Brahma-khaṇḍa · Chapter 10
Sourceसौतिरुवाच ।। भृगोः पुत्रश्च च्यवनः शुक्रश्च ज्ञानिनां वर ।। क्रतोरपि क्रिया भार्य्या वालखिल्यानसूयत ।। १ ।। त्रयः पुत्राश्चाङ्गिरसो बभूवुर्मुनिसत्तमाः ।। बृहस्पतिरुतथ्यश्च शम्बरश्चापि शौनक ।। २ ।। वसिष्ठस्य सुतः शक्तिः शक्तेः पुत्रः पराशरः ।। पराशरसुतः श्रीमान्कृष्णद्वैपायनो हरिः ।। ३ ।। व्यासपुत्रः शिवांशश्च शुकश्च ज्ञानिनां वरः ।। विश्वश्रवाः पुलस्त्यस्य यस्य पुत्रो धनेश्वरः ।। ४ ।। शौनक उवाच ।। अहो पुराण वदुषामत्यन्तं दुर्गमं वचः ।। न बुद्धं वचनं किंचिद्धनेशोत्पत्तिपूर्वकम् ।। ५ ।। अधुना कथितं जन्म धनेशस्येश्वरादिदम् ।। पुनर्भिंन्नक्रमं जन्म ब्रवीषि कथमेव माम् ।। ६ ।। सौतिरुवाच ।। बभूवुरेते दिक्पालाः पुरा च परमेश्वरात् ।। पुनश्च ब्रह्मशापेन स च विश्वश्रवस्सुतः ।। ७ ।। गुरवे दक्षिणां दातुमुतथ्यश्च धनेश्वरम् ।। ययाचे कोटिसौवर्णं यत्नतश्च प्रचेतसे ।। ८ ।। धनेशो विरसो भूत्वा तस्मै तद्दातुमुद्यतः ।। चकार भस्मसाद्विप्र पुनर्जन्म ललाभ सः ।। ९ ।। तेन विश्रवसः पुत्रः कुबेरश्च धनाधिपः ।। रावणः कुम्भकर्णश्च धार्मिकश्च विभीषणः ।। 1.10.१० ।। पुलहस्य सुतो वात्स्यः शाण्डिल्यश्च रुचेः सुतः ।। सावर्णिर्गौतमाज्जज्ञे मुनिप्रवर एव सः ।। ११ ।। काश्यपः कश्यपाज्जातो भरद्वाजो बृहस्पतेः ।। स्वयं वात्स्यश्च पुलहात्सावर्णिर्गौतमात्तथा ।। १२ ।। शाण्डिल्यश्च रुचेः पुत्रो मुनिस्तेजस्विनां वरः ।। बभूवुः पञ्चगोत्राश्च एतेषां प्रवरा भवे ।। १३ ।। बभूवुर्ब्रह्मणो वक्त्रादन्या ब्राह्मणजातयः।। ताः स्थिता देशभेदेषु गोत्रशून्याश्च शौनक ।। १४ ।। चन्द्रादित्यमनूनां च प्रवराः क्षत्रियाः स्मृताः ।। ब्रह्मणो बाहुदेशाच्चैवान्याः क्षत्रियजातयः ।। १५ ।। ऊरुदेशाच्च वैश्याश्च पादतः शूद्रजातयः ।। तासां सङ्करजातेन बभूवुर्वर्णसङ्कराः ।। १६ ।। गोपनापितभिल्लाश्च तथा मोदककूबरौ ।। ताम्बूलिस्वर्णकारौ च वणिग्जातय एव च ।। १७ ।। इत्येवमाद्या विप्रेन्द्र सच्छूद्राः परिकीर्त्तिताः ।। शूद्राविशोस्तु करणोऽम्बष्ठो वैश्यद्विजन्मनोः ।। १८ ।। विश्वकर्मा च शूद्रायां वीर्य्याधानं चकार सः ।। ततो बभूवुः पुत्राश्च नवैते शिल्पकारिणः ।। १९ ।। मालाकारः शङ्खकारः कर्मकारः कुविन्दकः ।। कुम्भकारः कांस्यकारः षडेते शिल्पिनां वराः ।। 1.10.२० ।। सूत्रकारश्चित्रकारः स्वर्णकारस्तथैव च ।। पतितास्ते ब्रह्मशापादयाज्या वर्णसङ्कराः ।। ।।२१।। शौनक उवाच ।। कथं देवो विश्वकर्मा वीर्य्याधानं चकार सः ।। शूद्रायामधमायां च कथं ते पतितास्त्रयः ।। २२ ।। कथं तेषु ब्रह्मशापो ह्यभवत्केन हेतुना ।। हे पुराणविदां श्रेष्ठ तन्नः शंसितुमर्हसि ।। २३ ।। सौतिरुवाच ।। घृताची कामतः कामं वेषं चक्रे मनोहरम् ।। तामपश्यद्विश्वकर्मा गच्छन्तीं पुष्करे पथि ।। २४ ।। आगच्छत्तद्विलोकाच्च प्रसादोत्फुल्लमानमः ।। तां ययाचे स शृङ्गारं कामेन हृतचेतनः ।। २५ ।। रत्नालङ्कारभूषाढ्यां सर्वावयवकोमलाम् ।। यथा षोडशवर्षीयां शश्वत्सुस्थिरयौवनाम् ।।२६।। बृहन्नितम्ब भारार्तां मुनिमानसमोहिनीम् ।। अतिवेगकटाक्षेण लोलां कामातिपीडिताम् ।।२७।। तच्छ्रोणीं कठिनां दृष्ट्वा वायुनाऽपहृतांशुकाम् ।। अतीवोच्चैः स्तनयुगं कठिनं वर्तुलं परम् ।। २८ ।। सुस्मितं चारु वक्त्रं च शरच्चन्द्रविनिन्दकम् ।। पक्वबिम्बफलारक्तस्वोष्ठाधरमनोहरम् ।। २९ ।। सिन्दूरबिन्दुसंयुक्तं कस्तूरीबिन्दुसंयुतम् ।। कपोलमुज्ज्वलं शश्वन्महार्हमणिकुण्डलम् ।। 1.10.३० ।। तामुवाच प्रियां शान्तां कामशास्त्रविशारदः ।। कामाग्निवर्द्धनोद्योगि वचनं श्रुतिसुन्दरम् ।। ३१ ।। विश्वकर्मोवाच ।। अयि क्व यासि ललिते मम प्राणाधिके प्रिये ।। मम प्राणांश्चापहत्य तिष्ठ कान्ते क्षणं शुभे ।। ३२ ।। तवैवान्वेषणं कृत्वा भ्रमामि जगतीतलम् ।। स्वप्राणांस्त्यक्तुमिष्टोऽहं त्वां न दृष्ट्वा हुताशने ।।३३।। त्वं कामलोकं यासीति श्रुत्वा रम्भामुखोदितम् ।। आगच्छमहमेवाद्य चास्मिन्वर्त्मन्यवस्थितः ।। ३४ ।। अहो सरस्वतीतीरे पुष्पोद्याने मनोहरे ।। सुगन्धिमन्दशीतेन वायुना सुरभीकृते ।। ३५ ।। यभ कान्ते मया सार्द्धं यूना कान्तेन शोभने।। विदग्धाया विदग्धेन सङ्गमो गुणवान्भवेत् ।।३६।। स्थिरयौवनसंयुक्ता त्वमेव चिरजीविनी।। कामुकी कोमलाङ्गी च सुन्दरीषु च सुन्दरी।।३७।। मृत्युंजयवरेणैव मृत्युकन्या जिता मया ।। कुबेरभवनं गत्वा धनं लब्धं कुबेरतः।।३८।। रत्नमाला च वरुणाद्वायोः स्त्रीरत्नभूषणम् ।। वह्निशुद्धं वस्त्रयुगं वह्नेः प्राप्तं महौजसः।।३९।। कामशास्त्रं कामदेवाद्योषिद्रञ्जनकारम्।। शृङ्गारशिल्पं यत्किञ्चिल्लब्धं चन्द्राच्च दुर्लभम् ।। 1.10.४० ।। रत्नमालां वस्त्रयुग्मं सर्वाण्याभरणानि च ।। तुभ्यं दातुं हृदि कृतं प्राप्तं तत्क्षणमेव च ।। ४१ ।। गृहे तानि च संस्थाप्य चागतोऽन्वेषणे भवे ।। विरामे सुखसम्भोगे तुभ्यं दास्यामि साम्प्रतम् ।। ४२ ।। कामुकस्य वचः श्रुत्वा घृताची सस्मिता मुने ।। ददौ प्रत्युत्तरं शीघ्रं नीतियुक्तं मनोहरम् ।। ४३ ।। घृताच्युवाच ।। त्वया यदुक्तं भद्रं तत्स्वीकरोम्यधुना परम् ।। । किन्तु सामयिकं वाक्यं ब्रवीष्यामि स्मरातुर ।। ४४ ।। कामदेवालयं यामि कृतवेषा च तत्कृते ।। यद्दिने यत्कृते यामो वयं तेषां च योषितः ।।४५।। अद्याहं कामपत्नी च गुरुपत्नी तवाधुना ।। त्वयोक्तमधुनेदं च पठितं कामदेवतः ।। ४६ ।। विद्यादाता मन्त्रदाता गुरुर्लक्षगुणैः पितुः ।। मातुः सहस्रगुणवान्नास्त्यन्यस्तत्समो गुरुः ।।४७।। गुरोः शतगुणैः पूज्या गुरुपत्नी श्रुतौ श्रुता।। पितुः शतगुणं पूज्या यथा माता विचक्षण ।।४८।। मात्रा समागमे सूनोर्यावान्दोषः श्रुतौ श्रुतः ।। ततो लक्षगुणो दोषो गुरुपत्नीसमागमे ।। ४९ ।। मातरित्येव शब्देन यां च सम्भाषते नरः ।। स मातृतुल्या सत्येन धर्मः साक्षी सतामपि ।। 1.10.५० ।। तया हि संगतो यस्स्यात्कालसूत्रं प्रयाति सः ।। तत्र घोरे वसत्येव यावच्चन्द्रदिवाकरौ ।। ५१ ।। मात्रा सह समायोगे ततो दोषश्चतुर्गुणः ।। सार्द्धं च गुरुपत्न्या च तल्लक्षगुण एव च।।५२।। कुम्भीपाके पतत्येव यावद्वै ब्रह्मणो वयः ।। प्रायश्चित्तं पापिनश्च तस्य नैव श्रुतौ श्रुतम् ।।५३।। चक्राकारं कुलालस्य तीक्ष्णधारं च खङ्गवत् ।। वसामूत्रपुरीषैश्च परिपूर्णं सुदुस्तरम् ।। ५४ ।। शूलवत्कृमिसंयुक्तं तप्तमग्निसमं द्रवत् ।। पापिनां तद्विहारं च कुम्भीपाकप्रकीर्तितम् ।। ५५ ।। यावान्दोषो हि पुंसां च गुरुपत्नीसमागमे ।। तावांश्च गुरुपत्न्यां वै तत्र चेत्कामुकी यदि ।। ५६ ।। अद्य यास्यामि कामस्य मन्दिरं तस्य कामिनी ।। वेषं कृत्वा गमिष्यामि त्वत्कृतेऽहं दिनान्तरे ।।५७।। घृताचीवचनं श्रुत्वा विश्वकर्मा रुरोष ताम् ।। शशाप शूद्रयोनिं च व्रजेति जगतीतले ।।५८।। घृताची तद्वचः श्रुत्वा तं शशाप सुदारुणम् ।। लभ जन्म भवे त्वं च स्वर्गभ्रष्टो भवेति च ।। ५९ ।। घृताची कारुमुक्त्वा च साऽगच्छत्काममन्दिरम् ।। कामेन सुरतं कृत्वा कथयामास तां कथाम् ।।1.10.६० ।। सा भारते च कामोक्त्या गोपस्य मदनस्य च ।। पत्न्यां प्रयागे नगरे लेभे जन्म च शौनक ।। ६१ ।। जातिस्मरा तत्प्रसूता बभूव च तपस्विनी ।। वरं न वव्रे धर्मिष्ठा तपस्यायां मनो दधौ ।। ६२ ।। तपश्चकार तपसा तप्तकाञ्चनसन्निभा ।। दिव्यं च शतवर्षं सा गङ्गातीरे मनोरमे ।। ६३ ।। वीर्येण सुरकारोश्च नव पुत्रान्प्रसूय सा ।। पुनः स्वलोकं गत्वा च सा घृताची बभूव ह ।। ६४ ।। शौनक उवाच ।। कथं वीर्य्यं सा दधार सुरकारोस्तपस्विनी ।। पुत्रान्नव प्रसूता च कुत्र वा कति वासरान्।। ६५ ।। सौतिरुवाच ।। विश्वकर्मा तु तच्छापं समाकर्ण्य रुषाऽन्वितः ।। जगाम ब्रह्मणः स्थानं शोकेन हृतचेतनः ।। ६६ ।। नत्वा स्तुत्वा च ब्रह्माणं कथयामास तां कथाम् ।। ललाभ जन्म ब्राह्मण्यां पृथिव्यामाज्ञया विधेः ।। ६७ ।। स एव ब्राह्मणो भूत्वा भुवि कारुर्बभूव ह ।। नृपाणां च गृहस्थानां नानाशिल्पं चकार ह ।।६८।। शिल्पं च कारयामास सर्वेभ्यः सर्वतः सदा । विचित्रं विविधं शिल्पमाश्चर्य्यं सुमनोहरम् ।। ६९ ।। एकदा तु प्रयागे च शिल्पं कृत्वा नृपस्य च ।। स्नातुं जगाम गङ्गां स चापश्यत्तत्र कामिनीम्।।1.10.७०।। घृताचीं नवरूपां च युवतिं तां तपस्विनीम् ।। जातिस्मरां तां बुबुधे स च जातिस्मरो द्विज ।। ७१ ।। दृष्ट्वा सकामः सहसा बभूव हृतचेतनः ।। उवाच मधुरं शान्तः शान्तां तां च तपस्विनीम्।।७२।। ब्राह्मण उवाच ।। अहोऽधुना त्वमत्रैव घृताचि सुमनोहरे ।। मा मां स्मरसि रम्भोरु विश्वकर्माऽहमेव च।।७३।। शापमोक्षं करिष्यामि भज मां तव सुन्दरि।। त्वत्कृतेऽतिदहत्येव मनो मे स च मन्मथः।। ।। ७४ ।। द्विजस्य वचनं श्रुत्वा घृताची नवरूपिणी।। उवाच मधुरं शान्ता नीतियुक्तं परं वचः ।।७५।। गोपिकोवाच।। तद्दिने कामकान्ताऽहमधुना च तपस्विनी ।। कथं त्वया संगता स्यां गंगातीरे च भारते ।। ७६ ।। विश्वकर्मन्निदं पुण्यं कर्मक्षेत्रं च भारतम् ।। अत्र यत्क्रियते कर्म भोगोऽन्यत्र शुभाशुभम् ।। ७७ ।। धर्मी मोक्षकृते जन्म प्रलभ्य तपसः फलात् ।। निबद्धः कुरुते कर्म मोहितो विष्णुमायया ।। ७८ ।। माया नारायणीशाना परितुष्टा च यं भवेत् ।। तस्मै ददाति श्रीकृष्णो भक्तिं तन्मन्त्रमीप्सितम् ।। ७९ ।। यो मूढो विषयासक्तो लब्धजन्मा च भारते ।। विहाय कृष्णं सर्वेशं स मुग्धो विष्णुमायया ।। 1.10.८० ।। सर्वं स्मरामि देवाहमहो जातिस्मरा पुरा ।। घृताची सुरवेश्याऽहमधुना गोपकन्यका ।। ८१ ।। तपः करोमि मोक्षार्थं गङ्गातीरे सुपुण्यदे ।। नात्र स्थलं च क्रीडायाः स्थिरस्त्वं भव कामुक ।। ८२ ।। अन्यत्र यत्कृतं पापं गंगायां तद्विनश्यति ।। गंगातीरे कृतं पापं सद्यो लक्षगुणं भवेत् ।। ८३ ।। तत्तु नारायणक्षेत्रे तपसा च विनश्यति ।। यद्येव कामतः कृत्वा निवृत्तश्च भवेत्पुनः ।। ८४ ।। घृताचीवचनं श्रुत्वा विश्वकर्माऽनिलाकृतिः ।। जगाम तां गृहीत्वा च मलयं चन्दनालयम् ।। ८५ ।। रम्यायां मलयद्रोण्यां पुष्पतल्पे मनोरमे ।। । पुष्पचन्दनवातेन संततं सुरभीकृते।।८६।। चकार सुखसम्भोगं तया स विजने वने ।। पूर्णं द्वादशवर्षं च बुबुधे न दिवानिशम्।।८७।। बभूव गर्भः कामिन्याः परिपूर्णः सुदुर्वहः।। सा सुषाव च तत्रैव पुत्रान्नव मनोहरान्।।८८।। कृतशिक्षितशिल्पांश्व ज्ञानयुक्तांश्च शौनक।। पूर्णप्राक्तनतो युग्यान्बलयुक्तान्विचक्षणान् ।। ८९ ।। मालाकारान्कर्मकाराञ्छङ्खकारान्कुविन्दकान् ।। कुम्भकारान्सूत्रकारान्स्वर्णचित्रकरांस्तथा ।। 1.10.९० ।। तौ च तेभ्यो वरं दत्त्वा तान्संस्थाप्य महीतले ।। मानवीं तनुमुत्सृज्य जग्मतुर्निजमन्दिरम् ।। ९१ ।। स्वर्णकारः स्वर्णचौर्याद्ब्राह्मणानां द्विजोत्तम ।। बभूव पतितः सद्यो ब्रह्मशापेन कर्मणा ।। ९२ ।। सूत्रकारो द्विजानां तु शापेन पतितो भुवि ।। शीघ्रं च यज्ञकाष्ठानि न ददौ तेन हेतुना।।९३।। व्यतिक्रमेण चित्राणां सद्यश्चित्रकरस्तथा ।। पतितो ब्रह्मशापेन ब्राह्मणानां च कोपतः।।९४। कश्चिद्वणिग्विशेषश्च संसर्गात्स्वर्णकारिणः ।। स्वर्णचौर्य्यादिदोषेण पतितो ब्रह्मशापतः ।।९५।। कुलटायां च शूद्रायां चित्रकारस्य वीर्य्यतः ।। बभूवाट्टालिकाकारः पतितो जारदोषतः ।। ९६ ।। अट्टालिकाकारबीजात्कुम्भकारस्य योषिति ।। बभूव कोटकः सद्यः पतितो गृहकारकः ।। ९७ ।। कुम्भकारस्य बीजेन सद्यः कोटकयोषिति ।। बभूव तैलकारश्च कुटिलः पतितो भुवि।। ।। ९८ ।। सद्यः क्षत्रियबीजेन राजपुत्रस्य योषिति ।। बभूव तीवरश्चैव पतितो जारदोषतः ।। ९९ ।। तीवरस्य तु बीजेन तैलकारस्य योषिति।। बभूव पतितो दस्युर्लेटश्च परिकीर्तितः ।। 1.10.१०० ।। लेटस्तीवरकन्यायां जनयामास षट् सुतान् ।। माल्लं मन्त्रं मातरं च भण्डं कोलं कलन्दरम् ।। १०१ ।। ब्राह्मण्यां शूद्रवीर्य्येण पतितो जारदोषतः ।। सद्यो बभूव चण्डालः सर्वस्मादधमोऽशुचिः ।। ।। १०२ ।। तीवरेण च चण्डाल्यां चर्मकारो बभूव ह ।। चर्मकार्य्यां च चण्डालान्मांसच्छेदो बभूव ह ।। १०३ ।। मांसच्छेद्यां तीवरेण कोञ्चश्च परिकीर्तितः ।। कोञ्चस्त्रियां तु कैवर्त्तात्कर्त्तारः परिकीर्तितः ।। १०४ ।। सद्यश्चण्डालकन्यायां लेटवीर्य्येण शौनक ।। बभूवतुस्तौ द्वौ पुत्रौ दुष्टौ हड्डिडमौ तथा ।।१०५।। क्रमेण हड्डिकन्यायां सद्यश्चण्डालवीर्य्यतः ।। बभूवुः पञ्च पुत्राश्च दुष्टा वनचराश्च ते ।। १०६ ।। लेटात्तीवरकन्यायां गङ्गातीरे च शौनक ।। बभूव सद्यो यो बालो गङ्गापुत्रः प्रकीर्तितः ।। १०७ ।। गङ्गापुत्रस्य कन्यायां वीर्य्याद्वै वेषधारिणः ।। बभूव वेषधारी च पुत्रो युङ्गी प्रकीर्तितः ।। १०८ ।। वैश्यात्तीवरकन्यायां सद्यः शुण्डी बभूव ह ।। शुण्डीयोषिति वैश्यानु पौण्ड्रकश्च बभूव ह ।। १०९ ।। क्षत्रात्करणकन्यायां राजपुत्रो बभूव ह ।। राजपुत्र्यां तु करणादागरीति प्रकीर्तितः ।। 1.10.११० ।। क्षत्रवीर्य्येण वैश्यायां कैवर्त्तः परिकीर्तितः ।। कलौ तीवरसंसर्गाद्धीवरः पतितो भुवि ।। १११ ।। तीवर्यां धीवरात्पुत्रो बभूव रजकः स्मृतः ।। रजक्यां तीवराच्चैव कोयालीति बभूव ह ।। ११२ ।। नापिताद्गोपकन्यायां सर्वस्वी तस्य योषिति ।। क्षत्राद्बभूव व्याधश्च बलवान्मृगहिंसकः ।। ११३ ।। तीवराच्छुण्डिकन्यायां बभूवुः सप्त पुत्रकाः ।। ते कलौ हड्डिसंसर्गाद्बभूवुर्दस्यवः सदा ।। ११४ ।। ब्राह्मण्यामृषिवीर्य्येण ऋतोः प्रथमवासरे ।। कुत्सितश्चोदरे जातः कूदरस्तेन कीर्तितः ।। ११५ ।। तदशौचं विप्रतुल्यं पतितश्चर्तुदोषतः ।। सद्यः कोटकसंसर्गादधमो जगतीतले ।। ११६ ।। क्षत्रवीर्य्येण वैश्यायामृतोः प्रथमवासरे ।। जातः पुत्रो महादस्युर्बलवांश्च धनुर्द्धरः ।। ११७ ।। चकार वागतीतं च क्षत्रियेणापि वारितः ।। तेन जात्याः स पुत्रश्च वागतीतः प्रकीर्तितः ।। ११८ ।। क्षत्त्रवीर्य्येण शूद्रायामृतुदोषेण पापतः ।। बलवन्तो दुरन्ताश्च बभूवुर्म्लेच्छजातयः ।। ११९ ।। अविद्धकर्णाः क्रूराश्च निर्भया रणदुर्जयाः ।। शौचाचारविहीनाश्च दुर्द्धर्षा धर्मवर्जिताः ।। 1.10.१२० ।। म्लेच्छात्कुविन्दकन्यायां जोला जातिर्बभूव ह।। । जोलात्कुविन्दकन्यायां शराङ्कः परिकीर्तितः ।। १२१ ।। वर्णसङ्करदोषेण बह्व्यश्चाश्रुतजातय ।। तासां नामानि संख्याश्च को वा वक्तुं क्षमो द्विज ।। १२२ ।। वैद्योऽश्विनीकुमारेण जातो विप्रस्य योषिति ।। वैद्यवीर्य्येण शूद्रायां बभूवुर्बहवो जनाः ।। १२३ ।। ते च ग्राम्यगुणज्ञाश्च मन्त्रौषधिपरायणाः ।। तेभ्यश्च जाताः शूद्रायां ये व्यालग्राहिणो भुवि ।। १२४ ।। शौनक उवाच ।। कथं ब्राह्मणपत्न्यां तु सूर्य्यपुत्रोऽश्विनीसुतः ।। अहो केनाविवेकेन वीर्य्याधानं चकार ह ।। १२५ ।। सौतिरुवाच ।। गच्छन्तीं तीर्थयात्रायां ब्राह्मणीं रविनन्दनः ।। ददर्श कामुकः शान्तः पुष्पोद्याने च निर्जने ।। १२६ ।। तया निवारितो यत्नाद्बलेन बलवान्सुरः ।। अतीव सुन्दरीं दृष्ट्वा वीर्य्याधानं चकार सः ।। १२७ ।। द्रुतं तत्याज गर्भं सा पुष्पोद्याने मनोहरे ।। सद्यो बभूव पुत्रश्च तप्तकाञ्चनस न्निभः ।। १२८ ।। सपुत्रा स्वामिनो गेहं जगाम व्रीडिता सदा ।। स्वामिनं कथयामास यन्मार्गे दैवसङ्कटम् ।। १२९ ।। विप्रो रोषेण तत्याज तं च पुत्रं स्वकामिनीम् ।। सरिद्बभूव योगेन सा च गोदावरी स्मृता ।। 1.10.१३० ।। पुत्रं चिकित्साशास्त्रं च पाठयामास यत्नतः ।। नानाशिल्पं च मंत्रं च स्वयं स रविनन्दनः ।। १३१ ।। विप्रश्च वेतनाज्योतिर्गणनाच्च निरन्तरम् ।। वेदधर्मपरित्यक्तो बभूव गणको भुवि ।। १३२ ।। लोभी विप्रश्च शूद्राणामग्रे दानं गृहीतवान् ।। ग्रहणे मृतदानानामग्रादानो बभूव सः ।। १३३ ।। कश्चित्पुमान्ब्रह्मयज्ञे यज्ञकुण्डात्समुत्थितः ।। स सूतो धर्मवक्ता च मत्पूर्वपुरुषः स्मृतः ।। १३४ ।। पुराणं पाठयामास तं च ब्रह्मा कृपानिधिः ।। पुराणवक्ता सूतश्च यज्ञकुण्डसमुद्भवः ।। १३५ ।। वैश्यायां सूतवीर्य्येण पुमानेको बभूव ह ।। स भट्टो वावदूकश्च सर्वेषां स्तुतिपाठकः ।। १३६ ।। एवं ते कथितः किंचित्पृथिव्यां जातिनिर्णय ।। वर्णसङ्करदोषेण बह्व्योऽन्याः सन्ति जातयः।। १३७।। सबन्धो येषु येषां यः सर्वजातिषु सर्वतः ।। तत्त्वं ब्रवीमि वेदोक्तं ब्रह्मणा कथितं पुरा ।। १३८ ।। पिता तातस्तु जनको जन्मदाता प्रकीर्तितः ।। अम्बा माता च जननी जनयित्री प्रसूरपि ।। १३९ ।। पितामहः पितृपिता तत्पिता प्रपितापहः ।। अत ऊर्ध्वं ज्ञातयश्च सगोत्राः परिकीर्तितः ।। 1.10.१४० ।। मातामहः पिता मातुः प्रमातामह एव च ।। मातामहस्य जनकस्तत्पिता वृद्धपूर्वकः ।। १४१ ।। पितामही पितुर्माता तच्छ्वश्रूः प्रपितामही ।। तच्छ्वश्रूश्च परिज्ञेया सा वृद्धप्रपितामही ।। १४२ ।। मातामही मातृमाता मातृतुल्या च पूजिता ।। प्रमातामहीति ज्ञेया प्रमातामहकामिनी ।। १४३ ।। वृद्धमातामही ज्ञेया पत्पितुः कामिनी तथा ।। पितृभ्राता पितृ व्यश्च मातृभ्राता च मातुलः ।। १४४ ।। पितृष्वसा पितुर्मातृष्वसा मातुस्स्वसा स्मृता ।। सूनुश्च तनयः पुत्रो दायादश्चात्मजस्तथा।। ।। १४५ ।। धनभाग्वीर्य्यजश्चैव पुंसि जन्ये च वर्त्तते ।। जन्यायां दुहिता कन्या चात्मजा परिकीर्तिता ।। १४६ ।। पुत्रपत्नी वधू ज्ञेया जामाता दुहितुः पतिः ।। पतिः प्रियश्च भर्ता च स्वामीकान्ते च वर्तते ।। १४७ ।। देवरः स्वामिनो भ्राता ननांदा स्वामिनः स्वसा ।। श्वशुरः स्वामिनस्तातः श्वश्रूश्च स्वामिनः प्रसूः ।। १४८ ।। भार्य्या जाया प्रिया कान्ता स्त्री व पत्नी प्रकीर्तिता ।। पत्नीभ्राता श्यालकश्च स्वसा पत्न्याश्च श्यालिका ।। १४९ ।। पत्नीमाता तथा श्वश्रूस्तत्पिता श्वशुरः स्मृतः ।। सगर्भः सोदरो भ्राता सगर्भा भगिनी स्मृता ।। 1.10.१५० ।। भगिनीजो भागिनेयो भ्रातृजो भ्रातृपुत्रकः ।। आवुत्तो भगिनीकान्तो भगिनीपतिरेव च ।। १५१ ।। श्यालीपतिस्तु भ्राता च श्वशुरैकत्वहेतुना ।। श्वशुरस्तु पिता ज्ञेयो जन्मदातुः समो मुने ।।१५२।। अन्नदाता भयत्राता पत्नीतातस्तथैव च ।। विद्यादाता जन्मदाता पंचैते पितरो नृणाम् ।। १५३।। अन्नदातुश्च या पत्नी भगिनी गुरुकामिनी माता च तत्सपत्नी च कन्या पुत्रप्रिया तथा ।।१५४।। मातुर्माता पितुर्माता श्वश्रूपित्रोः स्वसा तथा।। पितृव्यस्त्री मातुलानी मातरश्च चर्तुदश।।१५५।। पौत्रस्तु पुत्रपुत्रे च प्रपौत्रस्तत्सुतेऽपि च ।। तत्पुत्राद्याश्च ये वंश्याः कुलजाश्च प्रकीर्तिताः।।१५६।। कन्यापुत्रश्च दौहित्रस्तत्पुत्राद्याश्च बांधवाः।। भागिनेयसुताद्याश्च पुरुषा बांधवाः स्मृताः।।१५७।। भ्रातृपुत्रस्य पुत्राद्यास्ते पुनर्ज्ञातयः स्मृताः ।। गुरुपुत्रस्तथा भ्राता पोष्यः परमबान्धवः।।१५८।। गुरुकन्या च भगिनी पोष्या मातृसमा मुने।। पुत्रस्य च गुरुर्भ्राता पोष्यः सुस्निग्धबान्धवः ।।१५९।। पुत्रस्य श्वशुरो भ्राता बन्धुर्वैवाहिकः स्मृतः।। कन्यायाः श्वशुरे चैव तत्सम्बन्धः प्रकीर्तितः।।1.10.१६०।। गुरुश्च कन्यकायाश्च भ्राता सुस्निग्धबान्धवः ।। गुरुश्वशुरभ्रातॄणां गुरुतुल्यः प्रकीर्तितः ।। १६१।। बन्धुता येन सार्द्ध च तन्मित्रं परिकीर्तितम् ।। मित्रं सुखप्रदं ज्ञेयं दुःखदो रिपुरुच्यते ।। १६२ ।। बान्धवो दुःखदो दैवान्निस्सम्बन्धोऽसुखप्रदः ।। सम्बन्धास्त्रिविधाः पुंसां विप्रेन्द्र जगतीतले ।। १६३ ।। विद्याजो योनिजश्चैव प्रीतिजश्च प्रकीर्तितः ।। मित्रं तु प्रीतिजं ज्ञेयं स सम्बधः सुदुर्लभः ।। १६४ ।। मित्रमाता मित्रभार्य्या मातृतुल्या न संशयः।। मित्रभ्राता मित्रपिता भ्रातृतातसमौ नृणाम् ।।१६५।। चतुर्थं नामसम्बन्धमित्याह कमलोद्भवः।। जारश्चोपपर्तिर्बन्धुर्दुष्टा सम्भोगकर्त्तरि ।। १६६ ।। उपपत्न्यां नवज्ञा च प्रेयसी चित्तहारिणी ।। स्वामितुल्यश्च जारश्च नवज्ञा गृहिणी समा ।। १६७ ।। सम्बन्धो देशभेदे च सर्वदेशे विगर्हितः ।। अवैदिको निन्दितस्तु विश्वामित्रेण निर्मितः ।। १६८ ।। दुस्त्यजश्च महद्भिस्तु देशभेदे विधीयते ।। अकीर्तिजनकः पुंसां योषितां च विशेषतः ।। १६९ ।। तेजीयसां न दोषाय विद्यमाने युगे युगे ।। 1.10.१७० ।। इति श्रीब्रह्मवैवर्त्ते महापुराणे सौतिशौनकसंवादे ब्रह्मखण्डे जातिसम्बन्धनिर्णयो नाम दशमोऽध्यायः ।। १० ।।
sautiruvāca || bhṛgoḥ putraśca cyavanaḥ śukraśca jñānināṃ vara || kratorapi kriyā bhāryyā vālakhilyānasūyata || 1 || trayaḥ putrāścāṅgiraso babhūvurmunisattamāḥ || bṛhaspatirutathyaśca śambaraścāpi śaunaka || 2 || vasiṣṭhasya sutaḥ śaktiḥ śakteḥ putraḥ parāśaraḥ || parāśarasutaḥ śrīmānkṛṣṇadvaipāyano hariḥ || 3 || vyāsaputraḥ śivāṃśaśca śukaśca jñānināṃ varaḥ || viśvaśravāḥ pulastyasya yasya putro dhaneśvaraḥ || 4 || śaunaka uvāca || aho purāṇa vaduṣāmatyantaṃ durgamaṃ vacaḥ || na buddhaṃ vacanaṃ kiṃciddhaneśotpattipūrvakam || 5 || adhunā kathitaṃ janma dhaneśasyeśvarādidam || punarbhiṃnnakramaṃ janma bravīṣi kathameva mām || 6 || sautiruvāca || babhūvurete dikpālāḥ purā ca parameśvarāt || punaśca brahmaśāpena sa ca viśvaśravassutaḥ || 7 || gurave dakṣiṇāṃ dātumutathyaśca dhaneśvaram || yayāce koṭisauvarṇaṃ yatnataśca pracetase || 8 || dhaneśo viraso bhūtvā tasmai taddātumudyataḥ || cakāra bhasmasādvipra punarjanma lalābha saḥ || 9 || tena viśravasaḥ putraḥ kuberaśca dhanādhipaḥ || rāvaṇaḥ kumbhakarṇaśca dhārmikaśca vibhīṣaṇaḥ || 1.10.10 || pulahasya suto vātsyaḥ śāṇḍilyaśca ruceḥ sutaḥ || sāvarṇirgautamājjajñe munipravara eva saḥ || 11 || kāśyapaḥ kaśyapājjāto bharadvājo bṛhaspateḥ || svayaṃ vātsyaśca pulahātsāvarṇirgautamāttathā || 12 || śāṇḍilyaśca ruceḥ putro munistejasvināṃ varaḥ || babhūvuḥ pañcagotrāśca eteṣāṃ pravarā bhave || 13 || babhūvurbrahmaṇo vaktrādanyā brāhmaṇajātayaḥ|| tāḥ sthitā deśabhedeṣu gotraśūnyāśca śaunaka || 14 || candrādityamanūnāṃ ca pravarāḥ kṣatriyāḥ smṛtāḥ || brahmaṇo bāhudeśāccaivānyāḥ kṣatriyajātayaḥ || 15 || ūrudeśācca vaiśyāśca pādataḥ śūdrajātayaḥ || tāsāṃ saṅkarajātena babhūvurvarṇasaṅkarāḥ || 16 || gopanāpitabhillāśca tathā modakakūbarau || tāmbūlisvarṇakārau ca vaṇigjātaya eva ca || 17 || ityevamādyā viprendra sacchūdrāḥ parikīrttitāḥ || śūdrāviśostu karaṇo'mbaṣṭho vaiśyadvijanmanoḥ || 18 || viśvakarmā ca śūdrāyāṃ vīryyādhānaṃ cakāra saḥ || tato babhūvuḥ putrāśca navaite śilpakāriṇaḥ || 19 || mālākāraḥ śaṅkhakāraḥ karmakāraḥ kuvindakaḥ || kumbhakāraḥ kāṃsyakāraḥ ṣaḍete śilpināṃ varāḥ || 1.10.20 || sūtrakāraścitrakāraḥ svarṇakārastathaiva ca || patitāste brahmaśāpādayājyā varṇasaṅkarāḥ || ||21|| śaunaka uvāca || kathaṃ devo viśvakarmā vīryyādhānaṃ cakāra saḥ || śūdrāyāmadhamāyāṃ ca kathaṃ te patitāstrayaḥ || 22 || kathaṃ teṣu brahmaśāpo hyabhavatkena hetunā || he purāṇavidāṃ śreṣṭha tannaḥ śaṃsitumarhasi || 23 || sautiruvāca || ghṛtācī kāmataḥ kāmaṃ veṣaṃ cakre manoharam || tāmapaśyadviśvakarmā gacchantīṃ puṣkare pathi || 24 || āgacchattadvilokācca prasādotphullamānamaḥ || tāṃ yayāce sa śṛṅgāraṃ kāmena hṛtacetanaḥ || 25 || ratnālaṅkārabhūṣāḍhyāṃ sarvāvayavakomalām || yathā ṣoḍaśavarṣīyāṃ śaśvatsusthirayauvanām ||26|| bṛhannitamba bhārārtāṃ munimānasamohinīm || ativegakaṭākṣeṇa lolāṃ kāmātipīḍitām ||27|| tacchroṇīṃ kaṭhināṃ dṛṣṭvā vāyunā'pahṛtāṃśukām || atīvoccaiḥ stanayugaṃ kaṭhinaṃ vartulaṃ param || 28 || susmitaṃ cāru vaktraṃ ca śaraccandravinindakam || pakvabimbaphalāraktasvoṣṭhādharamanoharam || 29 || sindūrabindusaṃyuktaṃ kastūrībindusaṃyutam || kapolamujjvalaṃ śaśvanmahārhamaṇikuṇḍalam || 1.10.30 || tāmuvāca priyāṃ śāntāṃ kāmaśāstraviśāradaḥ || kāmāgnivarddhanodyogi vacanaṃ śrutisundaram || 31 || viśvakarmovāca || ayi kva yāsi lalite mama prāṇādhike priye || mama prāṇāṃścāpahatya tiṣṭha kānte kṣaṇaṃ śubhe || 32 || tavaivānveṣaṇaṃ kṛtvā bhramāmi jagatītalam || svaprāṇāṃstyaktumiṣṭo'haṃ tvāṃ na dṛṣṭvā hutāśane ||33|| tvaṃ kāmalokaṃ yāsīti śrutvā rambhāmukhoditam || āgacchamahamevādya cāsminvartmanyavasthitaḥ || 34 || aho sarasvatītīre puṣpodyāne manohare || sugandhimandaśītena vāyunā surabhīkṛte || 35 || yabha kānte mayā sārddhaṃ yūnā kāntena śobhane|| vidagdhāyā vidagdhena saṅgamo guṇavānbhavet ||36|| sthirayauvanasaṃyuktā tvameva cirajīvinī|| kāmukī komalāṅgī ca sundarīṣu ca sundarī||37|| mṛtyuṃjayavareṇaiva mṛtyukanyā jitā mayā || kuberabhavanaṃ gatvā dhanaṃ labdhaṃ kuberataḥ||38|| ratnamālā ca varuṇādvāyoḥ strīratnabhūṣaṇam || vahniśuddhaṃ vastrayugaṃ vahneḥ prāptaṃ mahaujasaḥ||39|| kāmaśāstraṃ kāmadevādyoṣidrañjanakāram|| śṛṅgāraśilpaṃ yatkiñcillabdhaṃ candrācca durlabham || 1.10.40 || ratnamālāṃ vastrayugmaṃ sarvāṇyābharaṇāni ca || tubhyaṃ dātuṃ hṛdi kṛtaṃ prāptaṃ tatkṣaṇameva ca || 41 || gṛhe tāni ca saṃsthāpya cāgato'nveṣaṇe bhave || virāme sukhasambhoge tubhyaṃ dāsyāmi sāmpratam || 42 || kāmukasya vacaḥ śrutvā ghṛtācī sasmitā mune || dadau pratyuttaraṃ śīghraṃ nītiyuktaṃ manoharam || 43 || ghṛtācyuvāca || tvayā yaduktaṃ bhadraṃ tatsvīkaromyadhunā param || | kintu sāmayikaṃ vākyaṃ bravīṣyāmi smarātura || 44 || kāmadevālayaṃ yāmi kṛtaveṣā ca tatkṛte || yaddine yatkṛte yāmo vayaṃ teṣāṃ ca yoṣitaḥ ||45|| adyāhaṃ kāmapatnī ca gurupatnī tavādhunā || tvayoktamadhunedaṃ ca paṭhitaṃ kāmadevataḥ || 46 || vidyādātā mantradātā gururlakṣaguṇaiḥ pituḥ || mātuḥ sahasraguṇavānnāstyanyastatsamo guruḥ ||47|| guroḥ śataguṇaiḥ pūjyā gurupatnī śrutau śrutā|| pituḥ śataguṇaṃ pūjyā yathā mātā vicakṣaṇa ||48|| mātrā samāgame sūnoryāvāndoṣaḥ śrutau śrutaḥ || tato lakṣaguṇo doṣo gurupatnīsamāgame || 49 || mātarityeva śabdena yāṃ ca sambhāṣate naraḥ || sa mātṛtulyā satyena dharmaḥ sākṣī satāmapi || 1.10.50 || tayā hi saṃgato yassyātkālasūtraṃ prayāti saḥ || tatra ghore vasatyeva yāvaccandradivākarau || 51 || mātrā saha samāyoge tato doṣaścaturguṇaḥ || sārddhaṃ ca gurupatnyā ca tallakṣaguṇa eva ca||52|| kumbhīpāke patatyeva yāvadvai brahmaṇo vayaḥ || prāyaścittaṃ pāpinaśca tasya naiva śrutau śrutam ||53|| cakrākāraṃ kulālasya tīkṣṇadhāraṃ ca khaṅgavat || vasāmūtrapurīṣaiśca paripūrṇaṃ sudustaram || 54 || śūlavatkṛmisaṃyuktaṃ taptamagnisamaṃ dravat || pāpināṃ tadvihāraṃ ca kumbhīpākaprakīrtitam || 55 || yāvāndoṣo hi puṃsāṃ ca gurupatnīsamāgame || tāvāṃśca gurupatnyāṃ vai tatra cetkāmukī yadi || 56 || adya yāsyāmi kāmasya mandiraṃ tasya kāminī || veṣaṃ kṛtvā gamiṣyāmi tvatkṛte'haṃ dināntare ||57|| ghṛtācīvacanaṃ śrutvā viśvakarmā ruroṣa tām || śaśāpa śūdrayoniṃ ca vrajeti jagatītale ||58|| ghṛtācī tadvacaḥ śrutvā taṃ śaśāpa sudāruṇam || labha janma bhave tvaṃ ca svargabhraṣṭo bhaveti ca || 59 || ghṛtācī kārumuktvā ca sā'gacchatkāmamandiram || kāmena surataṃ kṛtvā kathayāmāsa tāṃ kathām ||1.10.60 || sā bhārate ca kāmoktyā gopasya madanasya ca || patnyāṃ prayāge nagare lebhe janma ca śaunaka || 61 || jātismarā tatprasūtā babhūva ca tapasvinī || varaṃ na vavre dharmiṣṭhā tapasyāyāṃ mano dadhau || 62 || tapaścakāra tapasā taptakāñcanasannibhā || divyaṃ ca śatavarṣaṃ sā gaṅgātīre manorame || 63 || vīryeṇa surakārośca nava putrānprasūya sā || punaḥ svalokaṃ gatvā ca sā ghṛtācī babhūva ha || 64 || śaunaka uvāca || kathaṃ vīryyaṃ sā dadhāra surakārostapasvinī || putrānnava prasūtā ca kutra vā kati vāsarān|| 65 || sautiruvāca || viśvakarmā tu tacchāpaṃ samākarṇya ruṣā'nvitaḥ || jagāma brahmaṇaḥ sthānaṃ śokena hṛtacetanaḥ || 66 || natvā stutvā ca brahmāṇaṃ kathayāmāsa tāṃ kathām || lalābha janma brāhmaṇyāṃ pṛthivyāmājñayā vidheḥ || 67 || sa eva brāhmaṇo bhūtvā bhuvi kārurbabhūva ha || nṛpāṇāṃ ca gṛhasthānāṃ nānāśilpaṃ cakāra ha ||68|| śilpaṃ ca kārayāmāsa sarvebhyaḥ sarvataḥ sadā | vicitraṃ vividhaṃ śilpamāścaryyaṃ sumanoharam || 69 || ekadā tu prayāge ca śilpaṃ kṛtvā nṛpasya ca || snātuṃ jagāma gaṅgāṃ sa cāpaśyattatra kāminīm||1.10.70|| ghṛtācīṃ navarūpāṃ ca yuvatiṃ tāṃ tapasvinīm || jātismarāṃ tāṃ bubudhe sa ca jātismaro dvija || 71 || dṛṣṭvā sakāmaḥ sahasā babhūva hṛtacetanaḥ || uvāca madhuraṃ śāntaḥ śāntāṃ tāṃ ca tapasvinīm||72|| brāhmaṇa uvāca || aho'dhunā tvamatraiva ghṛtāci sumanohare || mā māṃ smarasi rambhoru viśvakarmā'hameva ca||73|| śāpamokṣaṃ kariṣyāmi bhaja māṃ tava sundari|| tvatkṛte'tidahatyeva mano me sa ca manmathaḥ|| || 74 || dvijasya vacanaṃ śrutvā ghṛtācī navarūpiṇī|| uvāca madhuraṃ śāntā nītiyuktaṃ paraṃ vacaḥ ||75|| gopikovāca|| taddine kāmakāntā'hamadhunā ca tapasvinī || kathaṃ tvayā saṃgatā syāṃ gaṃgātīre ca bhārate || 76 || viśvakarmannidaṃ puṇyaṃ karmakṣetraṃ ca bhāratam || atra yatkriyate karma bhogo'nyatra śubhāśubham || 77 || dharmī mokṣakṛte janma pralabhya tapasaḥ phalāt || nibaddhaḥ kurute karma mohito viṣṇumāyayā || 78 || māyā nārāyaṇīśānā parituṣṭā ca yaṃ bhavet || tasmai dadāti śrīkṛṣṇo bhaktiṃ tanmantramīpsitam || 79 || yo mūḍho viṣayāsakto labdhajanmā ca bhārate || vihāya kṛṣṇaṃ sarveśaṃ sa mugdho viṣṇumāyayā || 1.10.80 || sarvaṃ smarāmi devāhamaho jātismarā purā || ghṛtācī suraveśyā'hamadhunā gopakanyakā || 81 || tapaḥ karomi mokṣārthaṃ gaṅgātīre supuṇyade || nātra sthalaṃ ca krīḍāyāḥ sthirastvaṃ bhava kāmuka || 82 || anyatra yatkṛtaṃ pāpaṃ gaṃgāyāṃ tadvinaśyati || gaṃgātīre kṛtaṃ pāpaṃ sadyo lakṣaguṇaṃ bhavet || 83 || tattu nārāyaṇakṣetre tapasā ca vinaśyati || yadyeva kāmataḥ kṛtvā nivṛttaśca bhavetpunaḥ || 84 || ghṛtācīvacanaṃ śrutvā viśvakarmā'nilākṛtiḥ || jagāma tāṃ gṛhītvā ca malayaṃ candanālayam || 85 || ramyāyāṃ malayadroṇyāṃ puṣpatalpe manorame || | puṣpacandanavātena saṃtataṃ surabhīkṛte||86|| cakāra sukhasambhogaṃ tayā sa vijane vane || pūrṇaṃ dvādaśavarṣaṃ ca bubudhe na divāniśam||87|| babhūva garbhaḥ kāminyāḥ paripūrṇaḥ sudurvahaḥ|| sā suṣāva ca tatraiva putrānnava manoharān||88|| kṛtaśikṣitaśilpāṃśva jñānayuktāṃśca śaunaka|| pūrṇaprāktanato yugyānbalayuktānvicakṣaṇān || 89 || mālākārānkarmakārāñchaṅkhakārānkuvindakān || kumbhakārānsūtrakārānsvarṇacitrakarāṃstathā || 1.10.90 || tau ca tebhyo varaṃ dattvā tānsaṃsthāpya mahītale || mānavīṃ tanumutsṛjya jagmaturnijamandiram || 91 || svarṇakāraḥ svarṇacauryādbrāhmaṇānāṃ dvijottama || babhūva patitaḥ sadyo brahmaśāpena karmaṇā || 92 || sūtrakāro dvijānāṃ tu śāpena patito bhuvi || śīghraṃ ca yajñakāṣṭhāni na dadau tena hetunā||93|| vyatikrameṇa citrāṇāṃ sadyaścitrakarastathā || patito brahmaśāpena brāhmaṇānāṃ ca kopataḥ||94| kaścidvaṇigviśeṣaśca saṃsargātsvarṇakāriṇaḥ || svarṇacauryyādidoṣeṇa patito brahmaśāpataḥ ||95|| kulaṭāyāṃ ca śūdrāyāṃ citrakārasya vīryyataḥ || babhūvāṭṭālikākāraḥ patito jāradoṣataḥ || 96 || aṭṭālikākārabījātkumbhakārasya yoṣiti || babhūva koṭakaḥ sadyaḥ patito gṛhakārakaḥ || 97 || kumbhakārasya bījena sadyaḥ koṭakayoṣiti || babhūva tailakāraśca kuṭilaḥ patito bhuvi|| || 98 || sadyaḥ kṣatriyabījena rājaputrasya yoṣiti || babhūva tīvaraścaiva patito jāradoṣataḥ || 99 || tīvarasya tu bījena tailakārasya yoṣiti|| babhūva patito dasyurleṭaśca parikīrtitaḥ || 1.10.100 || leṭastīvarakanyāyāṃ janayāmāsa ṣaṭ sutān || māllaṃ mantraṃ mātaraṃ ca bhaṇḍaṃ kolaṃ kalandaram || 101 || brāhmaṇyāṃ śūdravīryyeṇa patito jāradoṣataḥ || sadyo babhūva caṇḍālaḥ sarvasmādadhamo'śuciḥ || || 102 || tīvareṇa ca caṇḍālyāṃ carmakāro babhūva ha || carmakāryyāṃ ca caṇḍālānmāṃsacchedo babhūva ha || 103 || māṃsacchedyāṃ tīvareṇa koñcaśca parikīrtitaḥ || koñcastriyāṃ tu kaivarttātkarttāraḥ parikīrtitaḥ || 104 || sadyaścaṇḍālakanyāyāṃ leṭavīryyeṇa śaunaka || babhūvatustau dvau putrau duṣṭau haḍḍiḍamau tathā ||105|| krameṇa haḍḍikanyāyāṃ sadyaścaṇḍālavīryyataḥ || babhūvuḥ pañca putrāśca duṣṭā vanacarāśca te || 106 || leṭāttīvarakanyāyāṃ gaṅgātīre ca śaunaka || babhūva sadyo yo bālo gaṅgāputraḥ prakīrtitaḥ || 107 || gaṅgāputrasya kanyāyāṃ vīryyādvai veṣadhāriṇaḥ || babhūva veṣadhārī ca putro yuṅgī prakīrtitaḥ || 108 || vaiśyāttīvarakanyāyāṃ sadyaḥ śuṇḍī babhūva ha || śuṇḍīyoṣiti vaiśyānu pauṇḍrakaśca babhūva ha || 109 || kṣatrātkaraṇakanyāyāṃ rājaputro babhūva ha || rājaputryāṃ tu karaṇādāgarīti prakīrtitaḥ || 1.10.110 || kṣatravīryyeṇa vaiśyāyāṃ kaivarttaḥ parikīrtitaḥ || kalau tīvarasaṃsargāddhīvaraḥ patito bhuvi || 111 || tīvaryāṃ dhīvarātputro babhūva rajakaḥ smṛtaḥ || rajakyāṃ tīvarāccaiva koyālīti babhūva ha || 112 || nāpitādgopakanyāyāṃ sarvasvī tasya yoṣiti || kṣatrādbabhūva vyādhaśca balavānmṛgahiṃsakaḥ || 113 || tīvarācchuṇḍikanyāyāṃ babhūvuḥ sapta putrakāḥ || te kalau haḍḍisaṃsargādbabhūvurdasyavaḥ sadā || 114 || brāhmaṇyāmṛṣivīryyeṇa ṛtoḥ prathamavāsare || kutsitaścodare jātaḥ kūdarastena kīrtitaḥ || 115 || tadaśaucaṃ vipratulyaṃ patitaścartudoṣataḥ || sadyaḥ koṭakasaṃsargādadhamo jagatītale || 116 || kṣatravīryyeṇa vaiśyāyāmṛtoḥ prathamavāsare || jātaḥ putro mahādasyurbalavāṃśca dhanurddharaḥ || 117 || cakāra vāgatītaṃ ca kṣatriyeṇāpi vāritaḥ || tena jātyāḥ sa putraśca vāgatītaḥ prakīrtitaḥ || 118 || kṣattravīryyeṇa śūdrāyāmṛtudoṣeṇa pāpataḥ || balavanto durantāśca babhūvurmlecchajātayaḥ || 119 || aviddhakarṇāḥ krūrāśca nirbhayā raṇadurjayāḥ || śaucācāravihīnāśca durddharṣā dharmavarjitāḥ || 1.10.120 || mlecchātkuvindakanyāyāṃ jolā jātirbabhūva ha|| | jolātkuvindakanyāyāṃ śarāṅkaḥ parikīrtitaḥ || 121 || varṇasaṅkaradoṣeṇa bahvyaścāśrutajātaya || tāsāṃ nāmāni saṃkhyāśca ko vā vaktuṃ kṣamo dvija || 122 || vaidyo'śvinīkumāreṇa jāto viprasya yoṣiti || vaidyavīryyeṇa śūdrāyāṃ babhūvurbahavo janāḥ || 123 || te ca grāmyaguṇajñāśca mantrauṣadhiparāyaṇāḥ || tebhyaśca jātāḥ śūdrāyāṃ ye vyālagrāhiṇo bhuvi || 124 || śaunaka uvāca || kathaṃ brāhmaṇapatnyāṃ tu sūryyaputro'śvinīsutaḥ || aho kenāvivekena vīryyādhānaṃ cakāra ha || 125 || sautiruvāca || gacchantīṃ tīrthayātrāyāṃ brāhmaṇīṃ ravinandanaḥ || dadarśa kāmukaḥ śāntaḥ puṣpodyāne ca nirjane || 126 || tayā nivārito yatnādbalena balavānsuraḥ || atīva sundarīṃ dṛṣṭvā vīryyādhānaṃ cakāra saḥ || 127 || drutaṃ tatyāja garbhaṃ sā puṣpodyāne manohare || sadyo babhūva putraśca taptakāñcanasa nnibhaḥ || 128 || saputrā svāmino gehaṃ jagāma vrīḍitā sadā || svāminaṃ kathayāmāsa yanmārge daivasaṅkaṭam || 129 || vipro roṣeṇa tatyāja taṃ ca putraṃ svakāminīm || saridbabhūva yogena sā ca godāvarī smṛtā || 1.10.130 || putraṃ cikitsāśāstraṃ ca pāṭhayāmāsa yatnataḥ || nānāśilpaṃ ca maṃtraṃ ca svayaṃ sa ravinandanaḥ || 131 || vipraśca vetanājyotirgaṇanācca nirantaram || vedadharmaparityakto babhūva gaṇako bhuvi || 132 || lobhī vipraśca śūdrāṇāmagre dānaṃ gṛhītavān || grahaṇe mṛtadānānāmagrādāno babhūva saḥ || 133 || kaścitpumānbrahmayajñe yajñakuṇḍātsamutthitaḥ || sa sūto dharmavaktā ca matpūrvapuruṣaḥ smṛtaḥ || 134 || purāṇaṃ pāṭhayāmāsa taṃ ca brahmā kṛpānidhiḥ || purāṇavaktā sūtaśca yajñakuṇḍasamudbhavaḥ || 135 || vaiśyāyāṃ sūtavīryyeṇa pumāneko babhūva ha || sa bhaṭṭo vāvadūkaśca sarveṣāṃ stutipāṭhakaḥ || 136 || evaṃ te kathitaḥ kiṃcitpṛthivyāṃ jātinirṇaya || varṇasaṅkaradoṣeṇa bahvyo'nyāḥ santi jātayaḥ|| 137|| sabandho yeṣu yeṣāṃ yaḥ sarvajātiṣu sarvataḥ || tattvaṃ bravīmi vedoktaṃ brahmaṇā kathitaṃ purā || 138 || pitā tātastu janako janmadātā prakīrtitaḥ || ambā mātā ca jananī janayitrī prasūrapi || 139 || pitāmahaḥ pitṛpitā tatpitā prapitāpahaḥ || ata ūrdhvaṃ jñātayaśca sagotrāḥ parikīrtitaḥ || 1.10.140 || mātāmahaḥ pitā mātuḥ pramātāmaha eva ca || mātāmahasya janakastatpitā vṛddhapūrvakaḥ || 141 || pitāmahī piturmātā tacchvaśrūḥ prapitāmahī || tacchvaśrūśca parijñeyā sā vṛddhaprapitāmahī || 142 || mātāmahī mātṛmātā mātṛtulyā ca pūjitā || pramātāmahīti jñeyā pramātāmahakāminī || 143 || vṛddhamātāmahī jñeyā patpituḥ kāminī tathā || pitṛbhrātā pitṛ vyaśca mātṛbhrātā ca mātulaḥ || 144 || pitṛṣvasā piturmātṛṣvasā mātussvasā smṛtā || sūnuśca tanayaḥ putro dāyādaścātmajastathā|| || 145 || dhanabhāgvīryyajaścaiva puṃsi janye ca varttate || janyāyāṃ duhitā kanyā cātmajā parikīrtitā || 146 || putrapatnī vadhū jñeyā jāmātā duhituḥ patiḥ || patiḥ priyaśca bhartā ca svāmīkānte ca vartate || 147 || devaraḥ svāmino bhrātā nanāṃdā svāminaḥ svasā || śvaśuraḥ svāminastātaḥ śvaśrūśca svāminaḥ prasūḥ || 148 || bhāryyā jāyā priyā kāntā strī va patnī prakīrtitā || patnībhrātā śyālakaśca svasā patnyāśca śyālikā || 149 || patnīmātā tathā śvaśrūstatpitā śvaśuraḥ smṛtaḥ || sagarbhaḥ sodaro bhrātā sagarbhā bhaginī smṛtā || 1.10.150 || bhaginījo bhāgineyo bhrātṛjo bhrātṛputrakaḥ || āvutto bhaginīkānto bhaginīpatireva ca || 151 || śyālīpatistu bhrātā ca śvaśuraikatvahetunā || śvaśurastu pitā jñeyo janmadātuḥ samo mune ||152|| annadātā bhayatrātā patnītātastathaiva ca || vidyādātā janmadātā paṃcaite pitaro nṛṇām || 153|| annadātuśca yā patnī bhaginī gurukāminī mātā ca tatsapatnī ca kanyā putrapriyā tathā ||154|| māturmātā piturmātā śvaśrūpitroḥ svasā tathā|| pitṛvyastrī mātulānī mātaraśca cartudaśa||155|| pautrastu putraputre ca prapautrastatsute'pi ca || tatputrādyāśca ye vaṃśyāḥ kulajāśca prakīrtitāḥ||156|| kanyāputraśca dauhitrastatputrādyāśca bāṃdhavāḥ|| bhāgineyasutādyāśca puruṣā bāṃdhavāḥ smṛtāḥ||157|| bhrātṛputrasya putrādyāste punarjñātayaḥ smṛtāḥ || guruputrastathā bhrātā poṣyaḥ paramabāndhavaḥ||158|| gurukanyā ca bhaginī poṣyā mātṛsamā mune|| putrasya ca gururbhrātā poṣyaḥ susnigdhabāndhavaḥ ||159|| putrasya śvaśuro bhrātā bandhurvaivāhikaḥ smṛtaḥ|| kanyāyāḥ śvaśure caiva tatsambandhaḥ prakīrtitaḥ||1.10.160|| guruśca kanyakāyāśca bhrātā susnigdhabāndhavaḥ || guruśvaśurabhrātṝṇāṃ gurutulyaḥ prakīrtitaḥ || 161|| bandhutā yena sārddha ca tanmitraṃ parikīrtitam || mitraṃ sukhapradaṃ jñeyaṃ duḥkhado ripurucyate || 162 || bāndhavo duḥkhado daivānnissambandho'sukhapradaḥ || sambandhāstrividhāḥ puṃsāṃ viprendra jagatītale || 163 || vidyājo yonijaścaiva prītijaśca prakīrtitaḥ || mitraṃ tu prītijaṃ jñeyaṃ sa sambadhaḥ sudurlabhaḥ || 164 || mitramātā mitrabhāryyā mātṛtulyā na saṃśayaḥ|| mitrabhrātā mitrapitā bhrātṛtātasamau nṛṇām ||165|| caturthaṃ nāmasambandhamityāha kamalodbhavaḥ|| jāraścopapartirbandhurduṣṭā sambhogakarttari || 166 || upapatnyāṃ navajñā ca preyasī cittahāriṇī || svāmitulyaśca jāraśca navajñā gṛhiṇī samā || 167 || sambandho deśabhede ca sarvadeśe vigarhitaḥ || avaidiko ninditastu viśvāmitreṇa nirmitaḥ || 168 || dustyajaśca mahadbhistu deśabhede vidhīyate || akīrtijanakaḥ puṃsāṃ yoṣitāṃ ca viśeṣataḥ || 169 || tejīyasāṃ na doṣāya vidyamāne yuge yuge || 1.10.170 || iti śrībrahmavaivartte mahāpurāṇe sautiśaunakasaṃvāde brahmakhaṇḍe jātisambandhanirṇayo nāma daśamo'dhyāyaḥ || 10 ||
English translation
said, “It is surprising that the words of the people well-versed in the PurSnas are difficult to be understood because first now you have stated that Kubera was bom out of lord Krs them how have spoken to me the other source of the birth of Kubera. (How could Kubera be the son of Visvasrava).
Comparison between Casts and the Sauti said, “Bhrgu, Cyayana and Sukra happen to be the best of the intellectuals,. Kratu's wife named Kriya gave birth to the sages known as O Saunaka, Brhaspati the best of the sages was born of Ahgira, besides Utathya and sakti was bom to Vasistha. ParSsara was the son of sakti and ParSs'ara's son was Krsna Dvaipayana Vyasa, who was considered to be the partial incarnation of Visnu.
The great intellect Suka was born to Vyasa who is believed to be the amsa of Siva. Pulastya had a son named Visvasrava and he had a son r T... TL — P.1 J. - T L Sauti said, “In the ancient times all the Dikpalas were born of the lord but then with the curse of the Brahma were born as the sons of Once Utathya demanded a crores of gold coins form Kubera to pay guradaksina to his teacher.
Kubera is turn behaved with him quite harshly.
At this Utathya reduced Kubera to ashes as a result of which Kubera was to be reborn.
Thus Kubera was bom again of VisVasrava and the brother of Ravana, Kumbhakarna and Vibhisana who was quite a religious one.
Agastya was the son of Pulaha Vatsya, Sandilya was bom of Ruci and Savarni was born of the great sage Gautama.
Kasyapa was bom to Kasyapa and Bhardvaja was the son of Brhaspati. Vatsya himself was born of the sage Pulaha. The great sage Sandilya was born of Ruci.
Five gotras were associated with these five families. O Saunaka, other castes of Brahmanas were born out of the mouth of Brahma. They were all spread over to different countries and are devoid of the gotras.
Similarly the moon, the sun and the Ksatriyas born of Manu are the best. The Ksatriyas of other castes were bom out of the anns of Brahma. The Vaisays were bom out of his eyes and the Sudras emerged out of his feet. With the contact of the Siidra women with the men of other castes varnas shikar as were bom, O best of the Brahmanas, the cowherds, barbers, sweet meat sellers, the weavers, the black smiths, the gold smiths and the traders are known as sat-Sudras.
With the union of Vaisya with Sudra a female of double caste is born and is called Ambastha.
VJI'crgjTT IT: I VisVakarma implanted the seed in the knowledge (Vidya) and nine sons were bom of her, who were known as the artisans like, the gardener, Carpenter, maker of ^arhkha, weaver, potter and blacksmith. All these six types of artisans are known to be the best of all.
The carpenter, sculptor and the gold-smith are the ones who had fallen on earth due to the curse of Brahma and are known as Varnasankaras besides being unsuitable to perfonn the yajfias.
Saunaka said, ''How could Visvakarma implant his see in a Sudra woman? How were they fallen? Why did Brahma pronounce a curse on them. O best of these possessing the knowledge of the Puranas, you please tell us, Sauti said, “Once an Apsard named Ghrtacl, infested with passion and clad in attractive garments was proceeding to the abode of Kamadeva. Visvakarma spotted her on the way On seeing her, the mind of Visvakarma was filled with pleasure. Infested with passion he sought to make love with her. At that point of time she was adorned with all the ornaments. All her limbs looked tender. She, having an eternal youthfulness looked like a damsel of sixteen years. She had broad hips. She could attract even the recluses. She stood unstable because of casting a sharp side glance and looked quite passionate, infested with love. Her waist was well developed. Her costumes were being flown by the wind. Both her breasts were well
developed, raised and hard. She wore a smile on her face and the lustre of her body put even to moon to shame. Her beautiful lips resembled the ripe bimba fruits and were red in colour. Her forehead was plastered with coryllium mixed with kasturl The precious gem-studded hmdalas were hanging and shining over her cheeks.
Visvakanna, the master of Love sport, spoke to her the words which were sweet like the nectar.
Visvakarma said, “O Beautiful one and dearer than my life, where are you going after stealing away my life out of my body. O Beautiful, wait for a while.
I have been roaming about the world over in search of you. Failing to find you I had decided to enter the fire to end my life.
I have heard from the mouth of Rambha that you are proceeding to the abode of Kamadeva.
That is why I have arrived here to intercept you.
O Beautiful one, you enjoy my company in the orchard located over the bank of the river SarasvatT, who fragrant breeze is always blowing. You cohabit with a beautifiil person like me because a clever man would always like to make love with a clever lady.
You are the most beautiful lady in the world and your youthfulness is eternal. You are attractive having tender limbs and the most beautiful of all the beautiful women on earth.
With the blessing of ^iva I have already won over the daughter of the lord of death. I have also been granted a boon Kubera, when I went to his abode. Similarly Varuna has bestowed me with the gift of the garland of gems, female ornaments from the wind-god, the sanctified garments from the god of fire and the love sports from Kamadeva, which is the mode of pleasure for all the ladies. 1 have learnt the art of decoration from the moon.
I had resolved to hand over the garland of gems and all the ornaments. After keeping them safely in my abode, I had come out in search of you. I shall hand them all over to you after enjoying your company”.
Listening to the words of the passionate Visvakarma, GhrtacI smilingly spoke the GhrtacI said, “O Passionate one, I accept all whatever have you spoken to me. But presently,!
I would like to speak to you some meaningful | words. I Currently I am moving to Kainadeva's abode, so well dressed. The day on which I use a particular dress for some one, that day is meant for that particular person. Today therefore I am the wife of Kamadeva and the wife of your teacher because you have just now told me that Kamadeva had been your teacher.
The one who imparts the knowledge and the one who imparts the knowledge in mantras enjoys a position a lakh times greater than the father a thousand times greater than the mother.
There is none else comparable to the teacher.
O Intelligent one, I have heard from the Vedas that the teacher and the wife of the teacher are hundred times more respectable as a mother is hundred times more respectable than the father.
The quantity of sins one earns by cohabiting with one's own mother is a lakh times more than cohabiting with the wife of the teacher.
A person who talks to some one addressing her as a mother, in reality she becomes like his mother because Dharma is witness for all the Thus the one who cohabits with her, has to suffer horrible pains in the terrific hell till the sun and the moon shine on earth.
One earns four times more sin for cohabiting with his mother and by so doing with the wife of a teacher one earns a lakh of time more sins, and he suffers in the horrible hell till the life of Brahma. No remedy has been prescribed in the Vedas for such sins and is rather unheard of, The sinners are thrown in the kumbhipdka hell, which moves like the wheel of the potters, sharp like sword, filled with flesh, urine refuse filled with the insects while bite like the tridents, burning like the fire flames and is boiling hot..
The sill that accrues to a person for enjoying the company of the wife of the teacher the same quantity of sin is earned by the wife of the teacher as well in case she enjoys the company of others in a passionate manner..
am rirzi Today, I happen to be the beloved of Kamadeva. That is why I am going to him. I shall come for your sake in that is why I am going to him. I shaU come for your sake in a more attractive costume on some other day”..
GhrtacI having the complexion of the heated gold performed tapas over the bank of the GangS for a hundred years.
Thereafter GhrtacI after giving birth to a hundred sons born out of the semen of VisVakarma retreated to heaven.
On hearing the words of GhrtacI, Visvakarma was enraged and pronounced a curse on her saying that she would be bom on earth in the house of a Sudra..
Saunaka said, “O sage, how did she bear the seed of Visvakarma? Where were the hundred sons bom? For how long did she remain on GhrtacI too on hearing the curse of Visvakanna, also pronounced a terrific curse on him, ''you fail from heaven and be bom on earth.
Thus cursing VisVakarma, GhrtacI reached the abode of Visvakarma. After enjoying the love sport with Kamadeva, the narrated the details of what had happened to her..
O Saunaka! After informing Kamadeva, GhrtacI took birth in the house of a cowherd named Madana, in the town of Prayaga. Even after her birth on earth, she could remember the happenings of her earlier birth. She therefore instead of entering into the marriage, resorted to Tpgr rT 9i?M ^srapmr wr Sauti said, “Visvakarma was grieved at the curse of GhrtacI and with a painful heart, he want to Brahma to whom he nanated the details of what had happened. Thereafter with the permission of Brahma, he was bom on earth in the Brahmana family. Even after having been bom in a Brahmana family, he worked as an artisan, as a result of which he worked variously in the royal palaces as well as the houses of other He always performed the job of an artisan and the quality of his artistic skill was indeed astonishing and pleasant.
Once he after attending his job at the royal palaces, went to the bank of the Gahga for having a bath. There he spotted a beautifully female recluse engaged in tapas. Visvakarma, who was well aware of the happenings of his past birth recognised her.
On seeing her, he was suddenly infested with passion; He, however, became calm and in a sweet tone, he spoke to the female ascetic.
The Brahmana, said, “O GhrtacI, possessing the beautiful body, you are here at present, 0 Beautiful one having the things like the trunk of the banana tree, I am Visvakarma. Can you recognise me?
O Beautiful one, I shall relieve you of the curse. You cohabit with me. Because of you I have been burning from within.
On hearing the words of the Brahmana, Ghrtaci, took to new form and in a calm mood, spoke to him quite appropriately this.
The cowherdesses said, “on that day, I was the wife of Ktoadeva and now a recluse. Thus how can I cohabit with you in Bharata over the bank of the Gahga.
Because this Bharata, O Visvakarma is a sacred place and what ever good and evil deeds are performed here, one has to face their result.
The great ascetics prefer to be bom on earth and they perform infested with the illusion of lord Visnu.
Because on whom so ever, the illusion of Visnu gets pleased, lord Krsna and showers his devotion and the desired mantra.
IlflFr fjTOT -gwt ftupmifTii <i o n The god who having been horn in Bharata, involves himself in worldly pleasures and passions are apparently overpowered by the illusion of Visnu.
I have been reminded of all the happenings of my past birth. I am the divine apsard named Ghrtaci of the earlier birth and an currently the daughter of a cowherd.
I am performing tapas over the sacred bank of the Gahga for the achieving of the salvation.
Therefore 0 Passionate one, you better remain calm at the moment, because this is not the place for making love sport.
The sins which are performed elsewhere are washed away by having a bath in the water of the Gahga but the sin perfonned over the bank of the Gahga gets multiplied a lakh of times in an The same sin can vanish with the performing of the tapas of Narayana. The sin committed intentionally or unintentionally also disappears with the tapas, VisvakarmS, of the form of a wind, then proceeded on to the MalayScala mountain with Reaching the Malaya mountain, a beautiful bed of flowers was arranged. The fragrant coal was blowing. In the lonely forest, both of them enjoyed the love sport, over the flowery bid.
They continued their love-sport for twelve years unmindful of the passing of the days or nights.
Thereafter the lustful woman became pregnant with well-nourished foetus and she gave birth to a nine beautiful sons at that very place. O training in various arts to all his sons and they became intellects, competent valorous and wise.
He then entrusting then the jobs of gardeners, smiths and painters and also blessed them variously. He then dedicated all of them to the universe and discarding the human body, Visvakarma went to his heavenly abode.
O best of the Brahmanas, the goldsmith, fell from the position of the Brahmanahood by stealing the gold of the Brahmanas.
The woodcutter, being unable to provide wood to the Brahmanas, for yajna in time was fallen from his position with the curse of Brahmana, similarly the painter also had to suffer because of erroneous making of the paintings with the curse of the Brahmanas.
A special type of trader too because of by stealing the gold in league with the goldsmiths, also fell from grace with the curse of the With the planting of seed of a painter in the unchaste Sudra woman the mason was bom.
Because of his birth from an unchaste woman, he also fell from the grace.
oqrasr i4Hcll-yj[r641cK:lin^H Sarvasvl was born as a son with the union of Napita with a cowherdesses who was quite valorous but the killer of animals.
Tivara with his union with the Sundl girl seven sons were bom, who by keeping the company of Haddi were turned into robbers.
A Brahmana woman came in contact with a sage on the first day of the period. A son was bom thereafter, who was known by the name of Such a person is equated with an unclean Brahmana. He fell from grace because of his mother's fault during the period and because of his union with a kotaka woman, he was further down graded.
Similarly the wife of a Ksatriya in union with a Ksatriya on the first day of the period gave birth to a son who was quite valorous but became a great robber as well as the archer. He deliberately acted against the words of the Ks atriyas and was therefore known as vdgatita right from his birth.
Because of the sin of the menses cycle, a Ksatriya's seed implanted in the womb of a SOdra woman the terrific Mlecchas caste was These Mlecchas without the ear-holes. They were cmel, heartless, who live with difficulty in the battle, were devoid of cleanliness and good " manners, besides being horrible and were The Jola caste was bom from the union of a Mleccha and the kuvinda woman and with the union of kuvinda's girl and Jola, Sarahka was Thus O Brahmana, because of the fault of Varnasahkara (ill legitimate relations) several casts which were earlier unheard of were bom and no one would be able to narrate their names.
From a Brahmana woman Asvamkumaras produced the Vaidyas. The Vaidyas on the other hand produced many sons from the Sudra women. These people were well versed in the village rituals as well as the indigenous medicines. They in turn produced the snake charmers by cohabiting with the Sudra-woman.
Saunaka said, “How did Asvani Kumara the son of Surya venture to cohabit with a Brahmana woman? In which form did he implant his seed Sauti said, “A Brahmana lady was on her way to pilgrimage. When she reached a lonely orchard with beautiful flower beds, Asvani Kumara felt attracted towards her. Finding her most beautiful and attractive, Asvani Kumara, forcibly cohabited with her against her wishes.
She dropped the focus then and there in the orchard, but a son with the complexion of the heated gold was bom.
from the Vedic Dhanna and started roaming on the earth in the form of a dancer. The greedy Brahmana accepted the charities given at the time of solar or lunar eclipses and also those offered at the time of death and as such he came to be known as Agraddnl A man was bom of the fire altar of the Brahmana. He came to be known as the speaker on Dharma or Suta. The same spokesman on Dharma or Suta is one ancestor.
The compassionate Brahma imported him the knowledge of the Puranas. Thus the person bom out of the fire-altar, also known as Suta became the speaker on the Puranas.
Rifeniiviis g gragmra ggiw:i Thereafter the woman, much disgraced, reached her husband's home with the child. She then narrated to her husband, what ever had happened on the way. In rage, the Brahmana turned out his wife and the child from his home.
Thereafter the Brahmaiia woman, with the use of her divine powers was turned into a stream known as Godavari. Asvani Kumara patronised the boy and trained him in the use of medicines, mantras and various types of ^rts, But the Brahmana by constant counting the constellations and by receiving the wages, fell With the semen of Suta implanted in the Vaisya woman a man was bom, who happened to be a good orator and was known as a Bhatta in the world. He used to praise everyone. Thus I have narrated the genesis of some of the castes on earth. Several castes bom out of illicit relations have been left out.
I shall now speak about the inter-linking of some castes, which was earlier spelt out by Brahma and given the descriptions in the Vedas.
fggfggr g^RTT gfggm?:i The father is also called as Janaka and also the one who gives birth. Similarly the grand father happens to be the father of the father and the great grand father happens to be the father of the grand father. There relations are called to be in the some gotrci or the family The father of the mother is called the maternal grand father and his father is known as the great grand maternal grand father and his father is known as the great paternal grandfather.
The mother of the mother is called the grand maternal mother, her mother-imlaw is known as the great maternal grand mother and is as adorable as the mother herself. The wife of the grand father is known as the grand mother and the wife of his father is known as the great grand mother. The brother of the father is known as the uncle, whereas the brother of the mother is known as maternal uncle.
The sister of the father is known as paternal aunt and the sister of the mother is called the maternal aunt. The words like Sunu, Tanaya, Dayada and Atmaja are synonymous for the son.
One's own son is known as Dhanabhag and Viryaja or the daughter who is born to a person is known as Duhila, Kanya and Atmaja.
The wife of the son is called (daughter-in-law) and the daughter's husband is called (Son-in- law). A woman's spouse is called the husband, priya, bhartd, svdmi and kdnta. The husband's brother is called devara and the sister of the husband is called nanada. Similarly the father of the husband is called svasura (father-in-law) and his mother is known as svasru (mother-in-law).
The wife is also called bhdryd, Jdyd, priyd, kdntd, strl and patni. The brother of the wife is known as sydlaka (brother-in-law). The wife's sister is known as sydlikd (sister-in-law). The mother of the wife is also known as svasru and the wife's father is known as svasura (father-in-law). The real brother is called sodara and the real sister is called sodard.
The son of the sister is called bhdgineya and brother's son is called bhdtrja. Sister's husband is called dviitta, bhaginlkdnta and bhaginlpati and the husband of the sister-in-law is also called the brother. The father-in-law of both of them have to be treated as one's own father.
The one who gives birth, food one who relieves from danger, wife's father and the one who imparts knowledge, are known as the father.
The wife or sister of the one who gives food, wife of a teacher, mother and step mother, daughter, daughter-imlaw, mother's mother, grand mother, daughter-in-law, mother's sister, father's sister, aunt and maternal aunt are fourteens, all treated to be mothers.
The son of the son is called the grand son and his sons are called the great grand son and his sons are called and kulaja.
The son of the daughter is calfed dauhitra and his sons are known as the bandhava.
The sons of the brother belong to the same caste is called j/idfL One own brother as well as the son of the teacher are to be brought up (if need be).
O sage, the teacher's daughter and the sister, both are like one's own mother and should be served will. The son's teacher should be treated like one's own brother. This is called the intimate The father-in-law of the son should be treated like one's own brother. Similar is the case with the father-in-law of the daughter.
The teacher of the daughter is also to be treated as the respectable relative. The brothers of the teacher and the father-in-law are to be extended the same respect and with them one has to maintain brotherly relations. He is called a friend. The one who extends pleasure should be treated as the friend and the one who showers miseries should be treated as the enemy.
O best of the Brahmanas, sometimes even brother becomes the cause of miseries and the one with whom one may have no relation at all becomes the cause of all the pleasures. There are three types of relations with the people on earth which are due to exchange of knowledge, physical intercourse and these attracted due to mental attachment. Of these the relations with a friend is based on the mutual love and affection.
Which is quite difficult to get fimm fewqf i tm: \ The mother and the wife of a friend are like one's own mother. There is no doubt about it.
The father of a friend and the brother of a friend are to be treated like one's own father and brother and brother.
Brahma, who was bom of the lotus has also described an other relation based on the name.
Besides one develops intimacy with the forcible intercourse in illicit relation.
The beloved who attracts the mind of someone is known as the co-wife. The lover is at times treated like the husband and the beloved like the wife (some times).
This type of illicit relation has been denounced in our country as well as the countries of the world. Such types of (illicit) relations were started by the sage Visvamitra.
Such a type of relationship is prohibited for the high ranking people even. Such types of relationship brings disgrace not only for the men but also the women. But sometime in certain circumstances, such relationship is allowed for Sauti said, Sutapa was the name of that Brahmana ascetic. He had been the great sage in the family of Bharadvaja. He went to the Himalaya mountain and performed tapas there for a lakh of years. The great tapas illumined himself with the lustre of his penance. Once he witnessed the lustre of Sri Krsna in the sky for a while and he sought for a boon for his eternal devotion in the lord. He did not seek for Then the divine from the sky declared, “O Brahman, you marry yourself After you enjoy your worldly life, I shall bestow upon you my eternal devotion for ever.
Chapter-aligned complete witnesses. Sanskrit Wikisource revision 400052 (2023-12-26T22:04:50Z); Shanti Lal Nagar English scan pages n47–n60: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n47/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.