梵语IAST释义
वैशंपायनः उवाच ततः भृगुश्रेष्ठः काव्यः समन्युः आसीनं वृषपर्वाणं उपगम्य अविचारयन् इदं उवाचvaiśaṃpāyanaḥ uvāca tataḥ bhṛguśreṣṭhaḥ kāvyaḥ samanyuḥ āsīnaṃ vṛṣaparvāṇaṃ upagamya avicārayan idaṃ uvācaVaishampayana said: Then the best of the Bhrigus, Kavya (Shukra), enraged, having approached Vrishaparvan as he sat, said this without deliberation
राजन् अधर्मः चरितः गौः इव सद्यः न फलति [किन्तु] पुत्रेषु नप्तृषु वा चेद् आत्मनि न पश्यति पापं गुरुभुक्तं उदरे इव ध्रुवं फलति एवrājan adharmaḥ caritaḥ gauḥ iva sadyaḥ na phalati [kintu] putreṣu naptṛṣu vā ced ātmani na paśyati pāpaṃ gurubhuktaṃ udare iva dhruvaṃ phalati evaO king, adharma once committed, like a cow (?), does not bear fruit at once; but if he does not see it in himself, [he will see it] in his sons or grandsons; sin, like heavy food in the belly, surely bears fruit
यत् तदा आङ्गिरसं कचं अपापशीलं धर्मज्ञं मद्गृहे रतं शुश्रुषुं विप्रं अघातयथाःyat tadā āṅgirasaṃ kacaṃ apāpaśīlaṃ dharmajñaṃ madgṛhe rataṃ śuśruṣuṃ vipraṃ aghātayathāḥ[in] that you then [caused] the brahmana Kacha, [son] of Angiras, sinless in conduct, knower of dharma, devoted [to service] in my house, obedient, to be killed
वृषपर्वन् तस्य अनर्हतः वधात् मम दुहितुः वधात् च निबोध इदं त्वां सबान्धवं त्यक्ष्यामि राजन् त्वद्विषये त्वया सह स्थातुं न शक्ष्यामिvṛṣaparvan tasya anarhataḥ vadhāt mama duhituḥ vadhāt ca nibodha idaṃ tvāṃ sabāndhavaṃ tyakṣyāmi rājan tvadviṣaye tvayā saha sthātuṃ na śakṣyāmiO Vrishaparvan, for the killing of him who did not deserve [death], and for the [attempted] killing of my daughter — know this: I shall abandon you together with your kinsfolk; in your country, with you, I shall not be able to remain
दैत्य अहो मां मिथ्याप्रलापिनं अभिजानासि यथा इमं आत्मनः दोषं न नियच्छसि उपेक्षसेdaitya aho māṃ mithyāpralāpinaṃ abhijānāsi yathā imaṃ ātmanaḥ doṣaṃ na niyacchasi upekṣaseO daitya, [can it be that] you take me for an idle babbler, [since] you neither restrain nor heed this fault of your own?
वृषपर्वा उवाच भार्गव त्वयि अधर्मं न मृषावादं जानामि त्वयि धर्मः च सत्यं च तत् भवान् नः प्रसीदतुvṛṣaparvā uvāca bhārgava tvayi adharmaṃ na mṛṣāvādaṃ jānāmi tvayi dharmaḥ ca satyaṃ ca tat bhavān naḥ prasīdatuVrishaparvan said: O Bhargava, I know neither adharma nor false speech in you; in you [are] both dharma and truth; therefore may you show us mercy
भार्गव यदि त्वं अस्मान् अपहाय इतः गच्छसि समुद्रं संप्रवेक्ष्यामः न अन्यत् परायणं अस्तिbhārgava yadi tvaṃ asmān apahāya itaḥ gacchasi samudraṃ saṃpravekṣyāmaḥ na anyat parāyaṇaṃ astiO Bhargava, if you, forsaking us, depart from here, we shall enter the ocean [and perish]; there is no other refuge [for us]
शुक्रः उवाच असुराः समुद्रं प्रविशध्वं वा दिशः वा द्रवत दुहितुः अप्रियं सोढुं न शक्तः अस्मि मे दयिता हिśukraḥ uvāca asurāḥ samudraṃ praviśadhvaṃ vā diśaḥ vā dravata duhituḥ apriyaṃ soḍhuṃ na śaktaḥ asmi me dayitā hiShukra said: O asuras, [if you wish] enter the ocean, [if you wish] flee in [every] direction; I cannot bear what is displeasing to my daughter, for she is dear to me
देवयानी प्रसाद्यतां अत्र मे जीवितं स्थितं अहं ते योगक्षेमकरः बृहस्पतिः इन्द्रस्य इवdevayānī prasādyatāṃ atra me jīvitaṃ sthitaṃ ahaṃ te yogakṣemakaraḥ bṛhaspatiḥ indrasya ivaMay Devayani be appeased; in her is my life; I am for you the bestower of well-being, as Brihaspati is for Indra
वैशंपायनvaiśaṃpāyanaoriginal form "vaiśaṃpāyana", added to complete the word-by-word coverage
काव्योkāvyooriginal form "kāvyo", added to complete the word-by-word coverage
समन्युर्samanyuroriginal form "samanyur", added to complete the word-by-word coverage
हhaoriginal form "ha", added to complete the word-by-word coverage
वृषपर्वाणम्vṛṣaparvāṇamoriginal form "vṛṣaparvāṇam", added to complete the word-by-word coverage
आसीनम्āsīnamoriginal form "āsīnam", added to complete the word-by-word coverage
इत्य्ityoriginal form "ity", added to complete the word-by-word coverage
उवाचाविचारयन्uvācāvicārayanoriginal form "uvācāvicārayan", added to complete the word-by-word coverage
नाधर्मश्nādharmaśoriginal form "nādharmaś", added to complete the word-by-word coverage
चरितोcaritooriginal form "carito", added to complete the word-by-word coverage
गौर्gauroriginal form "gaur", added to complete the word-by-word coverage
फलत्य्phalatyoriginal form "phalaty", added to complete the word-by-word coverage
गुरुभुक्तम्gurubhuktamoriginal form "gurubhuktam", added to complete the word-by-word coverage
इवोदरेivodareoriginal form "ivodare", added to complete the word-by-word coverage
यद्yadoriginal form "yad", added to complete the word-by-word coverage
अघातयथाaghātayathāoriginal form "aghātayathā", added to complete the word-by-word coverage
कचम्kacamoriginal form "kacam", added to complete the word-by-word coverage
शुश्रूषुंśuśrūṣuṃoriginal form "śuśrūṣuṃ", added to complete the word-by-word coverage
रतम्ratamoriginal form "ratam", added to complete the word-by-word coverage
वधाद्vadhādoriginal form "vadhād", added to complete the word-by-word coverage
अनर्हतस्anarhatasoriginal form "anarhatas", added to complete the word-by-word coverage
वधाच्vadhācoriginal form "vadhāc", added to complete the word-by-word coverage
दुहितुर्duhituroriginal form "duhitur", added to complete the word-by-word coverage
निबोधेदंnibodhedaṃoriginal form "nibodhedaṃ", added to complete the word-by-word coverage
सबान्धवम्sabāndhavamoriginal form "sabāndhavam", added to complete the word-by-word coverage
माम्māmoriginal form "mām", added to complete the word-by-word coverage
मिथ्याप्रलापिनम्mithyāpralāpinamoriginal form "mithyāpralāpinam", added to complete the word-by-word coverage
यथेमम्yathemamoriginal form "yathemam", added to complete the word-by-word coverage
आत्मनोātmanooriginal form "ātmano", added to complete the word-by-word coverage
नियच्छस्य्niyacchasyoriginal form "niyacchasy", added to complete the word-by-word coverage
वृषपर्वोवाचvṛṣaparvovācaoriginal form "vṛṣaparvovāca", added to complete the word-by-word coverage
नाधर्मंnādharmaṃoriginal form "nādharmaṃ", added to complete the word-by-word coverage
धर्मश्dharmaśoriginal form "dharmaś", added to complete the word-by-word coverage
नोnooriginal form "no", added to complete the word-by-word coverage
यद्य्yadyoriginal form "yady", added to complete the word-by-word coverage
त्वम्tvamoriginal form "tvam", added to complete the word-by-word coverage
इतोitooriginal form "ito", added to complete the word-by-word coverage
संप्रवेक्ष्यामोsaṃpravekṣyāmooriginal form "saṃpravekṣyāmo", added to complete the word-by-word coverage
नान्यद्nānyadoriginal form "nānyad", added to complete the word-by-word coverage
परायणम्parāyaṇamoriginal form "parāyaṇam", added to complete the word-by-word coverage
शुक्रśukraoriginal form "śukra", added to complete the word-by-word coverage
दिशोdiśooriginal form "diśo", added to complete the word-by-word coverage
वाvāoriginal form "vā", added to complete the word-by-word coverage
द्रवतासुराःdravatāsurāḥoriginal form "dravatāsurāḥ", added to complete the word-by-word coverage
दुहितुर्duhituroriginal form "duhitur", added to complete the word-by-word coverage
नाप्रियंnāpriyaṃoriginal form "nāpriyaṃ", added to complete the word-by-word coverage
शक्तोśaktooriginal form "śakto", added to complete the word-by-word coverage
ऽहं'haṃoriginal form "'haṃ", added to complete the word-by-word coverage
ह्य्hyoriginal form "hy", added to complete the word-by-word coverage
स्थितम्sthitamoriginal form "sthitam", added to complete the word-by-word coverage
योगक्षेमकरस्yogakṣemakarasoriginal form "yogakṣemakaras", added to complete the word-by-word coverage
ऽहम्'hamoriginal form "'ham", added to complete the word-by-word coverage
इन्द्रस्येवindrasyevaoriginal form "indrasyeva", added to complete the word-by-word coverage
Here Shukra proclaims the fearsome law of karma — and shows the strength of a father's love. Notable is the saying about sin's delayed fruit: 'adharma does not bear fruit at once, but [gives it] in one's sons or grandsons... like heavy food in the belly, it surely bears fruit.' Here is an important truth: sin's apparent impunity is illusory; punishment is only deferred and may fall upon one's descendants; therefore one must not be deceived by evil that [seems to] go unpunished. Notable too is the asuras' dependence on the brahmana: deprived of Shukra, they are ready to 'enter the ocean' — that is, without spiritual guidance the demons are helpless. Thus the text shows that even the strength of demons rests on the knowledge and blessing of a sage. But note also Shukra's own weakness: the great sage, who knows the law of karma, himself yields to attachment to his daughter ('in her is my life'), ready to abandon his disciples for her sake; and — as will unfold further — he indulges her vengeful demand. Thus the text subtly shows that even the wisest is not free from attachment (moha); love for his daughter clouds his impartiality.