Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 61
Sourceअथैकषष्टि,मोऽध्यायः नारायण उवाच इति ते कथितं किंचिदिन्द्रस्य दर्पभञ्जनम् । अपरं श्रूयतां ब्रह्मन्सावधानं निगूढकम् ।। १ ।। समुद्रमथनं कृत्वा पीत्वाऽमृतरसं पुरा । निर्जित्य दैत्यसंघांश्च बहुदर्पो बभूव ह ।। २ ।। तदा कृष्णो बलिद्वारा शक्रदर्प बभञ्ज ह । भ्रष्टश्रियो बभूवुस्ते देवा इन्द्रपुरोगमाः ।। ३ ।। तदा बृहस्पतेः स्तौत्राददितेश्च व्रतेन ते । जातश्च स्वांशकलयाऽप्यदित्यां वामनो विभुः ।। ४ ।। याच्ञां कृत्वा बलिं राज्यं कृपया च कृपानिधिः । तस्मै ददौ महेन्द्राय देवेम्यश्चापि संपदम् ।। ५ ।। बभूव शक्रदर्पश्च पुनः कल्पान्तने पुरा । विभुर्दुवसिसो द्वारा जहार तच्छ्रियं मुने ।। ६ ।। पुनर्ददौ च कृपया कृपालुर्भक्तवत्सलः । पुनः श्रीदुर्मदः सोऽपि जहार गौतमप्रियाम् ।। ७ ।। तदा गौतमशापेन भमाङ्गश्च बभूव सः । संप्राप यातनामिन्द्रः स्वाङ्गवेदनया पुरा ।। ८ ।। उच्चैस्तं जहसुर्दृष्ट्वा ऋषयो मनवस्तदा । देवाश्च लज्जिताः सर्वे मृततुल्यो बृहस्पतिः ।। ९ ।। तदा सहस्रवर्ष च तपस्तप्त्वा रवेः पुरा । रवेर्वरेण शक्रः स सहस्राक्षो बभूव ह ।। १० ।। कलङ्करूपमिन्द्रस्य तच्चक्षुर्निकरं परम् । यथा चनद्रे कलङ्कश्च तानकाहरणादभूत् ।। ११ ।। नारद उवाच ब्रह्मन् केन प्रगारेण जहार गौतमप्रियाम् । महासतीसमहल्यां च पूज्यां भुवनपादनीम् ।। १२ ।। शुद्धाशायां महाभागां निर्मलां कमलाकलाम् । एतद्वेदितुमिच्छामि वद वेदविदां वर ।। १३ ।। नारायण उवाच पुष्करे तीर्थयात्रायां सूर्यपर्वणि नारद । तत्राऽऽगतामहल्यां च ददर्श पाकशासनः ।। १४ ।। सुस्मितां सुदर्ती शान्तां पीनक्षोणिपयोधराम् । म्रर्च्छामवाप चेन्द्रश्च दृष्टिमात्रेण तत्त्क्षणात् ।। १५ ।। अथापरदिने तां च दृष्ट्वा सन्दाकिनी तटे । एकाकिनीं सुस्मिसां च स्नातीं नग्नां सलज्जिताम् ।। १६ ।। दृष्ट्वा श्रोणिं स्तनयुगमतीव विपुलं हरिः । मूर्च्छमवाप कामार्तो जहार चेतनां पुनः ।। १७ ।। क्षणेन चेतनां प्राप्य गत्वा कामी तदन्तिकम् । उवाच श्लक्ष्णया वाचा विनयेन पतिव्रताम् ।। १८ ।। महेन्द्र उवाच अहो गुणमहो रूपमहो किं वा नवं वयः । अहो किं वा मुखश्रीस्ते शरच्चन्द्रं विनिन्दती ।। १९ ।। अहोकटाक्षं कुटिलं पुंसां चित्तविकर्षणम् । किमहो लोचनं पद्मप्रभामोचनमीप्सितम् ।। २० ।। गमनं रमणीयं च गचखञ्जनभञ्जनम् । अहो वाक्यं सुमधुरं पीयूषादपि दुर्लभम् ।। २१ ।। किमहो विपुलश्रोणी कामाधारा मनोहरा । कामदा कामुकायैव मुनिमानसमोहिनी ।। २२ ।। अतीव कठिना पीना रम्भास्च म्भविडम्बिता । अहो नितम्बयुगुलं वर्तुलं चन्द्रबिम्बवत् ।। २३ ।। श्रीयुक्तं श्रीफलयुगतुल्यं ते स्तनयुग्मकम् । अत्युन्नतं सुकठिनं त्रैलोक्यचित्तमोहनम् ।। २४ ।। अहो किं वा तपस्तेपे गौतमश्च तपोधनः । संप्राप यत्फलेनैव सुदतीं सुन्दरीं वराम् ।। २५ ।। निषेव्य प्रकृतिं दुर्गा विष्णुमायां सनातनीम् । लक्ष्मीं च लक्ष्मीसदृशीमीदृशीं प्राप पद्मिनीम् ।। २६ ।। सुकोमलां सुवदनां ललनां नलिनाननाम् । शुद्धां च सुदतीं श्यामां न्यग्रोधदलमध्यमाम् ।। २७ ।। त्वत्पालनं च जानामिकामशास्त्रविचक्षणः । कामो वा कामुकश्चन्द्र किं त्वा जानाति गौतमः ।। २८ ।। मां प्रशंसन्ति नित्यं ते कामशास्त्रविचक्षणाः । उर्वश्याद्यश्चाप्सरसो मां प्रशंसन्ति संततम् ।। २९ ।। दासिं कृत्वा च दास्यामि शचीं तुम्यं वरानने । त्रैलोक्यलक्ष्मी विपुलां गृहण त्यज गौतमम् ।। ३० ।। अनभिज्ञं कामशास्त्रे दुर्बलं च तपस्विनम् । अव्यवाहार्य निष्कामं नारायणपरायणम् ।। ३१ ।। अविदग्धो विधाता च योजयामाम योऽक्षमम् । ईदृशीं कामुकीं रम्यां ददाति च तपस्विने ।। ३२ ।। इत्युक्त्वा कामुकः शक्रः पपात चरणे मृदा । तमुवाच महासध्वी वेदोक्तं च यथौचितम् ।। ३३ ।। अहल्योवाच अभाग्याद्ब्रह्मणश्चापि मरीचेश्च तपस्विनः । अभाग्यात्कश्यपस्यापि त्वं पुत्रः पापमानसः ।। ३४ ।। किं तज्जपेन तपसा मौनेन च व्रतेन च । सुरार्चनेन तीर्थेन स्त्रीभिर्यस्य मनोहृतम् ।। ३५ ।। स्त्रीरूपं निर्मितं सृष्टौ मोहाय कामिनां मनः । अन्यथा न भवेत्सृष्टिः स्रष्टा तेने पुराऽऽज्ञया ।। ३६ ।। सर्व मायाकरण्डश्च धर्ममार्गार्गलं नृणाम् । व्यवधानं च तपसां दोषाणामाश्रयं परम् ।। ३७ ।। कर्मबन्धनिबद्धानां निगडं कठिनं स्मृतम् । प्रदीपरूपं कीटानां मीनानां बडिशं यथा ।। ३८ ।। विषकृम्भं दुग्धमुखमारम्भे मधुनोपमम् । परिणामे दुःखबीजं सोपानं नरकस्य च ।। ३९ ।। ऋषयः सनकाद्याश्च नोद्वाहं चक्रुरीप्सित्म् । परस्त्रीषु मनो येषां तेषां सर्व च निष्फलम् ।। ४० ।। परस्त्रीसेवनं शक्र इहैवात्ययशस्कनम् । परत्र नरकं घोरं ददाति कामुकाय च ।। ४१ ।। इत्युक्तवा च महासाध्वी विहाय तं च कामुकम् । प्रययौ स्वगृहं तूर्ण गृहिणी गौतमस्य च ।। ४२ ।। तत्सर्व कथयामास गौतमाय तपस्विने । तस्थौ प्रहस्य स मुनिर्महन्द्रं च विनिन्द्य च ।। ४३ ।। एकदा गौतमः शीघ्रं जगाम शंकरालयम् । शक्रो गौतमरूपेण तां संभोगं चकार सः ।। ४४ ।। सर्व ज्ञात्वा च सर्वज्ञः मन्दिरद्वारमाययौ । निर्गच्छन्तं महेन्दं च ददर्श मुनिपुंगवः ।। ४५ ।। नग्नामहल्यां रहसि पीनश्रोणिपयोधराम् । मुनिः शशाप शकं च भगाङ्गश्च भवेति च ।। ४६ ।। कोपाच्छशाप पत्नीं च रुदतीं भयविह्वलाम् । त्वं च पाषाणरूपा च महारण्ये भवेति च ।। ४७ ।। ययौ च स्वगृहं शक्रो लज्जैकतानमानसः । उवाच मधुरं भीता स्वामिनं शोककर्शिता ।। ४८ ।। अहल्योवाच मां च दासीं च निर्दोषां कथं त्यजसिधार्मिक । त्वं च वेदविदां श्रेष्ठो विचारं कुरु धर्मतः ।। ४९ ।। गौतम उवाच त्वां जानामि मनःशुद्धां सुव्रतां च पतिव्रताम् । त्यक्ष्यामि च तथाऽपि त्वां परवीर्यं च बिभ्रतीम् ।। ५० ।। परभोग्या च या कान्ता साऽशुद्धा सर्वकर्मसु । तां योगच्छेन्महामूढो नरकं तस्य कल्पकम् ।। ५१ ।। अन्नं विष्ठा जलं मूत्रं परभोग्याश्च (या)निश्चितम् । उपस्पृशेन्न तस्याश्च हन्ति पुप्यं पुराकृतम् ।। ५२ ।। अनिच्छया च श्रृङ्गाने स्त्री जारेण न दुष्यति । दुष्टा स्त्री निश्चितं साध्वी स्वेच्छाश्रृङ्गारकर्मणि ।। ५३ ।। त्वं शक्रं स्वामिनं मत्वा सुखं भुक्त्वा रतिं गृहे । पश्चाद्बभूव ते ज्ञानं मां दृष्ट्वा च निशामय ।। ५४ ।। गच्छ गच्छ महारण्यं भव पाषाणरूपिणी । रामपादाङ्गुलिस्पर्शात्सद्यः पूता भपिष्यसि ।। ५५ ।। मां संप्राप्स्यसि तत्पुण्यात्पुनरेवाऽऽगमिष्यसि । गच्छ कान्ते महारण्यमित्युक्त्वा तपसे ययौ ।। ५६ ।। इत्येवं कथितं सर्व महेन्द्रदर्पभञ्जनम् । पुनः संप्राप लक्ष्मीं च विभोश्च कृपया मुने ।। ५७ ।। इति श्रीब्रह्मo महाo श्रीकृष्णजन्मख o उत्तo नारदनाo एकषष्टितमोऽध्यायः ।। ६१ ।।
athaikaṣaṣṭi,mo'dhyāyaḥ nārāyaṇa uvāca iti te kathitaṃ kiṃcidindrasya darpabhañjanam | aparaṃ śrūyatāṃ brahmansāvadhānaṃ nigūḍhakam || 1 || samudramathanaṃ kṛtvā pītvā'mṛtarasaṃ purā | nirjitya daityasaṃghāṃśca bahudarpo babhūva ha || 2 || tadā kṛṣṇo balidvārā śakradarpa babhañja ha | bhraṣṭaśriyo babhūvuste devā indrapurogamāḥ || 3 || tadā bṛhaspateḥ stautrādaditeśca vratena te | jātaśca svāṃśakalayā'pyadityāṃ vāmano vibhuḥ || 4 || yācñāṃ kṛtvā baliṃ rājyaṃ kṛpayā ca kṛpānidhiḥ | tasmai dadau mahendrāya devemyaścāpi saṃpadam || 5 || babhūva śakradarpaśca punaḥ kalpāntane purā | vibhurduvasiso dvārā jahāra tacchriyaṃ mune || 6 || punardadau ca kṛpayā kṛpālurbhaktavatsalaḥ | punaḥ śrīdurmadaḥ so'pi jahāra gautamapriyām || 7 || tadā gautamaśāpena bhamāṅgaśca babhūva saḥ | saṃprāpa yātanāmindraḥ svāṅgavedanayā purā || 8 || uccaistaṃ jahasurdṛṣṭvā ṛṣayo manavastadā | devāśca lajjitāḥ sarve mṛtatulyo bṛhaspatiḥ || 9 || tadā sahasravarṣa ca tapastaptvā raveḥ purā | ravervareṇa śakraḥ sa sahasrākṣo babhūva ha || 10 || kalaṅkarūpamindrasya taccakṣurnikaraṃ param | yathā canadre kalaṅkaśca tānakāharaṇādabhūt || 11 || nārada uvāca brahman kena pragāreṇa jahāra gautamapriyām | mahāsatīsamahalyāṃ ca pūjyāṃ bhuvanapādanīm || 12 || śuddhāśāyāṃ mahābhāgāṃ nirmalāṃ kamalākalām | etadveditumicchāmi vada vedavidāṃ vara || 13 || nārāyaṇa uvāca puṣkare tīrthayātrāyāṃ sūryaparvaṇi nārada | tatrā''gatāmahalyāṃ ca dadarśa pākaśāsanaḥ || 14 || susmitāṃ sudartī śāntāṃ pīnakṣoṇipayodharām | mrarcchāmavāpa cendraśca dṛṣṭimātreṇa tattkṣaṇāt || 15 || athāparadine tāṃ ca dṛṣṭvā sandākinī taṭe | ekākinīṃ susmisāṃ ca snātīṃ nagnāṃ salajjitām || 16 || dṛṣṭvā śroṇiṃ stanayugamatīva vipulaṃ hariḥ | mūrcchamavāpa kāmārto jahāra cetanāṃ punaḥ || 17 || kṣaṇena cetanāṃ prāpya gatvā kāmī tadantikam | uvāca ślakṣṇayā vācā vinayena pativratām || 18 || mahendra uvāca aho guṇamaho rūpamaho kiṃ vā navaṃ vayaḥ | aho kiṃ vā mukhaśrīste śaraccandraṃ vinindatī || 19 || ahokaṭākṣaṃ kuṭilaṃ puṃsāṃ cittavikarṣaṇam | kimaho locanaṃ padmaprabhāmocanamīpsitam || 20 || gamanaṃ ramaṇīyaṃ ca gacakhañjanabhañjanam | aho vākyaṃ sumadhuraṃ pīyūṣādapi durlabham || 21 || kimaho vipulaśroṇī kāmādhārā manoharā | kāmadā kāmukāyaiva munimānasamohinī || 22 || atīva kaṭhinā pīnā rambhāsca mbhaviḍambitā | aho nitambayugulaṃ vartulaṃ candrabimbavat || 23 || śrīyuktaṃ śrīphalayugatulyaṃ te stanayugmakam | atyunnataṃ sukaṭhinaṃ trailokyacittamohanam || 24 || aho kiṃ vā tapastepe gautamaśca tapodhanaḥ | saṃprāpa yatphalenaiva sudatīṃ sundarīṃ varām || 25 || niṣevya prakṛtiṃ durgā viṣṇumāyāṃ sanātanīm | lakṣmīṃ ca lakṣmīsadṛśīmīdṛśīṃ prāpa padminīm || 26 || sukomalāṃ suvadanāṃ lalanāṃ nalinānanām | śuddhāṃ ca sudatīṃ śyāmāṃ nyagrodhadalamadhyamām || 27 || tvatpālanaṃ ca jānāmikāmaśāstravicakṣaṇaḥ | kāmo vā kāmukaścandra kiṃ tvā jānāti gautamaḥ || 28 || māṃ praśaṃsanti nityaṃ te kāmaśāstravicakṣaṇāḥ | urvaśyādyaścāpsaraso māṃ praśaṃsanti saṃtatam || 29 || dāsiṃ kṛtvā ca dāsyāmi śacīṃ tumyaṃ varānane | trailokyalakṣmī vipulāṃ gṛhaṇa tyaja gautamam || 30 || anabhijñaṃ kāmaśāstre durbalaṃ ca tapasvinam | avyavāhārya niṣkāmaṃ nārāyaṇaparāyaṇam || 31 || avidagdho vidhātā ca yojayāmāma yo'kṣamam | īdṛśīṃ kāmukīṃ ramyāṃ dadāti ca tapasvine || 32 || ityuktvā kāmukaḥ śakraḥ papāta caraṇe mṛdā | tamuvāca mahāsadhvī vedoktaṃ ca yathaucitam || 33 || ahalyovāca abhāgyādbrahmaṇaścāpi marīceśca tapasvinaḥ | abhāgyātkaśyapasyāpi tvaṃ putraḥ pāpamānasaḥ || 34 || kiṃ tajjapena tapasā maunena ca vratena ca | surārcanena tīrthena strībhiryasya manohṛtam || 35 || strīrūpaṃ nirmitaṃ sṛṣṭau mohāya kāmināṃ manaḥ | anyathā na bhavetsṛṣṭiḥ sraṣṭā tene purā''jñayā || 36 || sarva māyākaraṇḍaśca dharmamārgārgalaṃ nṛṇām | vyavadhānaṃ ca tapasāṃ doṣāṇāmāśrayaṃ param || 37 || karmabandhanibaddhānāṃ nigaḍaṃ kaṭhinaṃ smṛtam | pradīparūpaṃ kīṭānāṃ mīnānāṃ baḍiśaṃ yathā || 38 || viṣakṛmbhaṃ dugdhamukhamārambhe madhunopamam | pariṇāme duḥkhabījaṃ sopānaṃ narakasya ca || 39 || ṛṣayaḥ sanakādyāśca nodvāhaṃ cakrurīpsitm | parastrīṣu mano yeṣāṃ teṣāṃ sarva ca niṣphalam || 40 || parastrīsevanaṃ śakra ihaivātyayaśaskanam | paratra narakaṃ ghoraṃ dadāti kāmukāya ca || 41 || ityuktavā ca mahāsādhvī vihāya taṃ ca kāmukam | prayayau svagṛhaṃ tūrṇa gṛhiṇī gautamasya ca || 42 || tatsarva kathayāmāsa gautamāya tapasvine | tasthau prahasya sa munirmahandraṃ ca vinindya ca || 43 || ekadā gautamaḥ śīghraṃ jagāma śaṃkarālayam | śakro gautamarūpeṇa tāṃ saṃbhogaṃ cakāra saḥ || 44 || sarva jñātvā ca sarvajñaḥ mandiradvāramāyayau | nirgacchantaṃ mahendaṃ ca dadarśa munipuṃgavaḥ || 45 || nagnāmahalyāṃ rahasi pīnaśroṇipayodharām | muniḥ śaśāpa śakaṃ ca bhagāṅgaśca bhaveti ca || 46 || kopācchaśāpa patnīṃ ca rudatīṃ bhayavihvalām | tvaṃ ca pāṣāṇarūpā ca mahāraṇye bhaveti ca || 47 || yayau ca svagṛhaṃ śakro lajjaikatānamānasaḥ | uvāca madhuraṃ bhītā svāminaṃ śokakarśitā || 48 || ahalyovāca māṃ ca dāsīṃ ca nirdoṣāṃ kathaṃ tyajasidhārmika | tvaṃ ca vedavidāṃ śreṣṭho vicāraṃ kuru dharmataḥ || 49 || gautama uvāca tvāṃ jānāmi manaḥśuddhāṃ suvratāṃ ca pativratām | tyakṣyāmi ca tathā'pi tvāṃ paravīryaṃ ca bibhratīm || 50 || parabhogyā ca yā kāntā sā'śuddhā sarvakarmasu | tāṃ yogacchenmahāmūḍho narakaṃ tasya kalpakam || 51 || annaṃ viṣṭhā jalaṃ mūtraṃ parabhogyāśca (yā)niścitam | upaspṛśenna tasyāśca hanti pupyaṃ purākṛtam || 52 || anicchayā ca śrṛṅgāne strī jāreṇa na duṣyati | duṣṭā strī niścitaṃ sādhvī svecchāśrṛṅgārakarmaṇi || 53 || tvaṃ śakraṃ svāminaṃ matvā sukhaṃ bhuktvā ratiṃ gṛhe | paścādbabhūva te jñānaṃ māṃ dṛṣṭvā ca niśāmaya || 54 || gaccha gaccha mahāraṇyaṃ bhava pāṣāṇarūpiṇī | rāmapādāṅgulisparśātsadyaḥ pūtā bhapiṣyasi || 55 || māṃ saṃprāpsyasi tatpuṇyātpunarevā''gamiṣyasi | gaccha kānte mahāraṇyamityuktvā tapase yayau || 56 || ityevaṃ kathitaṃ sarva mahendradarpabhañjanam | punaḥ saṃprāpa lakṣmīṃ ca vibhośca kṛpayā mune || 57 || iti śrībrahmao mahāo śrīkṛṣṇajanmakha o uttao nāradanāo ekaṣaṣṭitamo'dhyāyaḥ || 61 ||
English translation
The Shattering of the Pride of Indra through Bali Sri Narayana said- O Brahman, I have spoken to you about the shattering of the pride of Indra to some extent. Now you listen to the second incident about him quite carefully.
In the earlier times Indra, after churning the ocean, consumed the nectar and defeated the demons. As a result of this he was inflated with pride. Thereafter lord Krsna got his pride shattered through Bali. All the gods like Indra and others had been deprived of their glory.
Thereafter with the reciting of the stotra of Brhaspati and performing of the vratas by Aditi, the lord was pleased and he incarnated himself as the incarnation of Vamana from the womb of Aditi. Thereafter the compassionate lord begged from Bali for his kingdom and restored Mahendra to the gem-studded lion-throne and well established the gods.
similarly the appearing of a large number of eyes on the body of Indra also earned him blemish.
NSrada said- 0 Brahman, O best among those well-versed in the Vedas, how was Ahalya the beloved of Gautama who was immensely chaste, adorable, quite auspicious in the universe, having a spotless heart, immensely meritorious, without blemish and was bom of the ams'a of Kamala, how could Indra abduct her you kindly tell me, I intend to listen to this story.
O sage, similarly in the first kalpa, Indra again was inflated with pride which was shattered through Durvasa. He was thus deprived of all the glory but the lord who is always graceful to his devotees restored his glory to Indra. Thereafter getting intoxicated with this glory, Indra desecrated the chastity of Ahalya, the wife of Gautama. As a result of the curse of Gautama Indra had a thousand yonis on his body. Indra thus had to face immense pain in his body.
At the sight of Indra all the sages and the ascetics started laughing aloud. All the gods felt ashamed and Brhaspati fell down as if dead.
Thereafter Indra meditated on Shrya for a thousand years. With the boon of Surya, Indra was turned into a thousand-eyed one as the moon got the blemish because of the abducting of Tara, Narayana said- O Narada, Indra spotted Ahalya who had come on a pilgrimage to Pus She had a smiling face, beautiful teeth, peaceful and solid pelvic region, besides the breasts. Finding her there Indra got fainted. The next day on the bank of river MandakinI, Indra again met her where she was alone and smiling and for taking her bath she getting herself unrobed with shyness.
At the sight of her developed pelvic region and the breasts, Indra lost his senses. On regaining consciousness the passionate Indra went to her and started flattering the chaste lady.
Mahendra said- This virtuous beauty and the youthfulness is quite astonishing; your face is putting to shame the full moon of the winter season, your side-glances are attracting the minds of the people. The beauty of your eyes resembles the beauty of the lotus flower.
Your walking resembles an intoxicated elephant or a wagtail bird, your speech is nectar¬ like and quite sweet which is difficult to get. The developed hips which are the best are quite pleasing, increase passion in a passionate person and attract even the sages as well.
The thighs resemble the trunk of the banana trees and are quite solid. Both the hips are round like the lunar disc, both your nipples are quite charming and the lips resemble the ripe wood apples and are quite charming.
rnrtHR; I The ascetic Gautama must have performed tapas only for your sake to get you in reward; you are such a damsel with beautiful teeth. Did he achieve this beautiful damsel after adoring lord Visnu and his illusion the eternal Prakrti named Durga the lotus-like damsel who resembles in beauty goddess LaksmI having very tender limbs, beautiful face, charming body, lotus-like face, having spotless and attractive teeth, having youthful body of sixteen years, tough breasts, heavy buttocks and thin waist. I am well aware of maintaining you being well- versed in the art of making love or otherwise only the god of love or the passionate moon can realise your worth. What can Gautama know about you?.
The intellectuals well-versed in the art of making love, praise me always together with Urvasi and other apsaras. O beautiful damsel, I shall make Saci as your slave and entrust you to her care and by remaining with me you can enjoy the unlimited treasure. Therefore you should disown Gautama, who is unaware of the scriptures on love, is quite weak, a mendicant, not very practical, having no desires and is devoted to Narayana.
The foolish creator has made an unequal couple comprising of a mendicant and a Thus speaking the passionate Indra delightfully fell on the feet of Ahalya. Thereafter the immensely chaste Ahalya started speaking the words which were quite appropriate and according to the Vedas.
Ahalya said- Because of the misfortune of Brahma and the mendicant Marici besides Kasyapa you happen to be the unfortunate son bom in their race, the person whose mind is injured by the women; the recitation, tapas, mind, vratas, adoration of the gods and visiting of the holy places are of no consequence for him.
The damsels were created in the universe to attract the minds of the people. Otherwise there would have been no creation. Therefore, in the earlier times at the command of lord, Brahma resorted to the creation.
The female is the jackpot of illusion and could be responsible for diverting the attention of the people from the path of righteousness. She is a powerful obstruction in the performing of tapas and is the abode of all the sins. This is the strong bondage for the people who are already indulging in the karmas; she happens to entangle the humans like fish in a net and the humans serve her like the fire flies in burning lamp.
She has milk in the mouth but inside pitchers of poison are kept in full. She is initially quite sweet but in the end she pushes people into hell serving herself as a step for the same. This is the reason why the ascetics like Sanaka and others did not marry. The one who is attracted to the wives of others, his action becomes infructuous.
O Indra, to enjoy the company of others' wives attracts bad names and hell after death. Thus speaking, the immensely chaste wife of Gautama, leaving Indra quickly went to her Reaching there she narrated the entire story to the sage Gautama laughingly denounced Indra very much. Soon thereafter Gautama went to Siva, in the meantime Indra impersonating himself as Gautama enjoyed the company of The all knowledgeable sage came to know about everything and immediately returned to his abode. Gatuama the best of the sages spotted Indra moving out of his hermitage and also found Ahalya having the developed pelvic region and the breasts, lying unrobed there. The sage then pronounced a curse on Indra, "You will have yonis all through your body". In anger he pronounced a curse also on the terrified and crying. Ahalya, 'Tn the thick forest you will be turned into a stone". After getting immensely ashamed Indra went to his abode but the terrified
Ahalya with her mind filled with grief spoke sweet words to Gautama.
Ahalya said- O religious one, why are you disowning a sinless person like me. You are well-versed in the Vedas and think it over from the religious angle. Gautama said- I am well aware of the fact that you have a spotless heart, being absolutely chaste and well disciplined but you have borne the semen of others, that is why I have to disown you.
Therefore you go to the deep forest and remain there in the form of a rock. Thereafter with the touch of the feet of Rama you will again become sanctified and because of that merit you would again come here and achieve me.
Therefore, O damsel, ''you go to the forest".
Thus speaking Gautama went to the forest for O sage, I have thus narrated to you the story about the shattering of the pride of Indra in detail but Indra could get back the lost glory and the riches by the grace of the lord.
The woman who is enjoyed by others is considered to be unchaste, therefore such of the persons as enjoy the company of his wife again, being utterly foolish, has to fall in to hell for a long time. The food touched by a woman who is enjoyed by others, turns into refuse and the water becomes like urine. This is certain therefore one should not touch her and by doing so the entire merit earned in the earlier life is destroyed.
If a women enjoys the company of another person unwillingly, she is not desecrated. The one who indulges in the passionate advances other men earns blemish. You have enjoyed the company of Indra taking him to be your husband and you could realise the truth after my appearing before you.
Chapter-aligned complete witnesses. Sanskrit Wikisource revision 122391 (2017-09-17T13:49:29Z); Shanti Lal Nagar English scan pages n1304–n1309: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n1304/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.