Brahma-khaṇḍa · Chapter 15
Sourceब्राह्मण उवाच ।। केन रोगेण हि मृतोऽधुना साध्वि तव प्रियः ।। सर्वरोगचिकित्सां च जानामि च चिकित्सकः ।। १ ।। मृततुल्यं मृतं रोगात्सप्ताहाभ्यन्तरे सति ।। महाज्ञानेन तं जीवं जीवयाम्यवलीलया ।।२।। राजमृत्युं यमं कालं व्याधिमानीय त्वत्पुरः।। निबध्य दातुं शक्तोऽहं व्याधो बद्ध्वा पशुं यथा।।३।। यतो न सञ्चरेद्व्याधिर्देहेषु देहधारिणाम् ।। व्याधीनां कारणं यद्यत्सर्वं जानामि सुन्दरि ।। ४ ।। यतो न सञ्चरेद्व्याधिबीजं दुष्टममङ्गलम् ।। तदुपायं विजानामि शास्त्रतत्त्वानुसारतः।।५ ।। यो वा योगेन खेदेन देहत्यागं करोति च ।। तस्य तं जीवनोपायं जानामि योगधर्मतः ।। ६ ।। ब्राह्मणस्य वचः श्रुत्वा स्फीता मालावती सती ।। सस्मिता स्निग्धचित्ता सा तमुवाच प्रहर्षिता ।। ७ ।। मालावत्युवाच ।। अहो श्रुतं किमाश्चर्य्यं वचनं वालवक्त्रतः ।। वयसाऽतिशिशुर्दृष्टो ज्ञानं योगविदां परम् ।। ८ ।। त्वया कृता प्रतिज्ञा च कान्तं जीवयितुं मम ।। विपरीतं न सद्वाक्यं तत्क्षणं जीवितः पतिः ।। ९ ।। जीवयिष्यति मत्कान्तं पश्चाद्वेदविदां वरः ।। यद्यत्पृच्छामि सन्देहात्तद्भवान्वक्तुमर्हति ।। 1.15.१० ।। सभायां जीविते कान्ते तस्य तीव्रस्य सन्निधौ ।। त्वां हि प्रष्टुं न शक्ताऽहं विद्यमाने मदीश्वरे ।। ११ ।। एते ब्रह्मादयो देवा विद्यमानाश्च संसदि ।। त्वं च वेदविदां श्रेष्ठो न च कश्चिन्मदीश्वरः ।। १२ ।। नारीं रक्षति भर्त्तां चेन्न कोऽपि खण्डितुं क्षमः ।। शास्तिं करोति यदि स न कोऽपि रक्षिता भुवि ।। १३ ।। एवं देवेषु नो शक्तिः शक्रे वा ब्रह्मरुद्रयोः ।। स्त्री पुम्भावश्च बोद्धव्यः स्वामी कर्त्ता च योषिताम् ।। १४ ।। स्वामी कर्त्ता च हर्त्ता च शास्ता पोष्टा च रक्षिता ।। अभीष्टदेवः पूज्यश्च न गुरुः स्वामिनः परः ।। १५ ।। कन्या सत्कुलजाता या सा कान्तवशवर्तिनी ।। या स्वतन्त्रा च सा दुष्टा स्वभावात्कुटिला ध्रुवम् ।। १६ ।। दुष्टा परपुमांसं च सेवते या नराधमा ।। सा निन्दति पतिं शश्वदसद्वंशप्रसूतिका ।। १७ ।। उपबर्हणभार्य्याऽहं कन्या चित्ररथस्य च ।। वधूर्गन्धर्वराजस्य कान्तभक्ता सदा द्विज ।।१८।। सर्वं कालयितुं शक्तस्त्वं च वेदविदां वर ।। कालं यमं मृत्युकन्यां मदभ्याशं समानय ।। १९ ।। मालावतीवचः श्रुत्वा विप्रो वेदविदां वरः ।। सभामध्ये समाहूय तान्प्रत्यक्षं चकार ह ।। 1.15.२० ।। ददर्श मृत्युकन्यां च प्रथमं मालती सती ।। कृष्णवर्णां घोररूपां रक्ताम्बरधरां वराम् ।। २१ ।। सस्मितां षड्भुजां शान्तां दयायुक्तां महासतीम् ।। कालस्य स्वामिनो वामे चतुष्षष्टिसुतान्विताम् ।। २२ ।। कालं नारायणांशं च ददर्श पुरतः सती ।। महोग्ररूपं विकटं ग्रीष्मसूर्य्यसमप्रभम् ।। २३ ।। षड्वक्त्रं षोडशभुजं चतुर्विंशतिलोचनम् ।। षट्पादं कृष्णवर्णं च रक्ताम्बरधरं परम् ।। २४ ।। देवस्य देवं विकृतं सर्वसंहाररूपिणम् ।। कालाधिदेवं सर्वेशं भगवन्तं सनातनम् ।। २५ ।। ईषद्धास्यप्रसन्नास्यमक्षमालाकरं वरम् ।। जपन्तं परमं ब्रह्म कृष्णमात्मानमीश्वरम्।। २६ ।। सती ददर्श पुरतो व्याधिसंघान्सुदुर्जयान् ।। वयसाऽतिमहावृद्धान्स्तनन्धान्मातृसन्निधौ ।। २७ ।। स्थूलपादं कृष्णवर्णं धर्मिष्ठं रविनन्दनम् ।। जपन्तं परमं ब्रह्म भगवन्तं सनातनम् ।। २८ ।। धर्माधर्मविचारज्ञं परं धर्मस्वरूपिणम् ।। पापिनामपि शास्तारं ददर्श पुरतो यमम् ।।२९।। तांश्च दृष्ट्वा च निःशङ्का पप्रच्छ प्रथमं यमम् ।। मालावती महासाध्वी प्रहष्टवदनेक्षणा ।।1.15.३०।। मालावत्युवाच ।। हे धर्मराज धर्मिष्ठ धर्मशास्त्रविशारद।। कालव्यतिक्रमे कान्तं कथं हरसि मे विभो।। ।।३१।। यम उवाच ।। अप्राप्तकालो म्रियते न कश्चिज्जगतीतले ।। ईश्वराज्ञां विना साध्वि नामृतं चालयाम्यहम् ।। ३२।। अहं कालो मृत्युकन्या व्याधयश्च सुदुर्जयाः ।। निषेकेण प्राप्तकालं कालयन्तीश्वराज्ञया ।। ३३ ।। मृत्युकन्या विचारज्ञा यं प्राप्नोति निषेकतः ।। तमहं कालयाम्येव पृच्छतां केन हेतुना ।। ३४ ।। मालावत्युवाच ।। त्वमपि स्त्री मृत्युकन्या जानासि स्वामिवेदनम् ।। कथं हरसि मत्कान्तं जीवितायां मयि प्रिये ।। ३५ ।। मृत्युकन्योवाच ।। पुरा विश्वसृजा सृष्टाऽप्यहमेवात्र कर्मणि ।। न च क्षमा परित्यक्तुं बहुना तपसा सति ।। ३६ ।। सती सतीनां मध्ये च काचित्तेजस्विनी वरा ।। मामेव भस्मसात्कर्तुं क्षमा यदि भवेद्भवे ।। ३७ ।। सर्वापच्छान्तिरेवेह तदा भवति सुन्दरि ।। पुत्राणां स्वामिनः पश्चाद्भविता यद्भविष्यति ।। ३८ ।। कालेन प्रेरिताऽहं च मत्पुत्रा व्याधयश्च वै ।। न मत्सुतानां दोषश्च न च मे शृणु निश्चितम्।।३९।। पृच्छ कालं महात्मानं धर्मज्ञं धर्मसंसदि ।। तदा यदुचितं भद्रे तत्करिष्यसि निश्चितम् ।। 1.15.४० ।। मालावत्युवाच ।। हे काल कर्मणां साक्षिन्कर्मरूप सनातन ।। नारायणांशो भगवन्नमस्तुभ्यंपराय च ।। ४१ ।। कथं हरसि मत्कान्तं जीवितायां मयि प्रभो ।। जानासि सर्वदुःखं च सर्वज्ञस्त्वं कृपानिधे ।। ४२ ।। कालपुरुष उवाच ।। को वाऽहं को यमः का च मृत्युकन्या च व्याधयः ।। वयं भ्रमामः सततमीशाज्ञापरिपालकाः ।। ४३ ।। यस्य सृष्टा च प्रकृतिर्ब्रह्मविष्णुशिवादयः ।। सुरा मुनीन्द्रा मनवो मानवाः सर्वजन्तवः ।। ४४ ।। ध्यायन्ते तत्पदाम्भोजं योगिनश्च विचक्षणाः।। जपन्ति शश्वन्नामानि पुण्यानि परमात्मनः ।। ४५ ।। यद्भयाद्वाति वातोऽयं सूर्य्यस्तपति यद्भयात् ।। स्रष्टा ब्रह्माऽऽज्ञया यस्य पाता विष्णुर्यदाज्ञया ।। ४६ ।। संहर्त्ता शङ्करः सर्वजगतां यस्य शासनात् ।। धर्मश्च कर्मणां साक्षी यस्याज्ञापरिपालकः ।। ४७ ।। राशि चक्रं ग्रहाः सर्वे भ्रमन्ति यस्य शासनात् ।। दिगीशाश्चैव दिक्पाला यस्याज्ञापरिपालकाः ।। ४८ ।। यस्याज्ञया च तरवः पुष्पाणि च फलानि च ।। बिभ्रत्येव ददत्येव काले मालावतीसति ।।४९।। यस्याज्ञया जलाधारा सर्वाधारा वसुन्धरा ।। क्षमावती पृथिवी कम्पिता न भयेन च ।। 1.15.५० ।। सहसा मोहिता माया मायया यस्य सन्ततम् ।। सर्वप्रसूर्या प्रकृतिः सा भीता यद्भयादहो ।। ५१ ।। यस्यान्तं न विदुर्वेदा वस्तूनां भावगा अपि ।। पुराणानि च सर्वाणि यस्यैव स्तुतिपाठकाः ।। ५२ ।। यस्य नाम विधिर्विष्णुः सेवते सुमहान्विराट् ।। षोडशांशो भगवतः स एव तेजसो विभोः ।। ५३ ।। सर्वेश्वरः कालकालो मृत्योर्मृत्युः परात्परः ।। सर्वविघ्नविनाशाय तं कृष्णं परिचिन्तय ।। ५४ ।। सर्वाभीष्टं च भर्त्तारं प्रदास्यति कृपानिधिः ।। इमे यत्प्रेरिताः सर्वे स दाता सर्व सम्पदाम् ।। ५५ ।। इत्युक्त्वा कालपुरुषो विरराम च शौनक ।। कथां कथितुमारेभे पुनरेव तु ब्राह्मणः ।। ५६ ।। इति श्रीब्रह्मवैवर्ते महापुराणे ब्रह्मखण्डे मालावतीकालपुरुषसंवादे पञ्चदशोऽध्यायः ।। १५ ।।
brāhmaṇa uvāca || kena rogeṇa hi mṛto'dhunā sādhvi tava priyaḥ || sarvarogacikitsāṃ ca jānāmi ca cikitsakaḥ || 1 || mṛtatulyaṃ mṛtaṃ rogātsaptāhābhyantare sati || mahājñānena taṃ jīvaṃ jīvayāmyavalīlayā ||2|| rājamṛtyuṃ yamaṃ kālaṃ vyādhimānīya tvatpuraḥ|| nibadhya dātuṃ śakto'haṃ vyādho baddhvā paśuṃ yathā||3|| yato na sañcaredvyādhirdeheṣu dehadhāriṇām || vyādhīnāṃ kāraṇaṃ yadyatsarvaṃ jānāmi sundari || 4 || yato na sañcaredvyādhibījaṃ duṣṭamamaṅgalam || tadupāyaṃ vijānāmi śāstratattvānusārataḥ||5 || yo vā yogena khedena dehatyāgaṃ karoti ca || tasya taṃ jīvanopāyaṃ jānāmi yogadharmataḥ || 6 || brāhmaṇasya vacaḥ śrutvā sphītā mālāvatī satī || sasmitā snigdhacittā sā tamuvāca praharṣitā || 7 || mālāvatyuvāca || aho śrutaṃ kimāścaryyaṃ vacanaṃ vālavaktrataḥ || vayasā'tiśiśurdṛṣṭo jñānaṃ yogavidāṃ param || 8 || tvayā kṛtā pratijñā ca kāntaṃ jīvayituṃ mama || viparītaṃ na sadvākyaṃ tatkṣaṇaṃ jīvitaḥ patiḥ || 9 || jīvayiṣyati matkāntaṃ paścādvedavidāṃ varaḥ || yadyatpṛcchāmi sandehāttadbhavānvaktumarhati || 1.15.10 || sabhāyāṃ jīvite kānte tasya tīvrasya sannidhau || tvāṃ hi praṣṭuṃ na śaktā'haṃ vidyamāne madīśvare || 11 || ete brahmādayo devā vidyamānāśca saṃsadi || tvaṃ ca vedavidāṃ śreṣṭho na ca kaścinmadīśvaraḥ || 12 || nārīṃ rakṣati bharttāṃ cenna ko'pi khaṇḍituṃ kṣamaḥ || śāstiṃ karoti yadi sa na ko'pi rakṣitā bhuvi || 13 || evaṃ deveṣu no śaktiḥ śakre vā brahmarudrayoḥ || strī pumbhāvaśca boddhavyaḥ svāmī karttā ca yoṣitām || 14 || svāmī karttā ca harttā ca śāstā poṣṭā ca rakṣitā || abhīṣṭadevaḥ pūjyaśca na guruḥ svāminaḥ paraḥ || 15 || kanyā satkulajātā yā sā kāntavaśavartinī || yā svatantrā ca sā duṣṭā svabhāvātkuṭilā dhruvam || 16 || duṣṭā parapumāṃsaṃ ca sevate yā narādhamā || sā nindati patiṃ śaśvadasadvaṃśaprasūtikā || 17 || upabarhaṇabhāryyā'haṃ kanyā citrarathasya ca || vadhūrgandharvarājasya kāntabhaktā sadā dvija ||18|| sarvaṃ kālayituṃ śaktastvaṃ ca vedavidāṃ vara || kālaṃ yamaṃ mṛtyukanyāṃ madabhyāśaṃ samānaya || 19 || mālāvatīvacaḥ śrutvā vipro vedavidāṃ varaḥ || sabhāmadhye samāhūya tānpratyakṣaṃ cakāra ha || 1.15.20 || dadarśa mṛtyukanyāṃ ca prathamaṃ mālatī satī || kṛṣṇavarṇāṃ ghorarūpāṃ raktāmbaradharāṃ varām || 21 || sasmitāṃ ṣaḍbhujāṃ śāntāṃ dayāyuktāṃ mahāsatīm || kālasya svāmino vāme catuṣṣaṣṭisutānvitām || 22 || kālaṃ nārāyaṇāṃśaṃ ca dadarśa purataḥ satī || mahograrūpaṃ vikaṭaṃ grīṣmasūryyasamaprabham || 23 || ṣaḍvaktraṃ ṣoḍaśabhujaṃ caturviṃśatilocanam || ṣaṭpādaṃ kṛṣṇavarṇaṃ ca raktāmbaradharaṃ param || 24 || devasya devaṃ vikṛtaṃ sarvasaṃhārarūpiṇam || kālādhidevaṃ sarveśaṃ bhagavantaṃ sanātanam || 25 || īṣaddhāsyaprasannāsyamakṣamālākaraṃ varam || japantaṃ paramaṃ brahma kṛṣṇamātmānamīśvaram|| 26 || satī dadarśa purato vyādhisaṃghānsudurjayān || vayasā'timahāvṛddhānstanandhānmātṛsannidhau || 27 || sthūlapādaṃ kṛṣṇavarṇaṃ dharmiṣṭhaṃ ravinandanam || japantaṃ paramaṃ brahma bhagavantaṃ sanātanam || 28 || dharmādharmavicārajñaṃ paraṃ dharmasvarūpiṇam || pāpināmapi śāstāraṃ dadarśa purato yamam ||29|| tāṃśca dṛṣṭvā ca niḥśaṅkā papraccha prathamaṃ yamam || mālāvatī mahāsādhvī prahaṣṭavadanekṣaṇā ||1.15.30|| mālāvatyuvāca || he dharmarāja dharmiṣṭha dharmaśāstraviśārada|| kālavyatikrame kāntaṃ kathaṃ harasi me vibho|| ||31|| yama uvāca || aprāptakālo mriyate na kaścijjagatītale || īśvarājñāṃ vinā sādhvi nāmṛtaṃ cālayāmyaham || 32|| ahaṃ kālo mṛtyukanyā vyādhayaśca sudurjayāḥ || niṣekeṇa prāptakālaṃ kālayantīśvarājñayā || 33 || mṛtyukanyā vicārajñā yaṃ prāpnoti niṣekataḥ || tamahaṃ kālayāmyeva pṛcchatāṃ kena hetunā || 34 || mālāvatyuvāca || tvamapi strī mṛtyukanyā jānāsi svāmivedanam || kathaṃ harasi matkāntaṃ jīvitāyāṃ mayi priye || 35 || mṛtyukanyovāca || purā viśvasṛjā sṛṣṭā'pyahamevātra karmaṇi || na ca kṣamā parityaktuṃ bahunā tapasā sati || 36 || satī satīnāṃ madhye ca kācittejasvinī varā || māmeva bhasmasātkartuṃ kṣamā yadi bhavedbhave || 37 || sarvāpacchāntireveha tadā bhavati sundari || putrāṇāṃ svāminaḥ paścādbhavitā yadbhaviṣyati || 38 || kālena preritā'haṃ ca matputrā vyādhayaśca vai || na matsutānāṃ doṣaśca na ca me śṛṇu niścitam||39|| pṛccha kālaṃ mahātmānaṃ dharmajñaṃ dharmasaṃsadi || tadā yaducitaṃ bhadre tatkariṣyasi niścitam || 1.15.40 || mālāvatyuvāca || he kāla karmaṇāṃ sākṣinkarmarūpa sanātana || nārāyaṇāṃśo bhagavannamastubhyaṃparāya ca || 41 || kathaṃ harasi matkāntaṃ jīvitāyāṃ mayi prabho || jānāsi sarvaduḥkhaṃ ca sarvajñastvaṃ kṛpānidhe || 42 || kālapuruṣa uvāca || ko vā'haṃ ko yamaḥ kā ca mṛtyukanyā ca vyādhayaḥ || vayaṃ bhramāmaḥ satatamīśājñāparipālakāḥ || 43 || yasya sṛṣṭā ca prakṛtirbrahmaviṣṇuśivādayaḥ || surā munīndrā manavo mānavāḥ sarvajantavaḥ || 44 || dhyāyante tatpadāmbhojaṃ yoginaśca vicakṣaṇāḥ|| japanti śaśvannāmāni puṇyāni paramātmanaḥ || 45 || yadbhayādvāti vāto'yaṃ sūryyastapati yadbhayāt || sraṣṭā brahmā''jñayā yasya pātā viṣṇuryadājñayā || 46 || saṃharttā śaṅkaraḥ sarvajagatāṃ yasya śāsanāt || dharmaśca karmaṇāṃ sākṣī yasyājñāparipālakaḥ || 47 || rāśi cakraṃ grahāḥ sarve bhramanti yasya śāsanāt || digīśāścaiva dikpālā yasyājñāparipālakāḥ || 48 || yasyājñayā ca taravaḥ puṣpāṇi ca phalāni ca || bibhratyeva dadatyeva kāle mālāvatīsati ||49|| yasyājñayā jalādhārā sarvādhārā vasundharā || kṣamāvatī pṛthivī kampitā na bhayena ca || 1.15.50 || sahasā mohitā māyā māyayā yasya santatam || sarvaprasūryā prakṛtiḥ sā bhītā yadbhayādaho || 51 || yasyāntaṃ na vidurvedā vastūnāṃ bhāvagā api || purāṇāni ca sarvāṇi yasyaiva stutipāṭhakāḥ || 52 || yasya nāma vidhirviṣṇuḥ sevate sumahānvirāṭ || ṣoḍaśāṃśo bhagavataḥ sa eva tejaso vibhoḥ || 53 || sarveśvaraḥ kālakālo mṛtyormṛtyuḥ parātparaḥ || sarvavighnavināśāya taṃ kṛṣṇaṃ paricintaya || 54 || sarvābhīṣṭaṃ ca bharttāraṃ pradāsyati kṛpānidhiḥ || ime yatpreritāḥ sarve sa dātā sarva sampadām || 55 || ityuktvā kālapuruṣo virarāma ca śaunaka || kathāṃ kathitumārebhe punareva tu brāhmaṇaḥ || 56 || iti śrībrahmavaivarte mahāpurāṇe brahmakhaṇḍe mālāvatīkālapuruṣasaṃvāde pañcadaśo'dhyāyaḥ || 15 ||
English translation
The display of the might by the Brahmanas Brahmana said—O chaste lady, you tell us the disease which resulted into the death of your husband? I am a physician and I am well aware of the treatment of all diseases.
O chaste lady, in case anyone becomes like that by any ailment or in case it so happens within a week, then I can extend treatment with my great knowledge, can revive him to life in the twinkling of an eye.
I can capture old age, death, Yama, time and ailment and can produce them before you, like a hunter captures animal and produces it before O beautiful one, I am well aware of the means by which to relieve a human being of the ailment of the body and for relieving the body of an According to the theory of the scriptures I also know the means by which the seeds of ailments would never sprout in a human body.
Whosoever may have ended his life by yogic practices or in any other way, I am well aware of the means to revive him back to life with the influence of my yogic knowledge.” On hearing the words of the Brahmana, Malavatl felt immensely pleased and with her mind filled with delight, she said.
Malavatl said—what a surprising talk am I listening to from the mouth of the Brahmana boy? Compared to his age, he looks like a child, but his knowledge in the Yoga, exceeds that of lord you have taken a resolve to revive my husband back to life. These words cannot be changed. I, therefore, at once believe that my husband will come to life again.
You are the best among those welhversed in the Vedas. You bring my husband back to life but I am putting you some questions because of certain doubts in my mind. You kindly clarify Because I shall not be able to ask you any questions when my husband comes back to life, as he is of harsh temperament. Those in the assembly of the gods, including Brahma and others, are present besides you are well-versed in the Vedas; but none of them is my husband. In case a lady is protected by her husband, then no one can contradict her. In case he disciplines his wife or punishes her then no one on earth can provide protection to her.
Thus all the Vedas, Indra, Brahma and Rudra also have no competence to protect her. The men and the women have the relationship of husband and wife. The husband is performer, extractor, preserver, protector, family god and is adored by the lady. There is no better guru for a lady than her husband alone.
The girl who is born in a high family always remains dependent upon her husband. But those who get independent, become wicked and degraded as well.
Those of the wicked ladies, who take interest in others, are considered to be degraded ones and denounce their husbands. Such girls belong to the lower caste.
I am wife of Upabarhana and the daughter of Citraratha. O Brahmana, I am a chaste woman and the daughter-in-law of the king of O great Brahmana you are competent enough to summon them all here. Therefore you summon here Yama and Mrtyukanya.
On hearing the words of Malavatl, the Brahmana who was well versed in the Vedas called all of them and made them stand there.
First of all the chaste Malavatl looked at Mrtyukanya who was of dark complexion and was quite horrible to look at. She was clad in red garments and she wore a serene smile on her face. She had six arms. She was peaceful, compassionate and extremely chaste. She was standing there with her sixty-four sons.
Thereafter, she had a look at NarSyana who appeared a personified god of Death. He had a terrific appearance, looked like the sun of the winter season; he had six faces, sixteen arms, twenty four eyes and six feet. He was of dark complexion and was clad in red garments. He was the god of gods and was terrific in appearance who could destroy anyone and was respected even by the god of death, lord of all and was the eternal lord. He was wearing a pleasant and serene smile on his face. He was holding a rosary and was reciting the name of lord Krsna.
rhereafier the chaste Malavatl found before her all groups of ailment or diseases which were pretty old but looked like children who encircle their mothers' breasts. Thereafter Malavati found Y'aina. tJie son of Surya who was of black colour and had firm feet. The religious-minded son of Surya was Parabrahma and was reciting the name of lord Krsna. He was well aware of the difference between dharma and adharma, the form of the best of Dharma and was the ruler of sinners. Looking at him the chaste Malavati with Malavati said—“O Yama, you are devoted to ihe religious scriptures and are quite a religious one also. O Dharmaraja, O lord, how are you carrying my husband with you in utter disregard Yama said—O chaste lady, in this universe no one dies ahead of his time or without the permission of the lord. I do not carry away anyone unless he meets with his death.
irmgncT AM^'dTwwii?? ii RTwrfrf ft^gscT: i I myself, called Kala, the death and all the diseases take away the people after death with the permission of the lord. The far sighted Mrtyukanya, after the birth of a person, when she reaches someone, he alone is carried by me.
Therefore you better ask her as to why she goes to anyone.
Malavati said—O Mrtyukanya, my dear friend, you are also a woman and are well aware of the pain caused with separation of a husband from a wife. Then why are you taking my husband away when I am still alive?” Mrtyukanya (death) said—In earlier times Brahma, the creator of the universe, also created me and entrusted this duty upon me. O chaste lady, I am unable to get rid of this duty even after performing great tapas. In case anyone of the chaste ladies in the universe can reduce me to ashes by pronouncing a curse, then, O beautiful one, I would have been relieved of this ugly job.
After me, whatever has to happen with my husband and the sons, it could happen.
Influenced by Kala, I alone perform the duty with the help of my son. It is, therefore, evident that myself and my son are not at all responsible for all this.
O lady, in this assembly of the religious minded souls, you can ask the question from Kala who happens to be a great soul. Thereafter you can do whatever you think best.
Malavatl said-Addressing Kala, “O Kala, you are the witness of all the actions of the people; you are eternal lord and are a part of N^rayana.
Therefore I bow in reverence to a lord like you.
O lord, O compassionate one, you possess all knowledge and are well aware of all miseries.
Therefore, lord, “Why do you intend to take away my husband from me when I am still alive?
Kalapiirusa said— Who am I? Thereafter the death, Yama, Mrtyukanya and all the diseases are of no consequence. All of us always obey the command of the lord roaming about everywhere.
He is the same lord from whom, nature, Brahma, Visnu, Siva and other gods, the sages, the Manus, the humans and all the creatures have emerged. All yogis and mendicants always adore at his feet. The intellectuals always recite the name of the lord regularly.
At whose command, the wind blows, the sun emits heat and following whose command even Brahma indulges in creation and Visnu preserves it. At the command of whom Siva destroys the universe and we become the witness of the deeds of the people at the command of that lord. At the command of whom all the stars, the planets and the constellation move on. Basing to the command of whom, the Dikpalas, lords of directions transact their business.
O chaste Malavatl, at the command of whom the trees bear timely flowers and fruits.
At the command of whom the earth is formed of the waters and comprises of all movable and immovable things. Getting afraid of whom even the earth, sometimes, shakes.
With the illusion of whom even the illusion is influenced and at the command of whom nature who happens to be the creator of everyone feels panicky and performs the job.
Even the Vedas who were aware of the prowess of everyone, are unable to recite about his glory and the Puranas always offer prayers to By reciting of whose name the illustrious omnipresent lord appears in his sixteen rays in the form of Brahma, Visnu, Siva and the Virat He is the lord of all, Kala for the Kala, death for the death, best of all the best people; therefore for the removal of all doubts, you adore at the feet of lord Krsna.
He alone can fulfil all your desires besides reviving your husband back to life. All these gods are influenced by him alone, therefore he is the one, who can bestow all the riches.
O Saunaka, Kala kept quiet after speaking all this. Thereafter the Brahmana boy started Brahmana said—“O girl, Kala, Yama, death and all other ailments have been known to you, then what more doubt is there in your mind at the moment? You ask me.” On hearing the words of the Brahmana, the chaste Malavati felt delighted and she put her desired question to the lord of the universe.
Chapter-aligned complete witnesses. Sanskrit Wikisource revision 114106 (2017-07-23T14:09:22Z); Shanti Lal Nagar English scan pages n81–n86: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n81/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.