Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 32
Sourceश्रीकृष्ण उवाच ।। मोहिनीस्तवनेनैव कामस्तुष्टो बभूव ह ।। चकार शरसंधानमन्तरिक्षे स्थितः स्वयम् ।। १ ।। मन्त्रपूतं महास्त्रं च चिक्षेप पितरं मुदा ।। बभूव चञ्चलो ब्रह्मा कामास्त्रेण च कामुकः ।। २ ।। क्षणं निरीक्षणं चक्रे मोहिन्यास्ये पुनःपुनः ।। ज्ञानं प्राप्य तदा धाता विरराम हरिं स्मरन् ।।३।। बुबुधे मनसा सर्वं चरितं मन्मथस्य च ।। शशाप तं सुतमपि विधाता क्रोधविह्वलः ।। ४ ।। हे काम यौवनोन्मत्त मूढैश्वर्येण गर्वित ।। भविता दर्पभङ्गस्ते गुरोर्मे हेलनादिति ।। ५ ।। हतोद्यमो जगामाशु मन्मथो मधुना सह ।। ब्रह्मणः शापभीतश्च शुष्ककण्ठोष्ठतालुकः ।। ६ ।। इत्युवाच जगद्धाता मोहिनीं मदनातुराम् ।। चतुर्वक्त्रं च पश्यन्तीं सस्मितं वक्रचक्षुषा ।। ७ ।। ब्रह्मोवाच ।। मातर्मोहिनि गच्छ त्वं निष्फलं कर्म चात्र ते ।। ज्ञातस्तवाभिप्रायश्च नाहं योग्योऽस्य कर्मणः ।। ८ ।। वेदे जुगुप्सितं कर्म तदेव कर्तुमक्षमः ।। वेदकर्ता स्वयमहं व्यवस्थाकारको भवे ।। ९ ।। अकीर्तिं वेदवक्तुश्च निन्द्यं च किमतः परम् ।। उपस्थिता च या योषिदत्याज्या रागिणामपि ।।4.32.१०।। श्रुतौ श्रुतमिति त्याज्या सर्वदैव तपस्विनाम् ।। अहो सर्वैः परित्याज्या पुंश्चली च विशेषतः ।। ११ ।। धनायुःप्राणयशसां नाशिनी दुःखदायिनी ।। स्वकार्यतत्परा शश्वत्परकार्यविनाशिनी ।।१२।। निष्ठुरा नवघातिभ्यः सर्वापद्बीजरूपिणी ।। विद्युद्दीप्तिर्जले रेखा लोभान्मैत्री यथा भवेत् ।। १३ ।। परद्रोहाद्यथा संपत्कुलटाप्रेम तत्समम् ।। सर्वेभ्यो हिंस्रजन्तुभ्यो विपद्बीजा सदैव हि ।।१४।। यो विश्वसेत्तां संमूढो विपत्तस्य पदेपदे ।। त्वं च रूपवती धन्या वञ्चिता कामुकैः सदा।।१५।। यूनां संपत्स्वरूपा च विषतुल्या तपस्विनाम्।। त्वमेवाप्सरसां श्रेष्ठा सर्वदा स्थिरयौवना ।।१६।। तवैव कर्म योग्यं च युवानं पश्य सुन्दरि ।। त्वं विदग्धा च योषित्सु विदग्धान्वेषणं कुरु ।। १७ ।। विदग्धाया विदग्धेन संगमो गुणवान्भवेत् ।। जरातुरोऽहं वृद्धश्च तपस्वी वैष्णवो द्विजः ।।१८।। अस्वतन्त्रः पराधीनः का रतिः पुंश्चलीषु मे ।। अये वत्से गच्छ शीघ्रं विहाय पितरं च माम् ।।१९।। नात्राऽहं च जगत्स्रष्टा तस्मात्तव पिता सदा।। मन्मथं चंद्रमित्रं च जयन्तं नलकूबरम् ।। 4.32.२० ।। स्वर्वैद्यौ चंद्रतनयं दितिपुत्रांश्च सुंदरान् ।। कामशास्त्रेषु निष्णातान्रतिकर्मविशारदान् ।। ।। २१ ।। या मां यासि हि तांस्त्यक्त्वा सा विदग्धा च कामुकी ।। सदा संभोगविषये स्त्रियं प्रार्थयते पुमान् ।।२२ ।। स्त्री चेत्प्रयाति पुरुषं विपरीतं विडम्बनम् ।। सर्वेषां चैव रत्नानां स्त्रीरत्नं दुर्लभं परम् ।।२३ ।। स्वयं प्रार्थयते स्वामी न तु स्वामिनमेव च।। योषिज्जातिषु धिक् ताश्च स्वयं याः समुपस्थिताः।।२४।। भवेद्दूरं स्वल्पमूल्यं रत्नं स्वयमुपस्थितम् ।। नित्यं पुमान्स्त्रियं याति स्त्री वा याति च न प्रियम् ।। २५ ।। लोकाचारेषु वेदेषु न स्त्री याति परप्रियम् ।। स्ववस्तु भुङ्क्ते यः काले शास्त्रोक्तविधिपूर्वकम् ।।२६।। स पूज्यो न भवेत्पूज्यो यद्रतिः परवस्तुषु ।। कः कस्य शत्रुरबले निशामय जगत्त्रये ।। २७ ।। स्वेन्द्रियाः शत्रवः सर्वे शत्रुता यन्निमित्ततः ।। वेदोक्ताचरणे सर्वं मित्रं च जगतां जगत् ।। २८ ।। कृते वेदविरुद्धे च मित्रं शत्रुर्भवेद्ध्रुवम् ।। वेदोक्तं कृतवन्तं च हरिस्तुष्टो दिवानिशम् ।। २९ ।। हरौ तुष्टे जगत्तुष्टं तस्मिन्रुष्टे भवो रिपुः ।। कुत्रास्ति कुलटाजातिः साध्वीजातिश्च कुत्र वा ।। 4.32.३० ।। स्वकीयाचरणात्सर्वं भवे भवति कर्मणः ।। स्त्रीजातिः प्रकृतेरंशा नारायणविनिर्मिता ।। ३१ ।। दुःशीला पुंश्चली निन्द्या सुशीला च पतिव्रता ।। पतिव्रतास्तु त्रिविधाः पुंश्चलीषु च योषितः ।। ३२ ।। तासामेवंविधा नास्ति स्वयं याति परप्रियम् ।। स्त्रीजातीनां च मध्ये च काऽस्त्येवं कुलकज्जला ।।३३।। भवे रत्यै स्वयं दृष्ट्वा वेषं कृत्वा प्रयाति तम् ।। क्षोभिता यदि पश्यन्ती भक्ष्यद्रव्यमसाध्यकम् ।। ।।३४।। वैकुल्यान्नहि तत्साध्यं सामान्यमेव केवलम् ।। इत्येवमुक्त्वा जगतां विधाता विरराम च ।। वक्तुं समुद्यता सा च कोपप्रस्फुरिताधरा ।। ३५ ।। मोहिन्युवाच ।। ज्ञातं सर्वं जगद्धातश्चरितं तव सांप्रतम् ।। ३६ ।। त्वया निबोधिता नीतिर्मनो मे न स्थिरं भवेत् ।। भूतं त्वयि विशिष्टं च यावद्दृष्टः क्षणे भवान् ।।३७।। त्वद्वक्त्रदृष्टिमात्रेण सर्वे जाराश्च विस्मृताः ।। देहं कामाग्निना दग्धं यदा त्यक्तुं समुद्यता ।। ३८ ।। निषिषेध च मां रम्भा प्रददौ मन्त्रमीदृशम् ।। तदा कामसहायेन त्वत्समीपं समागता ।।३९।। समधुस्तव शापेन स जगाम हतोद्यमः ।। अहो गन्तुमशक्ताऽहं त्वया यद्यपि भर्त्सिता ।। 4.32.४० ।। सर्वाङ्गेष्वेव मे जाड्यं बभूव सांप्रतं विभो ।। कृपां कुरु कृपासिन्धो न मां हन्तुं त्वमर्हसि ।। ४१ ।। तवाश्लेषणमात्रेण विज्वराऽहं सुनिश्चितम् ।। त्वमेव जगतां धाता कुलटाऽहं च कर्मणा ।। ४२ ।। सन्तो गर्वं न कुर्वन्ति कर्मसाध्याश्च जीविनः ।। कश्चित्प्रयाति यानेन वहन्ति तं च केचन ।।४३।। करं गृह्णाति नृपतिः कर्मणा ददति प्रजाः ।। कश्चित्सिंहासनस्थश्च नृपमात्रश्च कश्चन ।। ४४ ।। कर्मणा वाहकाः केचित्केचिद्वाहनपालकाः ।। सूकरीजठरं कश्चिन्संप्रयाति स्वकर्मणा ।। ४५ ।। कश्चिच्छच्याश्च जठरं तव पुत्राश्च केचन ।। केचित्कृत्वा हरेर्भक्तिं कर्मणा तस्य पार्षदाः ।। ४६ ।। केचिद्भवन्ति कृमयो विष्ठायां दैवदोषतः ।। स्वर्गं प्रयान्ति राजेन्द्राः केचिच्च स्वस्वकर्मणा ।। ४७ ।। केचित्प्रयान्ति नरकं विण्मूत्रे तत्र पच्यते ।। कर्मणा कश्चिदिन्द्रेन्द्रः सुराणां प्रवरः स्वयम्।।४८।। केचित्सुरा नराः केचित्केचिच्च क्षुद्रजन्तवः ।। केचिच्च कर्मणा विप्रा वर्णश्रेष्ठा महीतले ।। ४९ ।। केचिद्भूपा वैश्यशूद्राः केचिच्च म्लेच्छजातयः।। केचित्स्वकर्मणा प्राज्ञा ज्ञानेन सर्वदर्शिनः ।।4.32.५०।। केचिन्मूर्खाः केचिदन्धाः स्वाङ्गहीनाश्च केचन ।। केचिच्छास्त्रं बोधयन्ति शिष्यवर्गान्स्वकर्मणा ।।५१।। केचित्पठन्ति सर्वार्थं जानन्ति गुरुवक्त्रतः ।। भवन्ति कर्मणा केचिद्देहे स्थावरजङ्गमे ।।५२।। तपस्वी नवघाती च त्वं च ब्रह्मा च कर्मणा ।। काचित्स्वकर्मणा साध्वी पूज्येह च परत्र च ।।५३।। काचिद्वेश्या तदाहारं भुङ्क्ते कृत्वाऽङ्ग विक्रयम् ।। स्वर्वेश्याऽहं सुरपुरे सुरभोग्या सुपूजिता ।।५४।। येषामालिङ्गनेनैव कर्मणां खण्डनं भवेत् ।। मनः स्वभावबीजं च स्वभावः कर्मबीजकः ।। ९९ ।। तत्कर्मफलबीजं च सर्वेषां जनको हरिः ।। फलं ददाति नियतं कर्मद्वारा विभुः स्वयम् ।। ५६ ।। सर्वेभ्यो बलवान्नित्यं कर्मरूपी जनार्दनः ।। कुतो हेतोर्निंन्दिताऽहं त्वयैव भर्त्सिता कथम् ।। ५७ ।। जगत्स्रष्टुरीश्वरस्य पादाब्जं द्रष्टुमागता ।। स्वप्ने यस्य पदद्वन्द्वं न हि पश्यन्ति योगिनः ।। ५८ ।। तमीश्वरं पतिं कर्तुमिच्छया स्वयमागता ।। गत्वा हि कस्यचित्स्थानमस्पृश्येह परत्र च ।। ५९ ।। कस्यचित्पादरजसा यशसा भान्ति योषितः ।। इत्युक्त्वा मोहिनी शीघ्रं गत्वोवास हरेः पुरः ।। 4.32.६० ।। स्वयं विधाता जगतां चकम्पे कुलटाभयात् ।। सस्मिता वक्रनयना कामभावं चकार ह ।। ६१ ।। स्वाङ्गं च दर्शयामास कामबाणप्रपीडिता ।। एतस्मिन्नन्तरे कामः सर्वज्ञः सर्वयोगवित् ।। ६२ ।। आविर्भूय पञ्च बाणान्निचिक्षेप च ब्रह्मणि ।। सम्मोहनं समुद्वेगं बीजस्तम्भितकारणम् ।। ६३ ।। उन्मत्तबीजं ज्वलदं शश्वच्चेतनहारकम् ।। एतान्प्रक्षिप्य मदनोऽप्यन्तरिक्षस्थितः स्वयम्।।६४।। किंकरान्प्रेषयामास संमोहाय पितुर्मुदा ।। वसन्तं कोकिलालीश्च गन्धवातं मनोहरम् ।। ६५ ।। नियुज्याभ्यन्तरं गत्वा तद्विकारं चकार ह ।। पुंस्कोकिलः कलं रावमुवाच तत्समीपतः।।। षट्पदः सुन्दरं सूक्ष्मं जुगुञ्जे पुरतः स्थितः।। शश्वद्ववौ गन्धवहो मन्दोऽतिशीतलः प्रिये ।। ६७ ।। सततं मुदितस्तत्र बभ्राम च मधुः स्वयम् ।। पुलकाञ्चितसर्वाङ्गो बभूव जगतां विधिः ।। ६८ ।। ददर्श मोहिनी भावं प्रहस्य च पुनः पुनः ।। अतीव वक्रनयना कामास्त्रहतचेतना ।। ६९।। विधाता बुबुधे सर्वं सर्वबन्धनिबन्धनम्।। नियन्तुं न मनः शक्तः सस्मार श्रीहरिं भिया ।। 4.32.७० ।। तुष्टाव मनसा कृष्णं शान्तं हृत्पङ्कजस्थितम् ।। द्विभुजं मुरलीहस्तं हरिं पीताम्बरं परम् ।। ७१ ।। अतीव कमनीयं च किशोरं स्थिरयौवनम् ।। रत्नालंकारभूषाढ्यं सस्मितं श्यामसुन्दरम् ।। ७२ ।। ब्रह्मोवाच ।। रक्ष रक्ष हरे मां च निमग्नं कामसागरे ।। दुष्कीर्तिजलपूर्णे च दुष्पारे बहुसंकटे ।। ७३ ।। भक्तिविस्मृतिबीजे च विपत्सोपानदुस्तरे ।। अतीव निर्मलज्ञानचक्षुःप्रछन्नकारणे ।। ७४ ।। जन्मोर्मिसंघसहिते योषिन्नक्रौघसंकुले ।। रतिस्रोतःसमायुक्ते गंभीरे घोर एव च ।। ७५ ।। प्रथमामृतरूपे च परिणामविषालये ।। यमालयप्रदेशाय मुक्तिद्वारातिविस्मृते।।७६।। बुद्ध्या तरण्या विज्ञानैरुद्धरास्मानतः स्वयम् ।। स्वयं च त्वं कर्णधारः प्रसीद मधुसूदन ।।७७।। मद्विधाः कतिचिन्नाथ नियोज्या भवकर्मणि।। सन्ति विश्वेश विधयो हे विश्वेश्वर माधव ।। ७८ ।। न कर्मक्षेत्रमेवेदं ब्रह्मलोकोऽयमीप्सितः ।। तथापि नः स्पृहा कामे त्वद्भक्तिव्यवधायके।।७९ ।। हे नाथ करुणासिन्धो दीनबन्धो कृपां कुरु ।। त्वं महेश महाज्ञाता दुःस्वप्नं मां न दर्शय ।। 4.32.८० ।। इत्युक्त्वा जगतां धाता विरराम सनातनः ।। ध्यायंध्यायं मत्पदाब्जं शश्वत्सस्मार मामिति ।। ८१ ।। ब्रह्मणा च कृतं स्तोत्रं भक्तियुक्तश्च यः पठेत् ।। स चैवाकर्ण्य विषये न निमग्नो भवेद्ध्रुवम् ।। ८२ ।। मम मायां विनिर्जित्य संज्ञानं लभते ध्रुवम् ।। इह लोके भक्तियुक्तो मद्भक्तप्रवरो भवेत् ।। ८३ ।। ।। इति श्रीब्रह्मवैवर्ते महापुराणे श्रीकृष्णजन्मखण्डे नारायणनारदसंवादे ब्रह्ममोहिनीसंवादे द्वात्रिंशोऽध्यायः ।। ३२ ।।
śrīkṛṣṇa uvāca || mohinīstavanenaiva kāmastuṣṭo babhūva ha || cakāra śarasaṃdhānamantarikṣe sthitaḥ svayam || 1 || mantrapūtaṃ mahāstraṃ ca cikṣepa pitaraṃ mudā || babhūva cañcalo brahmā kāmāstreṇa ca kāmukaḥ || 2 || kṣaṇaṃ nirīkṣaṇaṃ cakre mohinyāsye punaḥpunaḥ || jñānaṃ prāpya tadā dhātā virarāma hariṃ smaran ||3|| bubudhe manasā sarvaṃ caritaṃ manmathasya ca || śaśāpa taṃ sutamapi vidhātā krodhavihvalaḥ || 4 || he kāma yauvanonmatta mūḍhaiśvaryeṇa garvita || bhavitā darpabhaṅgaste gurorme helanāditi || 5 || hatodyamo jagāmāśu manmatho madhunā saha || brahmaṇaḥ śāpabhītaśca śuṣkakaṇṭhoṣṭhatālukaḥ || 6 || ityuvāca jagaddhātā mohinīṃ madanāturām || caturvaktraṃ ca paśyantīṃ sasmitaṃ vakracakṣuṣā || 7 || brahmovāca || mātarmohini gaccha tvaṃ niṣphalaṃ karma cātra te || jñātastavābhiprāyaśca nāhaṃ yogyo'sya karmaṇaḥ || 8 || vede jugupsitaṃ karma tadeva kartumakṣamaḥ || vedakartā svayamahaṃ vyavasthākārako bhave || 9 || akīrtiṃ vedavaktuśca nindyaṃ ca kimataḥ param || upasthitā ca yā yoṣidatyājyā rāgiṇāmapi ||4.32.10|| śrutau śrutamiti tyājyā sarvadaiva tapasvinām || aho sarvaiḥ parityājyā puṃścalī ca viśeṣataḥ || 11 || dhanāyuḥprāṇayaśasāṃ nāśinī duḥkhadāyinī || svakāryatatparā śaśvatparakāryavināśinī ||12|| niṣṭhurā navaghātibhyaḥ sarvāpadbījarūpiṇī || vidyuddīptirjale rekhā lobhānmaitrī yathā bhavet || 13 || paradrohādyathā saṃpatkulaṭāprema tatsamam || sarvebhyo hiṃsrajantubhyo vipadbījā sadaiva hi ||14|| yo viśvasettāṃ saṃmūḍho vipattasya padepade || tvaṃ ca rūpavatī dhanyā vañcitā kāmukaiḥ sadā||15|| yūnāṃ saṃpatsvarūpā ca viṣatulyā tapasvinām|| tvamevāpsarasāṃ śreṣṭhā sarvadā sthirayauvanā ||16|| tavaiva karma yogyaṃ ca yuvānaṃ paśya sundari || tvaṃ vidagdhā ca yoṣitsu vidagdhānveṣaṇaṃ kuru || 17 || vidagdhāyā vidagdhena saṃgamo guṇavānbhavet || jarāturo'haṃ vṛddhaśca tapasvī vaiṣṇavo dvijaḥ ||18|| asvatantraḥ parādhīnaḥ kā ratiḥ puṃścalīṣu me || aye vatse gaccha śīghraṃ vihāya pitaraṃ ca mām ||19|| nātrā'haṃ ca jagatsraṣṭā tasmāttava pitā sadā|| manmathaṃ caṃdramitraṃ ca jayantaṃ nalakūbaram || 4.32.20 || svarvaidyau caṃdratanayaṃ ditiputrāṃśca suṃdarān || kāmaśāstreṣu niṣṇātānratikarmaviśāradān || || 21 || yā māṃ yāsi hi tāṃstyaktvā sā vidagdhā ca kāmukī || sadā saṃbhogaviṣaye striyaṃ prārthayate pumān ||22 || strī cetprayāti puruṣaṃ viparītaṃ viḍambanam || sarveṣāṃ caiva ratnānāṃ strīratnaṃ durlabhaṃ param ||23 || svayaṃ prārthayate svāmī na tu svāminameva ca|| yoṣijjātiṣu dhik tāśca svayaṃ yāḥ samupasthitāḥ||24|| bhaveddūraṃ svalpamūlyaṃ ratnaṃ svayamupasthitam || nityaṃ pumānstriyaṃ yāti strī vā yāti ca na priyam || 25 || lokācāreṣu vedeṣu na strī yāti parapriyam || svavastu bhuṅkte yaḥ kāle śāstroktavidhipūrvakam ||26|| sa pūjyo na bhavetpūjyo yadratiḥ paravastuṣu || kaḥ kasya śatrurabale niśāmaya jagattraye || 27 || svendriyāḥ śatravaḥ sarve śatrutā yannimittataḥ || vedoktācaraṇe sarvaṃ mitraṃ ca jagatāṃ jagat || 28 || kṛte vedaviruddhe ca mitraṃ śatrurbhaveddhruvam || vedoktaṃ kṛtavantaṃ ca haristuṣṭo divāniśam || 29 || harau tuṣṭe jagattuṣṭaṃ tasminruṣṭe bhavo ripuḥ || kutrāsti kulaṭājātiḥ sādhvījātiśca kutra vā || 4.32.30 || svakīyācaraṇātsarvaṃ bhave bhavati karmaṇaḥ || strījātiḥ prakṛteraṃśā nārāyaṇavinirmitā || 31 || duḥśīlā puṃścalī nindyā suśīlā ca pativratā || pativratāstu trividhāḥ puṃścalīṣu ca yoṣitaḥ || 32 || tāsāmevaṃvidhā nāsti svayaṃ yāti parapriyam || strījātīnāṃ ca madhye ca kā'styevaṃ kulakajjalā ||33|| bhave ratyai svayaṃ dṛṣṭvā veṣaṃ kṛtvā prayāti tam || kṣobhitā yadi paśyantī bhakṣyadravyamasādhyakam || ||34|| vaikulyānnahi tatsādhyaṃ sāmānyameva kevalam || ityevamuktvā jagatāṃ vidhātā virarāma ca || vaktuṃ samudyatā sā ca kopaprasphuritādharā || 35 || mohinyuvāca || jñātaṃ sarvaṃ jagaddhātaścaritaṃ tava sāṃpratam || 36 || tvayā nibodhitā nītirmano me na sthiraṃ bhavet || bhūtaṃ tvayi viśiṣṭaṃ ca yāvaddṛṣṭaḥ kṣaṇe bhavān ||37|| tvadvaktradṛṣṭimātreṇa sarve jārāśca vismṛtāḥ || dehaṃ kāmāgninā dagdhaṃ yadā tyaktuṃ samudyatā || 38 || niṣiṣedha ca māṃ rambhā pradadau mantramīdṛśam || tadā kāmasahāyena tvatsamīpaṃ samāgatā ||39|| samadhustava śāpena sa jagāma hatodyamaḥ || aho gantumaśaktā'haṃ tvayā yadyapi bhartsitā || 4.32.40 || sarvāṅgeṣveva me jāḍyaṃ babhūva sāṃprataṃ vibho || kṛpāṃ kuru kṛpāsindho na māṃ hantuṃ tvamarhasi || 41 || tavāśleṣaṇamātreṇa vijvarā'haṃ suniścitam || tvameva jagatāṃ dhātā kulaṭā'haṃ ca karmaṇā || 42 || santo garvaṃ na kurvanti karmasādhyāśca jīvinaḥ || kaścitprayāti yānena vahanti taṃ ca kecana ||43|| karaṃ gṛhṇāti nṛpatiḥ karmaṇā dadati prajāḥ || kaścitsiṃhāsanasthaśca nṛpamātraśca kaścana || 44 || karmaṇā vāhakāḥ kecitkecidvāhanapālakāḥ || sūkarījaṭharaṃ kaścinsaṃprayāti svakarmaṇā || 45 || kaścicchacyāśca jaṭharaṃ tava putrāśca kecana || kecitkṛtvā harerbhaktiṃ karmaṇā tasya pārṣadāḥ || 46 || kecidbhavanti kṛmayo viṣṭhāyāṃ daivadoṣataḥ || svargaṃ prayānti rājendrāḥ kecicca svasvakarmaṇā || 47 || kecitprayānti narakaṃ viṇmūtre tatra pacyate || karmaṇā kaścidindrendraḥ surāṇāṃ pravaraḥ svayam||48|| kecitsurā narāḥ kecitkecicca kṣudrajantavaḥ || kecicca karmaṇā viprā varṇaśreṣṭhā mahītale || 49 || kecidbhūpā vaiśyaśūdrāḥ kecicca mlecchajātayaḥ|| kecitsvakarmaṇā prājñā jñānena sarvadarśinaḥ ||4.32.50|| kecinmūrkhāḥ kecidandhāḥ svāṅgahīnāśca kecana || kecicchāstraṃ bodhayanti śiṣyavargānsvakarmaṇā ||51|| kecitpaṭhanti sarvārthaṃ jānanti guruvaktrataḥ || bhavanti karmaṇā keciddehe sthāvarajaṅgame ||52|| tapasvī navaghātī ca tvaṃ ca brahmā ca karmaṇā || kācitsvakarmaṇā sādhvī pūjyeha ca paratra ca ||53|| kācidveśyā tadāhāraṃ bhuṅkte kṛtvā'ṅga vikrayam || svarveśyā'haṃ surapure surabhogyā supūjitā ||54|| yeṣāmāliṅganenaiva karmaṇāṃ khaṇḍanaṃ bhavet || manaḥ svabhāvabījaṃ ca svabhāvaḥ karmabījakaḥ || 99 || tatkarmaphalabījaṃ ca sarveṣāṃ janako hariḥ || phalaṃ dadāti niyataṃ karmadvārā vibhuḥ svayam || 56 || sarvebhyo balavānnityaṃ karmarūpī janārdanaḥ || kuto hetorniṃnditā'haṃ tvayaiva bhartsitā katham || 57 || jagatsraṣṭurīśvarasya pādābjaṃ draṣṭumāgatā || svapne yasya padadvandvaṃ na hi paśyanti yoginaḥ || 58 || tamīśvaraṃ patiṃ kartumicchayā svayamāgatā || gatvā hi kasyacitsthānamaspṛśyeha paratra ca || 59 || kasyacitpādarajasā yaśasā bhānti yoṣitaḥ || ityuktvā mohinī śīghraṃ gatvovāsa hareḥ puraḥ || 4.32.60 || svayaṃ vidhātā jagatāṃ cakampe kulaṭābhayāt || sasmitā vakranayanā kāmabhāvaṃ cakāra ha || 61 || svāṅgaṃ ca darśayāmāsa kāmabāṇaprapīḍitā || etasminnantare kāmaḥ sarvajñaḥ sarvayogavit || 62 || āvirbhūya pañca bāṇānnicikṣepa ca brahmaṇi || sammohanaṃ samudvegaṃ bījastambhitakāraṇam || 63 || unmattabījaṃ jvaladaṃ śaśvaccetanahārakam || etānprakṣipya madano'pyantarikṣasthitaḥ svayam||64|| kiṃkarānpreṣayāmāsa saṃmohāya piturmudā || vasantaṃ kokilālīśca gandhavātaṃ manoharam || 65 || niyujyābhyantaraṃ gatvā tadvikāraṃ cakāra ha || puṃskokilaḥ kalaṃ rāvamuvāca tatsamīpataḥ||| ṣaṭpadaḥ sundaraṃ sūkṣmaṃ juguñje purataḥ sthitaḥ|| śaśvadvavau gandhavaho mando'tiśītalaḥ priye || 67 || satataṃ muditastatra babhrāma ca madhuḥ svayam || pulakāñcitasarvāṅgo babhūva jagatāṃ vidhiḥ || 68 || dadarśa mohinī bhāvaṃ prahasya ca punaḥ punaḥ || atīva vakranayanā kāmāstrahatacetanā || 69|| vidhātā bubudhe sarvaṃ sarvabandhanibandhanam|| niyantuṃ na manaḥ śaktaḥ sasmāra śrīhariṃ bhiyā || 4.32.70 || tuṣṭāva manasā kṛṣṇaṃ śāntaṃ hṛtpaṅkajasthitam || dvibhujaṃ muralīhastaṃ hariṃ pītāmbaraṃ param || 71 || atīva kamanīyaṃ ca kiśoraṃ sthirayauvanam || ratnālaṃkārabhūṣāḍhyaṃ sasmitaṃ śyāmasundaram || 72 || brahmovāca || rakṣa rakṣa hare māṃ ca nimagnaṃ kāmasāgare || duṣkīrtijalapūrṇe ca duṣpāre bahusaṃkaṭe || 73 || bhaktivismṛtibīje ca vipatsopānadustare || atīva nirmalajñānacakṣuḥprachannakāraṇe || 74 || janmormisaṃghasahite yoṣinnakraughasaṃkule || ratisrotaḥsamāyukte gaṃbhīre ghora eva ca || 75 || prathamāmṛtarūpe ca pariṇāmaviṣālaye || yamālayapradeśāya muktidvārātivismṛte||76|| buddhyā taraṇyā vijñānairuddharāsmānataḥ svayam || svayaṃ ca tvaṃ karṇadhāraḥ prasīda madhusūdana ||77|| madvidhāḥ katicinnātha niyojyā bhavakarmaṇi|| santi viśveśa vidhayo he viśveśvara mādhava || 78 || na karmakṣetramevedaṃ brahmaloko'yamīpsitaḥ || tathāpi naḥ spṛhā kāme tvadbhaktivyavadhāyake||79 || he nātha karuṇāsindho dīnabandho kṛpāṃ kuru || tvaṃ maheśa mahājñātā duḥsvapnaṃ māṃ na darśaya || 4.32.80 || ityuktvā jagatāṃ dhātā virarāma sanātanaḥ || dhyāyaṃdhyāyaṃ matpadābjaṃ śaśvatsasmāra māmiti || 81 || brahmaṇā ca kṛtaṃ stotraṃ bhaktiyuktaśca yaḥ paṭhet || sa caivākarṇya viṣaye na nimagno bhaveddhruvam || 82 || mama māyāṃ vinirjitya saṃjñānaṃ labhate dhruvam || iha loke bhaktiyukto madbhaktapravaro bhavet || 83 || || iti śrībrahmavaivarte mahāpurāṇe śrīkṛṣṇajanmakhaṇḍe nārāyaṇanāradasaṃvāde brahmamohinīsaṃvāde dvātriṃśo'dhyāyaḥ || 32 ||
English translation
Stotra of Lord Kf^na Lord Krsna said- The god of love was pleased with the prayer of Mohini and he himself arrived there, remaining in the space, he placed an arrow on the bow and sanctiiying it with auspicious mantras he shot the arrows at Brahma. With the shooting of the arrow of the god of love, the mind of Brahma became unstable and passion was aroused in him.
He looked at the face of Mohini for a moment and than he started looking at her again and again. Thereafter Brahma achieved the great knowledge reciting the name of Hari and then he became unconcerned, e could realise with the divine sights the entire play of the god of love.
Thereafter getting upset Brahma pronounced a curse on the god of love also since he happened to be his own son. ''You have been intoxicated of your youth, O foolish one, you have become proud of your wealthy your pride will be shattered because of disregarding me who happens to be your own teacher.
Becoming unsuccessful in his efforts, the god of love left the place at once accompanied by the spring season. Terrified from the curse of Brahma, his throat, lips and palate were dried up.
Thereafter Brahma, the creator of the universe, spoke to passionate Mohini who was looking at him smilingly with a side-glance.
Brahma said- O mother Mohini, you will not be successful with me. Therefore, you leave this place. I have understood your mind. I am not suitable for this purpose.
I am myself the creator of the Vedas and organised the whole universe Therefore, I am unable to indulge in a deed which has been denounced in the Vedas, What more degrading could it be for the me who is well-versed in the Vedas, passionate woman who presents herself with the evil intent ion has to be disowned by even a passionate person and the ascetics should always get rid of her. This had been ordained in the Vedas, Particularly the loose-women have to be disowned by everyone. The proximity of the loose women results in the destruction of wife, riches, life, age and glory. She happens to be worse than the killers and is the seed for misfortune. The love of the wicked women, the lustre of the lightening, the line drawn on the water, friendship, with the intention of greed and the riches achieved by betraying others, are all short lived, the wicked women result in greater misery as compared to the wild animals.
The one who believes them has to face the misfortune at every step, you are quite beautiful and graceful also and you always keep your self aloof from the passionate people.
You happep to be the form of the treasure for the young and the poison for the ascetics. You are the best of the apsaras who remains always O beautiful one, therefore you search for another youthful person for your purpose. You are quite intelligent among the women and therefore search for an intelligent men.
The union of a passionate lady with a passionate man is always useful. I have already reached the old age and am pretty old and ascetic, a Vaisnava Brahmana and am not independent. How could my mind get attracted towards a loose women? Therefore, O daughter, leaving a father like me, you leave this place.
I am the creator of the universe by name and from that point view I am your father as well.
You can go to Candramitra, KSmadeva, Jayanta, Nalakubara, Asvinikumara, Budha and the beautiful sons of Diti. They are well-versed in the art of making love.
when you have come to me disregarding such people, how could you be termed as an intelligent passionate women. It is the man who always desired a union with a woman. In case a women goes to a man, it is just like moving in apposite direction. Of all the gems, the gem-like women is considered to be the best. The husband himself requests the wife and not the other way.
Such of the ladies who themselves approach the men are denounced.
If a gem appears itself then its value decreases.
The men always approach the women and the women never approaches, the men.
Neither has it been provided in the Vedas nor in the prevalent traditions in which the women approaches the men. The one who holds in high esteem his own wife is always adorable but the one who is infatuated with passion towards others wives, is not adorable. O helpless lady, who is the enemy of whom in the three worlds.
Your own organ of senses are your enemies because of which the enmity develops. In case, one behaves as per the provisions of the Vedas, he finds the entire universe friendly to him. In case one, acts against the Vedas even the friend turn inimical to him and the one who moves according to the Vedas, the lord is always pleased with him.
By pleasing the lord, the entire universe gets pleased and in case he becomes annoyed the entire universe becomes inimical. Where are the wicked women and where are the chaste ones?.
The one becomes wicked or chaste in the universe because of ones own deeds. The women have been bom out of the amsa of Prakrti who was created by Narayana himself.
The wicked woman always has a loose character and is denounced by all and the noble lady is always treated to be chaste. Even the chaste women are of three types. There is no differentiation among the loose women. Such of the women who herself goes to another person, she happens to be the black spot among the if ehlUJRtfRdTSIUll^mi Such a women goes to another person decorating herself, then in spite of her being of high caste, she cannot be held in high esteem.
She can be considered as an ordinary woman.
Thus speaking Brahma the creator of the universe kept quiet and the apsara whose lips were fluttering in rage spoke in anger.
MohinI said- O creator of the universe, I have come to know your entire life story presently.
Whatever regulations have been spelt out by you can not provide solace to my mind. Ever since I cast a glance on you, my mind felt attracted towards you. With the sight of your face all my earlier friends have been forgotten. This body of mine has started burning with passion. When I was going to end my life Rambha prevented me from doing so and she advised me accordingly.
Thereafter, I came to you with the help of the god of love.
TT tSPlFT I(TnnT:l Getting terrified with the curse pronounced by him on you, he also left the place becoming unsuccessful. Though you have denounced me but I am unable to leave the place.
O virtuous one, all my limbs are presently becoming numb. O ocean of mercy be compassionate on me. It would not be proper for you to kill me.
This is certain that 1 shall feel satisfied only by embracing you. Because of the deeds you are the creator of the worlds and I happen to be a wicked The noble people are never filled with pride.
The creatures move according to their deeds, That is why one enjoyed the side of a vehicle while other carry him.
Because of the deeds the king collects the taxes and the people pay to him. Some occupy a lion-throne while someone remains a king by name only.
People move in different directions because of their own deeds, It is because of the deeds that one mounts a horse and the other rides on the By deeds alone one become the driver and the other becomes the owner of the vehicle. By ones own deeds, one is bom out of the womb of a pig.
By ones own deeds Varuna is bom from the womb of IndranI and also becomes your son.
Some one becomes the devotee of Hari and achieves his slavehood.
Some of the people because of certain misdeeds are bom as insects of the refuge. Some of the kings because of the deeds move of to the And some of them go to the hell and are thrown in refuge and urine. Some of the people because of their own deeds become the lord of Some people become the gods, humans and petty creatures because of the influence of their deeds-some of the people become the best of the Brahmanas on earth. Some of them become the kings, Vaisyas, Sudras and Mlecchas. Some of the people becomes intellectuals by their deeds and some of them become all knowledgeable because of their deeds.
Some of the people are bom fools, blind and deformed, some of the people because of their good deeds impart knowledge of the scriptures to their people.
vjiurn I Some of them study and received all the knowledge from the mouth of the teacher. You have become Brahma because of your deeds.
Some women becomes chaste because of their deeds and is adored in the universe.
Some of the ladies becomes the whores and earn their living by selling away their body. I am an apsara of the heaven and am used by the gods in the heaven and am quite respectable.
Ef tie'll?fT:I With the embrace of these gods by us, the good deeds vanish, the nature is the seed of the mind and the deeds happen to be the seed of the nature. Lord Hari happens to be the seed of the deeds and the reward accruing from the deeds.
The supreme lord himself bestows the reward of the deeds.
Janardana in the form of actions, is extremely powerful. For what reason am I denounced? And what reason have you denounced me?.
I have arrived here to have a glance at the feet of the creator of universe and whose loms-like feet are beyond the reach of even the yogis in ff tirir i ^ o 11 I have arrived here to achieve the same lord as my husband. By going to some other place I would become untouchable in this world as well as the other worlds because the ladies are graceful only by receiving the dust of the feet of one person only. Thus speaking MohinI went closer to Brahma and sat before him.
The creator of the universe then started trembling with tears, feeling panicky of the wicked women. The wicked MohinI smilingly, with her mind filled with passion, looked at Brahma with a side-glance.
Because she was immensely infested with passion she displayed, the limbs of her body. At that point of time, the all knowledgeable and the one who was well-versed in passionate advances the god of love, appeared there and shot his five a crows at Brahma, which are known as Jvalada Unmattabija and Cetanaharaka. By shooting the arrow the god of love stood in the Then he deputed his attendants delightfully who influenced his own father and these attendants included the spring season, cuckoo, the black-wasps and the pleasant fragrant breeze.
The god of love himself entered the body of Brahma and started creating disturbance. The male cuckoo started issuing sweet notes close to that place and the black-wasps started issuing hissing sound. Thereafter the cool and fragrant breeze started slowing slowly. O dear one the spring season started roaming about delightfully at that place. Thereafter all the limbs of BrahmS were overwhelmed.
aRTlR g i aRR RT gn u r Rfg c Rl R ^ rii^oii Smiling again and again he looked at MohinI.
The beauty with the side-glance at that point of time getting infatuated with passion lost her senses. In the meantime Brahma realised the involvement of all but he could not control his mind. Thereafter he started reciting the name of Hari, he then with a peaceful mind meditated upon the two armed Krsna holding a flute in his hand, wearing the yellow lower garment, the best of all extremely beautiful and young, adorned with all the gem-studded ornaments and having a serene smile on his face. Brahma started offering prayer to him.
Brahma said- O Hari, you protect myself I am drowning in the ocean of passion which is foil of the water, resembling the disgrace and is difficult to be crossed and is foil of danger.
It is the cause of forgetting the devotion, the stop towards the miseries and is quite difficult. It blurs the sight of intelligence, is full of the waves of birth, filled with the crocodiles in the form of women, filled with the rivers likes the passions and is quite dangerous.
It is sweet like nectar in the beginning but results in poison. It is the vast gate for entry into the abode of Yama. Therefore, O Madhustidana, with the use of the boat of your intelligence, you help me to cross it. You are yourself the sailor and therefore be pleased.
O lord, O lord of the universe, O Madhava, in the task of the creation of the universe, several Brahmanas have been deputed. Though this happens to be my desired Brahmaloka and is not the filled of action, but in spite of your devotion I am not desirous of something which obstructs in the performing of my duty.
O lord, O ocean of mercy, grace of the down¬ trodden, be compassionate on me. O great lord you are all knowledgeable and prevent me from witnessing the bad dreams.
wm?n?TT fdTim TRT^:I Thus speaking, the eternal Brahma, the creator of the universe kept quiet and fixing his mind on my lotus-like feel, he started reciting my name again and again.
Thus, whosoever, reciting this stoira composed by Brahma with devotion or listens to it, would never be over- powered with passion.
This is certain.
Over coming my illusion he will surely achieve the great knowledge and shall become my devotee.
Chapter-aligned complete witnesses. Sanskrit Wikisource revision 124534 (2017-10-03T01:59:01Z); Shanti Lal Nagar English scan pages n1128–n1134: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n1128/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.