta yena sṛṣṭam idaṃ jagat) and 13,040.037a (punar antarhitaḥ śakro dṛśyate jñānacakṣuṣā). Speaker: Devasharma (no heading printed).

Verse 40 (13.75.40)

वायुभूतश्च स पुनर्देवराजो भवत्युतः । एवंरूपाणि सततं कुरुते पाकशासनः । तस्माद्विपुल यत्नेन रक्षेमां तनुमध्यमाम् ॥

vāyubhūtaśca sa punardevarājo bhavatyutaḥ | evaṃrūpāṇi satataṃ kurute pākaśāsanaḥ | tasmādvipula yatnena rakṣemāṃ tanumadhyamām

The king of the gods becomes like the wind as well. In such forms Pakashasana ever acts. Therefore, Vipula, guard this slender-waisted woman with all care,

Note on the text: Three-line verse as printed on the page (13-75-40a, b, c); lines = CE 13,040.037c (vāyubhūtaś ca sa punar devarājo bhavaty uta), 13,040.038a (evaṃ rūpāṇi satataṃ kurute pākaśāsanaḥ) and 13,040.038c (tasmād vipula yatnena rakṣemāṃ tanumadhyamām). Speaker: Devasharma (no heading printed).

Verse 41 (13.75.41)

यथा रुचिं नावलिहेद्देवेन्द्रो भृगुसत्तम । क्रतावुपहिते न्यस्तं हविः श्वेव दुरात्मवान् ॥

yathā ruciṃ nāvaliheddevendro bhṛgusattama | kratāvupahite nyastaṃ haviḥ śveva durātmavān

so that Indra, O best of the Bhrigus, may not lick Ruchi, as a wicked dog licks an offering laid ready at a sacrifice.

Note on the text: Corrected नवलिहेद् → नावलिहेद् (misprint in Wikisource; dropped long ā of 'na + avalihet'; CE 13.40.39a 'nāvalihed'). Speaker: Devasharma (no heading printed).

Verse 42 (13.75.42)

एवमाख्याय स मुनिर्यज्ञकारोऽगमत्तदा । देवशर्मा महाभागस्ततो भरतसत्तम ॥

evamākhyāya sa muniryajñakāro'gamattadā | devaśarmā mahābhāgastato bharatasattama

Having said this, the greatly fortunate sage Devasharma then went off to perform the sacrifice, O best of the Bharatas.

Verse 43 (13.75.43)

विपुलस्तु वचः श्रुत्वा गुरोश्चिन्तामुपेयिवान् । रक्षां च परमां चक्रे देवराजान्महाबलात् ॥

vipulastu vacaḥ śrutvā gurościntāmupeyivān | rakṣāṃ ca paramāṃ cakre devarājānmahābalāt

Hearing his teacher's words, Vipula became anxious, and he made the utmost provision for protection against the mighty king of the gods.

Verse 44 (13.75.44)

किन्नु शक्यं मया कर्तुं गुरुदाराभिरक्षणे । मायावी हि सुरेन्द्रोऽसौ दुर्धर्षश्चापि वीर्यवान् ॥

kinnu śakyaṃ mayā kartuṃ gurudārābhirakṣaṇe | māyāvī hi surendro'sau durdharṣaścāpi vīryavān

"What can I do in guarding my teacher's wife? That lord of the gods is a master of magic, hard to overcome, and mighty.

Note on the text: Corrected सुरेन्द्रोसौ → सुरेन्द्रोऽसौ (misprint in Wikisource; missing avagraha; CE 'surendro ’sau'). Unspoken reflection of Vipula (Wikisource verses 44-54 are his thoughts, as verse 56 'इति निश्चित्य मनसा' confirms); kept with the narrator Bhishma.

Verse 45 (13.75.45)

नापिधायाश्रमं शक्यो रक्षितुं पाकशासनः । उटजं वा तथा ह्यस्य नानाविधसरूपता ॥

nāpidhāyāśramaṃ śakyo rakṣituṃ pākaśāsanaḥ | uṭajaṃ vā tathā hyasya nānāvidhasarūpatā

Pakashasana cannot be guarded against by shutting up the hermitage or the hut, for he takes forms of many kinds.

Note on the text: Corrected नीपिधाय → नापिधाय (misprint in Wikisource; CE 13.40.43a 'nāpidhāya'). Unspoken reflection of Vipula; kept with the narrator.

Verse 46 (13.75.46)

वायुरूपेण वा शक्रो गुरुपत्नीं प्रधर्षयेत् । तस्मादिमां सम्प्रविश्य रुचिं स्थास्येऽहमद्य वै ॥

vāyurūpeṇa vā śakro gurupatnīṃ pradharṣayet | tasmādimāṃ sampraviśya ruciṃ sthāsye'hamadya vai

Or Shakra might assault my teacher's wife in the form of wind. So I shall enter her and stay in Ruchi today.

Note on the text: Corrected स्थास्येहमद्य → स्थास्येऽहमद्य (misprint in Wikisource; missing avagraha; CE 'sthāsye ’ham adya'). Unspoken reflection of Vipula; kept with the narrator.

Verse 47 (13.75.47)

अथवा पौरुषेणेयं न शक्या रक्षितुं मया । बहुरूपो हि भगवाञ्छ्रूयते पाकशासनः ॥

athavā pauruṣeṇeyaṃ na śakyā rakṣituṃ mayā | bahurūpo hi bhagavāñchrūyate pākaśāsanaḥ

Or else I cannot protect her by a man's effort alone, for the lord Pakashasana is heard to take many forms.

Note on the text: Unspoken reflection of Vipula; kept with the narrator.

Verse 48 (13.75.48)

सोऽहं योगबलादेनां रक्षिष्ये पाकशासनात् । गात्राणि गात्रैरस्याहं सम्प्रवेक्ष्ये हि रक्षितुम् ॥

so'haṃ yogabalādenāṃ rakṣiṣye pākaśāsanāt | gātrāṇi gātrairasyāhaṃ sampravekṣye hi rakṣitum

So by the power of yoga I shall protect her from Pakashasana. I shall enter her limbs with my limbs in order to guard her.

Note on the text: Corrected सोहं → सोऽहं (misprint in Wikisource; missing avagraha; CE 'so ’haṃ'). Unspoken reflection of Vipula; kept with the narrator.

Verse 49 (13.75.49)

यद्युच्छिष्टामिमां पत्नीमद्य पश्यति मे गुरुः । शप्स्यत्यसंशयं कोपाद्दिव्यज्ञानो महातपाः ॥

yadyucchiṣṭāmimāṃ patnīmadya paśyati me guruḥ | śapsyatyasaṃśayaṃ kopāddivyajñāno mahātapāḥ

If my teacher, of divine knowledge and great austerity, sees this wife of his defiled today, he will without doubt curse me in anger.

Note on the text: Unspoken reflection of Vipula; kept with the narrator.

Verse 50 (13.75.50)

न चेयं रक्षितुं शक्या यथाऽन्या प्रमदा नृभिः । मायावी हि सुरेन्द्रोऽसावहो प्राप्तोऽस्मि संशयम् ॥

na ceyaṃ rakṣituṃ śakyā yathā'nyā pramadā nṛbhiḥ | māyāvī hi surendro'sāvaho prāpto'smi saṃśayam

She cannot be guarded by men as other women can, for that lord of the gods is a master of illusion. Alas, I have fallen into doubt.

Note on the text: Corrected सुरेन्द्रोसावहो प्राप्तोस्मि → सुरेन्द्रोऽसावहो प्राप्तोऽस्मि (misprint in Wikisource; two missing avagrahas; CE 'surendro ’sāv aho prāpto ’smi'). Unspoken reflection of Vipula; kept with the narrator.

Verse 51 (13.75.51)

अवश्यं करणीयं हि गुरोरिह हि शासनम् । यदि त्वेतदहं कुर्यामाश्चर्यं स्यात्कृतं मया ॥

avaśyaṃ karaṇīyaṃ hi guroriha hi śāsanam | yadi tvetadahaṃ kuryāmāścaryaṃ syātkṛtaṃ mayā

Yet my teacher's command must be carried out here without fail. If I can do this, it will be a marvel accomplished by me.

Note on the text: Unspoken reflection of Vipula; kept with the narrator.

Verse 52 (13.75.52)

योगेनाथ प्रविश्येदं गुरुपत्न्याः कलेवरम् । असक्तः पद्मपत्रस्थो जलबिन्दुर्यथा चलः ॥

yogenātha praviśyedaṃ gurupatnyāḥ kalevaram | asaktaḥ padmapatrastho jalabinduryathā calaḥ

Having entered my teacher's wife's body by yoga, unattached, like a trembling drop of water on a lotus leaf,

Note on the text: Lines = CE 13,040.050a (yogenānupraviśyeha gurupatnyāḥ kalevaram; Wikisource 'योगेनाथ प्रविश्येदं') and CE 13,040.052a (asaktaḥ padmapatrastho jalabindur yathā calaḥ). Unspoken reflection of Vipula; kept with the narrator.

Verse 53 (13.75.53)

एवमेव शरीरेऽस्या निवत्स्यामि समाहितः । निर्मुक्तस्य रजोरूपान्नापराधो भवेन्मम ॥

evameva śarīre'syā nivatsyāmi samāhitaḥ | nirmuktasya rajorūpānnāparādho bhavenmama

so shall I dwell in her body, composed; being free of passion, no fault will be mine.

Note on the text: Corrected शरीरे ऽस्या → शरीरेऽस्या (stray space before the avagraha). Lines = CE 13,040.052c (evam eva śarīre 'syā nivatsyāmi samāhitaḥ) and CE 13,040.050c (nirmuktasya rajorūpān nāparādho bhaven mama). Unspoken reflection of Vipula; kept with the narrator.

Verse 54 (13.75.54)

यथाहि शून्यां पथिकः सभामध्यावसेत्पथि । तथाऽद्यावासयिष्यामि गुरुपत्न्याः कलेवरम् । एवमेव शरीरेऽस्या निवत्स्यामि समाहितः ॥

yathāhi śūnyāṃ pathikaḥ sabhāmadhyāvasetpathi | tathā'dyāvāsayiṣyāmi gurupatnyāḥ kalevaram | evameva śarīre'syā nivatsyāmi samāhitaḥ

Just as a traveller on the road might lodge in an empty assembly hall, so today I shall lodge in the body of my teacher's wife. Just so shall I dwell in her body, composed."

Note on the text: Corrected सभामध्यावसेत्यथि → सभामध्यावसेत्पथि (misprint in Wikisource; CE 13,040.051a 'sabhām adhyāvaset pathi'); शरीरे ऽस्य → शरीरेऽस्या (dropped ā and stray space; CE 'śarīre ’syā'). Three-line verse as printed on the page (13-75-54a, b, c): lines a and b = CE 13,040.051a and 051c; line c repeats CE 13,040.052c (already used in the previous verse). Unspoken reflection of Vipula; kept with the narrator.

Verse 55 (13.75.55)

इत्येवं धर्ममालोक्य वेदवेदांश्च सर्वशः । तपश्च विपुलं दृष्ट्वा गुरोरात्मन एव च ॥

ityevaṃ dharmamālokya vedavedāṃśca sarvaśaḥ | tapaśca vipulaṃ dṛṣṭvā gurorātmana eva ca

Having reflected thus on dharma, on the Vedas and their limbs in full, and on the great austerity of his teacher and of himself,

Verse 56 (13.75.56)

इति निश्चित्य मनसा रक्षां प्रति स भार्गवः । अन्वतिष्ठत्परं यत्नं यथा तच्छृणु पार्थिव ॥

iti niścitya manasā rakṣāṃ prati sa bhārgavaḥ | anvatiṣṭhatparaṃ yatnaṃ yathā tacchṛṇu pārthiva

the descendant of Bhrigu, having resolved in his mind on this protection, made the utmost effort. Hear how, O king.

Verse 57 (13.75.57)

गुरुपत्नीं समासीनो विपुलः स महातपाः । उपासीनामनिन्द्याङ्गीं कथार्थैः समलोभयत् ॥

gurupatnīṃ samāsīno vipulaḥ sa mahātapāḥ | upāsīnāmanindyāṅgīṃ kathārthaiḥ samalobhayat

The greatly ascetic Vipula, sitting beside his teacher's wife, held the faultless-limbed woman, who sat near him, in rapt attention with talk and stories.

Note on the text: Corrected अनिन्द्याङ्गी → अनिन्द्याङ्गीं (misprint in Wikisource; accusative anusvara dropped; CE 'anindyāṅgīṃ').

Verse 58 (13.75.58)

नेत्राभ्यां नेत्रयोरस्या रश्मिं संयोज्य रश्मिभिः । विवेश विपुलः कायमाकाशं पवनो यथा ॥

netrābhyāṃ netrayorasyā raśmiṃ saṃyojya raśmibhiḥ | viveśa vipulaḥ kāyamākāśaṃ pavano yathā

Joining the rays of his eyes to the rays of her eyes, Vipula entered her body as the wind enters the sky.

Verse 59 (13.75.59)

लक्षणं लक्षणेनैव वदनं वदनेन च । अविचेष्टन्नतिष्ठद्वै छायेवान्तर्गतो मुनिः ॥

lakṣaṇaṃ lakṣaṇenaiva vadanaṃ vadanena ca | aviceṣṭannatiṣṭhadvai chāyevāntargato muniḥ

Matching her marks with his marks and her face with his face, the sage stayed unmoving within her, like a shadow.

Verse 60 (13.75.60)

ततो विष्टभ्य विपुलो गुरुपत्न्याः कलेवरम् । उवास रक्षणे युक्तो न च सा तमबुध्यत ॥

tato viṣṭabhya vipulo gurupatnyāḥ kalevaram | uvāsa rakṣaṇe yukto na ca sā tamabudhyata

Then Vipula, having taken hold of the body of his teacher's wife, stayed there intent on guarding her, and she did not become aware of him.

Verse 61 (13.75.61)

यं कालं नागतो राजन्गुरुस्तस्य महात्मनः । क्रतुं समाप्य स्वगृहं तं कालं सोऽभ्यरक्षत ॥

yaṃ kālaṃ nāgato rājangurustasya mahātmanaḥ | kratuṃ samāpya svagṛhaṃ taṃ kālaṃ so'bhyarakṣata

For as long as the great-souled teacher did not return, until he had finished the sacrifice and come home, for all that time Vipula kept guard over her.

Note on the text: The Wikisource page ends with this verse and prints no closing colophon; the story continues in adhyaya 76.