एतच् छ्रुत्वा तु सा देवी नृपोत्तम सुमध्यमा ॥
तम् उवाचानवद्याङ्गी भर्तारं दीप्ततेजसम् ॥
अस्ति मे मानुषे लोके नरदेवात्मजा सखी ॥
नाम्ना जिनवती नाम रूपयौवनशालिनी ॥
उशीनरस्य राजर्षेः सत्यसंधस्य धीमतः ॥
दुहिता प्रथिता लोके मानुषे रूपसंपदा ॥
तस्या हेतोर् महाभाग सवत्सां गां ममेप्सिताम् ॥
आनयस्वामरश्रेष्ठ त्वरितं पुण्यवर्धन ॥
यावद् अस्याः पयः पीत्वा सा सखी मम मानद ॥
मानुषेषु भवत्व् एका जरारोगविवर्जिता ॥
एतन् मम महाभाग कर्तुम् अर्हस्य् अनिन्दित ॥
प्रियं प्रियतरं ह्य् अस्मान् नास्ति मे ऽन्यत् कथं चन ॥
etac chrutvā tu sā devī nṛpottama sumadhyamā ||
tam uvācānavadyāṅgī bhartāraṃ dīptatejasam ||
asti me mānuṣe loke naradevātmajā sakhī ||
nāmnā jinavatī nāma rūpayauvanaśālinī ||
uśīnarasya rājarṣeḥ satyasaṃdhasya dhīmataḥ ||
duhitā prathitā loke mānuṣe rūpasaṃpadā ||
tasyā hetor mahābhāga savatsāṃ gāṃ mamepsitām ||
ānayasvāmaraśreṣṭha tvaritaṃ puṇyavardhana ||
yāvad asyāḥ payaḥ pītvā sā sakhī mama mānada ||
mānuṣeṣu bhavatv ekā jarārogavivarjitā ||
etan mama mahābhāga kartum arhasy anindita ||
priyaṃ priyataraṃ hy asmān nāsti me 'nyat kathaṃ cana ||
"Having heard this, that goddess, O best of kings, slender-waisted, faultless of limb, said to him, her husband blazing with splendor: 'I have in the world of men a friend, a king's daughter, named Jinavati, radiant with beauty and youth -- daughter of Ushinara, the royal sage, true to his word, wise, renowned in the world of men for the perfection of her beauty. For her sake, O blessed one, bring the cow with her calf, desired by me, O best of the immortals, quickly, O increaser of merit -- so that, having drunk her milk, that friend of mine, O bestower of honor, may become, among men, the one alone free from old age and disease. This, for my sake, O blessed one, you must do, O blameless one; for there is nothing dearer to me than this, nothing at all.'"
331ca11a7a42 · प्रकाशित 12 जुल॰ 2026, 4:16:46 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Here desire takes the shape of a demand: the wife of Dyu asks that the cow be stolen for the sake of her mortal friend Jinavati, daughter of King Ushinara, so that she may gain long life and unfading youth. It is telling that the request is dressed in the appearance of friendship and kindness -- "for a friend's sake" -- while in substance it is an assault on what belongs to another, on the possession of an ascetic brahmana. Here is seen how craving clothes itself in the garments of a good deed: sin rarely shows itself bare, it covers itself with care, love, a worthy pretext. Telling too are the words "there is nothing dearer to me than this": a fleeting good for a friend is placed above dharma, above the inviolability of what is sacred. Herein is the root of a fall: when attachment to something small and particular is set above the eternal law, the mind grows clouded. Note also the irony: the wife longs for her friend to gain unaging and bodily immortality -- the very thing whose pursuit will bring the Vasus under a curse and into mortal birth themselves. Thus the text reveals the vanity of craving bodily immortality obtained through wrongdoing.