Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 59
Sourceअथैकोनषष्टितमोऽध्यायः नारायण उवाच इत्येवं कथितं सर्व सर्वेषां दर्पभञ्जनम् । इन्द्रस्य दर्पभङ्गं च विस्तरेण निशामज ।। १ ।। इन्दो दर्पात्सभायां च रत्नसिंहासनाद्वरात् । नोत्तस्यौ स्वगुरुं दृष्ट्वा ब्रह्मिष्ठं च बृहस्पतिम् ।। २ ।। गुरुर्जगामातिरुष्टः स्वापमाने समत्मरः । तथापि कृपया धर्मे स्नेहाच्च न शशाप तम् ।। ३ ।। विना शपेन तद्दर्वश्चूर्णीभूतो बभूव ह । अन्यश्चेन्न शपेद्धर्मात्प्रेम्णा वा चातिकिल्विषम् ।। ४ ।। त्थाऽपि तं च फलति धर्मस्तं हन्ति नारद । यो यं हिंस्रं सापराधं शपेत्कोपेने धार्मिकः ।। ५ ।। विनाशः सापराधस्य धर्मो नष्टश्च धर्मिणः । तेनाधर्मेण शक्रस्य ब्रह्महत्या बभूव ह ।। ६ ।। भीतस्त्यक्त्वा स्वराज्यं च प्रययौ सरोवरम् । सरसः बद्मसूत्रे च निवासं च चकार सः ।। ७ ।। गन्तुं न शक्ता हन्या च पुण्यं विष्णुसरोवरम् । श्रेष्ठं भरतवर्षेच तपःस्थानं तपस्विनाम् ।। ८ ।। तदेव पुष्करं तीर्थं प्रवदन्ति पुराविदः । राज्यभ्रष्टं हरीं दृष्ट्वा हरिभक्तो नराधिपः ।। ९ ।। बलाज्जहार तद्राज्यं नहुषो नाम धार्मिकः । दृष्ट्वा शचीं वरारोहा मनपत्यां च सुन्दरीम् ।। १० ।। स्वर्गगङ्गं च गच्छन्तीं हृदयेन विदूयता । नवयौवनसंपन्नां रत्नालंकारभूषिताम् ।। ११ ।। सुकोमलं तां सुदतीं वदन्तीं च महासतीम् । मूर्च्छां संप्राप राजान्द्रः कामेन यौवनेन च ।। उवाच तत्पुरः स्थित्वा सुविनीतश्च दासवत् ।। १२ ।। नहुष उवाच थातुर्गतिर्विचित्राऽहोन बौध्या च सतामपि ।। १३ ।। ईदृशी स्त्री भगाङ्गस्य लुब्धस्य परयोषिति । ईदृशी सुन्दरी यस्य परभार्यासु तन्मनः ।। १४ ।। अस्या अग्रे च का रम्भा कोर्वशी का तिलोत्तमा। का वा मेना घृताची वा रत्नमाला कलावती ।। १५ ।। कालिका सुन्दरी भद्रावती चम्पावती तथा । एदाश्चाप्सरसश्चान्याः कलां नार्हन्ति षोडशीम् ।। १६ ।। इमां विहाय मूढोऽन्यां कथं गच्छति मन्दधीः । अस्माकं योबितोऽस्याश्च चेटितुल्याश्च निश्चितम् ।। १७ ।। मां भजस्व वरारोहे सुप्रीत भव किंकरम् । यथा राधा च गोलोके कृष्णवक्षसि राजते ।। १८ ।। वैकुण्ठोरसि वैकुण्ठे यथा लक्ष्मीः सरस्वती । ब्रह्मलोके च ब्रह्माणी यथैव ब्रह्मवक्षसि ।। १९ ।। यथा मूर्तिर्महासाध्वी धर्मवक्षःस्थलस्थिता । पातालतललक्ष्मीर्वा यथैवाऽनन्तवक्षसि ।। २० ।। यथा पुष्टिर्गणेणे च देवसेना च कार्तिके ।। वरुणे वरुणानी च यथा स्वाहा हताशने ।। २१ ।। यथारतिःकामदेवे यथा संज्ञा दिनेश्क्रे । वायोःपत्नी यथा वायौ यथा चन्द्रे च रोहिणी ।। २२ ।। यथाऽदितिर्देवमाता तव श्वश्रूश्च कश्यपे । यथा हिमालये मेना पितृकन्या च मानसी ।। २३ ।। लोपामुद्रा यथाऽगस्त्ये यथा तारा बृहस्पतौ । कर्दमे देवहूतिश्च वसिष्ठेऽरुन्धती यथा ।। २४ ।। मनौ च शतरुपेव दमयन्ती नले यथा । तथा भव त्वं सौभाग्या मम वक्षसि सुन्दरि ।। २५ ।। लीलया च सहस्रेन्द्राञ्छेतुं शक्तोऽहमीश्वरः । नारी वाञ्छति जारं च स्वामिनो बलवत्तरम् ।। २६ ।। सुमेरुगिरिकूटे च दुर्गमेति रहःस्यले । अथवा मलये रम्ये रम्ये चन्दनवायुना ।। २७ ।। विश्रम्भके सुरसने किंवा नन्दनकानने । निकटे शतश्रृङ्गस्य पुष्पभद्रानदीतटे ।। २८ ।। गोदावरीतीरनीरे समीपे शीतवायुना । चम्पावतीनदीतीरे रम्ये चम्पककानने ।। २९ ।। श्मशानेऽतिश्मशाने च रम्येऽतिनिर्जने वने । शैले शैलेऽतिरहसि कंदरे कंदरे वने ।। ३० ।। द्वीपे द्वीपे दुर्गदुर्गै नद्यां नद्यां नदे नदे । समुद्रपुलिने रम्ये सर्वजन्तुविवर्जिते ।। ३१ ।। विदग्धाया विदग्धेन संगमो निर्जने सुखः । पुष्पचन्दनशय्यायां पुष्पचन्दनचर्चिते ।। ३२ ।। मां गृहीत्वी कुरु रतिं पुष्पचन्दनचर्चितम् । ब्रह्मणश्च वरैर्देवि जरामृत्युविवर्जितम् ।। ३३ ।। मां कुरुष्व पतिं भद्रे नित्यं सुस्थिरयौवनम् । सुवेषं सुन्दरं धीरं कामशास्त्रविशारदम् ।। ३४ ।। शरत्पार्वणचन्द्रास्यं चन्द्रवंशसमुद्भवम् । आगतामृर्वशीं मह्यां त्यक्तवन्तं च याचातीम् ।। ३५ ।। न मेस्पृहा परस्त्रीषु त्वां दृष्ट्वा लोलुपं मनः । त्यक्ता मया स्वभायश्चि रत्नभूषणभूषिताः ।। ३६ ।। अथावा रक्षिताःसर्वा दासीः कृत्वा वहानने । रत्नेन्द्रसारां मालां ते दास्यामि वरुणस्य च ।। ३७ ।। निर्जित्य वरुणं युद्धे ब्रह्मस्त्रेणातितेजसा । वह्निशुद्धंवस्त्रयुगं जित्वा वह्निं सुदुर्बलम् ।। ३८ ।। दास्याम्यद्यैव ते देवि नियोज्यं मां नियोज्य । मणीन्द्रसारनिर्माणमकानाकानकुण्डले ।। ३९ ।। दास्यामि देवान्निर्जित्य देवमातुश्च सुन्दरि । करभूषणयुग्मं चात्यमूल्यरत्ननिर्मितम् ।। ४०।। दास्याम्यद्यैव रोहिण्याश्चन्द्रं जित्वाऽतिदुर्लमम् । यक्ष्मग्रस्तमतिकृशं ममैव पूर्वपूरुषम् ।। ४१ ।। विना युद्धेन भीतो मां कृपया वा प्रदास्यति । अमूल्यरत्ननिर्माणं क्तणन्मञ्जीरयुग्मकम् ।। ४२ ।। दास्याम्यद्यैव पार्वत्या भिक्षां कृत्वा महेश्वरम् । आशुतोषं स्तुतिवशं भक्तेशं चे कृबामयम् ।। ४३ ।। सर्वसंपत्तिदातारं परं कल्पतरुं शुभे । अमूल्यरत्ननिर्माणकेयूरयुगुलं प्रिये ।। ४४ ।। दास्यामि तेऽद्य गङ्गाया युद्धं कृत्वा सुदुर्लभम् । बहुलीयुगुलं चारु सूर्यपत्न्या मनोहरम् ।। ४५ ।। सद्रत्नसारनिर्माणं दास्याम्यद्य सुशोभने । अमूल्यरत्ननिर्माणं दर्पणां चातिनिर्मलम् ।। ४६ ।। दास्यामि ते कामपत्न्याः कामं जित्वा च लीलया । क्रीडाकमलमम्लानं कमलायाश्च सुन्दरि ।। ४७ ।। भिक्षां कृत्वा च दास्यामि स्तुत्वा च कमलापतिम् । अङ्गुलीयकरत्नानि विश्वेषु दुर्लभानि च ।। ४८ ।। सावित्र्याश्च प्रदास्यामि कृत्वा च ब्रह्मणस्तपः । स्वयं गीतं प्रगायन्तीं मूर्च्छनाश्रुतिसंयुताम् ।। ४९ ।। वाणीवीणां प्रदास्यामि कृत्वा नारायणव्रतम् । रत्नपाशकसंधं च विश्वकर्मविनिर्मितम् ।। ५०।। कुबेरपत्न्या दास्यामि पादाङ्गुलिविभूषणम । इत्येवमुक्त्वा नहुषः पपात तत्पदाम्बुजे ।। ५१ ।। उवाच तं शची त्रस्ता राजमार्गगतं नृपम् । उत्थाप्य तं करे धूत्वा शुष्ककण्ठोष्ठतालुका ।। स्मारं स्मारं पदाम्भोजं महासाध्वी हरेर्गुरोः ।। ५२ ।। शच्युवाच शृणु वत्स महाराज हे तात भयभञ्जन ।। ५३ ।। भयत्राता च राजा च सर्वेषां पालकः पिता । भ्रष्टश्रीश्च महेन्द्रोऽद्य त्वं च स्वर्गे नृपोऽधुना ।। ५४ ।। यो राजा स पिता पाता प्रजानामेव निश्चितम् । गुरुपत्नी राजपत्नी देवपत्नी तथा वधूः ।। ५५ ।। पित्रोः स्वसा शिष्यपत्नी भृत्यपली च मातुली । पितृपत्नी भ्रातृपत्नी श्वश्रूश्च भगिनी सुता ।। ५६ ।। गर्भधात्रीष्टदेवी च पुंसः षोडश मातरः । त्वं नरो देवभार्याऽहं माता ते देवसंमता ।। ५७ ।। गच्छ वत्सादितिं रन्तुं यदि चेच्छसि मातरम् । सर्वेषां निष्कृतिश्चास्तिन वत्स मातृगामिनाम् ।। ५८ ।। कुम्भीपाके ने पचन्ति यावद्वै ब्रह्मणो वयः । ततो भवन्ति कृमयः कल्पाः स्पत भवन्ति ते ।। ५९ ।। ततश्च कुष्ठिनो म्लेच्छा भवन्ति सप्तजन्मसु । नास्तयेव निष्कृतिस्तेषामित्याह कमलोद्भवः ।। ६० ।। एवं विट्क्षत्त्रशूद्राणां ब्रह्मणीगमने नृप । वैदेषु निष्कृतिर्नास्ति चेत्याङ्गिरसभाषितम् ।। ६१ ।। स्वर्गसंपत्तिभोगश्च सुखं संसारिणां ध्रुवम् । मुमुक्षूणां च मोक्षण्च तपश्चैव तवस्विनाम् ।। ६२ ।। ब्राह्मणानां च ब्रह्मण्यं मुनीनां मौनमेव च । वेदाभ्यासो वैदिकानां कवीनां काव्यवर्णनम् ।। ६३ ।। विष्णुदास्यं वैष्णवानां विष्णुभक्तिरसं परम् । विष्णुभक्तिं विना नैव मुक्तिं वाञ्छन्ति वैष्णवाः ।। ६४ ।। मलाढचेषु च क्लेदेषु दुर्गन्धिनिलयेषु च । साधूनां किं सुकं साधो स्त्रीणां योनिषु मां वद ।। ६५ ।। कुलप्रदीब राजेन्द्र राज्ञं मण्डलवर्तिनाम् । लब्धं च भारते जन्म पुण्येन बहुजन्मनाम् ।। ६६ ।। पद्मानां चन्द्रवंश्यानां नृपाणां दीप्तिहेतवे । त्वमाविरासीस्तेजस्वी ग्रूष्ममध्याह्नभास्करः ।। ६७ ।। सर्वेषामश्रमाणां च स्वधर्मश्च यशः परम् । स्वधर्महीना नरके पतन्ति मूढयेतसः ।। ६८ ।। ब्राह्मणस्या स्वधर्मश्च त्रिसंध्यमर्चनं हरेः । तत्पादोदकनैवेद्यभक्षणं च सुधाधिकम् ।। ६९ ।। अन्नं विष्ठा जलं मूत्रमनिवेद्य हरेर्नृप । भवन्ति सूकराःसर्वे ब्राह्मणा यदिभुञ्जते ।। ७० ।। आजीवं भुञ्जते विप्रा एकादश्यां न भुञ्जते । कृष्णजन्मदिने चैव शिवरात्रौ सुनिश्चेतम् ।। ७१ ।। तथा रामनवभ्यां च यत्नतः पुण्यवासरे । ब्राह्मणानां स्वधर्मश्च कथितो ब्रह्मणा नृप ।। ७२ ।। व्रतं पतिव्रतानां च पतिसेवा परं तपः । यथा पुत्रः परपतिरेष धर्मश्च योषिताम् ।। ७३ ।। पालयन्ति यथा भूपाः प्रजाः पुत्रानिवौरसान् । प्रजास्त्रियं च पश्यन्ति राजानो मातरं यथा ।। ७४ ।। यज्ञं कुर्वन्ति विष्णोश्च सेवनं देवविप्रयोः । निवारणं च दुष्टानां शिष्टानां प्रतिपालनम् ।। ७५ ।। इति धर्मः क्षत्रियाणां कथितो ब्रह्मणा पुरा । वाणिज्यं चैव वैश्यानां स्वधर्मो धर्मसंचयः ।। ७६ ।। शूद्राणां विप्रसेवा च परो धर्में विधीयते । सर्वन्यासो हरौ भूव धर्मः संन्यासिनां ध्रुवम् ।। ७७ ।। रक्तैकवासा दण्डी च बिभर्ति मृत्कमण्डलुम् । सर्वत्र समदर्शो च स्मरेन्नानायणं सदा ।। ७८ ।। करोति भ्रमणं नित्यं गेहे गेहे न तिष्ठति । विद्यामन्त्रं च कस्मैचिन्न ददाति च लोभतः ।। ७९ ।। करोति नाऽऽश्रमं भिक्षुः करोति नान्यवासनाम् । करोति नान्यसङ्गं च निर्मोह सङ्गवर्जितः ।। ८० ।। न स्वादुभुङ्क्ते लोभाच्चा स्त्रीमुखं न हि पश्यति । न वाञ्छितं भक्ष्यवस्तु याचते गुहिणां व्रती ।। ८१ ।। इति संन्यासिनां धर्म इत्याह कमलोद्भवः । इति ते कथितं पुत्र गच्छ वत्स यथासुखम् ।। ८२ ।। इत्युक्त्वा च महेन्द्राणी विरराम च वर्त्मनि । उवाच नहुषो राजा शचीं वक्रप्रकंधरः ।। ८३ ।। नहुष उवाच त्वया यत्कथितं देवी सर्व ततु विपर्ययम् । यथार्थधर्मं वेदोक्तं निबोध कथायामि ते ।। ८४ ।। कर्मणां फलभोगश्च सर्वेषां सुरसुन्दरि । नैव स्वर्गे न पाताले नान्यद्वीपे श्रुतौ श्रुतम् ।। ८५ ।। कृत्वा शुभाशुभं कर्म पुण्यक्षेत्रे च भारते । अन्यत्र तत्फलं भुङ्क्ते कर्मी कर्मनिबन्धनात् ।। ८६ ।। हिमालयादासमुद्रं पुण्यक्षेत्रं च भारतम् । श्रेष्ठं सर्वस्थलानां च मुनीनां च तपःस्थलम् ।। ८७ ।। तत्र लब्ध्वा जन्म जीवी वञ्चितो विष्णुमायया । शश्वत्करोति विषयं विहाय सेवनं हरेः ।। ८८ ।। कृत्वा तत्र महत्पुण्यं स्वर्ग गच्छति पुण्यवान् । गृहीत्वा सर्वकन्याश्च चिरं स्वर्गे प्रमोदते ।। ८९ ।। स्वर्गमागच्छति नरो विहाय मानवीं तनुम् । स्वशरीरेणाऽऽगतोऽहं मत्पुण्यं पश्य सुन्दरि ।। ९० ।। अनेकजन्मपुण्येन चाऽऽगतः स्वर्गमीप्सितम् । ततः किं केन पुण्येन दर्शनं मे त्वया सह ।। ९१ ।। न हि कर्मस्थलमिदं स्वभोगस्थलमेव च । सारं च सर्वभोगानां वरस्त्रीभोगमेव च ।। ९२ ।। भोगस्थले भोगवस्तु न हि त्यक्तुं प्रशस्यते । भावानुरक्ता रसिका भोग्या त्वं भोगिनामिह ।। ९३ ।। द्रव्यमस्वामिकं भोग्यं सुखं त्यजति सन्दधीः । अविरोधसुखत्यागी पशुरेव न संशयः ।। ९४ ।। गच्छ कान्ते गुहं गत्वा कुरु तल्पं मनोहरम् । रमणीयं च रहसि वरं रतिकरं परम् ।। ९५ ।। त्यज द्वैधं च मनसो निश्चितं वरवर्णिरि । वरानने मया सार्धं मोदस्व वरमन्दिरे ।। ९६ ।। अमूल्यरत्नमालां च मणिराजविराजिताम् । भिक्षां कृत्वा च दास्यामि लक्ष्मीवक्षसि शोभिताम् ।। ९७ ।। मणिं चानन्तशिरसः सर्वेषामतिदुर्लभम् । दुष्प्राप्यं त्रिषुलोकेषु तुभ्यं दास्यामि सुन्दरि ।। ९८ ।। मणिरत्नं कौस्तुभं च यो नारायणवक्षसि । भिक्षां कृत्वा तु दास्यामि कृत्वा नारायणव्रतम् ।। ९९ ।। चन्द्रशेखरमौलेश्च यदर्धं चन्द्रभूषणम् । जरामृत्युव्याधिहरं शक्तं क्रीडाकरं वरम् ।। १०० ।। अतीव विश्वदुष्प्राप्यं विश्ववन्द्यं च सुन्दरम् । विश्वनाथव्रतं कृत्वा तुभ्यं दास्यामि निश्चितम् ।। १०१ ।। दास्यामि ते श्रीसूर्यस्य मणिश्रेष्ठं स्यमन्तकम् । भक्त्या सूर्यव्रतं कृत्वा त्रिषु लोकेषु दुर्लभम् ।। १०२ ।। अष्टौ भारान्सुवर्णं च यश्च नित्यं प्रसूयते । जरासृत्युहरं चव परं क्रीडाकरं प्रिये ।। १०३ ।। अमूल्यरत्ननिर्माणं पात्ररत्नं मनोहरम् । संततं मधृपूर्णं च दास्यामि मदनस्य च ।। १०४ ।। अमूल्यरत्ननिर्माणं सुर्यतुल्यं च तेजसा । नानचित्रविचित्राढ्यं निर्माणमीश्वरेच्छया ।। १०५ ।। निर्मलं मण्डलाकारं सणिराजविराजितम् । हस्तलक्षपरिमितं चतुरस्रं च सुन्दरि ।। १०६ ।। पद्मापद्मासनं श्रेष्ठं प्रेष्ठं तस्या सुदुर्लभम् । ध्रुवं तुम्यं प्रदास्यामि कृत्वा पद्मालयाव्रतम् ।। १०७ ।। इत्येवमुक्त्वा नहुषः कृत्वा वर्त्मनिरौधनम् । पुनः पपात चरणे महेन्द्राण्या मुहुर्मुहुः ।। १०८ ।। नृपस्य वचनं श्रुत्वा शुष्ककण्ठौष्ठतालुका । तमुवाच महेन्द्राणी स्मारं स्मारं गुरुं हरिम् ।। १०९ ।। शच्युवाच अचेतनस्य मूढस्य कार्याकार्यमजानतः । श्रोष्याम्यद्य कतिविधां कथां कामातुरस्य च ।। ११० ।। मधुमत्तः सुरासत्तः काममत्तो दिचेतनः । मृत्युं न गणचेत्कामी कामेन हृतमानसः ।। १११ ।। त्यज मामध हे मत्त मातृतुल्यां रजक्वलाम् । ऋतोः प्रथामो दिवसो ह्यद्य हे नृप मे ध्रुवम् ।। ११२ ।। प्रथमे दिवसे स्त्री च चाण्डाली सा रजस्वला । द्वितीये दिवसे म्लेच्छा तृतीये रजकी तथा ।। ११३ ।। शुद्धा भर्तुश्चतुर्येऽह्नि न शुद्धा दैवपै ययौः । असच्छूद्रासमा सा च तद्दिने च परं प्रति ।। ११४ ।। प्रथमे दिवसे कान्तां यो हि गच्छेद्रजस्वलाम् । ब्रह्महत्याचतुर्थाशं लभते नात्र संशयः ।। ११५ ।। स पुमान्न रि कर्मार्हों दैवे पित्र्ये च कर्मणि । अधमः स च सर्वेषां निन्दितश्च यशस्करः ।। ११६ ।। द्वितीये दिवसे नारीं यो व्रजेच्च रजस्वलाम् । कामतः परिपूर्णाञ्च गोहत्यां लभते ध्रुवम् ।। ११७ ।। आजीवनं नाधिकारी पितृविप्रसुरार्चने । अमनुष्योऽयशस्यः स्यादित्याङ्गिरसभाषितम् ।। ११८ ।। दृतीये दिवसे जायां यो हि गच्छेद्रजस्वलाम् । स मूढो भ्रूणहत्यां च लभते नात्र संशयाः ।। ११९ ।। पूर्ववत्पतितः सोऽपि न चार्हः सर्वकर्मसु । असच्छूद्रा चतुर्थेऽह्नि न गच्छेत्तां विचक्षणः ।। यदि मां मातरं मूढ ग्रहीष्यसि बलेन च ।। १२० ।। ऋतावतीते दिवसे गमनं च करिष्यसि । शच्याश्च वचनं श्रुत्वा प्रहस्य नहुषस्तया ।। १२१ ।। उवाच मधुरं शान्तः शक्रकान्तां च सुव्रताम् । देवपत्नी सदा शुद्धा तन्न्यूनं मानवं प्रति ।। १२२ ।। शयने भोजने देवी नाशुद्धा मानवं प्रति । रजस्वलायाः संभोगे कर्मक्षेत्रे च भारते ।। १२३ ।। त्वयोक्तं च भवेत्पा पं नात्र दु (स्व)र्गे च सुन्दरि । कर्मक्षेत्रेऽपि तत्कर्म यद्वेदोक्तं शुभाशुभम् ।। १२४ ।। न भवेद्वैष्णवानां च ज्वलतां ब्रह्मतेजसा । यथा प्रदीप्ते वह्नौ च शुष्काणि च तृणानि च ।। १२५ ।। भवन्ति भस्मीभूतानि तथा पापानि वैष्णपे । वह्निसूर्यब्राह्मणेभ्यस्तेजयान्वैष्णपः सदा ।। १२६ ।। रक्षितो विष्णुचक्रेण स्वतन्त्रो मत्तकुंजरः । न विचारो न भोगश्च पैष्मवानां स्वकर्मणाम् ।। १२७ ।। निखितं साम्नि कौथुम्यां कुरु प्रश्नं बृहस्पतीम् । अस्मांश्च सर्वे जानन्ति चन्द्रवंश्यांश्च वैष्णवान् ।। १२८ ।। देवमन्यं न सेवन्ते चन्द्रवंश्या हरिं विना । सद्वंशप्रभवो यो हि ब्रह्मणः क्षत्रियोऽथवा ।। १२९ ।। विष्णुमन्त्रं न गृण्हाति वञ्चितो देवमायया । को वा मन्त्रश्च के देवा न हि शास्ता यमो मम ।। १३० ।। सर्वाञ्छास्तुं समर्थोऽहं ब्रह्मविष्णुशिवान्विना । शय्यां कृरु गुहं गत्वा शीघ्रं यास्यामि ते गृहम् ।। १३१ ।। ऋतुपापं मयि भवेत्तव किं गच्छ शोभने । इत्युक्त्वा नहुषो राजा प्रफुल्लवदनेक्षणः ।। १३२ ।। रत्नयानं समारुह्य ययौ नन्दनकाननम् । न ययौ सा शची गेहं प्रजगाम गुरोर्गृहम् ।। १३३ ।। गत्व कूशासनस्यं च ददर्श च बृहस्पतिम् । तारासेवितपादाब्जं ज्वलन्तं ब्रह्मतेजसा ।। १३४ ।। जपमालाकरं शश्वज्जपन्तं कृष्णमीप्सितम् । परमं परमानन्दं परमात्मानमीश्वरम् ।। १३५ ।। निर्गुणं च निरीहं च स्वतन्त्रं प्रकृतेः परम् । स्वेच्छामयं परं ब्रह्म भक्तानुग्रहविग्रहम् ।। १३६ ।। तमानन्दाश्रुनेत्रं च ननाम शिनका भुवि । रुदती साश्रुनेत्रा का मज्जन्ती भक्तिसागरे ।। १३७ ।। शोकार्णवे निमज्जन्ती हृदयेन विदूयता । तुष्टाव भीता स्वगुरुं ब्रह्मिष्ठं च कृपानिधिम् ।। १३८ ।। शच्युवाच रक्ष रक्ष महाभाग मां भीतां शरणागताम् । त्वमीश्वरः स्वदासीं च निमग्नां शोकसागरे ।। १३९ ।। अनीश्वरश्चेश्वरो वा बरवान्वा सुदुर्बलः । स्वशिष्यभार्यां पुत्रांश्च शासितुं च सदा क्षमः ।। १४० ।। दूरीभूतः स्वराज्याच्च स्वशिष्यश्च कृतस्त्वया । शान्तिर्बभूव दोषस्य चाधुनाऽनुग्रहं कुरु ।। १४१ ।। अनाथां सर्वशून्यां मां शुन्यां ताममरावतीम् । संपच्छून्यमाश्रमं मे पश्य रक्ष कृणानिधे ।। १४२ ।। दस्युग्रस्तां च मां रक्ष देशं किंकरमानय । दत्तवा चरणरेणूंस्तं शुभाशीर्वचनं कुरु ।। १४३ ।। सर्वेषां च सुरुणां च जन्मदाता परो गुरुः । पितुः शतगुणा माता पूज्या वन्द्या गरीयसी ।। १४४ ।। विद्यादाता मन्त्रदाता ज्ञानदो हरिभक्तिदः । पूज्यो वन्द्यश्च सेव्यश्च मातुः शतगुणो गुरुः ।। १४५ ।। मन्त्राद्युद्गिरणेनैव गुरुरित्युच्यते बुधैः । अन्यो वन्द्यो गुरुरयमन्यश्चारोपितो गुरुः ।। १४६ ।। अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया । चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नमः ।। १४७ ।। अदीक्षितस्य मूर्खस्य निष्कृतिर्नास्ति नि श्चितम् । सर्वकर्मस्वनर्हस्य नरके तत्पशोः स्थितिः ।। १४८ ।। जन्मदाताऽन्नदाता च माताऽन्ये गुरवास्तथा । पारं कर्तुं न शक्तास्ते घोरसंसारसागरे ।। १४९ ।। विद्यामन्त्रज्ञानदाता निपुणः पारकर्मणि । स शक्तः शिष्यमुद्धर्तुमीश्वरश्चेश्वरात्परः ।। १५० ।। गुरुर्विष्णुर्गुरुर्ब्रह्मा गुरुर्देवो महेश्वरः । गुरुर्धर्मो गुरुः शेषः सर्वात्मा निर्गुणो गुरुः ।। १५१ ।। सर्वतीर्थाश्रयश्चैव कर्वदेवाश्रयो गुरुः । सर्ववेदस्वरुपश्च गुरुरूपी हरिः स्वयम् ।। १५२ ।। अभीष्टदेवे रुष्टे च गुरुःशक्तो हि रक्षितुम् । गुरौ रुष्टेऽभीष्टदेवो न हि शक्तश्च रक्षितुम् ।। १५३ ।। सर्वे ग्रहाश्च यं रुष्टा यं रुष्टा देवब्राह्मणाः । त्वमेव रुष्टो भवसि गुरुरेव हि देवताः ।। १५४ ।। न गुरोश्च प्रियश्चाऽऽत्मा न गुरोश्च प्रियः सुतः । धनं प्रियं च न गुरोर्न च भार्या प्रिया तथा ।। १५५ ।। न गुरोश्च प्रियो धर्मो न गुरोश्च प्रियं तपः । न गुरोश्च प्रियं सत्यं न पुण्यं च गुरोः परम् ।। १५६ ।। गुरोः परो न शास्ता च न हि बन्धुर्गुरोः परः । देवो राजा च शास्ता च शिष्याणां च सदा गुरुः ।। १५७ ।। यावच्छक्तो दातुमन्नं तावच्छास्ता तदन्नदः । गुरुः शास्ता च शिष्याणां प्रतिजन्मनि जन्मनि ।। १५८ ।। मन्त्रो विद्या गुरुर्देवः पूर्वलब्धो यथा पतिः । प्रतिजन्मनि बन्धेन सर्वेषामुपरि स्थितः ।। १५९ ।। पिता गुरुश्च वन्द्यश्च यत्र जन्मनि जन्मदः । गुरवोऽन्ये तथा माता गुरुश्च प्रतिजन्मनि ।। १६० ।। विप्राणां त्वं वरिष्ठश्च गरिष्ठश्च तपस्तिनाम् । ब्रह्मिष्ठौ ब्रह्मविद्ब्रह्मविद्ब्रह्मन् धर्मिष्ठः सर्वधर्मिणाम् ।। १६१ ।। तुष्टो भव मुनिश्रेष्ठ मां च शक्रं च संप्रतम् । त्वयि तुष्टे सदा तुष्टा भवन्ति ग्रहदेवताः ।। १६२ ।। इत्युक्त्वा का शची ब्रह्मन्पुनरुच्चौ रुरोद ह । दृष्ट्वा तद्रोदनं तारा रुरोदोच्चैर्मुहुर्मुहुः ।। १६३ ।। पपात चरणे तारा रुरोद च पुनः पुनः । अपराधं क्षमेत्युक्त्वा गुरुस्तुष्टोऽप्युवाच ताम् ।। १६४ ।। गुरुरुवाच उत्तिष्ठ तारे शच्याश्च सर्व भद्रं भविष्यति । सद्यः प्राप्स्यति भर्तारं महेन्द्रं च मदाशिषा ।। १६५ ।। इत्युक्त्वा स गुरुस्तत्र विरराम च नारद । पपात चरणे तारा पुनरेव रुरोद च ।। १६६ ।। गुहीत्वा च शचीं तारा संस्थाप्य च स्ववक्षकि । बोधयामास विविधमाध्यात्मिकमनुत्तमम् ।। १६७ ।। शचीकृतं गुरुस्तोत्रं पूजाकाले च यः पठेत् । गुरुश्चाभीष्टदेवश्च संतुष्टः प्रतिजन्मनि ।। १६८ ।। ग्रहदेवद्विजास्तं च परितुष्टाश्च संततम् । राजानो बान्धवाश्चैव संतुष्टाः सर्वतः सदा ।। १६९ ।। गुरुभक्तिं विष्णुभक्तिं वाञ्छितं लभते ध्रुवम् । सदा हर्षो भवेत्तस्य न च शोकः कदाचन ।। १७० ।। पुत्रार्थो लभते पुत्रं भार्यार्थो लभते प्रियम् । सुस्वरुपां गुणवतीं सतीं पुत्रवतीं ध्रुवम् ।। १७१ ।। रोगार्तों मुच्यते रोगाद्बद्धो मुच्योत बन्धनात् । अस्पष्टकीर्तिः सुयशा मूर्खोभवति पण्डितः ।। १७२ ।। कदाचिद्बन्धुविच्छेदो न भवेत्तस्य निश्चितम् । नित्यं तद्वर्धते धर्मों विपुलं निर्मलं यशः ।। १७३ ।। लभते परमैश्वर्यं पुत्रपौत्रधनान्वितम् । इह सर्वसुखं भुक्त्वा प्राप्यते श्रीहरेः पदम् ।। १७४ ।। न भवेत्तत्पुनर्जन्म हरिदास्यं लभेद्ध्रुवम् । विष्णुभक्तिनमाब्धौ च निमग्नश्च भवेद्ध्रुवम् ।। १७५ ।। शाश्वत्पिबति शान्तिश्च विष्णुभक्तिरसामृतम् । जन्ममृत्युजराव्याधिशोकसंतापनाशनम् ।। १७६ ।। इति श्रीब्रह्मo महाo श्रीकृष्णजन्मखo उत्तo नारदनाo महेन्द्रदर्पभङ्गप्रकरणे शचीशोकापनोदने शचीकृतगुरुस्तोत्रकथनं नामैकोनषष्टितमोऽध्यायः ।। ५९ ।।
athaikonaṣaṣṭitamo'dhyāyaḥ nārāyaṇa uvāca ityevaṃ kathitaṃ sarva sarveṣāṃ darpabhañjanam | indrasya darpabhaṅgaṃ ca vistareṇa niśāmaja || 1 || indo darpātsabhāyāṃ ca ratnasiṃhāsanādvarāt | nottasyau svaguruṃ dṛṣṭvā brahmiṣṭhaṃ ca bṛhaspatim || 2 || gururjagāmātiruṣṭaḥ svāpamāne samatmaraḥ | tathāpi kṛpayā dharme snehācca na śaśāpa tam || 3 || vinā śapena taddarvaścūrṇībhūto babhūva ha | anyaścenna śapeddharmātpremṇā vā cātikilviṣam || 4 || tthā'pi taṃ ca phalati dharmastaṃ hanti nārada | yo yaṃ hiṃsraṃ sāparādhaṃ śapetkopene dhārmikaḥ || 5 || vināśaḥ sāparādhasya dharmo naṣṭaśca dharmiṇaḥ | tenādharmeṇa śakrasya brahmahatyā babhūva ha || 6 || bhītastyaktvā svarājyaṃ ca prayayau sarovaram | sarasaḥ badmasūtre ca nivāsaṃ ca cakāra saḥ || 7 || gantuṃ na śaktā hanyā ca puṇyaṃ viṣṇusarovaram | śreṣṭhaṃ bharatavarṣeca tapaḥsthānaṃ tapasvinām || 8 || tadeva puṣkaraṃ tīrthaṃ pravadanti purāvidaḥ | rājyabhraṣṭaṃ harīṃ dṛṣṭvā haribhakto narādhipaḥ || 9 || balājjahāra tadrājyaṃ nahuṣo nāma dhārmikaḥ | dṛṣṭvā śacīṃ varārohā manapatyāṃ ca sundarīm || 10 || svargagaṅgaṃ ca gacchantīṃ hṛdayena vidūyatā | navayauvanasaṃpannāṃ ratnālaṃkārabhūṣitām || 11 || sukomalaṃ tāṃ sudatīṃ vadantīṃ ca mahāsatīm | mūrcchāṃ saṃprāpa rājāndraḥ kāmena yauvanena ca || uvāca tatpuraḥ sthitvā suvinītaśca dāsavat || 12 || nahuṣa uvāca thāturgatirvicitrā'hona baudhyā ca satāmapi || 13 || īdṛśī strī bhagāṅgasya lubdhasya parayoṣiti | īdṛśī sundarī yasya parabhāryāsu tanmanaḥ || 14 || asyā agre ca kā rambhā korvaśī kā tilottamā| kā vā menā ghṛtācī vā ratnamālā kalāvatī || 15 || kālikā sundarī bhadrāvatī campāvatī tathā | edāścāpsarasaścānyāḥ kalāṃ nārhanti ṣoḍaśīm || 16 || imāṃ vihāya mūḍho'nyāṃ kathaṃ gacchati mandadhīḥ | asmākaṃ yobito'syāśca ceṭitulyāśca niścitam || 17 || māṃ bhajasva varārohe suprīta bhava kiṃkaram | yathā rādhā ca goloke kṛṣṇavakṣasi rājate || 18 || vaikuṇṭhorasi vaikuṇṭhe yathā lakṣmīḥ sarasvatī | brahmaloke ca brahmāṇī yathaiva brahmavakṣasi || 19 || yathā mūrtirmahāsādhvī dharmavakṣaḥsthalasthitā | pātālatalalakṣmīrvā yathaivā'nantavakṣasi || 20 || yathā puṣṭirgaṇeṇe ca devasenā ca kārtike || varuṇe varuṇānī ca yathā svāhā hatāśane || 21 || yathāratiḥkāmadeve yathā saṃjñā dineśkre | vāyoḥpatnī yathā vāyau yathā candre ca rohiṇī || 22 || yathā'ditirdevamātā tava śvaśrūśca kaśyape | yathā himālaye menā pitṛkanyā ca mānasī || 23 || lopāmudrā yathā'gastye yathā tārā bṛhaspatau | kardame devahūtiśca vasiṣṭhe'rundhatī yathā || 24 || manau ca śatarupeva damayantī nale yathā | tathā bhava tvaṃ saubhāgyā mama vakṣasi sundari || 25 || līlayā ca sahasrendrāñchetuṃ śakto'hamīśvaraḥ | nārī vāñchati jāraṃ ca svāmino balavattaram || 26 || sumerugirikūṭe ca durgameti rahaḥsyale | athavā malaye ramye ramye candanavāyunā || 27 || viśrambhake surasane kiṃvā nandanakānane | nikaṭe śataśrṛṅgasya puṣpabhadrānadītaṭe || 28 || godāvarītīranīre samīpe śītavāyunā | campāvatīnadītīre ramye campakakānane || 29 || śmaśāne'tiśmaśāne ca ramye'tinirjane vane | śaile śaile'tirahasi kaṃdare kaṃdare vane || 30 || dvīpe dvīpe durgadurgai nadyāṃ nadyāṃ nade nade | samudrapuline ramye sarvajantuvivarjite || 31 || vidagdhāyā vidagdhena saṃgamo nirjane sukhaḥ | puṣpacandanaśayyāyāṃ puṣpacandanacarcite || 32 || māṃ gṛhītvī kuru ratiṃ puṣpacandanacarcitam | brahmaṇaśca varairdevi jarāmṛtyuvivarjitam || 33 || māṃ kuruṣva patiṃ bhadre nityaṃ susthirayauvanam | suveṣaṃ sundaraṃ dhīraṃ kāmaśāstraviśāradam || 34 || śaratpārvaṇacandrāsyaṃ candravaṃśasamudbhavam | āgatāmṛrvaśīṃ mahyāṃ tyaktavantaṃ ca yācātīm || 35 || na mespṛhā parastrīṣu tvāṃ dṛṣṭvā lolupaṃ manaḥ | tyaktā mayā svabhāyaści ratnabhūṣaṇabhūṣitāḥ || 36 || athāvā rakṣitāḥsarvā dāsīḥ kṛtvā vahānane | ratnendrasārāṃ mālāṃ te dāsyāmi varuṇasya ca || 37 || nirjitya varuṇaṃ yuddhe brahmastreṇātitejasā | vahniśuddhaṃvastrayugaṃ jitvā vahniṃ sudurbalam || 38 || dāsyāmyadyaiva te devi niyojyaṃ māṃ niyojya | maṇīndrasāranirmāṇamakānākānakuṇḍale || 39 || dāsyāmi devānnirjitya devamātuśca sundari | karabhūṣaṇayugmaṃ cātyamūlyaratnanirmitam || 40|| dāsyāmyadyaiva rohiṇyāścandraṃ jitvā'tidurlamam | yakṣmagrastamatikṛśaṃ mamaiva pūrvapūruṣam || 41 || vinā yuddhena bhīto māṃ kṛpayā vā pradāsyati | amūlyaratnanirmāṇaṃ ktaṇanmañjīrayugmakam || 42 || dāsyāmyadyaiva pārvatyā bhikṣāṃ kṛtvā maheśvaram | āśutoṣaṃ stutivaśaṃ bhakteśaṃ ce kṛbāmayam || 43 || sarvasaṃpattidātāraṃ paraṃ kalpataruṃ śubhe | amūlyaratnanirmāṇakeyūrayugulaṃ priye || 44 || dāsyāmi te'dya gaṅgāyā yuddhaṃ kṛtvā sudurlabham | bahulīyugulaṃ cāru sūryapatnyā manoharam || 45 || sadratnasāranirmāṇaṃ dāsyāmyadya suśobhane | amūlyaratnanirmāṇaṃ darpaṇāṃ cātinirmalam || 46 || dāsyāmi te kāmapatnyāḥ kāmaṃ jitvā ca līlayā | krīḍākamalamamlānaṃ kamalāyāśca sundari || 47 || bhikṣāṃ kṛtvā ca dāsyāmi stutvā ca kamalāpatim | aṅgulīyakaratnāni viśveṣu durlabhāni ca || 48 || sāvitryāśca pradāsyāmi kṛtvā ca brahmaṇastapaḥ | svayaṃ gītaṃ pragāyantīṃ mūrcchanāśrutisaṃyutām || 49 || vāṇīvīṇāṃ pradāsyāmi kṛtvā nārāyaṇavratam | ratnapāśakasaṃdhaṃ ca viśvakarmavinirmitam || 50|| kuberapatnyā dāsyāmi pādāṅgulivibhūṣaṇama | ityevamuktvā nahuṣaḥ papāta tatpadāmbuje || 51 || uvāca taṃ śacī trastā rājamārgagataṃ nṛpam | utthāpya taṃ kare dhūtvā śuṣkakaṇṭhoṣṭhatālukā || smāraṃ smāraṃ padāmbhojaṃ mahāsādhvī harerguroḥ || 52 || śacyuvāca śṛṇu vatsa mahārāja he tāta bhayabhañjana || 53 || bhayatrātā ca rājā ca sarveṣāṃ pālakaḥ pitā | bhraṣṭaśrīśca mahendro'dya tvaṃ ca svarge nṛpo'dhunā || 54 || yo rājā sa pitā pātā prajānāmeva niścitam | gurupatnī rājapatnī devapatnī tathā vadhūḥ || 55 || pitroḥ svasā śiṣyapatnī bhṛtyapalī ca mātulī | pitṛpatnī bhrātṛpatnī śvaśrūśca bhaginī sutā || 56 || garbhadhātrīṣṭadevī ca puṃsaḥ ṣoḍaśa mātaraḥ | tvaṃ naro devabhāryā'haṃ mātā te devasaṃmatā || 57 || gaccha vatsāditiṃ rantuṃ yadi cecchasi mātaram | sarveṣāṃ niṣkṛtiścāstina vatsa mātṛgāminām || 58 || kumbhīpāke ne pacanti yāvadvai brahmaṇo vayaḥ | tato bhavanti kṛmayaḥ kalpāḥ spata bhavanti te || 59 || tataśca kuṣṭhino mlecchā bhavanti saptajanmasu | nāstayeva niṣkṛtisteṣāmityāha kamalodbhavaḥ || 60 || evaṃ viṭkṣattraśūdrāṇāṃ brahmaṇīgamane nṛpa | vaideṣu niṣkṛtirnāsti cetyāṅgirasabhāṣitam || 61 || svargasaṃpattibhogaśca sukhaṃ saṃsāriṇāṃ dhruvam | mumukṣūṇāṃ ca mokṣaṇca tapaścaiva tavasvinām || 62 || brāhmaṇānāṃ ca brahmaṇyaṃ munīnāṃ maunameva ca | vedābhyāso vaidikānāṃ kavīnāṃ kāvyavarṇanam || 63 || viṣṇudāsyaṃ vaiṣṇavānāṃ viṣṇubhaktirasaṃ param | viṣṇubhaktiṃ vinā naiva muktiṃ vāñchanti vaiṣṇavāḥ || 64 || malāḍhaceṣu ca kledeṣu durgandhinilayeṣu ca | sādhūnāṃ kiṃ sukaṃ sādho strīṇāṃ yoniṣu māṃ vada || 65 || kulapradība rājendra rājñaṃ maṇḍalavartinām | labdhaṃ ca bhārate janma puṇyena bahujanmanām || 66 || padmānāṃ candravaṃśyānāṃ nṛpāṇāṃ dīptihetave | tvamāvirāsīstejasvī grūṣmamadhyāhnabhāskaraḥ || 67 || sarveṣāmaśramāṇāṃ ca svadharmaśca yaśaḥ param | svadharmahīnā narake patanti mūḍhayetasaḥ || 68 || brāhmaṇasyā svadharmaśca trisaṃdhyamarcanaṃ hareḥ | tatpādodakanaivedyabhakṣaṇaṃ ca sudhādhikam || 69 || annaṃ viṣṭhā jalaṃ mūtramanivedya harernṛpa | bhavanti sūkarāḥsarve brāhmaṇā yadibhuñjate || 70 || ājīvaṃ bhuñjate viprā ekādaśyāṃ na bhuñjate | kṛṣṇajanmadine caiva śivarātrau suniścetam || 71 || tathā rāmanavabhyāṃ ca yatnataḥ puṇyavāsare | brāhmaṇānāṃ svadharmaśca kathito brahmaṇā nṛpa || 72 || vrataṃ pativratānāṃ ca patisevā paraṃ tapaḥ | yathā putraḥ parapatireṣa dharmaśca yoṣitām || 73 || pālayanti yathā bhūpāḥ prajāḥ putrānivaurasān | prajāstriyaṃ ca paśyanti rājāno mātaraṃ yathā || 74 || yajñaṃ kurvanti viṣṇośca sevanaṃ devaviprayoḥ | nivāraṇaṃ ca duṣṭānāṃ śiṣṭānāṃ pratipālanam || 75 || iti dharmaḥ kṣatriyāṇāṃ kathito brahmaṇā purā | vāṇijyaṃ caiva vaiśyānāṃ svadharmo dharmasaṃcayaḥ || 76 || śūdrāṇāṃ viprasevā ca paro dharmeṃ vidhīyate | sarvanyāso harau bhūva dharmaḥ saṃnyāsināṃ dhruvam || 77 || raktaikavāsā daṇḍī ca bibharti mṛtkamaṇḍalum | sarvatra samadarśo ca smarennānāyaṇaṃ sadā || 78 || karoti bhramaṇaṃ nityaṃ gehe gehe na tiṣṭhati | vidyāmantraṃ ca kasmaicinna dadāti ca lobhataḥ || 79 || karoti nā''śramaṃ bhikṣuḥ karoti nānyavāsanām | karoti nānyasaṅgaṃ ca nirmoha saṅgavarjitaḥ || 80 || na svādubhuṅkte lobhāccā strīmukhaṃ na hi paśyati | na vāñchitaṃ bhakṣyavastu yācate guhiṇāṃ vratī || 81 || iti saṃnyāsināṃ dharma ityāha kamalodbhavaḥ | iti te kathitaṃ putra gaccha vatsa yathāsukham || 82 || ityuktvā ca mahendrāṇī virarāma ca vartmani | uvāca nahuṣo rājā śacīṃ vakraprakaṃdharaḥ || 83 || nahuṣa uvāca tvayā yatkathitaṃ devī sarva tatu viparyayam | yathārthadharmaṃ vedoktaṃ nibodha kathāyāmi te || 84 || karmaṇāṃ phalabhogaśca sarveṣāṃ surasundari | naiva svarge na pātāle nānyadvīpe śrutau śrutam || 85 || kṛtvā śubhāśubhaṃ karma puṇyakṣetre ca bhārate | anyatra tatphalaṃ bhuṅkte karmī karmanibandhanāt || 86 || himālayādāsamudraṃ puṇyakṣetraṃ ca bhāratam | śreṣṭhaṃ sarvasthalānāṃ ca munīnāṃ ca tapaḥsthalam || 87 || tatra labdhvā janma jīvī vañcito viṣṇumāyayā | śaśvatkaroti viṣayaṃ vihāya sevanaṃ hareḥ || 88 || kṛtvā tatra mahatpuṇyaṃ svarga gacchati puṇyavān | gṛhītvā sarvakanyāśca ciraṃ svarge pramodate || 89 || svargamāgacchati naro vihāya mānavīṃ tanum | svaśarīreṇā''gato'haṃ matpuṇyaṃ paśya sundari || 90 || anekajanmapuṇyena cā''gataḥ svargamīpsitam | tataḥ kiṃ kena puṇyena darśanaṃ me tvayā saha || 91 || na hi karmasthalamidaṃ svabhogasthalameva ca | sāraṃ ca sarvabhogānāṃ varastrībhogameva ca || 92 || bhogasthale bhogavastu na hi tyaktuṃ praśasyate | bhāvānuraktā rasikā bhogyā tvaṃ bhogināmiha || 93 || dravyamasvāmikaṃ bhogyaṃ sukhaṃ tyajati sandadhīḥ | avirodhasukhatyāgī paśureva na saṃśayaḥ || 94 || gaccha kānte guhaṃ gatvā kuru talpaṃ manoharam | ramaṇīyaṃ ca rahasi varaṃ ratikaraṃ param || 95 || tyaja dvaidhaṃ ca manaso niścitaṃ varavarṇiri | varānane mayā sārdhaṃ modasva varamandire || 96 || amūlyaratnamālāṃ ca maṇirājavirājitām | bhikṣāṃ kṛtvā ca dāsyāmi lakṣmīvakṣasi śobhitām || 97 || maṇiṃ cānantaśirasaḥ sarveṣāmatidurlabham | duṣprāpyaṃ triṣulokeṣu tubhyaṃ dāsyāmi sundari || 98 || maṇiratnaṃ kaustubhaṃ ca yo nārāyaṇavakṣasi | bhikṣāṃ kṛtvā tu dāsyāmi kṛtvā nārāyaṇavratam || 99 || candraśekharamauleśca yadardhaṃ candrabhūṣaṇam | jarāmṛtyuvyādhiharaṃ śaktaṃ krīḍākaraṃ varam || 100 || atīva viśvaduṣprāpyaṃ viśvavandyaṃ ca sundaram | viśvanāthavrataṃ kṛtvā tubhyaṃ dāsyāmi niścitam || 101 || dāsyāmi te śrīsūryasya maṇiśreṣṭhaṃ syamantakam | bhaktyā sūryavrataṃ kṛtvā triṣu lokeṣu durlabham || 102 || aṣṭau bhārānsuvarṇaṃ ca yaśca nityaṃ prasūyate | jarāsṛtyuharaṃ cava paraṃ krīḍākaraṃ priye || 103 || amūlyaratnanirmāṇaṃ pātraratnaṃ manoharam | saṃtataṃ madhṛpūrṇaṃ ca dāsyāmi madanasya ca || 104 || amūlyaratnanirmāṇaṃ suryatulyaṃ ca tejasā | nānacitravicitrāḍhyaṃ nirmāṇamīśvarecchayā || 105 || nirmalaṃ maṇḍalākāraṃ saṇirājavirājitam | hastalakṣaparimitaṃ caturasraṃ ca sundari || 106 || padmāpadmāsanaṃ śreṣṭhaṃ preṣṭhaṃ tasyā sudurlabham | dhruvaṃ tumyaṃ pradāsyāmi kṛtvā padmālayāvratam || 107 || ityevamuktvā nahuṣaḥ kṛtvā vartmaniraudhanam | punaḥ papāta caraṇe mahendrāṇyā muhurmuhuḥ || 108 || nṛpasya vacanaṃ śrutvā śuṣkakaṇṭhauṣṭhatālukā | tamuvāca mahendrāṇī smāraṃ smāraṃ guruṃ harim || 109 || śacyuvāca acetanasya mūḍhasya kāryākāryamajānataḥ | śroṣyāmyadya katividhāṃ kathāṃ kāmāturasya ca || 110 || madhumattaḥ surāsattaḥ kāmamatto dicetanaḥ | mṛtyuṃ na gaṇacetkāmī kāmena hṛtamānasaḥ || 111 || tyaja māmadha he matta mātṛtulyāṃ rajakvalām | ṛtoḥ prathāmo divaso hyadya he nṛpa me dhruvam || 112 || prathame divase strī ca cāṇḍālī sā rajasvalā | dvitīye divase mlecchā tṛtīye rajakī tathā || 113 || śuddhā bhartuścaturye'hni na śuddhā daivapai yayauḥ | asacchūdrāsamā sā ca taddine ca paraṃ prati || 114 || prathame divase kāntāṃ yo hi gacchedrajasvalām | brahmahatyācaturthāśaṃ labhate nātra saṃśayaḥ || 115 || sa pumānna ri karmārhoṃ daive pitrye ca karmaṇi | adhamaḥ sa ca sarveṣāṃ ninditaśca yaśaskaraḥ || 116 || dvitīye divase nārīṃ yo vrajecca rajasvalām | kāmataḥ paripūrṇāñca gohatyāṃ labhate dhruvam || 117 || ājīvanaṃ nādhikārī pitṛviprasurārcane | amanuṣyo'yaśasyaḥ syādityāṅgirasabhāṣitam || 118 || dṛtīye divase jāyāṃ yo hi gacchedrajasvalām | sa mūḍho bhrūṇahatyāṃ ca labhate nātra saṃśayāḥ || 119 || pūrvavatpatitaḥ so'pi na cārhaḥ sarvakarmasu | asacchūdrā caturthe'hni na gacchettāṃ vicakṣaṇaḥ || yadi māṃ mātaraṃ mūḍha grahīṣyasi balena ca || 120 || ṛtāvatīte divase gamanaṃ ca kariṣyasi | śacyāśca vacanaṃ śrutvā prahasya nahuṣastayā || 121 || uvāca madhuraṃ śāntaḥ śakrakāntāṃ ca suvratām | devapatnī sadā śuddhā tannyūnaṃ mānavaṃ prati || 122 || śayane bhojane devī nāśuddhā mānavaṃ prati | rajasvalāyāḥ saṃbhoge karmakṣetre ca bhārate || 123 || tvayoktaṃ ca bhavetpā paṃ nātra du (sva)rge ca sundari | karmakṣetre'pi tatkarma yadvedoktaṃ śubhāśubham || 124 || na bhavedvaiṣṇavānāṃ ca jvalatāṃ brahmatejasā | yathā pradīpte vahnau ca śuṣkāṇi ca tṛṇāni ca || 125 || bhavanti bhasmībhūtāni tathā pāpāni vaiṣṇape | vahnisūryabrāhmaṇebhyastejayānvaiṣṇapaḥ sadā || 126 || rakṣito viṣṇucakreṇa svatantro mattakuṃjaraḥ | na vicāro na bhogaśca paiṣmavānāṃ svakarmaṇām || 127 || nikhitaṃ sāmni kauthumyāṃ kuru praśnaṃ bṛhaspatīm | asmāṃśca sarve jānanti candravaṃśyāṃśca vaiṣṇavān || 128 || devamanyaṃ na sevante candravaṃśyā hariṃ vinā | sadvaṃśaprabhavo yo hi brahmaṇaḥ kṣatriyo'thavā || 129 || viṣṇumantraṃ na gṛṇhāti vañcito devamāyayā | ko vā mantraśca ke devā na hi śāstā yamo mama || 130 || sarvāñchāstuṃ samartho'haṃ brahmaviṣṇuśivānvinā | śayyāṃ kṛru guhaṃ gatvā śīghraṃ yāsyāmi te gṛham || 131 || ṛtupāpaṃ mayi bhavettava kiṃ gaccha śobhane | ityuktvā nahuṣo rājā praphullavadanekṣaṇaḥ || 132 || ratnayānaṃ samāruhya yayau nandanakānanam | na yayau sā śacī gehaṃ prajagāma gurorgṛham || 133 || gatva kūśāsanasyaṃ ca dadarśa ca bṛhaspatim | tārāsevitapādābjaṃ jvalantaṃ brahmatejasā || 134 || japamālākaraṃ śaśvajjapantaṃ kṛṣṇamīpsitam | paramaṃ paramānandaṃ paramātmānamīśvaram || 135 || nirguṇaṃ ca nirīhaṃ ca svatantraṃ prakṛteḥ param | svecchāmayaṃ paraṃ brahma bhaktānugrahavigraham || 136 || tamānandāśrunetraṃ ca nanāma śinakā bhuvi | rudatī sāśrunetrā kā majjantī bhaktisāgare || 137 || śokārṇave nimajjantī hṛdayena vidūyatā | tuṣṭāva bhītā svaguruṃ brahmiṣṭhaṃ ca kṛpānidhim || 138 || śacyuvāca rakṣa rakṣa mahābhāga māṃ bhītāṃ śaraṇāgatām | tvamīśvaraḥ svadāsīṃ ca nimagnāṃ śokasāgare || 139 || anīśvaraśceśvaro vā baravānvā sudurbalaḥ | svaśiṣyabhāryāṃ putrāṃśca śāsituṃ ca sadā kṣamaḥ || 140 || dūrībhūtaḥ svarājyācca svaśiṣyaśca kṛtastvayā | śāntirbabhūva doṣasya cādhunā'nugrahaṃ kuru || 141 || anāthāṃ sarvaśūnyāṃ māṃ śunyāṃ tāmamarāvatīm | saṃpacchūnyamāśramaṃ me paśya rakṣa kṛṇānidhe || 142 || dasyugrastāṃ ca māṃ rakṣa deśaṃ kiṃkaramānaya | dattavā caraṇareṇūṃstaṃ śubhāśīrvacanaṃ kuru || 143 || sarveṣāṃ ca suruṇāṃ ca janmadātā paro guruḥ | pituḥ śataguṇā mātā pūjyā vandyā garīyasī || 144 || vidyādātā mantradātā jñānado haribhaktidaḥ | pūjyo vandyaśca sevyaśca mātuḥ śataguṇo guruḥ || 145 || mantrādyudgiraṇenaiva gururityucyate budhaiḥ | anyo vandyo gururayamanyaścāropito guruḥ || 146 || ajñānatimirāndhasya jñānāñjanaśalākayā | cakṣurunmīlitaṃ yena tasmai śrīgurave namaḥ || 147 || adīkṣitasya mūrkhasya niṣkṛtirnāsti ni ścitam | sarvakarmasvanarhasya narake tatpaśoḥ sthitiḥ || 148 || janmadātā'nnadātā ca mātā'nye guravāstathā | pāraṃ kartuṃ na śaktāste ghorasaṃsārasāgare || 149 || vidyāmantrajñānadātā nipuṇaḥ pārakarmaṇi | sa śaktaḥ śiṣyamuddhartumīśvaraśceśvarātparaḥ || 150 || gururviṣṇurgururbrahmā gururdevo maheśvaraḥ | gururdharmo guruḥ śeṣaḥ sarvātmā nirguṇo guruḥ || 151 || sarvatīrthāśrayaścaiva karvadevāśrayo guruḥ | sarvavedasvarupaśca gururūpī hariḥ svayam || 152 || abhīṣṭadeve ruṣṭe ca guruḥśakto hi rakṣitum | gurau ruṣṭe'bhīṣṭadevo na hi śaktaśca rakṣitum || 153 || sarve grahāśca yaṃ ruṣṭā yaṃ ruṣṭā devabrāhmaṇāḥ | tvameva ruṣṭo bhavasi gurureva hi devatāḥ || 154 || na gurośca priyaścā''tmā na gurośca priyaḥ sutaḥ | dhanaṃ priyaṃ ca na gurorna ca bhāryā priyā tathā || 155 || na gurośca priyo dharmo na gurośca priyaṃ tapaḥ | na gurośca priyaṃ satyaṃ na puṇyaṃ ca guroḥ param || 156 || guroḥ paro na śāstā ca na hi bandhurguroḥ paraḥ | devo rājā ca śāstā ca śiṣyāṇāṃ ca sadā guruḥ || 157 || yāvacchakto dātumannaṃ tāvacchāstā tadannadaḥ | guruḥ śāstā ca śiṣyāṇāṃ pratijanmani janmani || 158 || mantro vidyā gururdevaḥ pūrvalabdho yathā patiḥ | pratijanmani bandhena sarveṣāmupari sthitaḥ || 159 || pitā guruśca vandyaśca yatra janmani janmadaḥ | guravo'nye tathā mātā guruśca pratijanmani || 160 || viprāṇāṃ tvaṃ variṣṭhaśca gariṣṭhaśca tapastinām | brahmiṣṭhau brahmavidbrahmavidbrahman dharmiṣṭhaḥ sarvadharmiṇām || 161 || tuṣṭo bhava muniśreṣṭha māṃ ca śakraṃ ca saṃpratam | tvayi tuṣṭe sadā tuṣṭā bhavanti grahadevatāḥ || 162 || ityuktvā kā śacī brahmanpunaruccau ruroda ha | dṛṣṭvā tadrodanaṃ tārā rurodoccairmuhurmuhuḥ || 163 || papāta caraṇe tārā ruroda ca punaḥ punaḥ | aparādhaṃ kṣametyuktvā gurustuṣṭo'pyuvāca tām || 164 || gururuvāca uttiṣṭha tāre śacyāśca sarva bhadraṃ bhaviṣyati | sadyaḥ prāpsyati bhartāraṃ mahendraṃ ca madāśiṣā || 165 || ityuktvā sa gurustatra virarāma ca nārada | papāta caraṇe tārā punareva ruroda ca || 166 || guhītvā ca śacīṃ tārā saṃsthāpya ca svavakṣaki | bodhayāmāsa vividhamādhyātmikamanuttamam || 167 || śacīkṛtaṃ gurustotraṃ pūjākāle ca yaḥ paṭhet | guruścābhīṣṭadevaśca saṃtuṣṭaḥ pratijanmani || 168 || grahadevadvijāstaṃ ca parituṣṭāśca saṃtatam | rājāno bāndhavāścaiva saṃtuṣṭāḥ sarvataḥ sadā || 169 || gurubhaktiṃ viṣṇubhaktiṃ vāñchitaṃ labhate dhruvam | sadā harṣo bhavettasya na ca śokaḥ kadācana || 170 || putrārtho labhate putraṃ bhāryārtho labhate priyam | susvarupāṃ guṇavatīṃ satīṃ putravatīṃ dhruvam || 171 || rogārtoṃ mucyate rogādbaddho mucyota bandhanāt | aspaṣṭakīrtiḥ suyaśā mūrkhobhavati paṇḍitaḥ || 172 || kadācidbandhuvicchedo na bhavettasya niścitam | nityaṃ tadvardhate dharmoṃ vipulaṃ nirmalaṃ yaśaḥ || 173 || labhate paramaiśvaryaṃ putrapautradhanānvitam | iha sarvasukhaṃ bhuktvā prāpyate śrīhareḥ padam || 174 || na bhavettatpunarjanma haridāsyaṃ labheddhruvam | viṣṇubhaktinamābdhau ca nimagnaśca bhaveddhruvam || 175 || śāśvatpibati śāntiśca viṣṇubhaktirasāmṛtam | janmamṛtyujarāvyādhiśokasaṃtāpanāśanam || 176 || iti śrībrahmao mahāo śrīkṛṣṇajanmakhao uttao nāradanāo mahendradarpabhaṅgaprakaraṇe śacīśokāpanodane śacīkṛtagurustotrakathanaṃ nāmaikonaṣaṣṭitamo'dhyāyaḥ || 59 ||
English translation
The Prayer of IndranT to her teacher at the shattering of the pride of Indra SrI Narayana said- I have narrated to you about the shattering of the pride of all; now you listen to the story of the shattering of the pride of Indra in detail. Finding her teacher who was always engrossed in Brahman, Indra did not welcome him, having been filled with pride he did not get up from the gem-studded lion-throne.
Brhaspati felt immensely enraged at his insult and left the place. In spite of the fact that the immensely chaste teacher felt envious at that time still he did not pronounce a curse out of love for him.
But even without pronouncing a curse by Brhaspati the pride of Indra was shattered. O Narada, in case someone does not pronounce a curse on a great sinner because his love for him or because of dharma but in spite of that the sinner has to reap the reward for the same and dharma destroys him completely. A religious person whenever he pronounces a curse on a sinful person, the sinner surely gets destroyed but the religious person is deprived of his dharma.
Because of that sin Indra attached Brahmahatyd and terrified with the same he left his kingdom and went to a lake and started residing in the lotus stalk in a tiny form.
The lake which happened to be quite auspicious and delighted lord Visnu, Brahmahatyd could not reach the lake. The same lake happens to be the prominent holy place of the people of Bharata.
dgti) HIM yif*fch:l The ancient intellectuals term it as the Pus kara-tirtha. When Indra was so dethroned from his kingdom, his place was forcibly taken by Nahusa who happened to be a great devotee of lord Visnu. Once she spotted SacL She had beautiful limbs and was without any children.
She was quite charming, youthful and adorned with the gem-studded ornaments. She had a beautiful line of teeth. With a painful heart she was talking with her female friends and was moving towards Akasa-Gahga. Finding the chaste lady there, Rajendra Nahusa's mind was filled with passion and he fainted because of his young age. On regaining consciousness, he stood before her and started talking to her in a very meek and amiable way.
Nahusa said- The movement of Brahma is quite surprising which remains unknown to the noble people. The one whose wife is so beautiful, still his mind was attracted towards other women and become greedy for the other woman and as a result of which he earned yonts on the entire body.
The apsards like Rambha, UrvasI, Tilottama, Sundari, Bhadravatl, Campavatl are of no consequence before ^acl and do not compare to the sixteenth ray of the same.
It is surprising that foolish Indra is desirous of other women, disregarding his chaste wife. All my wives are surely like her maid-servants.
Ipfl if (^qJFdl Wl eg-tflmnq g^i R q 11 Thus thinking in his mind, he spoke to SacI, O damsel be compassionate on a servant like me and. adore me. As Radha adorned the chest of Krsna in Goloka or LaksmI adorns the lap of Vis nu together with Sarasvatl or Brahman! adores the lap of Brahma or Mahasati adores the lap of Dharma, LaksmI in the lap of Ananta, in the nether world, Pusti in the lap of Ganesa, Devsena in the lap of Karttikeya, VarunanI in the lap of Vanina, Svaha in the lap of the fire god, Rati in the lap of Kamadeva, Sahjna in the lap of Surya, the wife of Vayu in the lap of the wind-god, RohinI in the lap of the moon, Devamata Aditi your mother in-law in the lap of Kasyapa, Mena mind bom daughter of manes in the lap of Himalaya, Loptoudra in the lap of Agastya, Tara in the lap of Brhaspati, Devahut! in the lap of Kardama, Arundhatl in the lap of Vasistha, Satarupa in the lap of Manu, DamayantI in the
lap of Nala, similarly O beautiful one, you the virtuous one accept me.
I am more valorous than thousands of Indras and can shatter their pride. The wife adores her paramour more than her husband.
I shall roam about on the peaks of the Sumeru mountain in your company which is quite inaccessible and is quite a secluded a place. Or otherwise we can visit the beautiful place of the sandal-wood forest at Malayacala which is well- known for enjoying the conjugal pleasures.
Similarly we can move to Nandakavana, Pus pabhadra river, the mountain known by the name of hundred peaks, the banks of Godavari, where the pleasant cool breeze always blows or the river Campavatl and its banks, the attractive campaka forest, cremation grounds, the terrific cremation grounds, the pleasant and lonely forests, the deserted caves of the mountains, the mountains, the forest, islands and the places which are difficult of access, the rivers and rivulets devoid of all the acquit animals, the sea¬ shores because at such places a competent person can really enjoy the company of a competent woman which is quite rewarding. We shall enjoy the bed of flowers soaked in sandal-paste. You enjoy all your conjugal pleasures with me. O goddess, with the boon of Brahma, I am free from old age or death.
O virtuous one, my youthfulness is eternal and stable and therefore you accept me as your husband because I am clad in the best of garments, I am beautiful, patient, well-versed in the scriptures, possess a face like the full moon of the winter season and have been bom in the lunar race. When I was on earth then for enjoying the love-sports with me, Urvasi, herself came to me, but I discouraged her.
I have never been desirous of others' wives but on finding you today, my mind has been disturbed. Therefore I am prepared to discard all other women, clad in the best of gem-studded ornaments for your sake or I shall keep them as your slaves. O beautiful damsel, I shall garland you with the precious garland of gems by defeating Varuna with Brahmastra. By becoming victorious on the god of fire, I shall bestow on you the two divine garments. Therefore, O goddess you provide an opportunity for a slave like me to serve you. O beautiful one, after achieving victory on the gods I shall adorn you with the makara-kundalas worn by Aditi, which are made of the best of gems. By getting victorious on the moon I shall snatch away the inaccessible armlets of RohinI and give them to you or otherwise Candrama who is suffering from consumption and happens to be my ancestor, would give me the precious ornaments
even without my fighting with him. O auspicious one, I shall beg from Siva who is always pleased with the prayers and is the lord of the devotees, is quite a compassionate one, is kalpataru\ for providing the anklets of Parvati which creates a beautiful sound and I shall give them to you. O dear one, the couple of wristlets of Gahga which are studded with the best of gems are difficult to get I shall get them for you today itself by waging a war. O gracious one, I shall snatch away the beautiful ornaments of Sahjna, the wife of Surya which is made of the best of gems and shall give them to you. I shall get you the spotless mirror of Rati, the wife of Kamadeva, by winning the god of love. 0 beautiful one, after adoring lord Visnu I shall seek for the decaying lotus of Laksmi and give it to you. Thus I shall also by performing tapas take away the rings of Savitrl from Brahma. I shall also give to you the
Vina of Sarasvatl who always sings, playing on the vlnd. Performing the vrata for Narayana I shall also give to you the ornaments of the toes of the wife of Kubera. Thus speaking Nahusa fell at the lotus-like feet of Indranl.
Thereafter, getting nervous she lifted up the king holding him with her hands who had fallen on her feet on the royal path. At that point of time the throat, lips and palates of Indran! had dried up. Thereafter thinking of the feet of Brhaspati again and again, the chaste Indranl said to Nahusa.
said- 0 son, O great lord, O father, the remover of fear, you listen to whatever I am going to speak. The king saves everyone from the fears, being the preserver he happens to be the father of everyone. Presently Mahendra has been dethroned and you have taken over as the king of heaven. The king happens to be the father of the people, their protector and surely everything for them. The wife of the teacher, the wife of the king, wives of the gods, wife of the son, sister of the mother, sister of the father, wife of the pupils, wife of the servant, wife of the maternal uncle, co-wife, wife of the brothef, the mother-in-law, the sister, the daughter and the family goddess have been defined to be the sixteen mothers in the scriptures. You are a human being and I happen to be the wife of the god, therefore I also happen to be like your WiRTf I O son, in case you intend to enjoy the company of the mother then go to Aditi because,
O son, there is a provision for repentance for every sin but the one who enjoys the company of his mother, no repentance has been prescribed for him. Such a person has to fall in the kiimbhipdka hell. Thereafter for seven births he suffers from leprosy and also the mlecchas.
Therefore no remedy has been prescribed for him; this has been ordained by Brahma.
O king, therefore, according to Brhaspati no remedy has been prescribed for enjoying the women of the Brahman! Ksatriya, Vaisya and Sudra. No such remedy has been prescribed in the Vedas as well.
For the people of the universe it is quite appropriate to enjoy the riches of the heaven which provides pleasure. Similarly the truth seeker enjoys the achievement of moksa, tapas happen to be the pleasure for the Tapasvls, The aim of Brahmanas is to achieve Brahmanatva, for sages, it is incumbent to remain mum, for the people engaged in the learning of the Vedas, they have to be pleased with the putting into practice of the Vedic hymns. The poets enjoy the creation of poetry, the Vaisnavas enjoy the achieving of the slavehood of Visnu and the devotion of the lord. The Vaisnavas are never interested in any type of salvation except their devotion of lord O saintly person, therefore you kindly let me know as to what type of pleasure one gets by enjoying the company of a damsel when the pelvic region is filled with dirt and watery O great king, the light of the race, you have attained birth in the sacred land of Bharata after
performing several noble deeds. You have been bom in the race of the CakravartI kings, in order to illumine the king of the lunar race possessing the lustre of lotus flower of the moon of the Therefore the dharma of the dwellers of the hermitage have their own dharma and great glory. The people having been deprived of the dharma foolishly fall into hell.
irgniTRT I It is the beauty of the Brahmana to adore the lord at least thrice a day and consume the water of his feet and naivedya which are more important than nectar.
O king, in case a Brahmana consumes food without first offering it to the lord it becomes like refuse and the water is turned into urine and the same Brahmana in turn is bom as a pig.
Even if the Brahmanas consume food throughout the year but on Ekadasi day they should not take food. Similarly on the birthday of Krsna, on Sivaratri day, they should not consume Similarly on the day of Ramanavaml they are prohibited from taking food. O king, this has been prescribed by Brahma for the Brahmanas.
Similarly the biggest dharma for the chaste woman is to serve her husband. It is the dharma of the women to look at other men like their own The kings treat the people like the sons who are bom of their own wives and treat the women of the people of the kingdom as their mothers.
faR T Ji g ufdMHHH^lIvsmi They perform yajha, adore lord Visnu and the Brahmanas and also govern the wicked people and the noble people are also well looked after by them. This is the dharma for Ksatriyas which has been prescribed by Brahma in the earlier times. The Vaisyas have to manage the business which is their dharma.
The dharma of Sudras is to serve the Brahmanas. O king, the dharma of the ascetics or mendicants is to disown everything. They are required to be clad in red gannent holding a danda and earthen kamandalu. They have to keep the feeling of the quality for all devoting their mind always at the feet of lord Narayana.
They roam about always and do not stay in the house of anyone and do not part with the mantras for the sake of greed.
The Bhiksus do not build their dwelling places and are relieved of all the desires and do not accompany anyone. Getting detached, they always avoid the company of others.
They do not eat tasty food because of greed, do not look at women, never beg for eatables from a householder and always conduct themselves as those performing vratas.
grfsiw p w grR g2irftsni;i 1 <i? 11 This is the dharma prescribed for the mendicants by Brahma. O son, I have thus told you everything; now you can move with pleasure. Thus speaking the chief queen of Indra kept quiet. Thereafter king Nahusa turned his face towards her and said.
gcgjfet ^ tet 4 wf fgtBigH;i Nahusa Said- O goddess, whatever you have spoken is just the reverse. Now I will tell you the real dharma prescribed in the Vedas, which you please hear from me.
One achieves heaven with the performing of good deeds for many births but I know not as a result of which a real merit I have been able to meet you today and I am talking to you here.
O damsel, all the people donh have to reap their deeds in heaven or earth or Patala or islands. This has been ordained in the Vedas.
Only the good or bad deeds performed in the auspicious land of Bharata have to reap the reward in other worlds. Because the one who performs the action has a binding for the same, he cannot remain without facing the reward for the same.
The area between the Himalaya and the ocean is known to be Bharatavarsa which is the best of all the regions and is the land of tapas for the After being bom on the auspicious land of Bharata, the Jlva is influenced by the illusion of lord Visnu and instead of serving the lord, he indulges himself all the worldly pleasures.
But an auspicious soul earning great merit proceeds to heaven where it enjoys the company of various girls.
O beautiful one, the human being after his death arrives in heaven but look at my merit, I have arrived here with my human body.
This heaven is not a land for performing deeds. This is a place for enjoying pleasure and of all the pleasures, to keep the company of the beautiful damsels happens to be the best. At the place which is meant for enjoying pleasures, it would not be proper to neglect the same at that place. You will be the one who would be attracted towards the feelings of passion and are to be used by the passionate people.
Only a fool disowns something which is meant for pleasure, in the absence of the lord. The one who disowns the pleasure which can be achieved without any obstmction would be treated as an animal. There is no doubt about it. Therefore O damsel, you come to my house and reaching there, adorn my beautiful bed which is quite charming, is placed in seclusion and is the best for the performance of the love-sport.
O passionate damsel, you be firm in your mind and take a decision. O beautiful faced one, you enjoy pleasure with me in the best of the palaces.
I shall beg for the garment of gems which adorn the breasts of goddess LaksmI and offer the same to you.
O beautiful one, the precious gem which illumines the hood of lord Ananta, can be snatched away by me which is difficult to get in the three worlds and shall be brought by me and presented to you. I shall snatch away the kaustubha gem adorning the chest of NSrayana and give it to you. I shall get for you the crescent adorning the head of Siva which destroys old age, death and ailments, besides being quite competent, quite playful and inaccessible in the universe. I shall surely get it for you after performing tapas. O dear one, I shall get the precious gems from SUrya after adoring him with devotion which is difficult to get in the three worlds and bestows gold eight times a day and is beyond old age, death and makes one enjoy the best of love-sport.
The vase of gem of the god of love which always remains filled with honey and represents the precious gems, shall surely be brought and presented to you.
O beautiful one, I shall get you the invaluable gem-studded lotus seat of LaksmI which illumines like the sun rays and which is painted variously and was built at the command of the lord, is spotless, circular, inlaid with lines of diamonds, is spread over an area of a lakh of hands, square in shape and is best of all, loved by LaksmI, the most difficult to get. The same will be presented by me to you.
Thus speaking, Nahu§a stood there obstructing the forward movement of ^acl and started falling on her feet again and again.
Listening to the words of Nahu§a, the throat, lips and palate of Sad dried up but remembering in her mind the lord and the teacher, she said to thought in her mind- This foolish fellow getting passionate has lost his senses and has become unmindful of good and bad deeds. For how long shall I have to listen to further?.
The one who is intoxicated with honey or drinks, getting infatuated with passion, unconscious and the one who is over-powered with voluptuous ideas, does not care for his i-dwrerii Thus thinking in her mind she spoke to the king, "O intoxicated one, I am like your mother and am in period, therefore you leave me. O king this is the first day of my menses and as such a woman in such a condition is treated as a canddla. On the second day she is treated like a mleccha woman and on the third day like a washer woman and only with fourth day she becomes fit for her husband and not for the performing of the adoration of gods or the manes. But even on that day she remains like an Therefore, the person who cohabits with a woman in period on the first day, he earns one- fourth sin of Brahmahatyd. There is no doubt about it.
Such a person becomes unfit for performing the adoration of the gods and the manes and becomes entitled to the denouncement and earns a bad name. On the second day of the menses of a women, who enjoys her company he surely earns the sin of Gohatyd, he becomes unfit for adoring the Brahmana, the manes and the gods for the whole life. He earns bad name and in human indignities, this has been ordained by The one who enjoys the company of a damsel on the third day of the menstruation he earns the sin of killing foetus; there is no doubt about it.
Having so fallen like the earlier cases he also becomes unfit to performing the auspicious deeds. The intelligent person should not cohabits with a women who is considered to be an untouchable even on the fourth day of menstruation. O foolish one, even if you intend to enjoy my company who is like your mother, then you can do so only after the period of menstruation. On hearing the words of chaste SacT. Nahusa laughed and with peaceful and sweet words he spoke to her. The wife of a god is always pure but for a human being it is not so.
At time of sleeping as well as taking food, for a human being the wife of god can never be impure. O beautiful one, the sin you have highlighted about cohabiting with a woman in menstruation is applicable only into the sacred land of Bharata and not to heaven. The results of the good or bad deeds performed in the auspicious land of Bharata getting illumined with the lustre of Brahma are not applicable to the Vaisnavas because as the blade of grass is reduced to ashes in the flaming fire, so all sins are reduced to ashes, with a Vaisnava. This is because the Vaisnavas are more illustrious as compared to Agni, Surya and the Brahmanas..
They are quite independent, because they are protected by the Sudarsana-cakra of Visnu as was done in the case of the intoxicated elephant.
The Vaisnavas do not have to reap the reward of their actions nor do they have to think of any All these things are enshrined in the kauthumi- sakha of Samaveda. You can consult your teacher Brhaspati in this regard. We are the Vais navas of the lunar race and are well-known the world over.
Reaching there she found Brhaspati seated on the seat of kus'a-gvdiss and TSra was serving at his lotus-like feet. He was illumining with the divine lustre, Tara holding a rosary in her hand was reciting the name of lord Krsna who is the supreme lord, all blissful, the soul of all, the great lord, without qualities, unattached, beyond Prakrti, moves at will, eternal Parabrahma, bestower of grace on his devotees and takes to human form for their sake.
The ksatriyas of the lunar race except the lord do not adore any other gods and goddesses.
Having been bom in the high Brahmana or Ks atriyas race, the people having been deprived of the illusion of Visnu, do not receive Visnu- mantra. But for me there is neither any mantra nor a god. Even Yama cannot exercise his control on me.
I myself alone, except Brahma, Visnu and Siva can govern the universe. Therefore, reaching your home, you adorn the bed. I shall reach there in no time.
She then looked at her teacher whose eyes were filled with blissful tears. Sad found the teacher getting drowned in the ocean of devotion.
She bowed before him placing her head on the ground. Saci was drowning in the ocean of grief and feeling painful at heart, getting terrified, she started praising, the teacher who was all merciful and was engrossed in the adoration of Brahman.
beautiful one, I shall earn the sin of cohabiting with a woman in period. You don't have to lose anything. Therefore you go home."
Thus speaking and with a delightful mind king Nahusa mounted on a gem-studded vehicle, proceeded to Nandana-vana and Sad instead of.
going to her place, went to her teacher.
SacI said- O virtuous one, you are free from fear, you save your slave who is terrified and drowned in the ocean of grief and has arrived to take refuse with you, you save her. You are an all competent one.
You are competent to control the lord or the demon, the valorous or the weak, you are competent enough to control the wife and the sons of your pupils.
pupil Indra has been deprived of his kingdom because of the sin committed by him; therefore you be merciful now.
irqifqsri I? 11 O ocean of mercy, I am helpless and an orphan, you take care of the city of Amaravatl which is devoid of the gods, the riches, besides my abode.
I am presently being terrified by the robbers.
You kindly protect me and bring back Indra who happens to be your slave and grace him with the dust of your feet and pronounce your blessings Of all the teachers, the father happens to be the greatest of teachers, but the mother is hundred times more adorable as a teacher than the father who is all glorious, the teacher who bestows knowledge on someone is hundred times greater than the mother, the bestower of the mantras, the knowledge and the devotion of the gods, is more adorable than anyone else. The teacher with the reciting of the mantras makes them enter into the ears of the pupil which earns him the title of Guru. The other gurus are also adorable, while some of the teachers are only I adore the teacher who has removed the darkness of ignorance from the eyes of his pupil, who has applied the collyrium of his knowledge in the eyes of his pupils. I bow in reverence to the greatness of such a teacher. The one who has
not received DIksa there does not seem to be any rescue for him. He is unfit for all the deeds, such an animal only falls into hell.
The father who gives birth, the giver of food and the teacher of other kinds do not help in crossing the ocean of the universe on the teacher who bestows knowledge, mantra or education, can help one in crossing the ocean of the universe. The pupils are surely redeemed by them. He is like the lord and the lord is even greater than him.
Similarly Visnu is the teacher, Brahma is the teacher, Mahesvara is the teacher, Dharma is the teacher, ^esa is the teacher and the from of all the teacher, is without qualities. He is the refuge of all the holy places, the refuge of all the gods and is the from of all the Vedas, therefore they like the lord himself.
When the family god is annoyed, it is only the teacher who can save one from his wrath, but when the teacher is annoys the family gods cannot protect the person. The one who annoys all the planets, the gods and the Brahmanas, the teacher also gets annoyed on them. And the teacher himself is a god.
gR fjRT rT T ftm gsfii I k 11 No one is dearer on earth as compared to guru, neither the son, nor the riches or the wife.
TJTtyer fet TR?i? tT Dharma is also not dearer than the teacher, neither tapas nor satya and there is no other merit greater than the teacher.
There is no better ruler than the teacher, no better well-wisher than the teacher. For the teacher is always the god, the king and the ruler.
The one who gives away food enjoys himself till such time as he provides the food, but a teacher rules on his people during many births.
Like the husband, the mantra and knowledge, the teacher also is achieved by the performing of the good deeds of earlier births. Having been bound with the fetters of the Karma the teachers are placed in the highest position in every birth.
fijcTT TJW ^ IFqf? 1RT?:I w WT 3rf?r3r#ri I o 11 The father gives birth during this birth only and he is adored in the same births as a teacher also, the mothers as the teacher is also be considered like that but the teacher is adorable in all the births.
O Brahman, you are the best of the Brahmanas, the most illustrious one among the ascetics, the one completely devoted to Brahma, possessing knowledge of Brahma, the best of all the religious people.
Therefore, O best of the sages, you be pleased with me and Indra presently because if you are pleased with me all the gods will be pleased;.
O Brahman, thus speaking Sad again started crying aloud. On finding her crying TSra too followed her.
Thereafter, TarS falling at the feet of the teacher started crying and said, "You kindly forgive the sin". Thereafter the teacher was pleased and said to them.
The teacher said- O Tara you get up, ^acl will surely meet with welfare. With my blessing she would surely achieve Indra.
O Narada, thus speaking the teacher kept quiet but Tara again fell on his feet and started crying.
Thereafter, Tara embracing ^acl, imparted her various types of divine knowledge. The one who recites the Gum-^rotra composed by Sad regularly at the time of adoration, all his teachers get pleased with him in every birth.
The planets, the gods and Brahmanas always remain pleased with him. He always pleases his relatives and kings. He surely achieves the devotion of the teacher and Visnu obtaining all success; he is always delightful and is deprived of grief The one desirous of getting a son, gets a son; the one desirous of getting a wife, gets a beautiful, virtuous, chaste wife who bears his sons. The one suffering from ailment is relieved of the same and the person in fetters is freed from them. The person having no glory becomes glorious and a foolish person becomes an He never has to suffer from the separation of his relatives, this is certain. There is always an increase of dharma and he always enjoys spotless glory. He achieves all the fortunes including sons and grandsons, enjoying all the pleasures in this world; he ultimately achieves the place of the lord.
Achieving the slavehood of lord Hari there, he is never reborn and he is always influenced by the devotion of lord Hari. He always consumes the nectar of the devotion of the lord Visnu getting peaceful and becoming free from birth, death, old age, ailment, grief and mental agony.
Chapter-aligned complete witnesses. Sanskrit Wikisource revision 333498 (2022-03-10T02:19:50Z); Shanti Lal Nagar English scan pages n1286–n1299: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n1286/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.