Dialogue between Somaiarman and Sumana

1-3. (Now) hereafter I shall describe to you the son who is related through debt. He, from whom a man takes a loan dies — i.e. the creditor, being (i.e. is born as) the son or the brother or the father, or might be (born as) a friend (and) is always very cruel, O dear one. The cruel one of a rough form, does not notice the virtue (in others), and always utters harsh words among his relatives.

4-7. He always eats sweets and desired articles (of food) and enjoys pleasures. He is ever engaged in gambling and has a desire to steal. He forcibly enjoys the wealth which is in the house (i.e. wealth of the family) and gets angry if prevented (from doing so). Everyday he abuses his father and mother. He is a thief, causes fear and talks too much and harshly. Thus enjoying that wealth (of the family etc.) he lives happily. Being very cruel he makes money by means of birth-rites in childhood, and in many ways through various kinds of marriages.

8-10. Thus wealth is obtained by him and he gives it in this way also. (He thinks:) 'The house, field etc. are mine. There is no doubt about it.' Everyday he hits his father and mother with pestles by giving them many very fearful strokes. When his father or mother is dead, he who is very cruel becomes affectionless and rough. There is no doubt about it.

11. He never performs the Sraddha-rites and never gives gifts. Sons of this type are born on the earth.

12-16a. O best of brahmarias, I shall explain to you a hostile son. When he reaches childhood, he always behaves like an enemy (with his parents). Even while playing he would beat his father and mother; and after repeatedly beating them he laughs and departs. Again being fearful, he comes to his father and mother; and after repeatedly beating them he laughs and departs. Again being fearful, he comes to his father and mother. He is always angry; and again and again abuses (them). Thus he is always engaged in hostile acts. Having again beaten his father, and also his mother, the wicked one departs as a result of the former enmity.

16b-21. Now hereafter I shall describe the son fiom whom desired things can be obtained. As soon as he is born he does dear things to (i.e. pleases) his parents, and (delights them) by indulgence and sports in childhood; and immediately after he attains youth he does things liked by his mother and father. With devotion he pleases and delights them by means of affectionate words and conversation dear to them. When he comes to know about the demise of his parent, he weeps through affection (for the parent). Extremely grieved, he performs all rites like Sraddha and offering pindas. He also offers them maintenance. Conforming to (the repayment of) the three debts, he always feeds them. O you very intelligent one, O my dear husband, being their son he returns in this manner whatever would be (i.e. is) obtained from them.

22-24a. O dear one, now I shall describe to you (the son called) indifferent. He does not give and now receives; he is neither angry, nor pleased. O best of brahmanas, an indifferent (son) does not give by making a sacrifice. I have told you everything — i.e. this mode of existence (of various types) of sons.

24b-35a. Like the son are the wife, the father, the mother and the kinsmen; so also are said to be the others (like) the servants, beasts and horses; so also elephants, buffaloes and attendants. All these are connected through debt. We have for that reason not taken a debt from anyone; so also in the former existence we have not made any deposit with anyone. O dear husband, we are not indebted to anyone. (Please) listen. We

948 Padma Purana have no hostility with anyone which is entertained in a previous existence. O my husband, O best brahmana, we have not given up anything. Realising this, be calm and give up (your) worry causing unhappiness. Whose are the sons, or whose is the dear wife? Whose are the relatives and friends? You have never snatched (anything) from anyone and have given nothing to anyone. Then how can wealth come to us? O my husband, do not have any doubt. O best brahmana, whatever wealth is to be obtained, it easily comes to the hand (of a person). A man preserves wealth with great care; but the departing one (i.e. the one that dies) departs (all alone); but the wealth remains just there. Realising this, give up your worry which is useless and be calm. Whose are the sons? Whose is the dear wife? Whose are the relatives and friends? O best brahmana, in this mundane existence, nobody belongs to none (else), since there is no connection (between the two). Men of wicked hearts and deluded with great infatuation (say:) 'This is my house; this is my son; the women are mine only.' O dear husband, this bond of the mundane existence is seen to be unreal.

35b-36a. Thus advised by his dear wife, the respectable lady, he again spoke to his dear wife Sumana, who expounded knowledge. Somas'arman said:

36b-38a. O good lady, you have spoken the truth, which has removed all (my) doubt. Still good men, really wise men become fascinated (with all these). O dear one, as I am anxious to have a son, I am also anxious to have wealth. I shall produce (i.e. have) a son by this or that means. Sumana said:

38b-43a. A man conquers the worlds with a son; a son emancipates the family. Due to a good son alone the father and the mother are (i.e. proved to be) living beings. One learned son is most precious. What is the use of having many worthless sons? The first (i.e. the good) one emancipates the family, (while) the others cause tormentation. I have previously only told (you) that others are (just) relations. Due to religious merit (only) a son is obtained; (similarly) due to religious merit (birth in a good) family is obtained. A good embryo is obtained by religious merit; therefore practise religious merit. One that is born gets death (i.e. is sure to die); and one that dies gets birth. Due to meritorious acts a good birth (i.e. birth in a good family) is obtained, so also is obtained (peaceful) death; and O dear husband, he obtains happiness and wealth due to meritorious deeds. Somasharman said:

43b-44a. O dear one, tell me about the practice of good deeds, and also about the (various) existences. Of what nature is a man of meritorious deeds? (i.e. What are the characteristics of the man of meritorious deeds?) O good lady, tell (me) the characteristics of religious merit. Sumand said:

44b-45. I shall first explain to you (what) merit (is), as I have heard about it; and also (I shall explain to you") how a man or a woman behaves everyday, and how by means of meritorious deeds he or she obtains fame, dear sons and wealth.

46b-48. One should practise virtue which has these ten components viz. celibacy, truthfulness, performance of five sacrifices,1 charity, restraint, forbearance, purity, harmlessness, good prowess and non-stealing, O dear one. Complete merit is produced as satisfaction (is produced) in the belly by mouthfuls (of food after they are swallowed).

49-50a. A righteous person creates Dharma by means of three kinds of act;:. Dharma, with his heart pleased leads him to religious merit only. The wise one gets whatever he desires (even though it is) difficult to obtain.

1 Paiicamakha — The five daily sacrifices or acts of piety to be performed by a householder: (1) Brahmayajfia i.e. teaching; (2) Pitryajna i.e. offering oblations to the manes; (3) Devayajfia i.e. performing sacrificial rites; (4) Bhutayajna i.e. an offering to all created beings; and (5) Nryajna i.e. honouring guests.

50b. O you beautiful lady, what kind of form does Dharma have? What are the parts of his (body)? O my dear wife, kindly tell (it) to me; strong desire (to hear it) is produced (in me). Sumana said:

51-60. O best brahmana, in this world none has seen the form of Dharma. He, of a true nature and with his course seen by none, is not seen (even) by gods and demons. The brahmana Dattatreya, Anasiiya's son and born in Atri's family has always seen that great Dharma. The two noble ones (i.e. Dattatreya and Durvasas) practising excellent penances, behaving righteously, shining with a more praiseworthy form than that of (even) Indra due to penance and prowess, remained for ten thousand years in a forest; the two of a charming appearance ate (i.e. lived on) wind or went without food. For ten thousand, years they practised penance. Merit was observed in them who practised penance. O best brahmana, they both performed the (vow of) five fires till (i.e. during) that period (of ten thousand years). They practised it for all the three times and (during that period) did not eat food. Dattatreya and the sage (Durvasas) remained in water during that period. The best sage Durvasas. was tormented by penance. The best sage got angry with Dharma. O noble one, when the best sage was (thus) angry, the intelligent Dharma came there in his own form along with Celibacy etc. and Austerities.

61-68. Truth in the form of a brahmana, also Celibacy, similarly Penance in the form of an excellent brahmana, and Restraint as an intelligent excellent brahmana, so also Control, and Charity in the form of a brahmana maintaining the sacred fire and offering oblations to it, came to (Durvasas), the son of Atri. O best brahmana, all these having female forms, viz. Forbearance, TranquiKty, Shame, Harmlessness, and Imagination, arrived there. So also Intellect, Wisdom, Faith, Retentive Faculty, Good Act, Tranquility, all the five Sacrifices, the holy Vedas with their limbs (i.e. the Vedangas), were ready. The Consecration of Fire, the holy Horse-sacrifices and others, endowed with good forms and handsomeness, adorned with all (kinds of) ornaments, wearing divine flowers and garments, besmeared with divine sandal, endowed with crowns and earrings and adorned with divine ornaments, bright and handsome, filled with lustrous flames (came there). Thus Dharma, accompanied by his retinue came there where the angry Durvasas remained like death. Dharma said:

69-70. O brahmana, why are you angry? You are endowed with penance. There is no doubt that anger would destroy virtue and penance. Anger destroys everything; therefore one should avoid anger. O best brahmana, be at ease; the fruit of penance is excellent. Durvasas said:

71-72a. Who are you that have come with these best brahmanas? Seven beautiful and well-adorned women are standing (by you). O you highly intelligent one, tell me in detail (as to who you are etc.). Dharma said:

72b-73. See, in front of you has come this Brahmacarya (i.e. Celibacy), in the form of a brahmana, endowed with all lustre, well-pleased, having a staff in his hand and holding a water-pot.

74-76. O best brahmana, see this other bright one viz. Satya (i.e. Truth), tawny (in complexion) and having reddishbrown eyes. Similarly, O you pious one, see this Tapas (i.e. Penance), lustrous like all gods, the one that you practised and resorting to all gods; it has come into your vicinity.

77-78. Similarly Dama (i.e. Self-restraint), that is lustrous and intent on being kind to all beings, and that always nourishes, has come.

79-80. O best brahmana, Niyama (i.e. Control) has come to you. He is wearing matted hair, is rough, tawny, very sharp, and a great master. With a sword in his hand, he is the destroyer of sins. He is tranquil, of a great merit, and always endowed with rites. Here in your vicinity (i.e. to you) has come Sauca, the brahmana, who is free, very bright, resembling crystal, holding a pitcher of water and a twig used as a toothbrush.

81. This Susrusa (i.e. Service), extremely chaste and very noble, adorned with the ornaments of truth, with 'her body charming with every ornament, has come.

82-86. O best brahmana, this Ksama (i.e. Forbeaiance), extremely wise, of a pleasing body, fair (in complexion), of a smiling face, with a lotus in her hand, a foster-mother, lotuseyed, extremely beautiful, and endowed with divine ornaments has arrived. (This) Santi (i.e. Tranquility) extremely peaceful, famous, endowed with many auspicious things, looking charming due to many divine jewels, adorned with divine ornaments, engaged in obliging others, full of many truths, of a limited speech, always incomparable, pleased, and with Ksama, adorned with all ornaments, having a lotus as her seat, beautiful, of a dark complexion, successful and noble, has come to you, O you highly intelligent one.

87-89a. This noble Ahirhsa (i.e. Harmlessness) has come to you. Her complexion is like heated (i.e. bright) gold; she is looking graceful with red garments; she is well-pleased; she has a good counsel; and she is not looking here and there.

89b-94. See, O noble one, see, this Sraddha, full of knowledge, of pious hands, devout, endowed with beauty due to pearls, spotless, and smiling charmingly, has come. O you very wise one, full of much intelligence and much knowledge, with her form strongly attached to good pleasures, well-settled, charming and auspicious, endowed with all desirable meditation, the victorious mother of the worlds, endowed with beauty on account of all ornaments, having plump buttocks and breasts, of a fair complexion, adorned with flowers and garments, is standing by you only. O you noble one, this Prajna (i.e. Intellect) resembling a swan and the moon, having put on a pearl-necklace, adorned with all ornaments, well-pleased, high-minded, covered with a white garment, having a lotus as her couch, having books in her hands, always shining as she is seated on a lotus, has come to a fortunate person (i.e. to you).

95-98. O best brahmana, this Daya (i.e. Pity) with her complexion like lac juice, always well-pleased, wearing a garland made of yellow flowers, having ornaments like necklaces and armlets, endowed with rings and bracelets, adorned with earrings has come near you. The respectable lady always shines with a yellow garment. She is (simply) matchless in helping and nourishing the three worlds. She, whose character is always glorified has come.

99. This old, pious one is the wife of Thought, O you highly intelligent one. O best brahmana, she is my mother. O you of a good vow, I am your Dharma (i.e. Merit).

100b-101a. If now Dharma has approached me, then tell me the reason for this (i.e. your arrival), O Dharma, what do (i.e. can) I do for you? Dharma said:

101b-102a. O best brahmana, why are you angry? What wrong have they done? Tell me the reason, O Durvasas, if you (so) desire. Durvasas said:

102b-104. O god, listen to the reason for which I am angry. I have purified my body with restraint, purity and sufferings. I have practised penance for a period of a lakh of years. You see me like this, (and yet) compassion is not produced in you. Therefore, I am angry with you, and today only I shall give you a curse.

105a. Having heard thus (i.e. these words) from (i.e. uttered by) him, the very intelligent (Dharma) said to him. Dharma said:

105b-108a. O you very intelligent one, when I perish, the world will perish. O dear brahmana, I very much remove the root of grief. Then afterwards I give pleasure (to the man) if he does not give up truthfulness. One who depends upon (i.e. is after) happiness, is a sinner. Merit is gained with pain. (When) a being thus practising merit casts his life, I give him great happiness in the next world; there is no doubt about it.

108b-110. Great grief is reached by him (in the next world) by whom pleasure is obtained (here); but one mortal gives it up,. and somebody else enjoys it. Then who knows (what) happiness (is)? Nobody sees (i.e. knows) it definitely. I am not seeing (any) felicity; you have done an unjust thing. The body which does (certain things) does not enjoy that happiness.

111-113. Suffering is had by one body (while) happiness is enjoyed by another body. So who knows happiness, injustice or righteousness? One suffers, while someone else gets happiness. O Dharma, whatever a man enjoys is accompanied with felicity. By it alone he gets religious merit, and also (good) fruit. The (fruit of) pious rites done by one is enjoyed by another.

114-117a. All that is called happiness, whose characteristics are narrated in scriptures, and it is not otherwise. They suffer unhappiness with the same body with which they perform (bad acts). Therefore by this (behaviour) they do not enjoy in the next world also. Realising this, you who are righteous, should properly observe. How is it that happiness is not enjoyed (by a man) as the very sinful thieves suffer poignant grief with great difficulty with their bodies? Dharma said:

117b-118. The sinful ones suffer pain with that body only with which they commit sins; for that is the fruit of a sin. The wise have observed in the law-books that Danda (i.e. punishment) is superior.

119a. You yourself (should) understand it in its essential characteristics according to these rules. Durvasas said:

119b-120a. O lord of virtue, listen, what, I think, (conforms to justice): I, being angry, will give you three curses; this cannot be otherwise. Dharma said:

120b-122. O you highly intelligent one, since you are angry,,' (please) forgive me. If you are not (prepared) to forgive me, then, O best brahmana, make me the son of a maid, also a king, and a Candala also, O great sage. O brahmana, be favourably disposed to me, who am always bowing to you. Then the angry Durvasas cursed Dharma. Durvasas said:

123. O Dharma, you today become a king, (then) the son of a maid, not otherwise; go to (i.e. be bom in) the family of a Candala; O Dharma, go as you desire.

124. Thus giving three curses, the best brahmana left. It is said that formerly Dharma was seen in this connection also. Somaiarman said:

125. How (i.e. in what form) was Dharma born when cursed by that noble (Durvasas)? O you beautiful lady, if you know, (then) tell me (about) his form. Sumana said:

126-128. Being Yudhisthira, Dharma was born in the family of the Bharatas. He was also born as Vidura, a maid's son. I (shall) also tell you something else. When King Hariscandra was tormented by Visvamitra, the very intelligent one became a Candala. Thus even the noble Dharma enjoyed the fruit of his actions due to Durvasas' curse. I have told the truth to you.

1. O beautiful lady, tell me in detail the characteristics of Celibacy if you know them. Of what nature is Celibacy? Sumana, said:

2(He is a true celibate) who is always interested in truth; he the righteous one would (i.e. is) always be satisfied; and being free from faults would approach (i.e. cohabit with) his own wife when she menstruates.

3-4a. He never gives up the good practices of his family. O best brahmana, I have told you this (i.e. these characteristics) of a householder. I have indeed explained to you the celibacy of (i.e. as observed by) householders.

4b-6a. Now I shall explain to you the celibacy of (i.e. as observed by) the ascetics. Listen to me who am explaining it. He is always endowed with restraint and truthfulness; and is always afraid of sin. Avoiding (i.e. he avoids) union with his wife, he is settled in meditation and knowledge. I have (thus) told you the celibacy of the ascetics.

6b-9a. (Now) I shall just explain penance. Listen to me who am explaining it. Free from carnal desires and anger he should behave according to the (proper) rules. He remains full of exertion for obliging beings. I have thus explained penance. (Now) I shall speak about truthfulness in the same manner. He is called truthful, whose mind, on seeing other's wealth or wives, would (i.e. does) not have longing for them.

9b-16a. I shall just explain charity by means of which human beings live. He who desires his own happiness in this or in the next world, should make the great gift of food or (i.e.) of eternal happiness. Similarly at 'east a morsel should be given to one who is oppressed by hunger. There is no misgiving about it. When (food) is given (like this) it leads to great religious merit, and he ever obtains immortality. Everyday a man should give, as is possible according to his wealth, grass, a bed, words, very cool shadow of (i.e. shelter in his) house; so also he should give land, water, food, excellent pleasing words, a seat, words free from crookedness. He, who, for his own existence, daily does this, and honouring deities and manes, thus give gifts, is happy in this world and in the next world also. He, who, even being born as a human being, would make (every) day fruitful by means of giving gifts, study and (other) rites, is (just) a god; there is no doubt about this.

16b-18a. I shall explain to you restraint (niyama) — the excellent means of religious merit. (He is a restrained person) who is engaged in worshipping deities and brahmanas, is always full of restraint and is engaged in vows like giving gifts and other meritorious obligations. This is restraint that I have explained.

18b-20. O best of brahmana, I shall now explain the nature of forgiveness. (Please) listen. Hearing the loud cry of someone being beaten by someone else, he should not get angry, and should not beat (back) even if he is beaten. The pious one should be patient. He has no attachment. He gets great happiness here (i.e. in this world) and in the next world.

21-22a. I have thus explained forgiveness. Now I shall explain purity. He is pure, who is pure externally and internally, and is free from attachment. He lives with such practices as bath and sipping water.

22b-23. I have thus explained purity. Now I shall tell you about non-violence. One who knows should not (i.e. one should not deliberately) pull off even (a blade of) grass. He should be devoted to harmlessness; should look upon others as upon himself.

24-25a. I shall (now) explain tranquility. A man gets happiness through tranquility. He should observe tranquility, and should not at all give it up because of trouble. Giving up enmity with beings, he should thus make up his mind.

25b-26. Thus I have explained tranquility. Now I shall tell about non-stealing. A man should not snatch away other's wealth or should not kidnap other's wife, mentally, by words or physically (i.e. should not think or talk about or do these things). Thus he should make up his mind.

27-28a. O best brahmana, I shall just explain to you sensecontrol (dama). Being sensible and controlling himself, he should destroy the insolence of his senses and his mind susceptible to emotions by curbing them.

28b-32a. I shall explain to you service (susrusa) as is told in religious texts, and shall tell you about it as it is explained by former preceptors. By means of words, mind and body one should accomplish his preceptor's mission. That is said to be service where (i.e. by which) favour is produced. O best brahmana, I have explained to you Dharma (i.e. righteousness) in all its forms. O my husband, I shall tell you anything more that you desire to hear. A man who always lives in (i.e. practises) Dharma like this is never again born in this mundane existence.

32b. By means of (practising) Dharma he goes to heaven. I am telling you the truth, (and) the truth (only).

33-34a. Knowing thus, O you highly intelligent one, go to (i.e. practise) Dharma. O dear one, everything, that is difficult to be accomplished on earth is obtained by the favour of Dharma. (Please) do only what I tell you.

34b-35. Hearing the words of his wife, the very intelligent Somasharman, again spoke to his wife, Suznana, who explained Dharma.

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