The Glory of the Pitris: The Story of Brahmadatta

Verse 1 (padma.1.10.1)

पुलस्त्य उवाच। एकोद्दिष्टं ततो वक्ष्ये यदुक्तं ब्रह्मणा पुरा। मृते पुत्रैर्यथाकार्यमाशौचं च पितुर्यदि।

pulastya uvāca ekoddiṣṭaṁ tato vakṣye yaduktaṁ brahmaṇā purā mṛte putrairyathākāryamāśaucaṁ ca pituryadi

Pulastya said: Now I shall tell of the Ekoddishta rite, as declared by Brahma of old — what is to be done by sons when a parent has died, and the period of ritual impurity.

Verse 2 (padma.1.10.2)

दशाहं शावमाशौचं ब्राह्मणस्य विधीयते। क्षत्रियेषु दश द्वे च पक्षं वैश्येषु चैव हि।

daśāhaṁ śāvamāśaucaṁ brāhmaṇasya vidhīyate kṣatriyeṣu daśa dve ca pakṣaṁ vaiśyeṣu caiva hi

Ten days of impurity from death is prescribed for a brahmin; twelve days for kshatriyas; and a fortnight for vaishyas.

Verse 3 (padma.1.10.3)

शूद्रेषु मासमाशौचं सपिंडेषु विधीयते। नैशमाचूडमाशौचं त्रिरात्रं परतः स्मृतम्।

śūdreṣu māsamāśaucaṁ sapiṁḍeṣu vidhīyate naiśamācūḍamāśaucaṁ trirātraṁ parataḥ smṛtam

For shudras, a month's impurity is prescribed among sapindas. Impurity before the tonsure lasts through the night; thereafter, three nights is remembered.

Verse 4 (padma.1.10.4)

जननेप्येवमेव स्यात्सर्ववर्णेषु सर्वदा। अस्थिसंचयनादूर्ध्वमङ्गस्पर्शो विधीयते।

jananepyevameva syātsarvavarṇeṣu sarvadā asthisaṁcayanādūrdhvamaṅgasparśo vidhīyate

The same applies at birth, in all classes. After the collection of the bones, the resumption of ordinary contact is prescribed.

Verse 5 (padma.1.10.5)

प्रेताय पिंडदानं तु द्वादशाहं समाचरेत्। पाथेयं तस्य तत्प्रोक्तं यतः प्रीतिकरं महत्।

pretāya piṁḍadānaṁ tu dvādaśāhaṁ samācaret pātheyaṁ tasya tatproktaṁ yataḥ prītikaraṁ mahat

The giving of rice-balls to the deceased should be performed for twelve days; that is declared to be his provision for the journey, since it is greatly pleasing to him.

Verse 6 (padma.1.10.6)

यस्मात्प्रेतपुरं प्रेतो द्वादशाहेन नीयते। गृहे पुत्रकलत्रं च द्वादशाहं प्रपश्यति।

yasmātpretapuraṁ preto dvādaśāhena nīyate gṛhe putrakalatraṁ ca dvādaśāhaṁ prapaśyati

For the deceased is led to the city of the dead within twelve days; and for those twelve days he continues to see his sons and wife in the house.

Verse 7 (padma.1.10.7)

तस्मान्निधेयमाकाशे दशरात्रं पयस्तथा। सर्वदाहोपशांत्यर्थमध्वश्रमविनाशनम्।

tasmānnidheyamākāśe daśarātraṁ payastathā sarvadāhopaśāṁtyarthamadhvaśramavināśanam

Therefore milk should be placed in the open air for ten nights, for the pacification of all the burning suffered by the deceased, and for the removal of the fatigue of his journey.

Verse 8 (padma.1.10.8)

ततस्त्वेकादशाहेपि द्विजानेकादशैव तु। गोत्रादिसूतकांते च भोजयेन्मनुजो द्विजान्।

tatastvekādaśāhepi dvijānekādaśaiva tu gotrādisūtakāṁte ca bhojayenmanujo dvijān

Then, on the eleventh day, eleven brahmins should be fed; and at the end of the period of impurity for the gotra, a man should feed brahmins.

Verse 9 (padma.1.10.9)

द्वितीयेह्नि पुनस्तद्वदेकोद्दिष्टं समाचरेत्। नावाहनाग्नौकरणं दैवहीनं विधानतः।

dvitīyehni punastadvadekoddiṣṭaṁ samācaret nāvāhanāgnaukaraṇaṁ daivahīnaṁ vidhānataḥ

On the second day, likewise, one should perform the Ekoddishta rite again — without invocation, without the fire-rite, and, by rule, without the deities.

Verse 10 (padma.1.10.10)

एकं पवित्रमेकोर्घ एकः पिंडो विधीयते। उपतिष्ठतामिति वदेद्देयं पश्चात्तिलोदकं।

ekaṁ pavitramekorgha ekaḥ piṁḍo vidhīyate upatiṣṭhatāmiti vadeddeyaṁ paścāttilodakaṁ

A single purificatory ring, a single Arghya, and a single rice-ball are prescribed. One should say 'may he draw near'; sesame-water is then to be given afterward.

Verse 11 (padma.1.10.11)

स्वास्ति ब्रूयाद्विप्रकरे विसर्गे चाभिरम्यताम्। शेषं पूर्ववदत्रापि कार्यं वेदविदो विदुः।

svāsti brūyādviprakare visarge cābhiramyatām śeṣaṁ pūrvavadatrāpi kāryaṁ vedavido viduḥ

One should say 'may all be well' in the hand of the brahmin, and at the dismissal, 'may he be at peace there.' The rest is to be done as before — thus know the knowers of the Veda.

Verse 12 (padma.1.10.12)

अनेन विधिना सर्वमनुमासं समाचरेत्। सूतकांते द्वितीयेह्नि शय्यां दद्याद्विलक्षणाम्।

anena vidhinā sarvamanumāsaṁ samācaret sūtakāṁte dvitīyehni śayyāṁ dadyādvilakṣaṇām

By this rite, one should perform this every month. At the end of the period of impurity, on the second day, one should give a distinctive bed.

Verse 13 (padma.1.10.13)

कांचनं पुरुषं तद्वत्फलवस्त्रसमन्वितम्। प्रपूज्य द्विजदांपत्यं नानाभरणभूषितम्।

kāṁcanaṁ puruṣaṁ tadvatphalavastrasamanvitam prapūjya dvijadāṁpatyaṁ nānābharaṇabhūṣitam

A golden image of a man likewise, together with fruits and cloth; having duly worshipped a brahmin couple, adorned with various ornaments —

Verse 14 (padma.1.10.14)

उपवेश्य तु शय्यायां मधुपर्कं ततो ददेत्। रजतस्य तु पात्रेण दधिदुग्धसमन्वितम्।

upaveśya tu śayyāyāṁ madhuparkaṁ tato dadet rajatasya tu pātreṇa dadhidugdhasamanvitam

having seated them upon the bed, one should then give them Madhuparka, together with curd and milk, in a vessel of silver.

Verse 15 (padma.1.10.15)

अस्थिलालाटिकं गृह्य सूक्ष्मं कृत्वा विमिश्रयेत्। पाययेदिद्वजदांपत्यं पितृभक्त्या समन्वितः।

asthilālāṭikaṁ gṛhya sūkṣmaṁ kṛtvā vimiśrayet pāyayedidvajadāṁpatyaṁ pitṛbhaktyā samanvitaḥ

Having taken a small piece of the deceased's frontal bone, made fine, one should mix it in, and, filled with devotion to the departed, cause the brahmin couple to drink it.

Verse 16 (padma.1.10.16)

एष एव विधिर्दृष्टः पार्वतीयैर्द्विजोतमैः। तेन दुष्टा तु सा शय्या न ग्राह्या द्विजसत्तमैः।

eṣa eva vidhirdṛṣṭaḥ pārvatīyairdvijotamaiḥ tena duṣṭā tu sā śayyā na grāhyā dvijasattamaiḥ

This rite has been observed by the mountain-dwelling brahmins. Because of that, the bed becomes contaminated, and should not be accepted by the best of brahmins,

Verse 17 (padma.1.10.17)

गृहीतायां तु तस्यां हि पुनः संस्कारमर्हति। वेदे चैव पुराणे च शय्या सर्वत्र गर्हिता।

gṛhītāyāṁ tu tasyāṁ hi punaḥ saṁskāramarhati vede caiva purāṇe ca śayyā sarvatra garhitā

for, if accepted, it requires purification again. In both the Veda and the Puranas, receiving such a bed is everywhere condemned.

Verse 18 (padma.1.10.18)

ग्रहीतारस्तु जायन्ते सर्वे नरकगामिनः। ग्रथितां वसुजालेन शय्यां दांपत्यसेविताम्।

grahītārastu jāyante sarve narakagāminaḥ grathitāṁ vasujālena śayyāṁ dāṁpatyasevitām

Those who accept it all become bound for hell. A bed, woven with strands of wealth, used by a couple —

Verse 19 (padma.1.10.19)

ये स्पृशंति न जानंतः सर्वे नरकगामिनः। नवश्राद्धेन भोक्तव्यं भुक्त्वा चांद्रायणं चरेत्।

ye spṛśaṁti na jānaṁtaḥ sarve narakagāminaḥ navaśrāddhena bhoktavyaṁ bhuktvā cāṁdrāyaṇaṁ caret

whoever touches it unknowingly, all such are bound for hell. Instead, one should only partake through the fresh Shraddha offering; and if eaten unknowingly, one should perform the Chandrayana penance.

Verse 20 (padma.1.10.20)

पितृभक्त्या तु पुत्राणां कार्यमेव सदा भवेत्। वृषोत्सर्गं च कुर्वीत देया च कपिला शुभा।

pitṛbhaktyā tu putrāṇāṁ kāryameva sadā bhavet vṛṣotsargaṁ ca kurvīta deyā ca kapilā śubhā

Out of devotion to the departed, this is indeed always to be done by sons. One should perform the Vrishotsarga, and an auspicious tawny cow should be given,

Verse 21 (padma.1.10.21)

उदकुंभश्च दातव्यो भक्ष्यभोज्यफलान्वितः। यावदब्दं नरश्रेष्ठ सतिलोदकपूर्वकम्।

udakuṁbhaśca dātavyo bhakṣyabhojyaphalānvitaḥ yāvadabdaṁ naraśreṣṭha satilodakapūrvakam

and a water-pot should be given, together with foods and fruits, for a full year, O best of men, preceded by sesame-water.

Verse 22 (padma.1.10.22)

ततः संवत्सरे पूर्णे सपिंडीकरणं भवेत्। सपिंडीकरणादूर्द्ध्वं प्रेतः पार्वणभुग्यतः।

tataḥ saṁvatsare pūrṇe sapiṁḍīkaraṇaṁ bhavet sapiṁḍīkaraṇādūrddhvaṁ pretaḥ pārvaṇabhugyataḥ

Then, when the year is complete, the Sapindikarana rite should take place. After the Sapindikarana, the deceased becomes a partaker in the Parvana rites,

Verse 23 (padma.1.10.23)

वृद्धिपूर्वेषु कार्येषु गृहस्थस्य भवेत्ततः। सपिंडीकरणं श्राद्धं देवपूर्वं नियोजयेत्।

vṛddhipūrveṣu kāryeṣu gṛhasthasya bhavettataḥ sapiṁḍīkaraṇaṁ śrāddhaṁ devapūrvaṁ niyojayet

and thenceforth he participates in the prosperity-rites of the householder. One should perform the Sapindikarana Shraddha, preceded by the rite for the gods.

Verse 24 (padma.1.10.24)

पितॄनावाहयेत्तत्र पृथक्प्रेतं विनिर्दिशेत्। गंधोदकतिलैर्युक्तं कुर्यात्पात्रचतुष्टयम्।

pitṝnāvāhayettatra pṛthakpretaṁ vinirdiśet gaṁdhodakatilairyuktaṁ kuryātpātracatuṣṭayam

One should invoke the Pitris there, and designate the deceased separately. One should prepare four vessels, together with perfumed water and sesame,

Verse 25 (padma.1.10.25)

अर्घ्यार्थं पितृपात्रेषु प्रेतपात्रं प्रसेचयेत्। तद्वत्संकल्प्य चतुरः पिंडान्पितृपरस्तदा।

arghyārthaṁ pitṛpātreṣu pretapātraṁ prasecayet tadvatsaṁkalpya caturaḥ piṁḍānpitṛparastadā

and, for the Arghya, pour the contents of the vessel for the deceased into the vessels for the Pitris. Having likewise resolved, one devoted to the Pitris should prepare four rice-balls,

Verse 26 (padma.1.10.26)

ये समाना इति द्वाभ्यामन्नं तु विभजेत्त्रिधा। अनेन विधिना चार्घ्यं पूर्वमेव प्रदापयेत्।

ye samānā iti dvābhyāmannaṁ tu vibhajettridhā anena vidhinā cārghyaṁ pūrvameva pradāpayet

and, with the two verses beginning 'ye samana', should divide the food into three portions. By this rite, the Arghya should be given first.

Verse 27 (padma.1.10.27)

ततः पितृत्वमापन्नस्स चतुर्थस्तदा त्वनु। अग्निष्वात्तादि मध्ये तु प्राप्नोत्यमृतमुत्तमम्।

tataḥ pitṛtvamāpannassa caturthastadā tvanu agniṣvāttādi madhye tu prāpnotyamṛtamuttamam

Then that fourth rice-ball, having attained the status of a Pitri, thereafter obtains, among the Agnishvattas and the rest, the supreme nectar.

Verse 28 (padma.1.10.28)

सपिण्डीकरणादूर्ध्वं पृथक्तस्मै न दीयते। पितृष्वेव च दातव्यं तत्पिंडं येषु संस्थितम्।

sapiṇḍīkaraṇādūrdhvaṁ pṛthaktasmai na dīyate pitṛṣveva ca dātavyaṁ tatpiṁḍaṁ yeṣu saṁsthitam

After the Sapindikarana, a separate offering is no longer given to him; the rice-ball is to be given only among the Pitris, among whom he is now established.

Verse 29 (padma.1.10.29)

ततः प्रभृति संक्रान्तावुपरागादि पर्वसु। त्रिपिंडमाचरेच्छ्राद्धमेकोद्दिष्टं मृतेहनि।

tataḥ prabhṛti saṁkrāntāvuparāgādi parvasu tripiṁḍamācarecchrāddhamekoddiṣṭaṁ mṛtehani

From then on, on the transits, on eclipses and other occasions, one should perform the three-rice-ball Shraddha; and the Ekoddishta on the anniversary of the death.

Verse 30 (padma.1.10.30)

एकोद्दिष्टं परित्यज्य मृताहे यः समाचरेत्। स दैवं पितृहा स स्यात्तथा भ्रातृविनाशकः।

ekoddiṣṭaṁ parityajya mṛtāhe yaḥ samācaret sa daivaṁ pitṛhā sa syāttathā bhrātṛvināśakaḥ

Whoever, abandoning the Ekoddishta rite, performs the Parvana rite on the day of death, becomes a slayer of his divine ancestors, and a destroyer of his brothers.

Verse 31 (padma.1.10.31)

मृताहे पार्वणं कुर्वन्नधो याति स मानवः। संपृक्ते स्वर्गती भावे प्रेतमोक्षो यतो भवेत्।

mṛtāhe pārvaṇaṁ kurvannadho yāti sa mānavaḥ saṁpṛkte svargatī bhāve pretamokṣo yato bhavet

That man who performs the Parvana rite on the day of death goes downward. Only in the proper sequence does the heavenly state and liberation from the ghostly state occur.

Verse 32 (padma.1.10.32)

आमश्राद्धं तदा कुर्याद्विधिज्ञः श्राद्धदस्ततः। तेनाग्नौकरणं कुर्यात्पिंडांस्तेनैव निर्वपेत्।

āmaśrāddhaṁ tadā kuryādvidhijñaḥ śrāddhadastataḥ tenāgnaukaraṇaṁ kuryātpiṁḍāṁstenaiva nirvapet

One who knows the rite should then perform the Ama-shraddha; with that, one should perform the fire-rite, and with that, offer the rice-balls.

Verse 33 (padma.1.10.33)

त्रिभिः सपिंडीकरणं मासैक्ये त्रितये तथा। यदा प्राप्स्यति कालेन तदा मुच्येत बंधनात्।

tribhiḥ sapiṁḍīkaraṇaṁ māsaikye tritaye tathā yadā prāpsyati kālena tadā mucyeta baṁdhanāt

With the three monthly Shraddhas, the Sapindikarana may occur within a single month or within three; when it is attained in due time, the deceased is freed from bondage.

Verse 34 (padma.1.10.34)

मुक्तोपि लेपभागित्वं प्राप्नोति कुशमार्जनात्। लेपभाजश्चतुर्थाद्यास्त्रयः स्युः पिंडभागिनः।

muktopi lepabhāgitvaṁ prāpnoti kuśamārjanāt lepabhājaścaturthādyāstrayaḥ syuḥ piṁḍabhāginaḥ

Even when freed, he attains the status of a sharer of the smeared remnant, through the wiping of the kusha grass. Three from the fourth generation onward are sharers of the remnant; three others are sharers of the rice-ball.

Verse 35 (padma.1.10.35)

पिण्डदः सप्तमस्तेषां सपिंडाः सप्तपूरुषाः। भीष्म उवाच। कथं हव्यानि देयानि कव्यानि च जनैरिह।

piṇḍadaḥ saptamasteṣāṁ sapiṁḍāḥ saptapūruṣāḥ bhīṣma uvāca kathaṁ havyāni deyāni kavyāni ca janairiha

The seventh is the giver of the rice-ball; thus the seven generations of men are Sapindas. Bhishma said: How should Havya and Kavya be given by people here?

Verse 36 (padma.1.10.36)

गृह्णंति पितृलोके वा प्रायः के कैर्निगद्यते। यदि मर्त्ये द्विजो भुंक्ते हूयते यदि वानले।

gṛhṇaṁti pitṛloke vā prāyaḥ ke kairnigadyate yadi martye dvijo bhuṁkte hūyate yadi vānale

Who receives them in the world of the Pitris, and by whom is it generally said? If a brahmin partakes of it in the world of mortals, or if it is offered into the fire,

Verse 37 (padma.1.10.37)

शुभाशुभात्मकाः प्रेतास्तदन्नं भुंजते कथम्। पुलस्त्य उवाच। वसुस्वरूपाः पितरो रुद्राश्चैव पितामहाः।

śubhāśubhātmakāḥ pretāstadannaṁ bhuṁjate katham pulastya uvāca vasusvarūpāḥ pitaro rudrāścaiva pitāmahāḥ

how do the departed, of both good and evil nature, come to partake of that food? Pulastya said: The fathers are of the nature of the Vasus, the grandfathers of the nature of the Rudras,

Verse 38 (padma.1.10.38)

प्रपितामहास्तथादित्या इत्येषा वैदिकी श्रुतिः। नामगोत्रं पितॄणां तु प्रापकं हव्यकव्ययोः।

prapitāmahāstathādityā ityeṣā vaidikī śrutiḥ nāmagotraṁ pitṝṇāṁ tu prāpakaṁ havyakavyayoḥ

and the great-grandfathers are of the nature of the Adityas — this is the Vedic teaching. The name and lineage of the Pitris is what conveys to them the offerings —

Verse 39 (padma.1.10.39)

श्राद्धस्य मन्त्रतस्तत्वमुपलभ्येत भक्तितः। अग्निष्वात्तादयस्तेषामाधिपत्ये व्यवस्थिताः।

śrāddhasya mantratastatvamupalabhyeta bhaktitaḥ agniṣvāttādayasteṣāmādhipatye vyavasthitāḥ

through the mantras of the Shraddha, performed with devotion, this truth is grasped. The Agnishvattas and the others are established in their sovereignty,

Verse 40 (padma.1.10.40)

नामगोत्रास्तदा देशा भवंत्युद्भवतामपि। प्राणिनः प्रीणयत्येतदर्हणं समुपागतं।

nāmagotrāstadā deśā bhavaṁtyudbhavatāmapi prāṇinaḥ prīṇayatyetadarhaṇaṁ samupāgataṁ

and by name and lineage it finds its place even for beings across the various regions. This offering satisfies the living being,

Verse 41 (padma.1.10.41)

दिव्यो यदि पिता माता गुरुः कर्मानुयोगतः। तस्यान्नममृतं भूत्वा दिव्यत्त्वेप्यनुगच्छति।

divyo yadi pitā mātā guruḥ karmānuyogataḥ tasyānnamamṛtaṁ bhūtvā divyattvepyanugacchati

and if the father, mother, or teacher has become divine through the consequence of their deeds, the food offered to them, having become nectar, follows them even into their divine state,

Verse 42 (padma.1.10.42)

दैत्यत्वे भोगरूपेण पशुत्वेपि तृणं भवेत्। श्राद्धान्नं वायुरूपेण नागत्वेप्युपतिष्ठति।

daityatve bhogarūpeṇa paśutvepi tṛṇaṁ bhavet śrāddhānnaṁ vāyurūpeṇa nāgatvepyupatiṣṭhati

in the state of a Daitya it becomes an object of enjoyment, and in the state of an animal it becomes grass; the Shraddha-food, in the form of air, reaches them even in the state of a serpent,

Verse 43 (padma.1.10.43)

पानं भवति यक्षत्वे राक्षसत्वे तथामिषं। दानवत्वे तथा पानं प्रेतत्वे रुधिरोदकम्।

pānaṁ bhavati yakṣatve rākṣasatve tathāmiṣaṁ dānavatve tathā pānaṁ pretatve rudhirodakam

it becomes a drink in the state of a Yaksha, and flesh in the state of a Rakshasa; likewise a drink in the state of a Danava, and blood mixed with water in the state of a Preta.

Verse 44 (padma.1.10.44)

मनुष्यत्वेन्नपानादि नानाभोगवतां भवेत्। रतिशक्तिस्त्रियः कान्तेऽन्येषां भोजनशक्तिता।

manuṣyatvennapānādi nānābhogavatāṁ bhavet ratiśaktistriyaḥ kānte'nyeṣāṁ bhojanaśaktitā

In the human state it becomes food, drink, and the various forms of enjoyment. For women it becomes the power of amorous delight in a lover, for others the power of eating,

Verse 45 (padma.1.10.45)

दानशक्तिः स विभवा रूपमारोग्यमेव च। श्राद्धपुष्पमिदं प्रोक्तं फलं ब्रह्मसमागमः।

dānaśaktiḥ sa vibhavā rūpamārogyameva ca śrāddhapuṣpamidaṁ proktaṁ phalaṁ brahmasamāgamaḥ

for others the power to give, wealth, beauty, and health likewise. This is declared to be the 'flower' of the Shraddha; its fruit is union with Brahman.

Verse 46 (padma.1.10.46)

आयुः पुत्रान्धनं विद्यां स्वर्गं मोक्षं सुखानि च। प्रयच्छन्ति तथा राज्यं प्रीताः पितृगणा नृप।

āyuḥ putrāndhanaṁ vidyāṁ svargaṁ mokṣaṁ sukhāni ca prayacchanti tathā rājyaṁ prītāḥ pitṛgaṇā nṛpa

Life, sons, wealth, learning, heaven, liberation, and happiness, and likewise sovereignty — these the hosts of Pitris, when pleased, bestow, O king.

Verse 47 (padma.1.10.47)

श्रूयते च पुरा मोक्षं प्राप्ताः कौशिकसूनवः। पंचभिर्जन्मसंबंधैः प्राप्ता ब्रह्मपरं पदम्।

śrūyate ca purā mokṣaṁ prāptāḥ kauśikasūnavaḥ paṁcabhirjanmasaṁbaṁdhaiḥ prāptā brahmaparaṁ padam

And it is heard that of old the sons of Kaushika attained liberation; through five successive births they attained the supreme abode of Brahman.

Verse 48 (padma.1.10.48)

भीष्म उवाच। कथं कौशिकदायादाः प्राप्ता योगमनुत्तमम्। पंचभिर्जन्मसंबन्धैः कथं कर्मक्षयो भवेत्।

bhīṣma uvāca kathaṁ kauśikadāyādāḥ prāptā yogamanuttamam paṁcabhirjanmasaṁbandhaiḥ kathaṁ karmakṣayo bhavet

Bhishma said: How did the heirs of Kaushika attain unsurpassed yoga? Through five successive births, how did the exhaustion of their karma occur?

Verse 49 (padma.1.10.49)

पुलस्त्य उवाच। कौशिको नाम धर्मात्मा कुरुक्षेत्रे महानृषिः। नामतः कर्मतस्तस्य पुत्राणां तन्निबोध मे।

pulastya uvāca kauśiko nāma dharmātmā kurukṣetre mahānṛṣiḥ nāmataḥ karmatastasya putrāṇāṁ tannibodha me

Pulastya said: There was one named Kaushika, a righteous great sage in Kurukshetra. Learn from me the names and deeds of his sons.

Verse 50 (padma.1.10.50)

स्वसृपः क्रोधनो हिंस्रः पिशुनः कविरेव च। वाग्दुष्टः पितृवर्ती च गर्गशिष्यास्तदाभवन्।

svasṛpaḥ krodhano hiṁsraḥ piśunaḥ kavireva ca vāgduṣṭaḥ pitṛvartī ca gargaśiṣyāstadābhavan

Svasripa, Krodhana, Hinsra, Pishuna, and Kavi, Vagdushta, and Pitrivarti — these were then the disciples of Garga.

Verse 51 (padma.1.10.51)

पितर्युपरते तेषामभूद्दुर्भिक्षमुल्बणं। अनावृष्टिश्च महती सर्वलोकभयंकरी।

pitaryuparate teṣāmabhūddurbhikṣamulbaṇaṁ anāvṛṣṭiśca mahatī sarvalokabhayaṁkarī

When their father had passed away, a severe famine came upon them, and a great drought, terrifying to all the world.

Verse 52 (padma.1.10.52)

गर्गादेशाद्वने दोग्ध्रीं रक्षंति च तपोधनाः। खादामः कपिलामेतां वयं क्षुत्पीडिता भृशं।

gargādeśādvane dogdhrīṁ rakṣaṁti ca tapodhanāḥ khādāmaḥ kapilāmetāṁ vayaṁ kṣutpīḍitā bhṛśaṁ

By Garga's instruction, those ascetics were protecting a milch-cow in the forest. Tormented by hunger, they thought: 'Let us eat this tawny cow — we are terribly afflicted by hunger.'

Verse 53 (padma.1.10.53)

इति चिंतयतां पापं लघुः प्राह तदानुजः। यद्यवश्यमियं वध्या श्राद्धरूपेण योज्यतां।

iti ciṁtayatāṁ pāpaṁ laghuḥ prāha tadānujaḥ yadyavaśyamiyaṁ vadhyā śrāddharūpeṇa yojyatāṁ

As they thought of this sinful act, the youngest of them said: 'If she must indeed be killed, let it be done in the form of a Shraddha.'

Verse 54 (padma.1.10.54)

श्राद्धे नियोज्यमानायां पापं नश्यति नो ध्रुवं। एवं कुर्वित्यनुज्ञातः पितृवर्ती तदानुजैः।

śrāddhe niyojyamānāyāṁ pāpaṁ naśyati no dhruvaṁ evaṁ kurvityanujñātaḥ pitṛvartī tadānujaiḥ

'If she is employed in a Shraddha, the sin will surely be destroyed for us.' 'Let it be done thus' — with this permission from his brothers, Pitrivarti,

Verse 55 (padma.1.10.55)

चक्रे समाहितः श्राद्धमुपयुज्याथ तां पुनः। द्वौ दैवे भ्रातरो कृत्वा पित्र्ये त्रींश्चापरान्क्रमात्।

cakre samāhitaḥ śrāddhamupayujyātha tāṁ punaḥ dvau daive bhrātaro kṛtvā pitrye trīṁścāparānkramāt

with focused mind, performed the Shraddha, employing her accordingly; having appointed two of his brothers for the rite of the gods, and three others in due order for the rite of the Pitris,

Verse 56 (padma.1.10.56)

तथैकमतिथिं कृत्वा श्राद्धदः स्वयमेव तु। चकार मंत्रवच्छ्राद्धं स्मरन्पितृपरायणः।

tathaikamatithiṁ kṛtvā śrāddhadaḥ svayameva tu cakāra maṁtravacchrāddhaṁ smaranpitṛparāyaṇaḥ

and, appointing one as the guest, he, the performer of the Shraddha, himself performed the Shraddha duly with mantras, remembering it, devoted to the Pitris.

Verse 57 (padma.1.10.57)

तदा गत्वा विशंकास्ते गुरवे च न्यवेदयन्। व्याघ्रेण निहता धेनुर्वत्सोयं प्रतिगृह्यतां।

tadā gatvā viśaṁkāste gurave ca nyavedayan vyāghreṇa nihatā dhenurvatsoyaṁ pratigṛhyatāṁ

Then, going, free from doubt, they reported to their teacher: 'The cow was killed by a tiger; let this calf be accepted.'

Verse 58 (padma.1.10.58)

एवं सा भक्षिता धेनुः सप्तभिस्तैस्तपोधनैः। वैदिकं बलमाश्रित्य क्रूरे कर्मणि निर्भयाः।

evaṁ sā bhakṣitā dhenuḥ saptabhistaistapodhanaiḥ vaidikaṁ balamāśritya krūre karmaṇi nirbhayāḥ

Thus that cow was eaten by those seven ascetics, who, relying on the power of the Veda, were fearless in this otherwise cruel act.

Verse 59 (padma.1.10.59)

ततः काले प्रणष्टास्ते व्याधा दश पुरेभवन्। जातिस्मरत्वं प्राप्तास्ते पितृभावेन भाविताः।

tataḥ kāle praṇaṣṭāste vyādhā daśa purebhavan jātismaratvaṁ prāptāste pitṛbhāvena bhāvitāḥ

Then, in time, having perished, they became ten hunters in a city; and, being suffused with the disposition of the Pitri-rite, they attained the memory of their past lives.

Verse 60 (padma.1.10.60)

तत्र विज्ञाय वैराग्यं प्राणानुत्सृज्य धर्मतः। लोकैरवीक्ष्यमाणास्ते तीर्थांतेनशनेन तु।

tatra vijñāya vairāgyaṁ prāṇānutsṛjya dharmataḥ lokairavīkṣyamāṇāste tīrthāṁtenaśanena tu

There, having realized this and attained dispassion, they gave up their lives righteously, unseen by other people, by fasting unto death at a sacred site.

Verse 61 (padma.1.10.61)

संजाता मृगरूपास्ते सप्त कालंजरे गिरौ। प्राप्तविज्ञानयोगास्ते तत्यजुस्तां निजां तनुम्।

saṁjātā mṛgarūpāste sapta kālaṁjare girau prāptavijñānayogāste tatyajustāṁ nijāṁ tanum

They were then born as seven deer on Mount Kalanjara; having attained the yoga of true knowledge, they gave up that body of theirs,

Verse 62 (padma.1.10.62)

मम्रुः प्रपतनेनाथ जातवैराग्यमानसाः। मानसे चक्रव्राकास्ते संजाताः सप्तयोगिनः।

mamruḥ prapatanenātha jātavairāgyamānasāḥ mānase cakravrākāste saṁjātāḥ saptayoginaḥ

dying by falling, their minds filled with dispassion; and they became seven Chakravaka birds, yogis, on Lake Manasa.

Verse 63 (padma.1.10.63)

नामतः कर्मतः सर्वे सुमनाः कुसुमोवसुः। चित्तदर्शी सुदर्शी च ज्ञाता ज्ञानस्य पारगः।

nāmataḥ karmataḥ sarve sumanāḥ kusumovasuḥ cittadarśī sudarśī ca jñātā jñānasya pāragaḥ

By name and by nature, all of them were: Sumanas, Kusumavasu, Chittadarshi, Sudarshi, Jnata, and one who had crossed to the far shore of knowledge,

Verse 64 (padma.1.10.64)

ज्येष्ठानुरक्ताः श्रेष्ठास्ते सप्तैते योगपावनाः। योगभ्रष्टास्त्रयस्तेषां बभूवुश्चलचेतसः।

jyeṣṭhānuraktāḥ śreṣṭhāste saptaite yogapāvanāḥ yogabhraṣṭāstrayasteṣāṁ babhūvuścalacetasaḥ

devoted to the eldest, the best of them — these seven, purified through yoga. Three of them fell from yoga, their minds becoming unsteady,

Verse 65 (padma.1.10.65)

दृष्ट्वा विभ्राजमानं तमणुहं स्त्रीभिरन्वितम्। क्रीडंतं विविधैर्भोगैर्महाबलपराक्रमम्।

dṛṣṭvā vibhrājamānaṁ tamaṇuhaṁ strībhiranvitam krīḍaṁtaṁ vividhairbhogairmahābalaparākramam

upon seeing that resplendent king Anuha, accompanied by women, sporting with various enjoyments, of great strength and prowess,

Verse 66 (padma.1.10.66)

पञ्चालान्वयसंभूतं प्रभूतबलवाहनम्। राज्यकामोभवत्त्वेकस्तेषां मध्ये जलौकसाम्।

pañcālānvayasaṁbhūtaṁ prabhūtabalavāhanam rājyakāmobhavattvekasteṣāṁ madhye jalaukasām

born of the Panchala lineage, with abundant might and vehicles. One among those water-dwellers desired kingship,

Verse 67 (padma.1.10.67)

पितृवर्ती च यो विप्रः श्राद्धकृत्पितृवत्सलः। अपरौ मंत्रिणौ दृष्ट्वा प्रभूतबलवाहनौ।

pitṛvartī ca yo vipraḥ śrāddhakṛtpitṛvatsalaḥ aparau maṁtriṇau dṛṣṭvā prabhūtabalavāhanau

and the brahmin Pitrivarti, who had performed the Shraddha and was devoted to the Pitris — and the other two, seeing two powerful, well-equipped ministers,

Verse 68 (padma.1.10.68)

मंत्रित्वे चक्रतुश्चेच्छामस्मिन्मर्त्यौ द्विजोत्तमौ। विभ्राजपुत्रस्त्वेकोभूद्ब्रह्मदत्त इति स्मृतः।

maṁtritve cakratuścecchāmasminmartyau dvijottamau vibhrājaputrastvekobhūdbrahmadatta iti smṛtaḥ

desired, as the two best of the twice-born, to become ministers in this mortal world. One, becoming the son of Vibhraja's line, became the one remembered as Brahmadatta,

Verse 69 (padma.1.10.69)

मंत्रिपुत्रौ तथा चैव पुंडरीकसुबालकौ। ब्रह्मदत्तोभिषिक्तस्तु कांपिल्ये नगरोत्तमे।

maṁtriputrau tathā caiva puṁḍarīkasubālakau brahmadattobhiṣiktastu kāṁpilye nagarottame

and the two others became the sons of ministers, Pundarika and Subalaka. Brahmadatta was then consecrated in the excellent city of Kampilya,

Verse 70 (padma.1.10.70)

पंचालराजो विक्रांतः श्राद्धकृत्पितृवत्सलः। योगवित्सर्वजंतूनां चित्तवेत्ताभवत्तदा।

paṁcālarājo vikrāṁtaḥ śrāddhakṛtpitṛvatsalaḥ yogavitsarvajaṁtūnāṁ cittavettābhavattadā

as king of Panchala, valiant, a performer of Shraddha, devoted to the Pitris; a knower of yoga, he then became one who could perceive the minds of all creatures.

Verse 71 (padma.1.10.71)

तस्य राज्ञोभवद्भार्या सुदेवस्यात्मजा तदा। सन्नतिर्नाम विख्याता कपिलायाभवत्पुरा।

tasya rājñobhavadbhāryā sudevasyātmajā tadā sannatirnāma vikhyātā kapilāyābhavatpurā

That king's wife was then the daughter of Sudeva, renowned by the name Sannati, who had of old been the tawny cow.

Verse 72 (padma.1.10.72)

पितृकार्ये नियुक्तत्वादभवद्ब्रह्मवादिनी। तया चकार सहितः स राज्यं राजनंदनः।

pitṛkārye niyuktatvādabhavadbrahmavādinī tayā cakāra sahitaḥ sa rājyaṁ rājanaṁdanaḥ

Because she had been employed in the rite for the Pitris, she became an expounder of Brahman. Together with her, that prince ruled the kingdom.

Verse 73 (padma.1.10.73)

कदाचिद्गतउद्यानं तया सह स पार्थिवः। ददर्श कीटमिथुनमनंगकलहान्वितम्।

kadācidgataudyānaṁ tayā saha sa pārthivaḥ dadarśa kīṭamithunamanaṁgakalahānvitam

Once, having gone to a garden together with her, that king saw a pair of insects engaged in a lovers' quarrel.

Verse 74 (padma.1.10.74)

पिपीलिकामधोवक्त्रां पुरतः कीटकामुकः। पंचबाणाभितप्तांगः सगद्गदमुवाच ह।

pipīlikāmadhovaktrāṁ purataḥ kīṭakāmukaḥ paṁcabāṇābhitaptāṁgaḥ sagadgadamuvāca ha

Before the female ant, her face turned down, the love-struck male ant, his limbs burning with the god of love, spoke, his voice choked with emotion:

Verse 75 (padma.1.10.75)

न त्वया सदृशी लोके कामिनी विद्यते क्वचित्। मध्ये क्षीणातिजघना बृहद्वक्त्रातिगामिनी।

na tvayā sadṛśī loke kāminī vidyate kvacit madhye kṣīṇātijaghanā bṛhadvaktrātigāminī

'There exists nowhere in the world a lover to equal you — slender at the waist, with ample hips, of grand countenance, of graceful gait,'

Verse 76 (padma.1.10.76)

सुवर्णवर्णसदृशी सद्वक्त्रा चारुहासिनी। आलक्ष्यते च वदनं गुडशर्करवत्सलं।

suvarṇavarṇasadṛśī sadvaktrā cāruhāsinī ālakṣyate ca vadanaṁ guḍaśarkaravatsalaṁ

'of a hue like gold, of a beautiful face, of charming smile; and your mouth appears as sweet as jaggery and sugar.'

Verse 77 (padma.1.10.77)

भोक्ष्यसे मयि भुक्ते त्वं स्नासि स्नाते तथा मयि। प्रोषिते मयि दीना त्वं क्रुद्धे च भयचंचला।

bhokṣyase mayi bhukte tvaṁ snāsi snāte tathā mayi proṣite mayi dīnā tvaṁ kruddhe ca bhayacaṁcalā

'You eat only after I have eaten; you bathe only after I have bathed; when I am away, you are wretched; and when I am angry, you tremble with fear.'

Verse 78 (padma.1.10.78)

किमर्थं वद कल्याणि सदाधोवदनास्थिता। सा तमाह ज्वलत्कोपा किमालपसि रे शठ।

kimarthaṁ vada kalyāṇi sadādhovadanāsthitā sā tamāha jvalatkopā kimālapasi re śaṭha

'For what reason, tell me, O gracious one, do you always remain with your face turned down?' She, blazing with anger, said: 'What are you prattling about, you scoundrel?'

Verse 79 (padma.1.10.79)

त्वया मोदकचूर्णं तु मां विहायापि भक्षितम्। प्रादास्त्वं तदतिक्रम्य मामन्यस्यै समन्मथः।

tvayā modakacūrṇaṁ tu māṁ vihāyāpi bhakṣitam prādāstvaṁ tadatikramya māmanyasyai samanmathaḥ

'You ate the sweetmeat crumbs, leaving me out entirely. And, love-struck, disregarding me, you gave it to another!'

Verse 80 (padma.1.10.80)

पिपीलक उवाच। त्वत्सादृश्यान्मया दत्तमन्यस्यै वरवर्णिनि। तदेकमपराधं मे क्षंतुमर्हसि भामिनि।

pipīlaka uvāca tvatsādṛśyānmayā dattamanyasyai varavarṇini tadekamaparādhaṁ me kṣaṁtumarhasi bhāmini

The male ant said: 'Because of her resemblance to you, O fair one, I gave it to another. For that one offense, you should forgive me, O beautiful one.'

Verse 81 (padma.1.10.81)

नैवं पुनः करिष्यामि त्यज कोपं च सुस्तनि। स्पृशामि पादौ सत्येन प्रणतस्य प्रसीद मे।

naivaṁ punaḥ kariṣyāmi tyaja kopaṁ ca sustani spṛśāmi pādau satyena praṇatasya prasīda me

'I shall never do so again, O fair-breasted one — abandon your anger. I touch your feet in truth; be gracious to me, who am bowed before you.'

Verse 82 (padma.1.10.82)

रुष्टायां त्वयि सुश्रोणि मृत्युर्मे पुरतो भवेत्। तुष्टायां त्वयि वामोरु पूर्णाः सर्वमनोरथाः।

ruṣṭāyāṁ tvayi suśroṇi mṛtyurme purato bhavet tuṣṭāyāṁ tvayi vāmoru pūrṇāḥ sarvamanorathāḥ

'If you remain angry, O fair-hipped one, death stands before me. If you are pleased, O lovely-thighed one, all my heart's desires are fulfilled.'

Verse 83 (padma.1.10.83)

पूर्णचंद्रोपमं वक्त्रं स्वादेमृतरसोपमम्। निर्भरं पिब सुश्रोणि कामासक्तस्य मे सदा।

pūrṇacaṁdropamaṁ vaktraṁ svādemṛtarasopamam nirbharaṁ piba suśroṇi kāmāsaktasya me sadā

'Your face is like the full moon, sweet as the taste of nectar itself. Drink deeply of my love, O fair-hipped one, I who am ever devoted to passion for you.'

Verse 84 (padma.1.10.84)

एतन्मत्वा शुभे कार्या सर्वदा तु कृपा मयि। इति सा वचनं श्रुत्वा प्रसन्ना चाभवत्ततः।

etanmatvā śubhe kāryā sarvadā tu kṛpā mayi iti sā vacanaṁ śrutvā prasannā cābhavattataḥ

'Considering this, O auspicious one, mercy should always be shown to me.' Having heard these words, she then became pleased,

Verse 85 (padma.1.10.85)

आत्मानमर्पयामास मोहनाय पिपीलिका। ब्रह्मदत्तोपि तत्सर्वं ज्ञात्वा सस्मयमाहसत्।

ātmānamarpayāmāsa mohanāya pipīlikā brahmadattopi tatsarvaṁ jñātvā sasmayamāhasat

and the female ant offered herself for his delight. Brahmadatta too, understanding all this, laughed in wonder,

Verse 86 (padma.1.10.86)

सर्वसत्वरुतज्ञानी प्रभावात्पूर्वकर्मणः। भीष्म उवाच। कथं सर्वरुतज्ञोभूद्ब्रह्मदत्तो नराधिपः।

sarvasatvarutajñānī prabhāvātpūrvakarmaṇaḥ bhīṣma uvāca kathaṁ sarvarutajñobhūdbrahmadatto narādhipaḥ

knowing the cries of all creatures, by virtue of his former deeds. Bhishma said: How did King Brahmadatta come to know the languages of all creatures,

Verse 87 (padma.1.10.87)

तच्चापि चाभवत्कुत्र चक्रवाकचतुष्टयं। तन्मे कथय सर्वज्ञ कुले कस्य च सुव्रतम्।

taccāpi cābhavatkutra cakravākacatuṣṭayaṁ tanme kathaya sarvajña kule kasya ca suvratam

and where indeed did those four remaining Chakravaka birds come to be reborn? Tell me this, O all-knowing one, and in whose family this took place.

Verse 88 (padma.1.10.88)

पुलस्त्य उवाच। तस्मिन्नेव पुरे जाताश्चक्रवाका अथो नृप।

pulastya uvāca tasminneva pure jātāścakravākā atho nṛpa

Pulastya said: In that very city, O king, were born those remaining Chakravaka souls —

Verse 89 (padma.1.10.89)

वृद्धद्विजस्य दायादा विप्रा जातिस्मरा बुधाः। धृतिमांस्तत्त्वदर्शी च विद्यावर्णस्तपोधिकः।

vṛddhadvijasya dāyādā viprā jātismarā budhāḥ dhṛtimāṁstattvadarśī ca vidyāvarṇastapodhikaḥ

as the heirs of an aged brahmin, wise brahmins who remembered their past births — Dhritiman, Tattvadarshi, Vidyavarna, and one abounding in austerity,

Verse 90 (padma.1.10.90)

नामतः कर्मतश्चैव सुदरिद्रस्य ते सुताः। तपसे बुद्धिरभवत्तेषां वै द्विजजन्मनां।

nāmataḥ karmataścaiva sudaridrasya te sutāḥ tapase buddhirabhavatteṣāṁ vai dvijajanmanāṁ

by name and by nature, the sons of one named Sudaridra. The resolve toward austerity arose in those twice-born ones,

Verse 91 (padma.1.10.91)

यास्यामः परमां सिद्धिमूचुस्ते द्विजसत्तमाः। तत्तेषां वचनं श्रुत्वा सुदरिद्रो महातपाः।

yāsyāmaḥ paramāṁ siddhimūcuste dvijasattamāḥ tatteṣāṁ vacanaṁ śrutvā sudaridro mahātapāḥ

'We shall go to seek the supreme perfection,' those foremost brahmins said. Hearing these words, the greatly ascetic Sudaridra,

Verse 92 (padma.1.10.92)

उवाच दीनया वाचा किमेतदिति पुत्रकाः। अधर्म एष वः पुत्रा पिता तानित्युवाच ह।

uvāca dīnayā vācā kimetaditi putrakāḥ adharma eṣa vaḥ putrā pitā tānityuvāca ha

said with a plaintive voice: 'What is this, my sons?' 'This is unrighteousness on your part, my sons,' the father said to them.

Verse 93 (padma.1.10.93)

वृद्धं पितरमुत्सृज्य दरिद्रं वनवासिनम्। क्व नु धर्मोत्र भविता मां त्यक्त्वा गतिमेव च।

vṛddhaṁ pitaramutsṛjya daridraṁ vanavāsinam kva nu dharmotra bhavitā māṁ tyaktvā gatimeva ca

'To abandon your aged, poor, forest-dwelling father — where indeed shall righteousness be found in this, in abandoning me and my own needs?'

Verse 94 (padma.1.10.94)

ऊचुस्ते कल्पिता वृत्तिस्तव तात वचश्शृणु। व्रतमेतत्पुरा राज्ञः स ते दास्यति पुष्कलं।

ūcuste kalpitā vṛttistava tāta vacaśśṛṇu vratametatpurā rājñaḥ sa te dāsyati puṣkalaṁ

They said: 'A livelihood has been arranged for you, father — hear our word. This is the vow we have made to the king of old; he shall give you abundant support.'

Verse 95 (padma.1.10.95)

धनं ग्राम सहस्राणि प्रभाते पठतस्तव। कुरुक्षेत्रे तु ये विप्रा व्याधा दशपुरे तु ये।

dhanaṁ grāma sahasrāṇi prabhāte paṭhatastava kurukṣetre tu ye viprā vyādhā daśapure tu ye

'Wealth, thousands of villages, as you recite in the morning: "Those who were brahmins in Kurukshetra, who became hunters in Dashapura,"'

Verse 96 (padma.1.10.96)

कालंजरे मृगा भूताश्चक्रवाकास्तु मानसे। इत्युक्त्वा पितरं जग्मुस्ते वनं तपसे पुनः।

kālaṁjare mṛgā bhūtāścakravākāstu mānase ityuktvā pitaraṁ jagmuste vanaṁ tapase punaḥ

'"who became deer at Kalanjara — and now are Chakravakas at Manasa."' Having said this to their father, they went again to the forest for austerity.

Verse 97 (padma.1.10.97)

वृद्धोपि स द्विजो राजन्जगाम स्वार्थसिद्धये। अणुहो नाम वैभ्राजः पञ्चालाधिपतिः पुरा।

vṛddhopi sa dvijo rājanjagāma svārthasiddhaye aṇuho nāma vaibhrājaḥ pañcālādhipatiḥ purā

That aged brahmin too, O king, went for the accomplishment of his own purpose. Formerly there was one named Anuha, son of Vibhraja, lord of Panchala,

Verse 98 (padma.1.10.98)

पुत्रार्थी देवदेवेशं पद्मयोनिं पितामहम्। आराधयामास विभुं तीव्रव्रतपरायणः।

putrārthī devadeveśaṁ padmayoniṁ pitāmaham ārādhayāmāsa vibhuṁ tīvravrataparāyaṇaḥ

who, desiring a son, propitiated the all-pervading Grandsire, the God of gods, the lotus-born one, wholly devoted to severe vows.

Verse 99 (padma.1.10.99)

ततः कालेन महता तुष्टस्तस्य पितामहः। वरं वरय भद्रं ते हृदयेभीप्सितं नृप।

tataḥ kālena mahatā tuṣṭastasya pitāmahaḥ varaṁ varaya bhadraṁ te hṛdayebhīpsitaṁ nṛpa

Then, after a long time, the Grandsire, pleased with him, said: 'Choose a boon, good fortune to you, whatever your heart desires, O king.'

Verse 100 (padma.1.10.100)

अणुह उवाच। पुत्रं मे देहि देवेश महाबलपराक्रमम्। पारगं सर्वविद्यानां धार्मिकं योगिनां वरम्।

aṇuha uvāca putraṁ me dehi deveśa mahābalaparākramam pāragaṁ sarvavidyānāṁ dhārmikaṁ yogināṁ varam

Anuha said: 'Grant me a son, O God of gods, of great strength and valor, one who has mastered all learning, righteous, foremost among yogis,'

Verse 101 (padma.1.10.101)

सर्वसत्वरुतज्ञं मे देहि योगिनमात्मजम्। एवमस्त्विति विश्वात्मा तमाह परमेश्वरः।

sarvasatvarutajñaṁ me dehi yoginamātmajam evamastviti viśvātmā tamāha parameśvaraḥ

'grant me a yogi son who knows the cries of all creatures.' 'So be it,' said the all-pervading Supreme Lord to him,

Verse 102 (padma.1.10.102)

पश्यतां सर्वभूतानां तत्रैवांतरधीयत। ततः स तस्य पुत्रोभूद्ब्रह्मदत्तः प्रतापवान्।

paśyatāṁ sarvabhūtānāṁ tatraivāṁtaradhīyata tataḥ sa tasya putrobhūdbrahmadattaḥ pratāpavān

and, in the sight of all beings, vanished right there. Then the mighty Brahmadatta became his son,

Verse 103 (padma.1.10.103)

सर्वसत्वानुकंपी च सर्वसत्वबलाधिकः। सर्वसत्वरुतज्ञश्च सर्वसत्वेश्वरेश्वरः।

sarvasatvānukaṁpī ca sarvasatvabalādhikaḥ sarvasatvarutajñaśca sarvasatveśvareśvaraḥ

compassionate toward all creatures, surpassing all creatures in strength, knowing the cries of all creatures, and lord of the lords of all creatures.

Verse 104 (padma.1.10.104)

अथ सत्वेन योगात्मा स पिपीलकमागतः। यत्र तत्कीटमिथुनं रममाणमवस्थितम्।

atha satvena yogātmā sa pipīlakamāgataḥ yatra tatkīṭamithunaṁ ramamāṇamavasthitam

Then, endowed with this power, that yoga-souled one came upon the ants, where that pair of insects stood, engaged in their love-play.

Verse 105 (padma.1.10.105)

ततः सा सन्नतिर्दृष्ट्वा प्रहसंतं सुविस्मितं। किमप्याशंकमाना सा तमपृच्छन्नरेश्वरम्।

tataḥ sā sannatirdṛṣṭvā prahasaṁtaṁ suvismitaṁ kimapyāśaṁkamānā sā tamapṛcchannareśvaram

Then Sannati, seeing him laughing, greatly astonished, and suspecting something, questioned that lord of men:

Verse 106 (padma.1.10.106)

सन्नतिरुवाच। अकस्मादतिहासोयं किमर्थमभवन्नृप। हास्यहेतुं न जानामि यदकाले कृतं त्वया।

sannatiruvāca akasmādatihāsoyaṁ kimarthamabhavannṛpa hāsyahetuṁ na jānāmi yadakāle kṛtaṁ tvayā

Sannati said: 'Why has this sudden great laughter arisen, O king? I do not know the reason for this laughter, done by you so untimely.'

Verse 107 (padma.1.10.107)

अवदद्राजपुत्रोसौ तं पिपीलिकभाषितम्। रागवद्विरसोत्पन्नमेतद्धास्यं वरानने।

avadadrājaputrosau taṁ pipīlikabhāṣitam rāgavadvirasotpannametaddhāsyaṁ varānane

That prince told her of the ants' conversation: 'This laughter, O fair one, arose from a lovers' quarrel that was both passionate and comical.'

Verse 108 (padma.1.10.108)

न चान्यत्कारणं किंचिद्धास्यहेतुः शुचिस्मिते। न सामन्यततं देवी प्राहालीकमिदं तव।

na cānyatkāraṇaṁ kiṁciddhāsyahetuḥ śucismite na sāmanyatataṁ devī prāhālīkamidaṁ tava

'There was no other reason at all for this laughter, O pure-smiling one.' The queen, not believing this, said: 'This is a falsehood on your part —'

Verse 109 (padma.1.10.109)

अहमेवेह हसिता न जीविष्ये त्वयाधुना। कथं पिपीलिकालापं मर्त्यो वेत्ति सुरादृते।

ahameveha hasitā na jīviṣye tvayādhunā kathaṁ pipīlikālāpaṁ martyo vetti surādṛte

'you have laughed at me here; I shall not live, having been deceived by you now. How can a mortal know the speech of ants, unless he be a god?'

Verse 110 (padma.1.10.110)

तस्मात्त्वयाहमेवाद्य हसिता किमतः परम्। ततो निरुत्तरो राजा जिज्ञासुस्तद्वचो हरेः।

tasmāttvayāhamevādya hasitā kimataḥ param tato niruttaro rājā jijñāsustadvaco hareḥ

'Therefore, I alone have been laughed at by you today — what more is there to say?' Then, unable to answer, the king, wishing to learn the truth, prayed to Hari,

Verse 111 (padma.1.10.111)

आस्थाय नियमं तस्थौ सप्तरात्रमकल्मषः। स्वप्नान्ते प्राह तं ब्रह्मा प्रभाते पर्यटन्पुरम्।

āsthāya niyamaṁ tasthau saptarātramakalmaṣaḥ svapnānte prāha taṁ brahmā prabhāte paryaṭanpuram

undertaking a vow, and remained pure for seven nights. At the end of a dream, Brahma said to him: 'Wandering through the city at dawn,'

Verse 112 (padma.1.10.112)

वृद्धद्विजोत्तमाद्वाक्यं सर्वं ज्ञास्यति ते प्रिया। इत्युक्त्वांतर्दधे ब्रह्मा प्रभाते च नृपः पुरात्।

vṛddhadvijottamādvākyaṁ sarvaṁ jñāsyati te priyā ityuktvāṁtardadhe brahmā prabhāte ca nṛpaḥ purāt

'your beloved shall learn the whole truth from the words of an aged, excellent brahmin.' Having said this, Brahma vanished; and at dawn the king,

Verse 113 (padma.1.10.113)

निर्गच्छन्मन्त्रिसहितः सभार्यो वृद्धमग्रतः। गदंतं विप्रमायांतं वृद्धं च स ददर्श ह।

nirgacchanmantrisahitaḥ sabhāryo vṛddhamagrataḥ gadaṁtaṁ vipramāyāṁtaṁ vṛddhaṁ ca sa dadarśa ha

went out, together with his ministers and his wife, and saw before him an aged brahmin approaching, speaking these words:

Verse 114 (padma.1.10.114)

ब्राह्मण उवाच। ये विप्रमुख्याः कुरुजांगलेषु दाशास्तथा दाशपुरे मृगाश्च। कालंजरे सप्त च चक्रवाका ये मानसे तेत्र वसंति सिद्धाः।

brāhmaṇa uvāca ye vipramukhyāḥ kurujāṁgaleṣu dāśāstathā dāśapure mṛgāśca kālaṁjare sapta ca cakravākā ye mānase tetra vasaṁti siddhāḥ

The brahmin said: 'Those who were the foremost brahmins in Kurujangala, who became hunters, then deer, in Dashapura; at Kalanjara those seven who are now Chakravakas at Manasa, dwell there as perfected beings.'

Verse 115 (padma.1.10.115)

इत्याकर्ण्य वचस्तस्य स पपात शुचान्वितः। जातिस्मरत्वमगमत्तौ च मंत्रिवरात्मजौ।

ityākarṇya vacastasya sa papāta śucānvitaḥ jātismaratvamagamattau ca maṁtrivarātmajau

Hearing his words, he fell down, overcome with grief; and he attained the memory of his past births, as did those two sons of his chief ministers.

Verse 116 (padma.1.10.116)

कामशास्त्रप्रणेता तु बाभ्रव्यः स तु बालकः। पंचाल इति लोकेषु विश्रुतः सर्वशास्त्रवित्।

kāmaśāstrapraṇetā tu bābhravyaḥ sa tu bālakaḥ paṁcāla iti lokeṣu viśrutaḥ sarvaśāstravit

The propounder of the science of love, that boy, renowned in the world as Panchala, versed in all sciences,

Verse 117 (padma.1.10.117)

पुंडरीकोपि धर्मात्मा वेदशास्त्रप्रवर्तकः। भूत्वा जातिस्मरौ शोकात्पतितावग्रतस्तथा।

puṁḍarīkopi dharmātmā vedaśāstrapravartakaḥ bhūtvā jātismarau śokātpatitāvagratastathā

and Pundarika too, righteous, a propounder of the Vedic sciences, having gained the memory of their past births, both fell down before him in grief likewise,

Verse 118 (padma.1.10.118)

हा वयं कर्मविभ्रष्टाः कामतः कर्मबंधनात्। एवं विलप्य बहुशस्त्रयस्ते योगपारगाः।

hā vayaṁ karmavibhraṣṭāḥ kāmataḥ karmabaṁdhanāt evaṁ vilapya bahuśastrayaste yogapāragāḥ

'Alas, we have fallen from our deeds, out of desire, into the bondage of karma!' Thus lamenting repeatedly, those three, who had crossed to the far shore of yoga,

Verse 119 (padma.1.10.119)

विस्मयाच्छ्राद्धमाहाम्यमभिनंद्य पुनः पुनः। स तु तस्मै धनं दत्त्वा प्रभूतग्रामसंयुतम्।

vismayācchrāddhamāhāmyamabhinaṁdya punaḥ punaḥ sa tu tasmai dhanaṁ dattvā prabhūtagrāmasaṁyutam

in wonder, praised the greatness of the Shraddha rite again and again. And the king gave that aged brahmin wealth, together with many villages,

Verse 120 (padma.1.10.120)

विसृज्य ब्राह्मणं तं च वृद्धं धनमदान्वितम्। आत्मीयं नृपतिः पुत्रं नृपलक्षणसंयुतम्।

visṛjya brāhmaṇaṁ taṁ ca vṛddhaṁ dhanamadānvitam ātmīyaṁ nṛpatiḥ putraṁ nṛpalakṣaṇasaṁyutam

and, having dismissed that aged brahmin, endowed with wealth, the king then consecrated his own son, endowed with the marks of a king,

Verse 121 (padma.1.10.121)

विष्वक्सेनाभिधानं च राजाराज्येभ्यषेचयत्। मानसे सलिले सर्वे ततस्ते योगिनां वराः।

viṣvaksenābhidhānaṁ ca rājārājyebhyaṣecayat mānase salile sarve tataste yogināṁ varāḥ

named Vishvaksena, to the kingdom. Then all those foremost among yogis, in the waters of Lake Manasa,

Verse 122 (padma.1.10.122)

ब्रह्मदत्तादयस्तस्मिन्पितृभक्ता विमत्सराः। सन्नतिश्चाभवद्धृष्टा मयैव तव दर्शितम्।

brahmadattādayastasminpitṛbhaktā vimatsarāḥ sannatiścābhavaddhṛṣṭā mayaiva tava darśitam

headed by Brahmadatta, devoted to the Pitris, free from envy, gathered; and Sannati, having become bold, said: 'By me alone has this been shown to you —'

Verse 123 (padma.1.10.123)

राजन्योगफलं सर्वं यदेतदभिलक्ष्यते। तथेति प्राह राजापि पुरस्तादभिनंदयन्।

rājanyogaphalaṁ sarvaṁ yadetadabhilakṣyate tatheti prāha rājāpi purastādabhinaṁdayan

'O king, all this fruit of yoga that is now seen before you.' 'It is so,' said the king too, praising her before all.

Verse 124 (padma.1.10.124)

त्वत्प्रसादादिदं सर्वं मयैवं प्राप्यते फलम्।

tvatprasādādidaṁ sarvaṁ mayaivaṁ prāpyate phalam

'By your grace alone has all this fruit thus been obtained by me.'

Verse 125 (padma.1.10.125)

ततस्ते योगमास्थाय सर्व एव वनौकसः। ब्रह्मरंध्रेण परमं पदमापुस्तपोबलात्।

tataste yogamāsthāya sarva eva vanaukasaḥ brahmaraṁdhreṇa paramaṁ padamāpustapobalāt

Then all of them, forest-dwellers, resorting to yoga, attained the supreme abode through the Brahmarandhra, by the power of their austerity.

Verse 126 (padma.1.10.126)

एवमायुर्धनं विद्यां स्वर्गमोक्षसुखानि च। प्रयच्छंति सुतं राज्यं नृणां तुष्टाः पितामहाः।

evamāyurdhanaṁ vidyāṁ svargamokṣasukhāni ca prayacchaṁti sutaṁ rājyaṁ nṛṇāṁ tuṣṭāḥ pitāmahāḥ

Thus, life, wealth, learning, heaven, liberation, and happiness, and likewise a son and a kingdom — these the ancestors, when pleased, bestow upon men.

Verse 127 (padma.1.10.127)

इदं च पितृमाहात्म्यं ब्रह्मदत्तस्य वै नृप। द्विजेभ्यः श्रावयेद्विद्वान्शृणोति पठतेपि वा। कल्पकोटिशतं साग्रं ब्रह्मलोके महीयते।

idaṁ ca pitṛmāhātmyaṁ brahmadattasya vai nṛpa dvijebhyaḥ śrāvayedvidvānśṛṇoti paṭhatepi vā kalpakoṭiśataṁ sāgraṁ brahmaloke mahīyate

This, indeed, O king, is the glory of the Pitris, in the story of Brahmadatta. Whoever, being wise, recites it to brahmins, or hears it, or even reads it, is honored in Brahmaloka for a full hundred crore Kalpas and more.