अथ तद् वनम् आजग्मुः कदा चिद् भरतर्षभ ॥
पृथ्वाद्या वसवः सर्वे देवदेवर्षिसेवितम् ॥
ते सदारा वनं तच् च व्यचरन्त समन्ततः ॥
रेमिरे रमणीयेषु पर्वतेषु वनेषु च ॥
तत्रैकस्य तु भार्या वै वसोर् वासवविक्रम ॥
सा चरन्ती वने तस्मिन् गां ददर्श सुमध्यमा ॥
या सा वसिष्ठस्य मुनेः सर्वकामधुग् उत्तमा ॥
सा विस्मयसमाविष्टा शीलद्रविणसंपदा ॥
दिवे वै दर्शयाम् आस तां गां गोवृषभेक्षण ॥
स्वापीनां च सुदोग्ध्रीं च सुवालधिमुखां शुभाम् ॥
उपपन्नां गुणैः सर्वैः शीलेनानुत्तमेन च ॥
एवंगुणसमायुक्तां वसवे वसुनन्दिनी ॥
दर्शयाम् आस राजेन्द्र पुरा पौरवनन्दन ॥
द्यौस् तदा तां तु दृष्ट्वैव गां गजेन्द्रेन्द्रविक्रम ॥
उवाच राजंस् तां देवीं तस्या रूपगुणान् वदन् ॥
एषा गौर् उत्तमा देवि वारुणेर् असितेक्षणे ॥
ऋषेस् तस्य वरारोहे यस्येदं वनम् उत्तमम् ॥
अस्याः क्षीरं पिबेन् मर्त्यः स्वादु यो वै सुमध्यमे ॥
दश वर्षसहस्राणि स जीवेत् स्थिरयौवनः ॥
atha tad vanam ājagmuḥ kadā cid bharatarṣabha ||
pṛthvādyā vasavaḥ sarve devadevarṣisevitam ||
te sadārā vanaṃ tac ca vyacaranta samantataḥ ||
remire ramaṇīyeṣu parvateṣu vaneṣu ca ||
tatraikasya tu bhāryā vai vasor vāsavavikrama ||
sā carantī vane tasmin gāṃ dadarśa sumadhyamā ||
yā sā vasiṣṭhasya muneḥ sarvakāmadhug uttamā ||
sā vismayasamāviṣṭā śīladraviṇasaṃpadā ||
dive vai darśayām āsa tāṃ gāṃ govṛṣabhekṣaṇa ||
svāpīnāṃ ca sudogdhrīṃ ca suvāladhimukhāṃ śubhām ||
upapannāṃ guṇaiḥ sarvaiḥ śīlenānuttamena ca ||
evaṃguṇasamāyuktāṃ vasave vasunandinī ||
darśayām āsa rājendra purā pauravanandana ||
dyaus tadā tāṃ tu dṛṣṭvaiva gāṃ gajendrendravikrama ||
uvāca rājaṃs tāṃ devīṃ tasyā rūpaguṇān vadan ||
eṣā gaur uttamā devi vāruṇer asitekṣaṇe ||
ṛṣes tasya varārohe yasyedaṃ vanam uttamam ||
asyāḥ kṣīraṃ piben martyaḥ svādu yo vai sumadhyame ||
daśa varṣasahasrāṇi sa jīvet sthirayauvanaḥ ||
"And so they came to that forest once, O bull among the Bharatas, Prithu and the rest -- all the Vasus, [to that forest] frequented by gods and divine sages. They, with their wives, wandered through that forest everywhere, delighting on the pleasant mountains and in the woods. There the wife of one of the Vasus, O [king] mighty as Vasava, she of the slender waist, wandering through that forest, saw a cow -- the best cow of the sage Vasishtha, granting all desires. Seized with wonder at the perfection of the cow's nature and abundance, she showed that cow to Dyu, O [king] with the eyes of a bull-leader -- [the cow,] plump, richly-yielding, with a beautiful tail and face, auspicious, endowed with all good qualities and an incomparable nature. So, [the cow] endowed with such qualities, that daughter of the Vasu clan showed to her husband, a Vasu, O lord of kings, once, O joy of the Pauravas. Dyu then, having just seen that cow, O [king] mighty as the lord of elephants and Indra, said to that goddess, his wife, speaking of her beauty and merits: 'This excellent cow, O goddess, belongs to the son of Varuna, O dark-eyed one, to that sage, O fair-hipped one, to whom belongs this excellent forest. If a mortal were to drink her sweet milk, O slender-waisted one, then for ten thousand years he would live with unfading youth.'"
3c4ef22efe79 · प्रकाशित 12 जुल॰ 2026, 4:16:46 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Here is the seed of the transgression: the wife of Dyu, one of the Vasus, sees the wondrous cow, and Dyu praises her marvelous property -- that her milk grants a mortal ten thousand years of unfading youth. It is telling that the seed of trouble is sown by a word: Dyu himself, in describing the cow's excellence, kindles desire in his wife. Here is a warning: a careless word about another's good fortune often breeds envy and a craving to possess; a tongue unchecked by reflection prepares a fall. It is also telling that the temptation comes not directly but through the wife: the wish to please a beloved draws even the righteous from the path. So too in life, attachment, tender in itself, becomes a door for adharma when it is set above dharma. And the very property of the cow -- to prolong earthly life and youth -- is the bait of the temporary: here is seen the vanity of chasing bodily longevity, for it is not the prolonging of mortal life but liberation and love for the Lord that is the true good. Thus the text shows how subtly sin begins -- with admiration, a word, and the wish to please.