Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 24
Sourceनारायण उवाच ।। निगूढं शृणु वृत्तान्तं मुनेर्दुर्वाससो मुने ।। अहोऽस्य दारसंयोगः कथं तदूर्ध्वरेतसः ।। १ ।। दृष्ट्वा तयोश्च शृङ्गारं मुनिः कामी बभूव ह ।। जितेन्द्रियोऽसत्संसर्गाद्दोषः सांसर्गिको भवेत् ।। २ ।। सहसा तस्य हृदये बभूव सुरते स्पृहा ।। तपस्तप्त्वा तत्र दध्यौ कामिनीं मदनातुरः ।। ३ ।। एतस्मिन्नन्तरे तेन पथा याति मुनीश्वरः ।। प्रार्थयन्त्या पतिं सन्तमौर्वश्च सुतया सह ।। ४ ।। ऊरूद्भवो ब्रह्मणश्च पुरा कल्पे तपस्यतः ।। ऊर्ध्वरेताश्च योगीन्द्र ओर्वस्तेन इति स्मृतः ।। ५ ।। तस्य जानूद्भवा कन्या कन्दली नाम विश्रुता ।। दुर्वाससं प्रार्थयन्ती नान्यं मनसि रोचते ।। ६ ।। ससुतो हि मुनिश्रेष्ठो मुनेर्दुर्वाससः पुरः ।। तस्थौ महाप्रसन्नश्च ज्वलदग्निशिखोपमः ।। ।। ७ ।। मुनीन्द्रोऽपि मुनीन्द्रं तं पुरो दृष्ट्वा ससंभ्रमः ।। प्रजवेन समुत्तस्थौ ननाम च मुदाऽन्वितः ।।८।। और्वो दुर्वाससं तत्र समाश्लिष्य मुदाऽन्वितः ।। उवाच मुनये सर्वं कन्यकाया मनोरथम् ।। ९ ।। और्व उवाच ।। विख्याता कन्दली नाम मम कन्या मनोहरा ।। प्रौढा त्वामेव ध्यायन्ती श्रुत्वा वाचिकवक्त्रतः ।। 4.24.१० ।। अयोनिसम्भवा कन्या त्रैलोक्यं मोहितुं क्षमा ।। सर्वरूपगुणाधारा दोषेणैकेन संयुता ।। ११ ।। अतीव कलहाविष्टा कोपेन कटुभाषिणी ।। नानागुणयुतं द्रव्यं न त्यजेदेकदोषतः ।। १२ ।। और्वस्य वचनं श्रुत्वा हर्षशोकान्वितो मुनिः ।। ददर्श कन्यां पुरतो गुणरूपसमन्विताम् ।। १३ ।। शरत्पार्वणचन्द्रास्यां शरत्पङ्कजलोचनाम् ।। ईषद्धास्यप्रसन्नास्यां पीनश्रोणिपयोधराम् ।। १४ ।। नवयौवनसंयुक्तां पश्यन्तीं वक्रचक्षुषा ।। रत्नालंकारशोभाढ्यां वह्निशुद्धांशुकान्विताम् ।। १५ ।। मुनिर्मुमोह तां दृष्ट्वा कामबाणप्रपीडितः ।। उवाच तं मुनिश्रेष्ठं हृदयेन विदूयता ।। १६ ।। दुर्वासा उवाच ।। नारीरूपं त्रिभुवने मुक्तिमार्गनिरोधकम् ।। व्यवधानं तपस्यायाः सततं मोहकारणम् ।। १७ ।। कारागारे च संसारे दुर्वहं निगडं परम् ।। अच्छेद्यं ज्ञानखड्गैश्च महद्भिः शंकरादिभिः ।। १८ ।। सङ्गिच्छायातिरिक्तं च कर्मभोगात्परात्परम् ।। इन्द्रियादिन्द्रियाधाराद्विद्यायाश्च मतेरपि ।। १९।। आदेहं सङ्गिनी छाया भोगान्तं भोग एव च ।। देहेन्द्रियाणि जीवान्तं विद्या चैवावशीलिनम् ।। 4.24.२० ।। मतिश्चैवावशीलान्ता सुखी जन्मनिजन्मनि ।। यावज्जीवी च सुस्त्रीको न तावज्जन्मखण्डनम् ।।२१ ।। यावच्च जीविनो जन्म तावद्भोगः सुखावहः ।। परं मुनीन्द्र सर्वस्माद्धरिपादाब्जसेवनम्।। २२ ।। ध्यायतः कृष्णपादाब्जं मम विघ्नो बभूव ह ।। न जाने कर्मदोषेण केन वा पूर्वजन्मनः ।। २३ ।। पुंश्चल्या सह शृङ्गारं दृष्ट्वा दैत्यस्य मन्मनः ।। बभूव कामसंयुक्तं दत्तं धात्रा च तत्फलम् ।।२४।। किं त्वहं तव कन्यायाः कटूक्तिशतकं मुने ।। ध्रुवं क्षमां करिष्यामि दास्यामि च ततः फलम् ।।२५।। सर्वतोऽपि परा निन्दा स्त्रीकटूक्तिसहिष्णुता ।। अतीव निन्दितः सत्सु स्त्रीजितो भुवनत्रये ।। २५ ।। तवाज्ञां मस्तके कृत्वा ग्रहीष्यामि सुतां तव ।। उपेतां कामिनीं त्यक्त्वा कालसूत्रं व्रजेन्नरः ।।२७।। रहस्युपस्थितां कामात्पुंश्चलीं चेज्जितेन्द्रियः ।। परित्यजेद्धर्मभयादधर्मान्नरकं व्रजेत् ।। २८ ।। इत्येवमुक्त्वा दुर्वासा विरराम मुनेः पुरः ।। मुनिर्वेदोक्तविधिना ददौ तस्मै सुतां मुने ।। २९ ।। स्वस्तीत्युवाच दुर्वासा मुनिश्च यौतुकं ददौ ।। कन्यासमर्पणं कृत्वा मोहाच्चैव रुरोद ह ।। 4.24.३० ।। मूर्च्छामवाप स मुनिः स्वकन्याविरहातुरः ।। अपत्यभेदशोकौघः स्वात्मारामं न मुञ्चति ।। ३१ ।। क्षणेन चेतनां प्राप्य बोधयामास कन्यकाम् ।। मूर्च्छितां तातविच्छेदाद्रुदन्तीं शोकसंयुताम् ।। ३२ ।। और्व उवाच ।। शृणु वत्से प्रवक्ष्यामि नीतिसारं सुदुर्लभम् ।। हितं सत्यं च वेदोक्तं परिणामसुखावहम् ।।३३।। स्वकान्तश्च परो बन्धुरिह लोके परत्र च ।। न हि कान्तात्परः प्रेयान् कुलस्त्रीणां परो गुरुः ।।३४।। देवपूजा व्रतं दानं तपश्चानशनं जपः ।। स्नानं च सर्वतीर्थेषु दीक्षा सर्वमखेषु च ।।३५।। प्रादक्षिण्यं पृथिव्याश्च ब्राह्मणातिथिसेवनम् ।। सर्वाणि पतिसेवायाः कलां नार्हन्ति षोडशीम् ।।३६।। किमेतैः पतिभक्ताया अभक्तायाश्च भारते।। यदा दुःखी सुखारम्भे साकाङ्क्षः प्रथमो भवेत् ।। पतिसेवा परो धर्मः सर्वशास्त्रेषु पठ्यते।।३७।। स्वप्रज्ञानेन सततं कान्तं नारायणाधिकम् ।। दृष्ट्वा तच्चरणत्म्भोजसेवां नित्यं करिष्यति।। ।। ३८ ।। परिहासेन कोपेन भ्रमेणावज्ञया मुने ।। कटूक्तिं स्वामिनः साक्षात्परोक्षान्न करिष्यति ।। ३९ ।। स्त्रिया वाग्योनिदुष्टायाः कामतो भारते भुवि ।। प्रायश्चित्तं श्रुतौ नास्ति नरकं ब्रह्मणः शतम् ।।4.24.४०।। सर्वधर्मपरीता या कटूक्तिं कुरुते पतिम् ।। शतजन्मकृतं पुण्यं तस्या नश्यति निश्चितम् ।। ४१ ।। दत्त्वा कन्यां बोधयित्वा जगाम मुनिपुंगवः ।। स्वात्मारामः स्वाश्रमे च तस्थौ स्त्रीसहितो मुदा ।। ४२ ।। सम्भोगेच्छावृते चित्ते कामी संप्राप कामिनीम् ।। अहो सुकृतिनां कामो वाञ्छामात्रेण सिध्यति ।। ४३ ।। शय्यां रतिकरीं कृत्वा मुनिश्रेष्ठो महामुने।। शुभे क्षणे गृहीत्वा तां सुष्वाप निर्जने प्रियाम्।।४४।। नारीरसानभिज्ञः स्यादाजन्म मुनिपुंगवः।। तथाऽपि सुरतौ विज्ञः कामशास्त्रविशारदः ।।४५।। नानाप्रकारं शृङ्गारं चकार विधिपूर्वकम्।। नवसंगममात्रेण मूर्च्छां संप्राप कन्दली ।। ४६ ।। मूर्च्छां प्राप मुनिश्रेष्ठो बुबुधे न दिवानिशम् ।। एवं प्रतिदिनं तत्र चकार सुरतिं मुने ।।४७ ।। विदग्धाया विदग्धेन बभूव संगमः समः ।। संबभूव गृहासक्तस्तपस्त्यक्त्वा मुनीश्वरः ।। ४८ ।। करोति कलहे नित्यं कन्दली स्वामिना सह ।। मुनीन्द्रो बोधयामास नीतिवाक्येन कामिनीम् ।। सा तन्न बुबुधे किंचित्करोति कलहे स्पृहाम् ।। ४९ ।। तातप्रदत्तज्ञानेन सा न शान्ता बभूव ह ।। न हीयते प्रबोधेन स्वभावो दुरतिक्रमः ।।4.24.५०।। नित्यं कटूक्तिं कान्तं सा करोति हेतुना विना ।। जगत्प्रकम्पितं येन तया कोपात्स कम्पितः।।५१।। तया कृतां कटूक्तिं च क्षमासंस्थां चकार ह ।। बोधयामास तां नित्यं सद्यो मोहाद्दयानिधिः ।। ५२ ।। कटूक्तिशतकं पूर्णं तत्कालेन बभूव ह ।। क्षमां चकार कृपया कटूक्तिं च शताधिकाम् ।। ५३ ।। पत्नीकटूक्त्या नियतं प्रदग्धं मानसं मुनेः ।। तस्याः कटूक्तिकारिण्याः कर्म पूर्णं बभूव ह ।। ५४ ।। स्वात्मारामो दयालुश्च कोपं त्यक्तुं न स क्षमः ।। शशाप कामिनीं मोहाद्भस्मराशिर्भवेति च ।। ५५ ।। मुनेरिङ्गितमात्रेण भस्मसात्सा बभूव ह ।। एवमत्युच्छ्रितानां च न कल्याणं जगत्त्रये ।। ५६।। शरीरे भस्मसाद्भूते प्रतिबिंबः स चात्मनः ।। जीवस्तत्रान्तरिक्षस्थो ह्युवाच विनयात्प्रभुम् ।। ५७ ।। जीव उवाच ।। हे नाथ सर्वदर्शी त्वं सततं ज्ञानचक्षुषा ।। सर्वं जानासि सर्वज्ञः किमहं बोधयामि ते।। ५८ ।। सदुक्तिर्वा कटूक्तिर्वा कोपः संताप एव च।। लोभो मोहश्च कामश्च क्षुत्पिपासादिकं च यत् ।।५९।। स्थौल्यं कार्श्यं च नाशश्च दृश्यादृश्यं समुद्भवम् ।। सर्वं शरीरधर्मं च न जीवस्य न चात्मनः ।।4.24.६०।। सत्त्वं रजस्तम इति शरीरं त्रिगुणात्मकम् ।। तच्च नानाप्रकारं च निबोध कथयामि ते ।।६१।। किञ्चित्सत्त्वातिरिक्तं च किञ्चिदेव रजोधिकम् ।। तमोतिरिक्तं किञ्चिच्च न समं कुत्रचिन्मुने ।।६२।। सत्त्वोदयाच्च मुक्तीच्छा कर्मेच्छा च रजोगुणात्।। तमोगुणाज्जीवहिंसा कोपोऽहंकार एव च ।। ६३ ।। कोपात्कटूक्तिर्नियतं कटूक्त्या शत्रुता भवेत् ।। तया चाप्रियता सद्यः शत्रुः कः कस्य भूतले ।। ६४ ।। को वा प्रियोऽप्रियः कः किं किं मित्रं को रिपुर्भवेत् ।। इंद्रियाणि च बीजानि सर्वत्र शत्रुमित्रयोः ।।६५।। प्राणाधिकः प्रियः स्त्रीणां भर्तुः प्राणाधिका प्रिया ।। बभूव शत्रुता सद्यो दुरुक्त्या च क्षणाद्द्वयोः ।। ६६ ।। यद्गतं तद्गतं सर्वं कामदोषेण वै प्रभो ।। क्षमापराधं निखिलं किं कर्तव्यं वदाधुना ।। ६७ ।। किं करोमि क्व यामीति भविता कुत्र जन्म मे ।। तव नान्यस्य जायाऽहं भविष्यामि जगत्त्रये ।। ६८ ।। इत्येवमुक्त्वा जीवश्च मौनीभूतो बभूव ह ।। मूर्च्छामवाप स मुनिः शोकेन हृतचेतनः ।। ६९ ।। स्वात्मारामो महाज्ञानी जहार चेतनामहो ।। स्त्रीविच्छेदो विदग्धानां सर्वशोकात्परात्परः ।। 4.24.७० ।। क्षणेन चेतनां प्राप्य प्राणांस्त्यक्तुं समुद्यतः ।। तत्र योगासनं कृत्वा चकार वायुधारणम् ।।७१।। एतस्मिन्नन्तरे तत्र जगाम ब्राह्मणोऽर्भकः।। दण्डी छत्री रक्तवासा बिभ्रत्ति लकमुत्त्मम् ।। ७२ ।। सस्मितः श्यामवर्णश्च प्रज्वलन्ब्रह्मतेजसा ।। वयसाऽतिशिशुः शान्तो ज्ञानी वेदविदां वरः ।। ७३ ।। दृष्ट्वा तं संभ्रमेणैव दुर्वासाः प्रणनाम ह ।। वासयामास तत्रैव पूजयामास भक्तितः ।। ७४ ।। उवाच ब्राह्मणवटुर्दत्त्वा तस्मै सदाशिषम् ।। तद्दर्शनादाशिषा च सर्वं दुःखं गतं मुनेः ।। ७५ ।। शिशुरूपं क्षणं स्थित्वा तमुवाच विचक्षणः ।। पीयूषतुल्यं नीत्योघं नीतिशास्त्रं विशारदः ।। ७६ ।। शिशुरुवाच ।। सर्वं जानासि सर्वज्ञ गुरोर्मन्त्रप्रसादतः ।। किं तत्त्वं त्वामहं विप्र पृच्छामि शोककातरम् ।। ७७ ।। ब्राह्मणानां तपो धर्मस्तपःसाध्यं जगत्त्रयम् ।। स्वधर्मं वै परित्यज्य किमिदानीं करोषि भोः ।। ७८ ।। का कस्य पत्नी कः कान्तः कस्या वा भुवनत्रये ।। मूर्खाणां वञ्चनां कर्तुं करोति मायया हरिः ।। ७९ ।। मिथ्या पत्नी तवेयं च क्षणात्तेन गताधुना ।। न हि सत्यमदृश्यं च मिथ्या यत्राचिरस्थितिः ।। 4.24.८० ।। एकानंशा च भगिनी वसुदेवसुता हरेः।। पार्वत्यंशसमुद्भूता सुशीला चिरजीविनी ।।८१ ।। कल्पे कल्पे सुन्दरी सा तव पत्नी भविष्यति ।। मनो देहि तपस्यायां मुदा कतिपयं दिनम्।।८२।। कन्दली कदलीजातिर्भविष्यति महीतले ।। शुभदा फलदा कान्ता सकृत्सूता सुदुर्लभा ।। ८३ ।। कल्पान्तरे शान्तरूपा तव पत्नी भविष्य ति।। अत्युच्छ्रिस्य दमनमुचितं च श्रुतौ श्रुतम्।। ८४।। इत्येवमुक्त्वा शीघ्रं च विप्ररूपी जनार्दनः ।। दत्त्वा ज्ञानं च विप्राय सोऽन्तर्धानं चकार ह ।। ८५ ।। मुनिः सर्वभ्रमं त्यक्त्वा तपस्यायां मनो दधे ।। कन्दली कदलीजातिर्बभूव धरणीतले ।। ८६ ।। दैत्यस्तालवनं गत्वा बभूव गर्दभाकृतिः ।। तिलोत्तमा बाणपुत्री बभूव समये मुने ।। ८७।। दैत्येन्द्रो विष्णुचक्रेण प्राणांस्त्यक्त्वा सुवाञ्छितम् ।। संप्राप्य चरणाम्भोजं मुनेरपि सुदुर्लभम् ।। ८८ ।। काले तिलोत्तमा भूत्वा जगाम स्वालयं पुनः ।। कृष्णपौत्रालिंगनेन परिपूर्णमनोरथा ।। ८९ ।। इत्येवं कथितं श्रुत्वा श्रीकृष्णाख्यानमुत्तमम् ।। पदेपदे सुन्दरं च किं भूयः श्रोतुमिच्छसि ।। 4.24.९० ।। इति श्रीब्रह्मवैवर्ते महापुराणे श्रीकृष्णजन्मखण्डे नारायणनारदसंवादे तालफलभक्षणप्रसङ्गे बलिपुत्रमोक्षोनाम चतुर्विशोऽध्यायः ।। २४ ।।
nārāyaṇa uvāca || nigūḍhaṃ śṛṇu vṛttāntaṃ munerdurvāsaso mune || aho'sya dārasaṃyogaḥ kathaṃ tadūrdhvaretasaḥ || 1 || dṛṣṭvā tayośca śṛṅgāraṃ muniḥ kāmī babhūva ha || jitendriyo'satsaṃsargāddoṣaḥ sāṃsargiko bhavet || 2 || sahasā tasya hṛdaye babhūva surate spṛhā || tapastaptvā tatra dadhyau kāminīṃ madanāturaḥ || 3 || etasminnantare tena pathā yāti munīśvaraḥ || prārthayantyā patiṃ santamaurvaśca sutayā saha || 4 || ūrūdbhavo brahmaṇaśca purā kalpe tapasyataḥ || ūrdhvaretāśca yogīndra orvastena iti smṛtaḥ || 5 || tasya jānūdbhavā kanyā kandalī nāma viśrutā || durvāsasaṃ prārthayantī nānyaṃ manasi rocate || 6 || sasuto hi muniśreṣṭho munerdurvāsasaḥ puraḥ || tasthau mahāprasannaśca jvaladagniśikhopamaḥ || || 7 || munīndro'pi munīndraṃ taṃ puro dṛṣṭvā sasaṃbhramaḥ || prajavena samuttasthau nanāma ca mudā'nvitaḥ ||8|| aurvo durvāsasaṃ tatra samāśliṣya mudā'nvitaḥ || uvāca munaye sarvaṃ kanyakāyā manoratham || 9 || aurva uvāca || vikhyātā kandalī nāma mama kanyā manoharā || prauḍhā tvāmeva dhyāyantī śrutvā vācikavaktrataḥ || 4.24.10 || ayonisambhavā kanyā trailokyaṃ mohituṃ kṣamā || sarvarūpaguṇādhārā doṣeṇaikena saṃyutā || 11 || atīva kalahāviṣṭā kopena kaṭubhāṣiṇī || nānāguṇayutaṃ dravyaṃ na tyajedekadoṣataḥ || 12 || aurvasya vacanaṃ śrutvā harṣaśokānvito muniḥ || dadarśa kanyāṃ purato guṇarūpasamanvitām || 13 || śaratpārvaṇacandrāsyāṃ śaratpaṅkajalocanām || īṣaddhāsyaprasannāsyāṃ pīnaśroṇipayodharām || 14 || navayauvanasaṃyuktāṃ paśyantīṃ vakracakṣuṣā || ratnālaṃkāraśobhāḍhyāṃ vahniśuddhāṃśukānvitām || 15 || munirmumoha tāṃ dṛṣṭvā kāmabāṇaprapīḍitaḥ || uvāca taṃ muniśreṣṭhaṃ hṛdayena vidūyatā || 16 || durvāsā uvāca || nārīrūpaṃ tribhuvane muktimārganirodhakam || vyavadhānaṃ tapasyāyāḥ satataṃ mohakāraṇam || 17 || kārāgāre ca saṃsāre durvahaṃ nigaḍaṃ param || acchedyaṃ jñānakhaḍgaiśca mahadbhiḥ śaṃkarādibhiḥ || 18 || saṅgicchāyātiriktaṃ ca karmabhogātparātparam || indriyādindriyādhārādvidyāyāśca materapi || 19|| ādehaṃ saṅginī chāyā bhogāntaṃ bhoga eva ca || dehendriyāṇi jīvāntaṃ vidyā caivāvaśīlinam || 4.24.20 || matiścaivāvaśīlāntā sukhī janmanijanmani || yāvajjīvī ca sustrīko na tāvajjanmakhaṇḍanam ||21 || yāvacca jīvino janma tāvadbhogaḥ sukhāvahaḥ || paraṃ munīndra sarvasmāddharipādābjasevanam|| 22 || dhyāyataḥ kṛṣṇapādābjaṃ mama vighno babhūva ha || na jāne karmadoṣeṇa kena vā pūrvajanmanaḥ || 23 || puṃścalyā saha śṛṅgāraṃ dṛṣṭvā daityasya manmanaḥ || babhūva kāmasaṃyuktaṃ dattaṃ dhātrā ca tatphalam ||24|| kiṃ tvahaṃ tava kanyāyāḥ kaṭūktiśatakaṃ mune || dhruvaṃ kṣamāṃ kariṣyāmi dāsyāmi ca tataḥ phalam ||25|| sarvato'pi parā nindā strīkaṭūktisahiṣṇutā || atīva ninditaḥ satsu strījito bhuvanatraye || 25 || tavājñāṃ mastake kṛtvā grahīṣyāmi sutāṃ tava || upetāṃ kāminīṃ tyaktvā kālasūtraṃ vrajennaraḥ ||27|| rahasyupasthitāṃ kāmātpuṃścalīṃ cejjitendriyaḥ || parityajeddharmabhayādadharmānnarakaṃ vrajet || 28 || ityevamuktvā durvāsā virarāma muneḥ puraḥ || munirvedoktavidhinā dadau tasmai sutāṃ mune || 29 || svastītyuvāca durvāsā muniśca yautukaṃ dadau || kanyāsamarpaṇaṃ kṛtvā mohāccaiva ruroda ha || 4.24.30 || mūrcchāmavāpa sa muniḥ svakanyāvirahāturaḥ || apatyabhedaśokaughaḥ svātmārāmaṃ na muñcati || 31 || kṣaṇena cetanāṃ prāpya bodhayāmāsa kanyakām || mūrcchitāṃ tātavicchedādrudantīṃ śokasaṃyutām || 32 || aurva uvāca || śṛṇu vatse pravakṣyāmi nītisāraṃ sudurlabham || hitaṃ satyaṃ ca vedoktaṃ pariṇāmasukhāvaham ||33|| svakāntaśca paro bandhuriha loke paratra ca || na hi kāntātparaḥ preyān kulastrīṇāṃ paro guruḥ ||34|| devapūjā vrataṃ dānaṃ tapaścānaśanaṃ japaḥ || snānaṃ ca sarvatīrtheṣu dīkṣā sarvamakheṣu ca ||35|| prādakṣiṇyaṃ pṛthivyāśca brāhmaṇātithisevanam || sarvāṇi patisevāyāḥ kalāṃ nārhanti ṣoḍaśīm ||36|| kimetaiḥ patibhaktāyā abhaktāyāśca bhārate|| yadā duḥkhī sukhārambhe sākāṅkṣaḥ prathamo bhavet || patisevā paro dharmaḥ sarvaśāstreṣu paṭhyate||37|| svaprajñānena satataṃ kāntaṃ nārāyaṇādhikam || dṛṣṭvā taccaraṇatmbhojasevāṃ nityaṃ kariṣyati|| || 38 || parihāsena kopena bhrameṇāvajñayā mune || kaṭūktiṃ svāminaḥ sākṣātparokṣānna kariṣyati || 39 || striyā vāgyoniduṣṭāyāḥ kāmato bhārate bhuvi || prāyaścittaṃ śrutau nāsti narakaṃ brahmaṇaḥ śatam ||4.24.40|| sarvadharmaparītā yā kaṭūktiṃ kurute patim || śatajanmakṛtaṃ puṇyaṃ tasyā naśyati niścitam || 41 || dattvā kanyāṃ bodhayitvā jagāma munipuṃgavaḥ || svātmārāmaḥ svāśrame ca tasthau strīsahito mudā || 42 || sambhogecchāvṛte citte kāmī saṃprāpa kāminīm || aho sukṛtināṃ kāmo vāñchāmātreṇa sidhyati || 43 || śayyāṃ ratikarīṃ kṛtvā muniśreṣṭho mahāmune|| śubhe kṣaṇe gṛhītvā tāṃ suṣvāpa nirjane priyām||44|| nārīrasānabhijñaḥ syādājanma munipuṃgavaḥ|| tathā'pi suratau vijñaḥ kāmaśāstraviśāradaḥ ||45|| nānāprakāraṃ śṛṅgāraṃ cakāra vidhipūrvakam|| navasaṃgamamātreṇa mūrcchāṃ saṃprāpa kandalī || 46 || mūrcchāṃ prāpa muniśreṣṭho bubudhe na divāniśam || evaṃ pratidinaṃ tatra cakāra suratiṃ mune ||47 || vidagdhāyā vidagdhena babhūva saṃgamaḥ samaḥ || saṃbabhūva gṛhāsaktastapastyaktvā munīśvaraḥ || 48 || karoti kalahe nityaṃ kandalī svāminā saha || munīndro bodhayāmāsa nītivākyena kāminīm || sā tanna bubudhe kiṃcitkaroti kalahe spṛhām || 49 || tātapradattajñānena sā na śāntā babhūva ha || na hīyate prabodhena svabhāvo duratikramaḥ ||4.24.50|| nityaṃ kaṭūktiṃ kāntaṃ sā karoti hetunā vinā || jagatprakampitaṃ yena tayā kopātsa kampitaḥ||51|| tayā kṛtāṃ kaṭūktiṃ ca kṣamāsaṃsthāṃ cakāra ha || bodhayāmāsa tāṃ nityaṃ sadyo mohāddayānidhiḥ || 52 || kaṭūktiśatakaṃ pūrṇaṃ tatkālena babhūva ha || kṣamāṃ cakāra kṛpayā kaṭūktiṃ ca śatādhikām || 53 || patnīkaṭūktyā niyataṃ pradagdhaṃ mānasaṃ muneḥ || tasyāḥ kaṭūktikāriṇyāḥ karma pūrṇaṃ babhūva ha || 54 || svātmārāmo dayāluśca kopaṃ tyaktuṃ na sa kṣamaḥ || śaśāpa kāminīṃ mohādbhasmarāśirbhaveti ca || 55 || muneriṅgitamātreṇa bhasmasātsā babhūva ha || evamatyucchritānāṃ ca na kalyāṇaṃ jagattraye || 56|| śarīre bhasmasādbhūte pratibiṃbaḥ sa cātmanaḥ || jīvastatrāntarikṣastho hyuvāca vinayātprabhum || 57 || jīva uvāca || he nātha sarvadarśī tvaṃ satataṃ jñānacakṣuṣā || sarvaṃ jānāsi sarvajñaḥ kimahaṃ bodhayāmi te|| 58 || saduktirvā kaṭūktirvā kopaḥ saṃtāpa eva ca|| lobho mohaśca kāmaśca kṣutpipāsādikaṃ ca yat ||59|| sthaulyaṃ kārśyaṃ ca nāśaśca dṛśyādṛśyaṃ samudbhavam || sarvaṃ śarīradharmaṃ ca na jīvasya na cātmanaḥ ||4.24.60|| sattvaṃ rajastama iti śarīraṃ triguṇātmakam || tacca nānāprakāraṃ ca nibodha kathayāmi te ||61|| kiñcitsattvātiriktaṃ ca kiñcideva rajodhikam || tamotiriktaṃ kiñcicca na samaṃ kutracinmune ||62|| sattvodayācca muktīcchā karmecchā ca rajoguṇāt|| tamoguṇājjīvahiṃsā kopo'haṃkāra eva ca || 63 || kopātkaṭūktirniyataṃ kaṭūktyā śatrutā bhavet || tayā cāpriyatā sadyaḥ śatruḥ kaḥ kasya bhūtale || 64 || ko vā priyo'priyaḥ kaḥ kiṃ kiṃ mitraṃ ko ripurbhavet || iṃdriyāṇi ca bījāni sarvatra śatrumitrayoḥ ||65|| prāṇādhikaḥ priyaḥ strīṇāṃ bhartuḥ prāṇādhikā priyā || babhūva śatrutā sadyo duruktyā ca kṣaṇāddvayoḥ || 66 || yadgataṃ tadgataṃ sarvaṃ kāmadoṣeṇa vai prabho || kṣamāparādhaṃ nikhilaṃ kiṃ kartavyaṃ vadādhunā || 67 || kiṃ karomi kva yāmīti bhavitā kutra janma me || tava nānyasya jāyā'haṃ bhaviṣyāmi jagattraye || 68 || ityevamuktvā jīvaśca maunībhūto babhūva ha || mūrcchāmavāpa sa muniḥ śokena hṛtacetanaḥ || 69 || svātmārāmo mahājñānī jahāra cetanāmaho || strīvicchedo vidagdhānāṃ sarvaśokātparātparaḥ || 4.24.70 || kṣaṇena cetanāṃ prāpya prāṇāṃstyaktuṃ samudyataḥ || tatra yogāsanaṃ kṛtvā cakāra vāyudhāraṇam ||71|| etasminnantare tatra jagāma brāhmaṇo'rbhakaḥ|| daṇḍī chatrī raktavāsā bibhratti lakamuttmam || 72 || sasmitaḥ śyāmavarṇaśca prajvalanbrahmatejasā || vayasā'tiśiśuḥ śānto jñānī vedavidāṃ varaḥ || 73 || dṛṣṭvā taṃ saṃbhrameṇaiva durvāsāḥ praṇanāma ha || vāsayāmāsa tatraiva pūjayāmāsa bhaktitaḥ || 74 || uvāca brāhmaṇavaṭurdattvā tasmai sadāśiṣam || taddarśanādāśiṣā ca sarvaṃ duḥkhaṃ gataṃ muneḥ || 75 || śiśurūpaṃ kṣaṇaṃ sthitvā tamuvāca vicakṣaṇaḥ || pīyūṣatulyaṃ nītyoghaṃ nītiśāstraṃ viśāradaḥ || 76 || śiśuruvāca || sarvaṃ jānāsi sarvajña gurormantraprasādataḥ || kiṃ tattvaṃ tvāmahaṃ vipra pṛcchāmi śokakātaram || 77 || brāhmaṇānāṃ tapo dharmastapaḥsādhyaṃ jagattrayam || svadharmaṃ vai parityajya kimidānīṃ karoṣi bhoḥ || 78 || kā kasya patnī kaḥ kāntaḥ kasyā vā bhuvanatraye || mūrkhāṇāṃ vañcanāṃ kartuṃ karoti māyayā hariḥ || 79 || mithyā patnī taveyaṃ ca kṣaṇāttena gatādhunā || na hi satyamadṛśyaṃ ca mithyā yatrācirasthitiḥ || 4.24.80 || ekānaṃśā ca bhaginī vasudevasutā hareḥ|| pārvatyaṃśasamudbhūtā suśīlā cirajīvinī ||81 || kalpe kalpe sundarī sā tava patnī bhaviṣyati || mano dehi tapasyāyāṃ mudā katipayaṃ dinam||82|| kandalī kadalījātirbhaviṣyati mahītale || śubhadā phaladā kāntā sakṛtsūtā sudurlabhā || 83 || kalpāntare śāntarūpā tava patnī bhaviṣya ti|| atyucchrisya damanamucitaṃ ca śrutau śrutam|| 84|| ityevamuktvā śīghraṃ ca viprarūpī janārdanaḥ || dattvā jñānaṃ ca viprāya so'ntardhānaṃ cakāra ha || 85 || muniḥ sarvabhramaṃ tyaktvā tapasyāyāṃ mano dadhe || kandalī kadalījātirbabhūva dharaṇītale || 86 || daityastālavanaṃ gatvā babhūva gardabhākṛtiḥ || tilottamā bāṇaputrī babhūva samaye mune || 87|| daityendro viṣṇucakreṇa prāṇāṃstyaktvā suvāñchitam || saṃprāpya caraṇāmbhojaṃ munerapi sudurlabham || 88 || kāle tilottamā bhūtvā jagāma svālayaṃ punaḥ || kṛṣṇapautrāliṃganena paripūrṇamanorathā || 89 || ityevaṃ kathitaṃ śrutvā śrīkṛṣṇākhyānamuttamam || padepade sundaraṃ ca kiṃ bhūyaḥ śrotumicchasi || 4.24.90 || iti śrībrahmavaivarte mahāpurāṇe śrīkṛṣṇajanmakhaṇḍe nārāyaṇanāradasaṃvāde tālaphalabhakṣaṇaprasaṅge baliputramokṣonāma caturviśo'dhyāyaḥ || 24 ||
English translation
The salvation of the son of Bali in the context of consuming the tala fruits Narayana said- O sage you, listen to the deep rooted story of the life of Durvasa. It is surprising. It projects as to how such an ascetic who had controlled all his senses fell to the company of a female. Witnessing the love-sport of both of them the self-controlled sage was infatuated, with love, because by keeping the company of a sinful person, some of his deficiencies are transported to another person.
Suddenly the desire of enjoying the conjugal pleasures and the company of a damsel arose in his mind. After finishing his tapas, the passionate sage thought of a damsel. In the meantime, the sage Aurva was passing by that side, accompanied with his daughter who was desirous of getting a husband for herself.
In the earlier times since the sage was bom in the region of Om he was given the name of Aurva who was perfectly self-controlled and a Since she was born out of his thigh, she was given the name of Kandall who was attracted towards DurvSsa and desired no one else.
Aurva the best of the sages who was extremely delightful and possessed the lustre of the fire flame came to DurvasS with his daughter and stood before the sage. The sage DurvSsa finding the best of the sages before him was upset in his mind. But he delightfully got up and bowed in reverence to him. Aurva embraced Durvasa and delightfully conveyed to him the desire of his daughter.
aM ggig Aurva said - My daughter named Kandall listening to your glory from your messengers always adored you and she is adult at the aratfggggr Intgg gtflj ^i The girl is bom without any human touch and can attract all the three worlds. She possesses all the qualities but has one shorting coming also.
r tfe^g i fq qfti She is quite quarrelsome and speaks foul word in anger but if someone has all the virtues the same person cannot be discarded just for a single On listening to the words of sage Aurva, Durvasa felt delighted and was also greedy. He found the most beautiful girl fiill of all the virtues before him. Her face resembled the full moon of the winter season, the eyes resembled the fully blown lotus flowers of the winter season. She wore a smile on her face and her pelvic region and breasts were quite solid. She was quite youthful and was looking at the sage with side- glance. She was adorned with the gem-studded ornaments and was clad in the costumes purified by fire.
The sage Durvasa was infatuated with passion with the looked at the girl. He spoke to the sage Durvasa said- In three worlds the beauty of a female is an obstruction towards the achieving of the salvation; it creates obstruction in the tapas and is the cause of illusion always. She happens to fee a grave fetter in the prison of the universe which cannot be transported easily. Even the gods like Siva and many sages could not it cut¬ off with the sword of their knowledge.
The women happen to be good companion, who always follows like a shadow, she is karmabhoga, the base of the organ of senses and can be controlled with learning and intelligence.
The shadow remains with a person till the life, the pleasures are enjoy by the person till they are not finished but the body and the organs of senses have to continue till life. The learnings keeps the company of a person till they are used.
The same position is held with the intelligence but the best of the women keep company of their husbands for many lives, A person having a virtuous wife, enjoys the life through out. Till such time a person is bom, the pleasures are treated to be pleasant by him. The devotion at the lotus-like feet of the lord always provides I was meditating upon the lotus-like feet of the lord when this obstruction was created. I know not by which part of my actions, I had to face this situation. Witnessing the conjugal pleasures of the demon with the loose woman, my mind was infatuated with passion and Brahma has rewarded me accordingly.
O sage, I shall surely forgive your daughter for her harsh words for sometime and thereafter I shall punish her for the same. At is really disgraceful for a man to bear the harsh words of the wife. This is denounced by all in the three I except your command and also your daughter because refuse the company of a damsel, who is offered to a person drives him the Even if a passionate loose women approaches a person who has controlled his senses and in case he disregards her only keeping in view his dharma but by thus conducting himself he has to go to the hell.
Thus speaking before the sage, Durvasa kept quiet. O sage, Aurva than gave away his girl in marriage to Durvasa.
Durvasa on his part accepted the, girl speaking the words svasti. The sage also gave the dowry.
After marrying the girl to Durvasa, the sage started weeping and was fainted with the separation of his daughter because the separation from ones own daughter is always painful to all.
Regaining consciousness in a moment he started advising the girl who was also crying getting separated from her father.
Aurva said- O daughter, I am explaining to you the inaccessible tattva of politics which would be beneficial, truthful and is provided by the Vedas and would result in pleasure.
In this universe, as well as in future life the husband happens to be the best of relatives. For the ladies of high families there could be none else dearer to them than the husband. The husband is the best of teacher for them.
The adoration, performing of vrata, charities, fasting, japam, bathing at the holy places, performing of all the yajnas, going round the universe, serving the Brahmanas and the guests do not compare even one sixteenth part of serving the husband.
In the land of Bharata, the one, who is devoted to the husband and the one who is otherwise, all are of no consequence, when at the beginning of the pleasure, the husband feels painful. All the sdstras spell out that serving the husband is extremely religious. One should treat according to ones wisdom, her husband even greater than lord Narayana.
One should always serve at his lotus-like feet, O sage, one should not speak harsh words to the husband even in joke as by mistake. In the land of Bharata, a lady who utters harsh words to her husband or follows an evil path, no remedy has been provided in the Vedas for her purification.
She has to remain in the hell up to the life of Brahma. A women getting all the religious ceremonies performed, but speaks harsh words to her husband, all the good deeds performed in her hundred births are destroyed. Thus Aurva best of the sages after tendering good advise to his daughter left the place. The sage Durvasa thereafter started living his dsrama delightfully.
At the developing of the desire for conjugal pleasures, the sage got a damsel.
It is surprising that the task of the noble people gets established with the mere wish. O great sage, thereafter Durv^sa, the best of the sages prepared the bed for conjugal pleasures in the secluded place and enjoyed the company of his wife there. The sage Durvasa had never tasted the company of the women through out his life still being well-versed in the art of making love, he was surprising by competent in the same. He enjoyed the company of his wife variously.
With the first experience of the conjugal pleasure Kandall fainted. Since the sage himself was engrossed in the conjugal pleasure he also lost the sense about the day and night for eight Thus he daily enjoyed the company of his wife. Thus a clever person was united with the Now the sage Durvasa discarded performing of tapas and was attracted towards his household affairs. Kandall on the other hand started quarrelling with her husband daily, but the sage used to speak to tell her the appropriate words, she however never cared for his words and always quarrelled with him. Even the knowledge imparted by her on father was of no use to her.
Because one cannot ever-come the nature which cannot be changed with any amount of advise.
She used to speak bitter words to her husband without any rhyme or reason shaking the entire universe. Thus he started trembling with the anger of his wife. The merciful sage used to bear all the harsh words of his wife and always started tried to convince her by with sweet words. Thus all her harsh words were ended but the sage tolerated more than hundred harsh words of his Thus the sage always tolerated her harsh words and all his sins for uttering harsh words were completed.
Durvasa in spite of his being compassionate could not control his anger. He therefore, pronounced a curse on his wife, let you be reduced to a heap of dust. With the slightest indication of the sage, she was reduce to ashes.
Such undisciplined women cannot meet with welfare in the three worlds.
After the burning of the body, the reflection of the soul stood in the sky and spoke to the lord.
TO TOcT R gRtxa f chdl E Bet? Tjc( wi The soul said- O lord, everything is visible to you with your divine sight. Being all- knowledgeable, you know everything. Listening to the best of the words. The harsh words, anger, repentance, greed, illusion, passion, hunger, thirst, hardness, weakness; destruction, visible, invisible and taking birth are related to the human body. They are neither related with the gunas nor with the soul.
Having been composed of the three tattvas namely, sattya, rajas, tamas, this body is known as Trigundtmaka. This is also of various types.
Listen I am access in others the rajoguna is an access while iii others, the tamoguna is found in access. Nowhere the body has all the gunas Because of the presence of the sattva in the body, the Jlva aspires for salvation; with the increase of rajoguna, one aspires for performing actions and with the increase tamoguna, one resorts to killing with anger and pride.
The harsh words emanate from the anger and the enmity emerges from harsh words and because of enmity one becomes an enemy in no time. Otherwise who is the enemy of whom on earth? Who is liked and disliked? Who is the friend and who is the foe? All the organ of senses are responsible for friendship and enmities.
g i milgiefi: 'snoiifiig;! firari The husband is dearer to a wife more than her life and so is the case with the husband. In spite of that because of my foul words an enmity was created between us in no time.
O lord, whatever has happened because of passion, better forgive it no you kindly forgive me and tell me what is to be done by me now.
should I go and where shall L be I shall not accept anyone else as a husband in the three worlds.
Thus speaking, the soul kept quiet and the sage fell on earth loosing his consciousness.
It is really surprising that the sage who had been the great intellect so lost his senses. Indeed, for the virtuous people the separation of the wife happens to be the greatest of all the griefs.
WR?n?nJTfs4gj:i In a moment after regaining consciousness he got ready to end his life. He than sat in yogdsana and obstmcted his breathing. In the meantime a Brahmana boy arrived there holding a danda and an umbrella, clad in red garments with the tilaka adorning his forehead, wearing a smile on his face, possessing dark complexion and illumining with divine lustre. The child was peaceful, quite learned and best of those well-versed in tlie Durvasa bowed in reverence to him and made him sit -over a seat and than adored him with That BrShmaiia ascetic started conversation with the sage. With the audience of the child and receiving his blessing, the grief of the sage Remaining in the form of a child in a moment, he who was well-versed in the scriptures and polity, spoke to the sage nectar-like words which were quite appropriate for the occasion.
The child said- O all knowledgeable Brahmana, you are well-aware of everything because of the grace of your teacher, in spite of that you feel disheartened because of the grief Therefore, I asked you what is the inner secret of it. The Brahmanas are meant for performing tapas and by performing tapas one can exercise control over all the three worlds. Presently what are you doing discarding your dharmal gocRt g»f -rnggr ti In the three worlds who is the wife of whom and who is the husband of whom. All the people moved with the illusion of lord Hari, Kandall happened to be your false wife, that is why she left you in a moment. The truth never disappear and the falsehood never remains for long, Ekanamsa the daughter of Vasudeva and sister of Krsna has been bom out of the arhsa of Parvatl. She is quite docile and has long life.
The same beautiful girl shall always remain your wife in all the kalpas. Therefore you engage yourself in tapas for sometime delightfully.
Kandall would be bom on earth in the race of Kadall. In due course of time, she would become auspicious, bestower of noble results, pleasant and bestower of the progeny. She would be inaccessible and a peaceful lady and shall become your wife. The one who gets his organs of senses beyond control, he has to be subjugated; this has been ordained in the Vedas.
g fgjneigi gr#r:i This speaking and bestowing knowledge to the Brahmana, Hari in the form of the Brahmana boy disappeared from the scene.
The sage getting relieved of all the doubts devoted himself to the performing of tapas and Kandall was bom on earth in the race of Kadall.
O sage, the demon arrived in the tala forest and was turned into a donkey and Tilottama in due coinse of time was bom as Usa the daughter of Banasura.
The demon was killed with the cakra of Visnu and achieved the eternal abode of lord Krsna which is beyond the reach of ever the sages. In due course of time she was bom and was embraced by Aniraddha, the grandson of Krsna and ultimately she achieved her eternal abode as Thus 1 have spoken to you the best of the stories of lord Kirspa which is charming at every step. What else do you want to listen from me.
Chapter-aligned complete witnesses. Sanskrit Wikisource revision 123489 (2017-09-30T01:30:38Z); Shanti Lal Nagar English scan pages n1051–n1059: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n1051/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.