March 5, 2017: Session 2

Maithili Folklore Story 17_03_05_02

Documented by Coralynn V. Davis and Carlos Gomez
Transcription and Translation by Pranav Prakash
Translation edits by Coralynn V. Davis

Teller: Radha Devi Singh
Location: Ranti
Date: 03/05/17

View the transcription in Maithili.

एकटा ब्राह्मण रहेथ।

There once was a Brahmin.

हुन्का अपन ब्राह्मणी छल्खिन।

He had a Brahmin wife.

हुन्का सातटा बेटा रहैन।

They had seven sons.

तऽ ब्राह्मणी जे छल्खिन, से खेनै जे बनब्थिन, तऽ हुन्कर चूल्हा – मैट के चूल्हा पर लोग खाना नऽ बनबै छलै पहिनै – तऽ ओ खाना बनब्थिन जे तऽ ओ ज भात जे पसब्थिन तऽ ओ सबटा माड़ औएठाँ हुन्का एकटा मोएन्ह रहेन – मोएन्ह मने बील – ओए बील में उ ढ़ाएड़ देथिन्ह मार सबटा।

So, the Brahmin lady, who was there, would cook food on an earthen stove. In old times, they used to cook food on earthen stoves. After cooking the food, that is, rice, she used to strain the excess water of the cooked rice into a burrow. A burrow is like a hole. She would pour all of the rice water into that burrow.

अ ओएठाँ ओ बील में नाग नागिन कॅ बास रहेन।

That burrow—that hole—was home to [a pair of cobra snakes], Nag and Nagin.

अ नाग ओएठाँ से नीकेल कॅ हवा खाए लॅ ज औत्तो एना कॅ बाहर निकल्थिन, त उ छत्र काटथिन।

That Nag would come out of it to get some fresh air, and he would raise out his head. 

तऽ ओ ब्राह्मणी कॅ होएन कि इ दीयेठ छीयै – जे पर कि दीप राखल जाएछै, तेकरा दीयेठ कहैछे – तऽ ओए पर ओ दीप नेस दथिन।

But the Brahmin lady took the Nag’s head to be a candlestick—that which supports or holds candles is known as a candelabra—and she used to place candles on the Nag’s head.

तऽ ओए डाग कॅ चैन बहुत धीप जाएन, जड़े लगैन।

The Nag’s forehead used to heat up, and burn.

आ ओए मुँह में जे ओए माड़ धाएर देथिन, तऽ जत्तै हुन्कर अंडा रहै, सब अंडा गंडा भो जाए। सबटा अंडा मएर जाए।

And whenever the Brahmin lady poured the cooked rice water into the hole, the snake couple’s eggs would get destroyed. Their eggs would perish.

तऽ ब्राह्मण के जे बेटा सबके बियाह हुएन, तऽ हुन्कर घर से एक किलोमीटर दूर पर से एकटा बड़क गाछ छलै।

Whenever the Brahmin planned all of his sons’ weddings [they would take place at] a banyan tree that was located one kilometer away from their house.

ओएठाँ जे बड़ कन्या अबै, तऽ उ नाग-नागिन ओएठाँ एकरा दुनुटा के डएस लेथिन। उ मएर जाए। हँ।

Whenever the groom and bride would arrive at that tree, the Nag and Nagin would bite both of them. They would die.

तऽ एना करैत करैत, हुन्का छऽटा बेटा मएर गेलैन।

In this way, six of their sons perished.

तेकरा बाद ब्राह्मण कहल्खिन कि जे आब हम सातम के बियाह नै करैबेन।

Afterwards, the Brahmin decided that he would not arrange for the marriage of his seventh son.

लेकिन तय्यो दु चार साल जखेन बीतलै, तऽ ब्राह्मणी कहल्खिन कि जे, “हे, ब्राह्मण, आब तऽ इ बहुत पैग भो गेला है, हीन्का बियाह करा दियौ।”

Nevertheless, after two to four years had passed, the Brahmin wife said, “O Brahmin, this one has fully come of age; you should plan his wedding. 

तऽ ब्राह्मणी कहल्खिन जे, “आहाँ के छऽटा बेटा खतम भौ गेलै, तय्यो आहाँ के इच्छा होए जे हम बियाह करब्येन?”

Then the Brahmin lady [sic]¹ said, “Six of your sons have already died. Do you really wish that we plan the wedding [of our seventh son]?”

तऽ ओ बहुत जिद करै लगल्खिन। तऽ कहल्खिन, “ठीक छै।”

But she insisted a lot. So, he conceded, “Okay.”

उ बिदा भेला।

He set out. 

उ अपन छत्ता जूता पहिरलेथ अ बिदा भेला।

He wore his shoes, grabbed his umbrella, and went on his way.

जाएत जाएत जाएत जाएत बड़ी दूर जखेन गेला, तऽ देखल्खिन कि जे बहुत लड़की सब से खेलाए छलै।

He walked, and walked, and walked, and reached a very distant place. There he saw that many girls were playing together.

तऽ खेलै छलै, तऽ सब मैट लॅग लिखै छलै, अपन खिलौना सब बन्बै छलै।

They were playing. All of them were scribbling something on the ground. They were all making toys.

तऽ सब जखन साँझ हुए लग्लै, तऽ सब अपन अपन मिटा लल्कै।

When it became evening, then they all erased their scribblings.

लेकिन एकटा लड़की जे रहै, ओ कहल्के कि जे, “हम नै मिटाएब अपन। गढ़ल कत्तौ लोग मिटाबै? से हम अपन नै मिटाएब।”

But there was one girl who said, “I won’t erase my work. Why must one efface their handiwork? I will not erase my work.”

तऽ ओ ब्राह्मण के भेलैन कि, “अरे बाह, इ लड़की तऽ कोनो दिब्य छी।”

The Brahmin concluded, “Wow! This girl must be divinely inspired.”

ओए लड़की के पिछू इ बिदा भौ गेलैथ। 

He began to follow that girl.

तेकर बाद इ ब्राह्मण एकटा गेला गाछ कॅ तॅर में बैस रहला थैक गेला तऽ।

After a while, this Brahmin, being tired, sat in the shade of a tree.

एकटा बॅर के गाछ रहै, पीपड़ के गाछ रहै। ओए तॅर में ओ बैस गेला।

There was a banyan tree, a peepal tree. He sat under that tree.

तऽ एत्तै दूर जे चलल रहैथ, से ओहिना धूप में। अ गाछ तॅर जे गेलैथ, तऽ ओ छाता तैन लेलैथ।

Throughout his long journey, he had walked under the sun. Now that he sat under the tree, he raised his umbrella.

तऽ आन लड़की सब जे रहै, से कहल्के कि, “देखी गै, इ ब्राह्मण पागल छै। से एत्तै दूर धूप में चललैय, से ओहिना। आ अखैन एहिठाँ जे एलैय, त छाता तैन लेल्कैय।”

When the other girls watched him, they said, “Look at him, this Brahmin is crazy. He walked all this way in the sun, he just walked. And now that he has arrived here [in the shade of a tree], he has raised his umbrella.

तऽ ओ लड़की जे रहै, जे नै अपन मिटैने रहै, से कहल्के जे, “नै, इ ब्राह्मण बहूत बुधियार छै। ओना जे चलैछे, तऽ आसमान में तऽ देखैछे जे की छै, नै छै। अ गाछ तर में, तऽ ओ देख नै रहल छै जे कोन चिड़ैय चटक हमर देह पर कॅ दैत, कोन कीड़ा हमर देह पर खैस पड़त। इ ब्राह्मण बहुत बुधियार छै।”

But the girl who had not erased her scribblings said, “No, this Brahmin is very wise. When you walk under the sky, you are able to see directly what is flying or not flying in the sun. But when he is under the tree, he is unable to see which birds may let their droppings fall on his body, which insect may fall on him. This Brahmin is very wise indeed.”

तऽ हीन्का दूटा बात उ लड़की के भेलैन कि जे, “इ दीब्य लड़की छी।”

The Brahmin found two instances when the girl made him conclude, “This girl is divinely inspired.”

तकर बाद फेर जाए लग्लैथ, तऽ एकटा नदी रहै, धार रहै, से टपै लग्लैथ। तऽ एत्तै दूर, खालिये पैर चललैथ अ धार में जे टपै लग्लैथ, तो ओ अपन जुत्ता पहिर ललैथ।

After that, he resumed his walk. There was a river, a stream, that he had to cross. Throughout this long journey, he had walked barefoot. But when he was about to cross the river, he wore his shoes.

तऽ फेर ओ लड़की छोड़ी सब रहै,  लड़की सब रहै, से कहल्कै कि जे, “तों कहैछिही जे बड्ड बुधियार छै, इ बाभण महा पागल छै। एत्तै दूर खलिये पैर चल्लैयऽ आ धार टप्पै लगलेय तऽ जूता पहिर लेल्कैय।”

Now the other girls, who were still there, opined, “You are claiming that he is very wise. But this Brahmin is really nuts. Throughout this long journey, he walked barefoot. But for purposes of crossing the stream, he is wearing shoes.”

तऽ ओ कहल्के, “नै, इ ब्राह्मण बहुत बुधियार छै। एना त खूलल में त देखैछै जे कोन छै जीव जन्तु सब छै, तऽ ओकरा त नै ओ पर पैर देतै आ जल में तऽ नै देखैछे कोन जल कीड़ा एकड़ा काएट लेतै, इ बहुत ब्राह्मण  बुधियार छै।”

To which she retorted, “No, this Brahmin is very wise. When he walks in the open, he is able to see which animals and sentient things are lying around; hence he does not step on them. But when he has to walk into the water, then he is unable to see which underwater creature is about to bite tim. This Brahmin is very wise.”

तखैन इ ब्राह्मण कॅ तीनटा मील गेलैन कि, “इ लड़की बहुत छै दीब्य।” ओ ओकर पाछु पाछु बिदा भेलैथ।

Thus, this Brahmin found three instances which [led him to conclude], “This girl is indeed divinely inspired.” He began following her.

ओ लड़की एकटा धोबी के घर में गेलै।

That girl went to a washerman’s house.

तऽ इ, इ त ब्राह्मण रहैथ, तऽ इ धोबी के औएठाँ में जा कॅ से हल्ला करै लगल्खिन जे, “घरबैय्या छी, यो, घरबैय्या छी, यो!”

Then he—even though he was a Brahmin—arrived at the washerman’s door and began calling, “O householder, O householder, are you there?”

तऽ ओ धोबिया निकल्लै।

The washerman came out.

ओ कहल्खिन, इ ब्राह्मण कहल्खिन कि जे “हमरा एक पतौड़ा साग दिअ।”

He said—the Brahmin said, “Please offer me pataura.”²

तऽ ओ कहल्खेन जे, “सरकार, महाराज, आहाँ ब्राह्मण छी, हम धोबी छी। आहाँ हमर ओत्तै के केना खाएब? आहाँ के तऽ धर्म चएल जैत। हम तऽ धोबी छोट जाएत छी। आहाँ तऽ ब्राह्मण छी।” 

To which the washerman replied, “My lord, O king, you are a Brahmin, and I am a washerman. How can you eat at our place? Your dharma will be sullied. I am a washerman of lower caste. You are a Brahmin.”

तऽ ओ कहल्खिन कि, “नै, नै, हमरे जैत जाएत नऽ, हमरा आहाँ दीअ।

Then he replied, “No, no, if anything, I will lose my caste. Please offer [pataura] to me.” 

अ हम अपन बेटा कॅ, आहाँ के लड़की के हाथ माँगै छी। ओकरा से हम शादी कराएब।” 

And for my son, I am asking for your daughter’s hand. Please allow me to marry my son to her.” 

ओ त हुन्का लड़का कॅ शादी भेलैन। ओ अपन लड़का के आएन के करेलैथ। 

His son was married to her. He brought his son and arranged for their wedding. 

तखैन ओ लड़की बिदा हुए लग्लै जे, तऽ ओ माय कॅ कहल्के कि जे, “माँ, कैल खन बट साबित्री हेतै, से हमरा आहाँ सब चीज संग कॅ दिअ। पतिया, लालटेन, खीरोदिनी, चना, इ सब सबटा लाबा इ सब होएछे, बट साबित्री में, हमरा आहाँ संग कॅ दियो।”

When the bride was about to depart [for her husband’s home], she asked her mother, “Ma, tomorrow is the ‘Bat-Savitri’ ceremony. Give me everything that is needed for the Bat-Savitri’s rituals. Mat, lantern, earthenware, gram, corn, and the like, are some of things that are needed for the rituals. Pack these things with my [luggage]. 

तऽ उ माय हुन्का परात भेनै हुन्कर बिदागरी भेलैन शादी भेलैन बिदागरी भेलैन, ओ सब संग कॅ देल्कैन। 

So, her mother bid her farewell in the morning. Her wedding took place, and then her departure was arranged. She handed everything [to her daughter].

ओ एलैथ।

The bride arrived [at her husband’s place]. 

फेर ओ अबैत अबैत ओही बड़क गाछ लॅग एलै, जत्तै हुन्कर सबटा छबौ बेटा कॅ उ नाग काएट नेनै रहथिन। 

As they were approaching, they reached the same banyan tree where that nag had bitten six of the sons.  

जखन ओत्तै एल्लै, तऽ ओ परात भेनै एलै तऽ ओ अपन पूजा पसारलेथ। सबटा बट साबित्री के बॅरक गाछ बिएन सबटा माय हुन्का संग कॅ देनै रहथिन। खीरोदिनी में बॅर रहैछे लटकल, से सबटा हुन्का संग कै देनै रहथिन।

When they arrived there—they had reached there the next morning—she then unpacked everything that was required for her prayer rituals. Everything that was required 

ओ तऽ पूजा करै लग्लैथ। बॅर रहथिन, हुन्कर अपन स्वामी। 

Then she began worshipping. Her husband—her master—was there. 

प्रो॰ देविस: गाछ पर?

Prof. Davis: On the tree? 

रत्ना सिंह: गाछ पर नै, स्वामी हुन्का संगे रहथिन। आ बॅर के टिकड़ी जे रहैछे नै, से ओ ओए में बाँधल रहैछे। ओकरा बॅर कहैछे, अ स्वामी भेलै स्वामी से। 

Ratna Singh: No, not on the tree. He was with her. And a patty that represents the groom is tied to the banyan tree. It is known as the banyan tree, and the master is the master. 

तकर बाद ओ नाग एल्खिन अ हुन्कर स्वामी के डैंस लेल्खिन। 

Then the Nag came and bit her master.

डैंस के अ ओ बॅर जे खीरोदिनि जे रहै, तै मॅ जल भरल रहैछे, ओए में पाएन पीये लॅ गेल्खिन। 

After biting him, he began drinking from the earthenware that is used in the ritual and which is filled with water.

ओ पाएन पीये लॅ गेल्खिन नऽ, त इ साबित्री जे रहैथ, उ लड़की साबित्री रहथिन, उ फट सॅ अपन जंघा से ओकरा झाँएप देल्खिन। 

As he proceeded to drink the water, this Sabitri—the girl who was Sabitri—quickly covered the earthenware with her thigh. 

ओ नाग ओए में बंद भौ गेल्खिन। 

That Nag was trapped in there. 

त उ नागिन जे रहथिन, चारु दिस बुलॅ लागल्खिन उ हुन्का कहथिन कि जे, “हे धीया, मोर नाह दिअ। हमर स्वामी क हमर नाग क दिअ आहाँ।”

Then the nagin who was there began circling in four directions. She said to Sabitri, “O Mother, spare my master. Release my master—the nag—to me.” 

तऽ उ बट साबित्री जे रहथिन, से कहल्खिन कि जे, “आहाँ के जे सन सन केस ऐच्छ, मतलब, पाकल केश ऐच्छ, कण कण दाँत ए, टूटल-फूटल दाँत ए, से तऽ आहाँ ‘नाह नाह, स्वामी स्वामी’ करैछी, अ हमरा तऽ राएत बियाह भेलै, से जे हमर स्वामी कॅ आहाँ डैस लेलोहँ, से हम की करू?”

Then the Bat-Sabitri, who was still there, said to her, “You have grizzly hair, that is, you have grey hair. Your teeth are shaking, they are broken and crumbling. Even then, you are chanting, “O lord, o lord, o master, o master.” And I was married last night. But you have bitten my master. Tell me, what should I do? 

तऽ उ नै छोड़लखिन्ह, ओए तर में दबले रह गेल्खिन। 

So, she did not release the snake, she held him in that [earthenware]. 

तेकरा बाद जमराज कॅ पता अथि भौ गेलैन जे, “उ मएर गेलै, उ सतिबान छल्खिन ओत्तै। उ मएर गेलैथहँ।” 

Jamraj [God of Death] later learned about this incident, “He passed away, he was Satiban. He has died.” 

तऽ उ जमराज एल्खिन महीस पर चढ़ल अपन फान ननै जे हुन्का। 

That Jamraj came riding on his buffalo and brandishing his dagger. 

अ उ अपन स्वामी कॅ एकता जंघा लॅ कॅ खिरोदिनि के दबने रहैत नाग कै, अ एकटा जंघा पर अपन स्वामी कॅ उ सुतोनै रहैथ। मएर जे गेल्खिन। काएट जे लेल्केन नाग से। ओ सुतैने रहैथ। 

She had trapped the snake in the earthenware using one of her thighs. On her second thigh, she had laid her husband to sleep. He had died there. The Nag has bitten him. She laid him there. 

तऽ ओ कहल्खिन जे, “आहाँ हटू, किया कि आहाँ तऽ जीबित छी, ओ त मएर गेल छैथ, हीन्कर प्राण लेबेन हम जाएब।” 

Then he [Jamraj] said, “Please move, as you are alive and he is dead. I will carry his dead soul and depart.”

तऽ ओ साबित्री कहल्खिन कि जे, “नै, हम तऽ नै हीन्का हटैबेन।”

To which Sabitri responded, “No, I won’t let you remove him.” 

ओ केल्खिन कि दुइब रहैन पूजा लग हुन्का, से खोएंट खोएंट कॅ, पीछू फेक लगल्खिन। तऽ ओ हुन्का जमराज जे रहै पूरा सर्वाङ्ग शरीर में फोका भो गेलै। सौंसे। 

What she did then was that she picked some durba grass blade-by- blade and began throwing the blades of grass behind her. This caused boils all over the body of Jamraj, who was stationed there. All over his body. 

ओ त साबित्री छल्खिन। 

She was, after all, Sabitri.

हुन्का फोंका भो गेलैन। 

His body was covered with boils. 

तहैन जमराज गेला फेर स्वर्ग जे, “महाराज, महाराज!,” धर्मराज कॅ कहल्खिन जे, “ऐँह पृथिवी पर, मर्त-भूवन में, ते एहन सती-साबित्री ऐय जे हमरा देखू पूरा देह में से एकदम फोकें फोका भो गेल्ह, ढ़र्रा भो गेल्ह।”

Then Jamraj went to heaven, “O great king, o great king!” He addressed Dharmaraj, “On this earth—in this mortal world—there is such a Sati-Sabitri, who—look at me—has given rise to boils all over my body, she made pox.”

तखैन अपनै से एल्खिन धर्मराज। 

Then the Dharmaraj himself came. 

ओ धर्मराज जे एल्खिन, तऽ इ हीन्का बेलीक फूल रहैन ओए में उज्जर चना लगा के इ हुन्का देह पर फेकल्खिन। 

When the Dharmaraj came, then she gathered jasmine flowers with chickpeas and threw them on his body. 

तऽ हुन्का बहुत शीतल लग्लेन। 

Then Dharmaraj felt very cool. 

अ ठाएड़ भॅ कॅ जे हुन्का प्रणाम केल्खिन, तैं में हुन्कर स्वामी के प्राण ले कै धर्मराज बिदा भो गेल्खिन। 

And when she stood up to offer her respect to him, he took hold of her husband’s soul and departed.  

अ उ नाग ओए में से निकेल गेल्खिन छूइट गेल्खिन।

The Nag also escaped from there, he too was free. 

ओ जे बिदा भो गेल्खिन, तऽ इहो हुन्कर पाछु पाछु बिदा भो गेलैथ।  

When he departed from there, she too began following close behind him. 

जाएत जाएत जाएत जाएत बड़ी दूर गेलैथ, तो ओ पाछु मुड़कर जे तकल्खिन जे साबित्री पाछू ऐब रहलछै। 

He walked and walked, and walked and walked, and went very far. Then he looked back and saw that Sabitri was trailing behind him. 

तऽ ओ कहल्खिन, “हे बेटी, जौबैत लोग स्वर्ग नै जाएछै, से आहाँ आहाँ जाऊ। आहाँ के स्वामी तऽ मएर गेलैथ। आहाँ स्वर्ग नै ऐब सकैछी।” 

So he said to her, “O daughter, living beings cannot go to heaven. You should go back. Your master has died. You cannot walk into the heaven.” 

तऽ ओ कहल्खिन कि जे, “नै, हम तऽ बिना स्वामी के नै रहब।”

Then she replied, “No, I will not live without my master.” 

तऽ कहल्खिन कि जे, “नै, आहाँ हमरा सॅ तखैन एकटा बरदान माँगू। की बरदान मँगेछीयै?”

Then he said to her, “No. Ask for a boon from me. What boon do you request?” 

इ मन में सोचलैथ जे, “हमरा तऽ बहूत चीजक जरूरत ऐच्छ।” 

She contemplated, “I need so many things.” 

हीन्कर ससुर जे रहथिन से आन्हर रहथिन। 

Her father-in-law was blind. 

हुन्का राज चल गेल छलैन।

He had lost his kingdom.

हीन्का भाए नै रहैन। 

She had no brother. 

अपन स्वामी मएर गेल रहैन। 

Her husband was dead. 

अपना संतान नै रहैन। 

She had no offspring of her own. 

एत्तै चीजक हुन्का जरूरत छलै। 

She needed all of these things. 

तऽ इ मन में सोचले, “अ एकैटा बरदान मँगै लॅ कहल्खिन जे, ‘एकटा बरदान माँगू।’” 

She considered, ‘I have been granted only one boon. He said, ‘Ask for one boon.’”

तऽ उ सोचलैन मन में जे, “एहन कोन बरदान माँगी जे एक्के में सबटा ऐब जाए?”

Then she mulled it over in her mind, “How can I ask for one boon from which I get everything that I need?” 

ओ कहल्खिन कि जे, “ठीक छै। तऽ हम आहाँ से माँगैछी जे हमर ससुर राजसिंहासन पर बैस अप्पन पौत्र कै से अपन मामाक संग खेलैत देखैत।” 

Then she answered, “Okay. So, I request of you that my father-in-law be able to witness his grandson play with his maternal uncle while seated on his imperial throne.” 

राजसिंहासन पर बैस अपन पौत्र कॅ अपन मामाक संग खेलैत देखै।  

Seated on his imperial throne, he should see his grandson play with his maternal uncle. 

तऽ उ धर्मराज कहल्खिन, “तथास्तु।” 

Then he, Dharmaraj, responded, “So be it.” 

फेर धर्मराज बिदा भौ गेला। 

Dharmaraj departed again. 

उ जाए लग्ला। 

He resumed his journey. 

इ हुन्कर पाछु बिदा भेलैत। फेरो। फेरो पलैट कॅ देखल्खिन। 

She continued to follow him. Again. He looked back and saw her again. 

कहल्खिन, “हे पुत्री, आहाँ बहुत जिद्दी छियै। आहाँक तऽ हम बरदान दॅ देलों अ तय्यो आहाँ ऐब रहल छीयै। स्वदेह कोइ नै स्वर्ग जाएछे। मरैछे तखन लोग जाएछे।”

He exclaimed, “O daughter, you are very stubborn. I have already given you a boon, but you are still following me. No one can enter the heaven if still living in one’s body. Only when one dies can one go there.”

तऽ कहल्खिन कि जे, “हे धर्मराज, आहाँ केहन धर्मराज छी? आहाँ जे हमरा बरदान देलौन्ह अ पुत्री कहैछी, तऽ हमरा बिना स्वामी के पुत्र हैत? आ हमर पुत्र जे हैत, से तऽ आहाँ हमर स्वामी कॅ आहाँ लॅ जाए, लॅ जा रहल छी। तऽ हमर ससुर जे अपन पौत्र के खेलैत देखतै तऽ अपन मामाक संगै, से हमरा अधर्मक संतान हैत?” 

She replied, “O Dharmaraj, why are you the arbiter of justice? You have given me a boon, and you consider me your daughter. But how will I beget a son without a husband? For me to have a son… but you are taking my husband away. You are taking him away. For my father-in-law to witness his grandson playing with my brother, am I to have an illegitimate child? 

तऽ धर्मराज ओत्तै हाएर गेलैथ हुन्का लॅग। 

The Dharmaraj was thus defeated by her. 

ओ ओ जीत गेल्खिन हुन्कर अथि में, किया तऽ ओ तऽ कह देनै रहथिन। ओ त हुन्कर ससुर कॅ आँएख भौ गेलैन। हुन्कर भायो भो गेलैन। ओ तऽ ब्रह्मा बिष्णु महेश सब ऐब गेल्खिन जे हुन्कर अथि तोएर देल्खिन ओ अहंकार के तोएर देल्खिन। 

She…she had won by expressing her wishes. And now his father-in-law regained his vision. She also got a brother. And then Brahma, Vishnu and Mahesh came there, for she had crushed Dharmaraj’s ego. 

तऽ कहल्खिन जे, “जे अथि के मास में जेठ मास में अमाबस्या के दिन सती-साबित्री के पूजा करत हुन्का ओकरा अखंड सौभाग्य बनल रहतै अ धन, अन्न धन, सम्पति सेहो भरल रहतै।” 

They said, “Whoever worships Sati-Sabitri during this month,the month of jyetha, on the last night of the dark fortnight, their fortunes will remain intact, their wealth, food and jewels, and prosperity will remain abundant. 

इ साबित्री के खिस्सा छीयै। 

This is the story of Sabitri. 

तऽ हम सब जे पूजा करैछी साबित्री के, तऽ इ खिस्सा हम सब कहै छीयै। से अपन असगरो पूजा करैछी, त असगरो बाएज के इ खिस्सा बएज लै छी। 

So, when we worship Sabitri, then we all narrate this story. Even when we worship alone, we narrate this story to ourselves.