व्यास उवाच एवं दत्त्वा वराञ्छम्भुस्तत्रैवान्तरधीयत । काव्यस्तामथ संवीक्ष्य जयन्तीं वाक्यमब्रवीत्
Vyāsa said: Having granted these boons, Śambhu vanished from there; then Kāvya, seeing Jayantī, spoke these words.
कासि कस्यासि सुश्रोणि ब्रूहि किं ते चिकीर्षितम् । किमर्थमिह सम्प्राप्ता कार्यं वद वरोरु मे
Who are you, whose hips are beautiful? Whose daughter are you? Tell me what you desire. For what purpose have you come here? Speak, O lovely one, what is to be done for you.
किं वाञ्छसि करोम्यद्य दुष्करं चेत्सुलोचने । प्रीतोऽस्मि त्वत्कृतेनाद्य वरं वरय सुव्रते
What do you wish? I will do it today, even if it is difficult, O bright-eyed one. I am pleased by your actions today; choose a boon, O virtuous lady.
ततः सा तु मुनिं प्राह जयन्ती मुदितानना । चिकीर्षितं मे भगवंस्तपसा ज्ञातुमर्हसि
Then, Jayantī, her face radiant with joy, spoke to the sage: O Lord, you should know my intention through my austerity.
शुक्र उवाच ज्ञातं मया तथापि त्वं ब्रूहि यन्मनसेप्सितम् । करोमि सर्वथा भद्रं प्रीतोऽस्मि परिचर्यया
Śukra said: I have understood, yet you should speak what your mind desires. I will certainly do what is auspicious, for I am pleased by your service.
जयन्त्युवाच शक्रस्याहं सुता ब्रह्मन् पित्रा तुभ्यं समर्पिता । जयन्ती नामतश्चाहं जयन्तावरजा मुने
Jayantī said: O Brahman, I am the daughter of Śakra, given to you by my father. My name is Jayantī, and I am the younger sister of Jayanta, O sage.
सकामास्मि त्वयि विभो वाञ्छितं कुरु मेऽधुना । रंस्ये त्वया महाभाग धर्मतः प्रीतिपूर्वकम्
I am desirous of you, O Lord; fulfill my wish now. I wish to enjoy with you, O illustrious one, lawfully and with affection.
शुक्र उवाच मया सह त्वं सुश्रोणि दशवर्षाणि भामिनि । सर्वैर्भूतैरदृश्या च रमस्वेह यदृच्छया
Śukra said: O beautiful-hipped one, for ten years, remain here with me, unseen by all beings, and enjoy as you wish.
व्यास उवाच एवमुक्त्वा गृहं गत्वा जयन्त्याः पाणिमुद्वहन् । तया सहावसद्देव्या दशवर्षाणि भार्गवः
Vyāsa said: Having spoken thus, he went home, taking Jayantī's hand; Bhārgava dwelt with the goddess for ten years.
अदृश्यः सर्वभूतानां मायया संवृतः प्रभुः । दैत्यास्तमागतं श्रुत्वा कृतार्थं मन्त्रसंयुतम्
Invisible to all beings, the Lord, concealed by his own power, when the demons heard he had arrived, accomplished and accompanied by mantras—
अभिजग्मुर्गृहे तस्य मुदितास्ते दिदृक्षवः । नापश्यन् रममाणं ते जयन्त्या सह संयुतम्
They joyfully came to his house, eager to see him; but they did not see him, united with Jayantī, enjoying her company.
तदा विमनसः सर्वे जाता भग्नोद्यमाश्च ते । चिन्तापरातिदीनाश्च वीक्षमाणाः पुनः पुनः
Then all of them became disheartened, their efforts frustrated; overwhelmed by anxiety and distress, they kept searching again and again.
अदृष्ट्वा तं तु संवृत्तं प्रतिजग्मुर्यथागतम् । स्वगृहान्दैत्यवर्यास्ते चिन्ताविष्टा भयातुराः
Not seeing him, concealed, they returned as they had come; those foremost among demons, filled with worry and fear, went back to their own homes.
रममाणं तथा ज्ञात्वा शक्रः प्रोवाच तं गुरुम् । बृहस्पतिं महाभाग किं कर्तव्यमितः परम्
Knowing that he was enjoying himself thus, Śakra spoke to his guru, the illustrious Bṛhaspati: 'What should be done next?'
गच्छाद्य दानवान्ब्रह्मन्मायया त्वं प्रलोभय । अस्माकं कुरु कार्यं त्वं बुद्ध्या सञ्चिन्त्य मानद
Go now, O Brahmin, and with your illusion entice the demons; consider with your intelligence how to accomplish our task, O bestower of honor.
तच्छ्रुत्वा वचनं काव्यं रममाणं सुसंवृतम् । ज्ञात्वा तद्रूपमास्थाय दैत्यान्मति ययौ गुरुः
Hearing these well-concealed, delightful words, the teacher, understanding the intent, assumed that form and went to the demons.
गत्वा तत्रातिभक्त्यासौ दानवान्समुपाह्वयत् । आगतास्तेऽसुराः सर्वे ददृशुः काव्यमग्रतः
Arriving there with great devotion, he summoned the demons; all those asuras came and saw Kāvya standing before them.
प्रणम्य संस्थिताः सर्वे काव्यं मत्वातिमोहिताः । न विदुस्ते गुरोर्मायां काव्यरूपविभाविनीम्
All of them, greatly deluded, stood after bowing to Kāvya, not recognizing the illusion of their teacher, manifest in the form of Kāvya.
तानुवाच गुरुः काव्यरूपः प्रच्छन्नमायया । स्वागतं मम याज्यानां प्राप्तोऽहं वो हिताय वै
The teacher, taking the form of Kāvya and concealed by illusion, addressed them: 'Welcome to you, my disciples; I have come for your welfare.'
अहं वो बोधयिष्यामि विद्यां प्राप्ताममायया । तपसा तोषितः शम्भुर्युष्मत्कल्याणहेतवे
I will instruct you in the knowledge I have obtained without deceit; Śambhu, pleased by my austerity, has granted it for your well-being.
तच्छ्रुत्वा प्रीतमनसो जातास्ते दानवोत्तमाः । कृतकार्यं गुरुं मत्वा जहृषुस्ते विमोहिताः
Hearing this, those foremost of demons became delighted in heart; thinking their purpose accomplished by the teacher, they rejoiced, though deluded.
प्रणेमुस्ते मुदा युक्ता निरातङ्का गतव्यथाः । देवेभ्यश्च भयं त्यक्त्वा तस्थुः सर्वे निरामयाः
Filled with joy, they bowed and stood free from anxiety and distress; abandoning fear of the gods, they all remained without affliction.
शुक्ररूपेण गुरुणा दैत्यवञ्चनावर्णनम् राजोवाच किं कृतं गुरुणा पश्चाद्भृगुरूपेण वर्तता । छलेनैव हि दैत्यानां पौरोहित्येन धीमता
Description of the deception of the demons by the teacher in the form of Śukra. The king said: What did the teacher do afterwards, acting in the form of Bhṛgu? For he, wise and acting as priest to the demons, used only deception.
गुरुः सुराणामनिशं सर्वविद्यानिधिस्तथा । सुतोऽङ्गिरस एवासौ स कथं छलकृन्मुनिः
The teacher of the gods, the repository of all knowledge, is the son of Aṅgiras; how did such a sage become a deceiver?
धर्मशास्त्रेषु सर्वेषु सत्यं धर्मस्य कारणम् । कथितं मुनिभिर्येन परमात्मापि लभ्यते
In all the scriptures of dharma, truth is said by the sages to be the foundation of righteousness, by which even the Supreme Self is attained.
वाचस्पतिस्तथा मिथ्यावक्ता चेद्दानवान्प्रति । कः सत्यवक्ता संसारे भविष्यति गृहाश्रमी
If Bṛhaspati himself, the lord of speech, speaks falsely to the demons, then who in this world, among householders, will be a speaker of truth?
आहारादधिकं भोज्यं ज्रह्माण्डविभवेऽपि न । तदर्थं मुनयो मिथ्या प्रवर्तन्ते कथं मुने
Even in the abundance of the universe, food is not more than what is to be eaten; so why do sages, for its sake, engage in falsehood, O sage?
शब्दप्रमाणमुच्छेदं शिष्टाभावे गतं न किम् । छलकर्मप्रवृत्ते वाविगीतत्वं गुरौ कथम्
If, in the absence of the noble, the authority of words is destroyed, then how can the teacher, engaged in deceitful acts, remain above reproach?
देवाः सत्त्वसमुद्भूता राजसा मानवाः स्मृताः । तिर्यञ्चस्तामसाः प्रोक्ता उत्पत्तौ मुनिभिः किल
The gods are said to be born of sattva, humans of rajas, and animals of tamas—so have the sages declared regarding their origin.
अमराणां गुरुः साक्षान्मिथ्यावादी स्वयं यदि । तदा कः सत्यवक्ता स्याद्राजसस्तामसः पुनः
If the very guru of the immortals himself speaks falsehood, then who among those of rajas or tamas will speak the truth?