Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 114
Sourceअथ चतुर्दशाधिकशततमोऽध्यायः नारायण उवाच कृष्णपुत्रश्च प्रद्युम्नो महाबलपराक्रमः । तत्पुत्रोऽप्यनिरुद्धश्च विधातुरंश एव च ।। १ ।। एकदाऽसावनिरुद्धो नवयौवनसंयुतः । सुप्तो रहसि पर्यङ्के पुष्पचन्दनचर्चिते ।। २ ।। स्वप्ने ददर्श युवतीं पुष्णोद्याने सुपुष्पिते । सुगन्धिपुष्पतल्पे च स्निग्धचन्दनचर्चिते ।। ३ ।। शयानां सुस्मितां रम्यां नवयौवनसंयुताम् । अमूल्यरत्ननिर्माणभूषणेन विभूषिताम् ।। ४ ।। चारुकेयूरवलयशङ्खकङ्कणशोभिताम् । मणिकुण्डलयुग्मेन गण्डस्थलविराजिताम् ।। ५ ।। अतीव सूक्ष्मवसनां क्वणन्मञजीररञ्जिताम् । पक्वबिम्बाधरोष्ठीं च शरत्कमललोचनाम् ।। ६ ।। शरत्पद्मप्रभामुष्टकोटीन्दुनिन्दिताननाम् । मुक्तापङ्क्तिसमासाद्यदन्तपङ्क्तिमनोहराम् ।। ७ ।। त्रिवक्रकबरीभारां मालतीमाल्यभूषिताम् । कस्तूरीकुङ्कुमालक्तस्निग्धचन्दनकज्जलैः ।। ८ ।। पत्रावलीविरचितसुकपोलस्थलोज्ज्वलाम् । दाडिमीकुसुमाकारसिन्दूरबिन्दुभूषिताम् ।। ९ ।। श्रीरामकदलीस्तम्भनिन्दितोरुस्थलोज्ज्वलाम् । अत्युच्चैर्वर्तुलाकारस्तनयुग्मविभूषिताम् ।। १० ।। नितम्बभारन म्रां च कामबाणप्रपीडिताम् । कामुकीं कमनीयां च पश्यन्तीं वक्रचक्षुषा ।। ११ ।। कुङ्कुमालक्तरक्ताक्तपादपद्मविराजिताम् । वायुप्रेरणवस्त्रेण व्यक्तगुव्तस्थलोज्ज्वलाम् ।। १२ ।। तां दृष्ट्वा कामपुत्रश्च कामोन्मथितमानसः । उवाच मधुरं रम्यं काममत्तां सुकोमलाम् ।। १३ ।। चारुचम्पकवर्णाभां कामेन पुलकान्विताम् । अतिप्रौढां नवोढां च शृङ्गानेच्छासुचञ्चलाम् ।। १४ ।। अनिरुद्ध उवाच किं देवी किं च गान्धर्वोका त्वं कामिनिकानने । कस्य सत्री कस्य कन्या वा कं वा वाञ्छसि सुन्दरि ।। १५ ।। त्रैलोक्यातुलसौन्दर्या मुनिमानसमोहिनी । न बिभेषि कथं ब्रूहि स्वयमेकाकिनी च माम् ।। १६ ।। अहं त्रैलोक्यनाथस्य पौत्रः कामात्मजोऽधुना । कान्तेऽहमनिरुद्धश्च नवीनयौवनाहतः ।। १७ ।। कमनीयश्च कामी च कामशास्त्रविशारदः । कामुकीकामनां पूर्णां कर्तुमेवेश्वरः स्वयम् ।। १८ ।। मां भजस्व सुशीरे त्वं सुवेषं च सुशीलकम् । रतिशूरं रतिरसप्राज्ञं रतिरसप्रियम् ।। १९ ।। रतिपुत्रं रतिरसं प्रमत्तं रसिकं प्रिये । युवानं व्याधिहीनं च कामुकं कामुकीच्छति ।। २० ।। विदग्धामु विदग्धं च कान्तमायाति कामतः । विदग्धाया विदग्धेन संगमो गुणवान्भवेत् ।। २१ ।। प्रच्छाद्य लोजनास्यं च नवसंगमलज्जिता । विलोकयन्ती वक्राक्षिकोणेन तमुवाच सा ।। २२ ।। कामिन्युवाच कामुकः कामपुत्रोऽसि कामेन व्याकुलोऽधुना । भवांश्चेत्कामुकीयोग्यो न कामश्चिन्तितः कथम् ।। २३ ।। पौत्रस्त्रैलोक्यनाथस्य स्वतः संभावितस्य च । स्वयं योग्यो योग्यपुत्रो विवाहं न कथं (व्यधाः) चन ।। २४ ।। विवाहीता यज्ञपत्नी सा च पुण्यव्रता सती । निश्चला सततं साध्या वर्धिनी सङ्गिनी सदा ।। २५ ।। भयप्रीतिदानसाध्या गुप्तपत्नी त्वनिश्चला । नैमित्तिका न नीत्या सा सा च वेदविवर्जिता ।। २६ ।। परं नरकसोपाना परत्रेहायशस्करा । साधुस्तत्र न हि रतो वंशजो वैष्णवो यदि ।। २७ ।। यदि पूर्व भवेद्भ्रान्तो निवृत्तः साधुसङ्गतः । प्रवृत्तिरेषा भूतानां निवृत्तिस्तु महाफला ।। २८ ।। प्रायश्चित्ती पुनर्लिप्तो निवृत्तः पातकी यदि । उवहास्यो भुवि भवेत्सर्वं कुञ्जरशौचवत् ।। २९ ।। सुशीला सुन्दरी शान्ता धर्मपत्नी प्रशंसिता । पतिव्रता सुसाध्या सा शश्वत्सुप्रियवादिनी ।। ३० ।। कोमलाङ्गी विदग्धा च श्यामा रतिसुखप्रदा । एवंभूतां परित्यज्य वैष्णवस्तपसे व्रजेत् ।। ३१ ।। सा जेत्परिणता साध्वी शान्ता पुत्रवती यदा । अन्यथा च वृथा सर्वं तपसः स्खलनं भवेत् ।। ३२ ।। असाधुश्च कुवंशश्चेत्परनारीं प्रयाति चेत् । स याति नरकं घोरं पितुशिः सप्तभिःसह ।। ३३ ।। अहमूषा बाणकन्या बाणः शंकरकिंकरः । बाणस्त्रैलोक्यविजयी शंकरो जगतां पतिः ।। ३४ ।। न स्वतन्त्रा पराधीना त्रिषु कालेषु कामिनी । पुंश्चली या स्वतन्त्रा साऽप्यसद्वंशप्रसूतिका ।। ३५ ।। पिता ददाति कन्यां तां सुयोग्याय वराय च । कन्या वरं न याचेत धर्म एष सनातनः ।। ३६ ।। त्वं च योग्योऽसि योग्याऽहं मामिच्छसि यदि प्रभो । बाणं प्रार्थय शंभुं वाऽऽप्यथवा पार्वतीं सतीम् ।। ३७ ।। इत्युक्त्वा सुन्दरी साध्वी सान्तर्धाना बभूव ह । निद्रां तत्याज सहसा कामी कामात्मजो मुने ।। ३८ ।। बुद्धवा स्वप्नं स विज्ञाय कामेन व्यथितान्तरः । बभूव व्याकुलोऽशान्तो न दृष्ट्वा प्राणवल्लभाम् ।। ३९ ।। त्यक्त्वाऽऽहारमनिद्रश्च प्रमत्तश्च कृशोदरः । क्षणं तिष्ठति शेते च क्षणं रहसि रोदिति ।। ४० ।। पुत्रं दृष्ट्वा तु क्रन्दन्तं देवकी रुक्मिणी रतिः । अन्याश्च योषितः सर्वाः कथयामासुरीश्वरम् ।। ४१ ।। तासां च वचनं श्रुत्वा प्रहस्य मवुसूदनः । उवाच सर्वतत्त्वज्ञः कृष्णश्च पूर्णमानसः ।। ४२ ।। श्रीभगवानुवाच कामातुरा बाणकन्या रतिं दृष्ट्वा शिवेशयोः । वरं संप्राप दुर्गाया व्याकुला मदनास्त्रतः ।। ४३ ।। स्वप्नं च दर्शयामास साऽनिरुद्धं च पार्वती । मम पौत्रं प्रमत्तं च चकार कौतुकेन च ।। ४४ ।। तत्पुत्रीं च प्रमतां ता करोमि स्वप्नताऽधुना । स्वच्छन्दं तिष्ठ न चिरं नास्ति चिन्ता मनोव्यथा ।। ४५ ।। इति कृष्णः समाश्वास्यसर्वातमासर्वसिद्धिवित् । स्वप्नं च दर्शयामास बाणपुत्रीं च कामुकीम् ।। ४६ ।। सुप्ता सुतल्पे बाला सा पुष्पचन्दनचर्चिते । नवयौवनसंयुक्ता रत्नभूषणभूषिता ।। ४७ ।। शयाना रत्नपर्यङ्के ददर्श स्वप्नमीप्सितम् । अतीव निर्जने देशे रत्ननिर्माणमन्दिरे ।। ४८ ।। नवीननीरदश्याममतीव नवयौवनम् । कोटिकन्दर्पलीलाभं सस्मितं सुमनोहरम् ।। ४९ ।। रत्नकेयुरवलयरत्नमञ्जीररञ्जितम् । रत्नकुण्डलयुग्मेन गण्डस्थलविराजितम् ।। ५० ।। चन्दनोक्षितसर्वाङ्गं भूषितं पीतवाससा । सुचारुमालतीमाल्यवक्षः स्थलसमुज्ज्वलम् ।। ५१ ।। शयानं रत्नपर्यङ्के पुष्पचन्दनचर्चिते । तं दृष्ट्वा सहसा साध्वी तन्मूलं प्रययौ मुदा ।। ५२ ।। उवाच मधुरं साध्वी हृदयेन विदूयता । कामात्मजप्रिया कान्ता कामबाणप्रपीडिता ।। ५३ ।। ऊषोवाच कस्त्वं कामुक भद्रं ते मां भजस्व स्मरातुराम् । अतिप्रौढां नवोढां च नवसंगमलालसाम् ।। ५४ ।। तवानुरक्तां भक्तां च गान्धर्वेण समुद्वह । विवाहाष्टप्रकारेषु गान्धर्वः सुलभो नृणाम् ।। ५५ ।। अनुरक्तां प्रियां प्राप्य त्यजेद्यः कपटी पुमान् । तस्माद्याति महालक्ष्मीः शापं दत्त्वा सुदारुणम् ।। ५६ ।। पुमानुवाच अहं कृष्णस्य पौत्रश्च कामदेवात्मजः स्वयम् । कथं गृह्णामि त्वां कान्ते तयोरनुमतिं विना ।। ५७ ।। इत्येवमुक्त्वा स पुमानन्तर्धानं चकार सः । कामेन व्याकुला कान्ता न दृष्ट्वा कान्तमीप्सितम् ।। ५८ ।। निद्रां त्यक्त्वा समुत्थाय तल्पादेव मनोहरात् । विषसाद सखीमध्ये प्रमत्ता रुदती भृशम् ।। ५९ ।। पप्रच्छ तां वराऽऽलीनां किं किमित्येव निश्चितम् । उवाच बौधयामास चित्रलेखा सुयोगिनी ।। ६० ।। चेतनं कुरु कल्याणि कस्माते भीतिरुल्बणा ।स्वयं शंभुः शिवा साक्षाद्दुर्लङ्ध्ये नगरे सति ।। ६१ ।। शिवस्मरणमात्रेण सर्वारिष्टं पलायते । शिवं भवति सर्वत्र शिव एव शिवालयः ।। ६२ ।। ध्यानाद्दुर्गतिनाशिन्याः सर्वं दुर्गं विनश्यति । ददाति मङ्गलं तस्मै सर्वमङ्गलमह्गला ।। ६३ ।। चित्रलेखावचः श्रुत्वा किंचिन्नोवाच सुन्दरी । त्यक्त्वाऽऽहारं च निद्रां च पुरुषं चिन्तयेत्सदा ।। ६४ ।। चित्रलेखा सखी गत्वा बाणमाह च तत्प्रियाम् । दुर्गां च शंकरं स्कन्दं गणेशं योगिनां गुरुम् ।। ६५ ।। चित्रलेखावचः श्रुत्वा रुरोदोच्चैर्भृशं सती । बाणश्य शंकराभ्याशे विषसाद प्रमूर्च्छितः जहास शंकरो दुर्गा कार्तिकेयो गणेश्वरः ।। ६६ ।। गणेश्वर उवाच यो ददाति ध्रुवं दुःखमन्यस्मै दमभमोहितः । सक्ष्मधर्मविचारेण स विन्दति चतुर्गुणम् ।। ६७ ।। शिवेशयोश्च क्रीडां च दृष्ट्वा या काममोहिता । वरं तस्यै ददौ दुर्गा वरमेव सुदुर्लभम् ।। ६८ ।। स्वप्ने गत्वा स्वयं देवी मत्तं कृत्वा समरात्मजम् । अधुना वामपार्श्चे च शंभोस्तिष्ठति मूक्वत् ।। ६९ ।। सर्वं ज्ञात्वा च सर्वज्ञो भगवान्हरिरीश्वरः । स्वप्ने सुवेषं पुरुषं दर्शयामास कन्याकाम् ।। ७० ।। सुवेषं पुरुषं दृष्ट्वा युवानं युवाती सती । परमेच्छा भवेत्तस्या धर्मभीत्या निवर्तते ।। ७१ ।। सुवेषं पुरुषं दृष्ट्वा पुंश्चली पापवंशजा । त्येजेन्निद्रां च स्वाहारं पतिं पुत्रं धनं गृहम् ।। ७२ ।। चेतनं गृहकार्य च कुललज्जां कुलद्वयम् । युवानं रतिशूरं चाप्यतिनीच न हि त्यजेत् ।। ७३ ।। त्यजेज्जातिं च धर्मं च प्राणांश्च परिणामतः । तस्मात्प्राज्ञः प्रयत्नेन प्राणेभ्यो युवतीं सदा ।। ७४ ।। परिरक्षेच्च सततं मायायुक्तां न विश्वसेत् । हृदयं क्षुरधाराभं नारीणां मधुरं वचः ।। ७५ ।। तासां मनो न जानन्ति सन्तो वेदाश्च वैदिका । प्रयातु द्वारकां सद्याश्चित्रलेखा सुयोगिनीं ।। ७६ ।। अनिरुद्धं समाहर्तुं प्रमात्तमवलीलया । इति श्रुत्वा महादेवो गणेशं तमुवाच ह ।। ७७ ।। न श्रुणोति यथा बाणः शुभकार्यं तथा कुरु । चित्रलेखा ययौ तुर्णं द्वारकाभवनं हरेः ।। ७८ ।। सर्वेषामपि दुर्लङ्ध्यं लीलया प्रविवेश सा । निद्रितं चानिरुद्धं च समाहृत्य च योगतः ।। ७९ ।। रथमारोहयामास निद्वितं बालकं मुदा । सा मनोयायिनी भद्रा गृहीत्वा बालकं मुने ।। ८० ।। मुहूर्ताच्छोणितपुरं कृत्वा शङ्खध्वनिं ययौ । अथाऽऽश्रमाभ्यन्तरे च रुरुदुः सर्वयोषितः ।। ८१ ।। अहो बाणहरो वत्सः क्वगतः प्राणवल्लभः । कृष्णस्ताश्च समाश्वास्य सर्वज्ञः सर्वतत्त्ववित् ।। ८२ ।। साम्बकामबलैः सार्ध कृष्णाः सात्यकिना तथा । गृहीत्वा गानुडं वीरं रथमारुह्य सत्वरः ।। ८३ ।। सुदर्शनं पाञ्चजन्यं पद्मं कौमोदकीं गदाम् । पश्चाद्यास्यतिदेवेशो नगरं शोणितं तथा ।। ८४ ।। सगणैःशंकेरणैव पार्वत्या परिरक्षितम् । अथ सा योगिनी धन्या पुण्या मान्या च योषिताम् ।। ८५ ।। शिष्या दुर्वाससः शान्ता सिद्धयोगेन सिद्धिदा । बारकं बोधयामास रुदन्तं मातरं स्मरन् ।। ८६ ।। स्नापयित्वा ददौ तस्मै माल्यचन्दनभूषणम् । कृत्वा सुवेषं बालस्य कन्यान्तः पुरमीप्सितम् ।। ८७ ।। चक्रे प्रवेशं योगेन रक्षकैश्चापि रक्षितम् । तामूषां निद्रितां दृष्ट्वा निराहारां कृशोदरीम् ।। ८८ ।। शीघ्रं च बोधयामास सखीभिः परिरक्षिताम् । ऊषां कृत्वा च सुस्नातां वस्त्रभूषणभूषिताम् ।। ८९ ।। वस्त्रैर्माल्यैश्चन्दनैश्च सिन्दूरपत्रकैः शुभैः । द्वयोः संभाषणं तत्र माहेन्द्रे च शुभक्षणे ।। ९० ।। कारयामास गुप्त्या च सखीनां संमतेन च । पतिव्रता पतिं दृष्ट्वा सा रेमे विगतज्वरा ।। ९१ ।। गान्धर्वेण विवाहेन तामुवाह स्मरात्मजः । रतिर्बभूव सुचिरमुभयोः सुखकारणम् ।। ९२ ।। दिवानिशं न बुबुधे स्मरपुत्रः स्मरातुरः । ऊषा कामातुरा प्रौढा नवोढा नवसंगमात् ।। ९३ ।। मूर्च्छां संप्राप पुंसश्च स्पर्शमात्रेण कामुकी । एवं नित्यं च रहसि संगमः सुमनोहरः बभूव सुचिरं विप्र राजा शुश्राव रक्षकात् ।। ९४ ।। इति श्रीब्रह्मo महाo श्रीकृष्णजन्मखo उत्तo नारदानाo ऊषानिरुद्धयोः संगमे चतुर्दशाधिकशततमोऽध्यायः ।। ११४ ।।
atha caturdaśādhikaśatatamo'dhyāyaḥ nārāyaṇa uvāca kṛṣṇaputraśca pradyumno mahābalaparākramaḥ | tatputro'pyaniruddhaśca vidhāturaṃśa eva ca || 1 || ekadā'sāvaniruddho navayauvanasaṃyutaḥ | supto rahasi paryaṅke puṣpacandanacarcite || 2 || svapne dadarśa yuvatīṃ puṣṇodyāne supuṣpite | sugandhipuṣpatalpe ca snigdhacandanacarcite || 3 || śayānāṃ susmitāṃ ramyāṃ navayauvanasaṃyutām | amūlyaratnanirmāṇabhūṣaṇena vibhūṣitām || 4 || cārukeyūravalayaśaṅkhakaṅkaṇaśobhitām | maṇikuṇḍalayugmena gaṇḍasthalavirājitām || 5 || atīva sūkṣmavasanāṃ kvaṇanmañajīrarañjitām | pakvabimbādharoṣṭhīṃ ca śaratkamalalocanām || 6 || śaratpadmaprabhāmuṣṭakoṭīnduninditānanām | muktāpaṅktisamāsādyadantapaṅktimanoharām || 7 || trivakrakabarībhārāṃ mālatīmālyabhūṣitām | kastūrīkuṅkumālaktasnigdhacandanakajjalaiḥ || 8 || patrāvalīviracitasukapolasthalojjvalām | dāḍimīkusumākārasindūrabindubhūṣitām || 9 || śrīrāmakadalīstambhaninditorusthalojjvalām | atyuccairvartulākārastanayugmavibhūṣitām || 10 || nitambabhārana mrāṃ ca kāmabāṇaprapīḍitām | kāmukīṃ kamanīyāṃ ca paśyantīṃ vakracakṣuṣā || 11 || kuṅkumālaktaraktāktapādapadmavirājitām | vāyupreraṇavastreṇa vyaktaguvtasthalojjvalām || 12 || tāṃ dṛṣṭvā kāmaputraśca kāmonmathitamānasaḥ | uvāca madhuraṃ ramyaṃ kāmamattāṃ sukomalām || 13 || cārucampakavarṇābhāṃ kāmena pulakānvitām | atiprauḍhāṃ navoḍhāṃ ca śṛṅgānecchāsucañcalām || 14 || aniruddha uvāca kiṃ devī kiṃ ca gāndharvokā tvaṃ kāminikānane | kasya satrī kasya kanyā vā kaṃ vā vāñchasi sundari || 15 || trailokyātulasaundaryā munimānasamohinī | na bibheṣi kathaṃ brūhi svayamekākinī ca mām || 16 || ahaṃ trailokyanāthasya pautraḥ kāmātmajo'dhunā | kānte'hamaniruddhaśca navīnayauvanāhataḥ || 17 || kamanīyaśca kāmī ca kāmaśāstraviśāradaḥ | kāmukīkāmanāṃ pūrṇāṃ kartumeveśvaraḥ svayam || 18 || māṃ bhajasva suśīre tvaṃ suveṣaṃ ca suśīlakam | ratiśūraṃ ratirasaprājñaṃ ratirasapriyam || 19 || ratiputraṃ ratirasaṃ pramattaṃ rasikaṃ priye | yuvānaṃ vyādhihīnaṃ ca kāmukaṃ kāmukīcchati || 20 || vidagdhāmu vidagdhaṃ ca kāntamāyāti kāmataḥ | vidagdhāyā vidagdhena saṃgamo guṇavānbhavet || 21 || pracchādya lojanāsyaṃ ca navasaṃgamalajjitā | vilokayantī vakrākṣikoṇena tamuvāca sā || 22 || kāminyuvāca kāmukaḥ kāmaputro'si kāmena vyākulo'dhunā | bhavāṃścetkāmukīyogyo na kāmaścintitaḥ katham || 23 || pautrastrailokyanāthasya svataḥ saṃbhāvitasya ca | svayaṃ yogyo yogyaputro vivāhaṃ na kathaṃ (vyadhāḥ) cana || 24 || vivāhītā yajñapatnī sā ca puṇyavratā satī | niścalā satataṃ sādhyā vardhinī saṅginī sadā || 25 || bhayaprītidānasādhyā guptapatnī tvaniścalā | naimittikā na nītyā sā sā ca vedavivarjitā || 26 || paraṃ narakasopānā paratrehāyaśaskarā | sādhustatra na hi rato vaṃśajo vaiṣṇavo yadi || 27 || yadi pūrva bhavedbhrānto nivṛttaḥ sādhusaṅgataḥ | pravṛttireṣā bhūtānāṃ nivṛttistu mahāphalā || 28 || prāyaścittī punarlipto nivṛttaḥ pātakī yadi | uvahāsyo bhuvi bhavetsarvaṃ kuñjaraśaucavat || 29 || suśīlā sundarī śāntā dharmapatnī praśaṃsitā | pativratā susādhyā sā śaśvatsupriyavādinī || 30 || komalāṅgī vidagdhā ca śyāmā ratisukhapradā | evaṃbhūtāṃ parityajya vaiṣṇavastapase vrajet || 31 || sā jetpariṇatā sādhvī śāntā putravatī yadā | anyathā ca vṛthā sarvaṃ tapasaḥ skhalanaṃ bhavet || 32 || asādhuśca kuvaṃśaścetparanārīṃ prayāti cet | sa yāti narakaṃ ghoraṃ pituśiḥ saptabhiḥsaha || 33 || ahamūṣā bāṇakanyā bāṇaḥ śaṃkarakiṃkaraḥ | bāṇastrailokyavijayī śaṃkaro jagatāṃ patiḥ || 34 || na svatantrā parādhīnā triṣu kāleṣu kāminī | puṃścalī yā svatantrā sā'pyasadvaṃśaprasūtikā || 35 || pitā dadāti kanyāṃ tāṃ suyogyāya varāya ca | kanyā varaṃ na yāceta dharma eṣa sanātanaḥ || 36 || tvaṃ ca yogyo'si yogyā'haṃ māmicchasi yadi prabho | bāṇaṃ prārthaya śaṃbhuṃ vā''pyathavā pārvatīṃ satīm || 37 || ityuktvā sundarī sādhvī sāntardhānā babhūva ha | nidrāṃ tatyāja sahasā kāmī kāmātmajo mune || 38 || buddhavā svapnaṃ sa vijñāya kāmena vyathitāntaraḥ | babhūva vyākulo'śānto na dṛṣṭvā prāṇavallabhām || 39 || tyaktvā''hāramanidraśca pramattaśca kṛśodaraḥ | kṣaṇaṃ tiṣṭhati śete ca kṣaṇaṃ rahasi roditi || 40 || putraṃ dṛṣṭvā tu krandantaṃ devakī rukmiṇī ratiḥ | anyāśca yoṣitaḥ sarvāḥ kathayāmāsurīśvaram || 41 || tāsāṃ ca vacanaṃ śrutvā prahasya mavusūdanaḥ | uvāca sarvatattvajñaḥ kṛṣṇaśca pūrṇamānasaḥ || 42 || śrībhagavānuvāca kāmāturā bāṇakanyā ratiṃ dṛṣṭvā śiveśayoḥ | varaṃ saṃprāpa durgāyā vyākulā madanāstrataḥ || 43 || svapnaṃ ca darśayāmāsa sā'niruddhaṃ ca pārvatī | mama pautraṃ pramattaṃ ca cakāra kautukena ca || 44 || tatputrīṃ ca pramatāṃ tā karomi svapnatā'dhunā | svacchandaṃ tiṣṭha na ciraṃ nāsti cintā manovyathā || 45 || iti kṛṣṇaḥ samāśvāsyasarvātamāsarvasiddhivit | svapnaṃ ca darśayāmāsa bāṇaputrīṃ ca kāmukīm || 46 || suptā sutalpe bālā sā puṣpacandanacarcite | navayauvanasaṃyuktā ratnabhūṣaṇabhūṣitā || 47 || śayānā ratnaparyaṅke dadarśa svapnamīpsitam | atīva nirjane deśe ratnanirmāṇamandire || 48 || navīnanīradaśyāmamatīva navayauvanam | koṭikandarpalīlābhaṃ sasmitaṃ sumanoharam || 49 || ratnakeyuravalayaratnamañjīrarañjitam | ratnakuṇḍalayugmena gaṇḍasthalavirājitam || 50 || candanokṣitasarvāṅgaṃ bhūṣitaṃ pītavāsasā | sucārumālatīmālyavakṣaḥ sthalasamujjvalam || 51 || śayānaṃ ratnaparyaṅke puṣpacandanacarcite | taṃ dṛṣṭvā sahasā sādhvī tanmūlaṃ prayayau mudā || 52 || uvāca madhuraṃ sādhvī hṛdayena vidūyatā | kāmātmajapriyā kāntā kāmabāṇaprapīḍitā || 53 || ūṣovāca kastvaṃ kāmuka bhadraṃ te māṃ bhajasva smarāturām | atiprauḍhāṃ navoḍhāṃ ca navasaṃgamalālasām || 54 || tavānuraktāṃ bhaktāṃ ca gāndharveṇa samudvaha | vivāhāṣṭaprakāreṣu gāndharvaḥ sulabho nṛṇām || 55 || anuraktāṃ priyāṃ prāpya tyajedyaḥ kapaṭī pumān | tasmādyāti mahālakṣmīḥ śāpaṃ dattvā sudāruṇam || 56 || pumānuvāca ahaṃ kṛṣṇasya pautraśca kāmadevātmajaḥ svayam | kathaṃ gṛhṇāmi tvāṃ kānte tayoranumatiṃ vinā || 57 || ityevamuktvā sa pumānantardhānaṃ cakāra saḥ | kāmena vyākulā kāntā na dṛṣṭvā kāntamīpsitam || 58 || nidrāṃ tyaktvā samutthāya talpādeva manoharāt | viṣasāda sakhīmadhye pramattā rudatī bhṛśam || 59 || papraccha tāṃ varā''līnāṃ kiṃ kimityeva niścitam | uvāca baudhayāmāsa citralekhā suyoginī || 60 || cetanaṃ kuru kalyāṇi kasmāte bhītirulbaṇā |svayaṃ śaṃbhuḥ śivā sākṣāddurlaṅdhye nagare sati || 61 || śivasmaraṇamātreṇa sarvāriṣṭaṃ palāyate | śivaṃ bhavati sarvatra śiva eva śivālayaḥ || 62 || dhyānāddurgatināśinyāḥ sarvaṃ durgaṃ vinaśyati | dadāti maṅgalaṃ tasmai sarvamaṅgalamahgalā || 63 || citralekhāvacaḥ śrutvā kiṃcinnovāca sundarī | tyaktvā''hāraṃ ca nidrāṃ ca puruṣaṃ cintayetsadā || 64 || citralekhā sakhī gatvā bāṇamāha ca tatpriyām | durgāṃ ca śaṃkaraṃ skandaṃ gaṇeśaṃ yogināṃ gurum || 65 || citralekhāvacaḥ śrutvā rurodoccairbhṛśaṃ satī | bāṇaśya śaṃkarābhyāśe viṣasāda pramūrcchitaḥ jahāsa śaṃkaro durgā kārtikeyo gaṇeśvaraḥ || 66 || gaṇeśvara uvāca yo dadāti dhruvaṃ duḥkhamanyasmai damabhamohitaḥ | sakṣmadharmavicāreṇa sa vindati caturguṇam || 67 || śiveśayośca krīḍāṃ ca dṛṣṭvā yā kāmamohitā | varaṃ tasyai dadau durgā varameva sudurlabham || 68 || svapne gatvā svayaṃ devī mattaṃ kṛtvā samarātmajam | adhunā vāmapārśce ca śaṃbhostiṣṭhati mūkvat || 69 || sarvaṃ jñātvā ca sarvajño bhagavānharirīśvaraḥ | svapne suveṣaṃ puruṣaṃ darśayāmāsa kanyākām || 70 || suveṣaṃ puruṣaṃ dṛṣṭvā yuvānaṃ yuvātī satī | paramecchā bhavettasyā dharmabhītyā nivartate || 71 || suveṣaṃ puruṣaṃ dṛṣṭvā puṃścalī pāpavaṃśajā | tyejennidrāṃ ca svāhāraṃ patiṃ putraṃ dhanaṃ gṛham || 72 || cetanaṃ gṛhakārya ca kulalajjāṃ kuladvayam | yuvānaṃ ratiśūraṃ cāpyatinīca na hi tyajet || 73 || tyajejjātiṃ ca dharmaṃ ca prāṇāṃśca pariṇāmataḥ | tasmātprājñaḥ prayatnena prāṇebhyo yuvatīṃ sadā || 74 || parirakṣecca satataṃ māyāyuktāṃ na viśvaset | hṛdayaṃ kṣuradhārābhaṃ nārīṇāṃ madhuraṃ vacaḥ || 75 || tāsāṃ mano na jānanti santo vedāśca vaidikā | prayātu dvārakāṃ sadyāścitralekhā suyoginīṃ || 76 || aniruddhaṃ samāhartuṃ pramāttamavalīlayā | iti śrutvā mahādevo gaṇeśaṃ tamuvāca ha || 77 || na śruṇoti yathā bāṇaḥ śubhakāryaṃ tathā kuru | citralekhā yayau turṇaṃ dvārakābhavanaṃ hareḥ || 78 || sarveṣāmapi durlaṅdhyaṃ līlayā praviveśa sā | nidritaṃ cāniruddhaṃ ca samāhṛtya ca yogataḥ || 79 || rathamārohayāmāsa nidvitaṃ bālakaṃ mudā | sā manoyāyinī bhadrā gṛhītvā bālakaṃ mune || 80 || muhūrtācchoṇitapuraṃ kṛtvā śaṅkhadhvaniṃ yayau | athā''śramābhyantare ca ruruduḥ sarvayoṣitaḥ || 81 || aho bāṇaharo vatsaḥ kvagataḥ prāṇavallabhaḥ | kṛṣṇastāśca samāśvāsya sarvajñaḥ sarvatattvavit || 82 || sāmbakāmabalaiḥ sārdha kṛṣṇāḥ sātyakinā tathā | gṛhītvā gānuḍaṃ vīraṃ rathamāruhya satvaraḥ || 83 || sudarśanaṃ pāñcajanyaṃ padmaṃ kaumodakīṃ gadām | paścādyāsyatideveśo nagaraṃ śoṇitaṃ tathā || 84 || sagaṇaiḥśaṃkeraṇaiva pārvatyā parirakṣitam | atha sā yoginī dhanyā puṇyā mānyā ca yoṣitām || 85 || śiṣyā durvāsasaḥ śāntā siddhayogena siddhidā | bārakaṃ bodhayāmāsa rudantaṃ mātaraṃ smaran || 86 || snāpayitvā dadau tasmai mālyacandanabhūṣaṇam | kṛtvā suveṣaṃ bālasya kanyāntaḥ puramīpsitam || 87 || cakre praveśaṃ yogena rakṣakaiścāpi rakṣitam | tāmūṣāṃ nidritāṃ dṛṣṭvā nirāhārāṃ kṛśodarīm || 88 || śīghraṃ ca bodhayāmāsa sakhībhiḥ parirakṣitām | ūṣāṃ kṛtvā ca susnātāṃ vastrabhūṣaṇabhūṣitām || 89 || vastrairmālyaiścandanaiśca sindūrapatrakaiḥ śubhaiḥ | dvayoḥ saṃbhāṣaṇaṃ tatra māhendre ca śubhakṣaṇe || 90 || kārayāmāsa guptyā ca sakhīnāṃ saṃmatena ca | pativratā patiṃ dṛṣṭvā sā reme vigatajvarā || 91 || gāndharveṇa vivāhena tāmuvāha smarātmajaḥ | ratirbabhūva suciramubhayoḥ sukhakāraṇam || 92 || divāniśaṃ na bubudhe smaraputraḥ smarāturaḥ | ūṣā kāmāturā prauḍhā navoḍhā navasaṃgamāt || 93 || mūrcchāṃ saṃprāpa puṃsaśca sparśamātreṇa kāmukī | evaṃ nityaṃ ca rahasi saṃgamaḥ sumanoharaḥ babhūva suciraṃ vipra rājā śuśrāva rakṣakāt || 94 || iti śrībrahmao mahāo śrīkṛṣṇajanmakhao uttao nāradānāo ūṣāniruddhayoḥ saṃgame caturdaśādhikaśatatamo'dhyāyaḥ || 114 ||
English translation
Union between U$a and Aniruddha Narayana said- Pradyumna was the son of Krs na who was immensely valorous and strong. He had a son named Aniruddha who was bom out of the amsa of Brahma. Once the youthful Animddha was sleeping on the bed in a secluded place which was having the flowers and the scented sandal-paste over it.
In the dream he found a beautiful damsel lying on the bed of flowers and whose limbs were painted with fragrant sandal-paste. She was smiling. The damsel was quite beautiful and youthful and was adorned with several types of ornaments, she wore beautiful armlets, wristlets and the bangles of conch-shells. Her temples were decorated with the ear ornament. She was clad in an extremely fine garment the anklets worn by her which issued dangling sound. She had the lips resembling the ripe wood apples; the eyes were resembling the lotus flower of the winter season. Her face resembled the lotus flower of the winter season and was bestowed with the grace of crores of the moons. The lines of her teeth were quite charming and looked like the garland of jewels; she had the hair-do which was curved at three places and adorned with the garland of jasmine flowers. The kasturi, saffron, red paint and sandal-paste besides the collyrium
were applied on her body and the eyes. Her cheeks were decorated with several types of tree- leaves; she was having the vermilion spot resembling the flower of pomegranate; her thighs resembled the trunk of banana tree. Both her breasts were quite, hard thick and well- developed; she was bending because of the weight of her breasts and was suffering from passion. The beautiful damsel was looking with side-glances; both her feet which were painted with red paint and the saffron, looked like the red lotus flowers. Her costume was removed with the blowing of the wind, revealing her private parts, as a result of which she was filled with passion.
She had an extremely charming complexion of the campaka flower. Finding her there, the unstable son of the god of love was infested with passion and spoke to her quite sweet words.
Aniruddha said- O beautiful one, are you a forest goddess or the daughter of Gandharvas; are you the daughter of a woman? O beautiful one, whom do you love?.
You happen to be most beautiful of the three worlds and also make the minds of sages get attracted towards you. You tell me, are you alone j here? Why are you not afraid of me?.
ebtTHliiV'J w gnTn?iR3f^?nTci;i Presently, I am the grandson the lord of the three worlds and the son of the god of love. O damsel, my name is Aniruddha. I am quite youthful, beautiful, passionate, well-versed in the scriptures of love and can fulfil the desire of the O well disciplined, one you are clad in beautiful garments and therefore you love me since I have a good nature, I am well-versed in the art of making love, desirous of making love and the son of Rati. O beloved, the passionate woman is always desirous of a passionate and a Only competent damsel seeks a competent and passionate person. Because the imion of a competent damsels with the competent man is Thereafter feeling shy of the new union, she covered her eyes and the face and spoke to him.
The damsel said- You are quite passionate and the son of the god of love and are getting anxious because of the passions. If you are suitable for a passionate damsel, than why did you think about the passion.
You yourself happen to be the grandson of the lord of the three worlds and the son of quite a competent person and are yourself also quite competent; then why don't you marry?.
The married wife is always auspicious, chaste, virtuous, always remains with the husband, dwells in the race, develops the race and is the life partner.
The secret wife is always fearful, could be won over by love and charities and is always unstable; such a wife remains only per chance and not the life partner. The keeping of such a wife is prohibited in the Vedas and other The improper wife is the step for moving towards the hell and earns disgrace in this as well as the future world. A person of high caste besides being a Vaisnavas or a noble person, never gets interested in the improper wife.
In case someone gets attracted towards such a woman in fallacy and when he was not following the company of noble people, only in that case one could get attracted towards the improper wife because it is the nature of the people, but getting detached from such women is always In case a detached person gets himself involved again in the worldly pleasure, such a person become a sinner and has to repent while being jeered upon on earth. All his actions become like the bathing of an elephant.
A Vaisnava having a chaste disciplined, beautiful, peaceful, glorious, graceful, obedient, soft spoken, having soft limbs, quite competents, youthful and the one who pleases during the conjugal pleasure, such a wife and disowning her, proceeds for performing tapas. When such a lady begets a son, becomes peaceful in her mind, otherwise his entire tapas, would be destroyed.
In case a person of a degraded family goes to a graded woman he fall into the terrific hell for I am Usa the daughter of BSna, who happens to be the devotee of ^iva and is the conquered of the three worlds, while ^iva happens to be lord of the tree worlds.
A woman of high race can never be independent under any circumstances but she remains in bondage. The loose woman is always independent and bom in the degraded family.
The father gives away in marriage his daughter to a competent person.- The daughter does not desire for a husband. This is the eternal You are quite competent and so am I. O lord, in case you are desirous of me, you go to Bana, Siva or the chaste ParvatT with a request to seek my hand.
frggigT gwxrini?i Thus speaking that beautiful and chaste damsel disappeared. O sage, thereafter suddenly the sleep of Animddha, the son of the god of love was disturbed.
oiOfidtsyipiTl q ^ i Witnessing the dream, he was filled with passion and finding his beloved no were there, he become upset.
Thereafter he discarded taking food, spent sleepless nights, got intoxicated and became quite lean and thin; sometimes he stood erect, sometimes he slept, while sometimes he wept in a lonely place.
Finding the son so weeping, DevakI, Rukmipl, Rati and other damsels spoke to lord Kysna.
On hearing their words, the lord who was well-versed in all the tattvas, smilingly spoke to Krsna said- Finding ^iva and Parvati engaged in the conjugal pleasure, the daughter of Bana became passionate. She then achieved the boon getting influenced with the passion.
Parvati made Aniruddha to witness a dream and he has thus intoxicated the mind of my grandson. Now I shall intoxicate the daughter of Bana in the dream. All of you should remain carefree; this mental agony would not lost for Thus assuring them lord Krsna who is the bestower of all the siddhis made with this illusion, the daughter of Sana, to witness the The damsel was quite youthful adorned with all the gem-studded ornaments besides the garland of flowers and was lying on the bed, witnessing a dream. She witnessed in dream a youthful person sleeping in a lonely place, in the palace of gems. He had the dark complexion, resembling the fresh cloud. He was extremely youthful, having the beauty resembling the crores of gods of love, had a smiling face, quite pleasant, clad with the ornament of gems like armlets, wristlets and anklets, besides two gem- studded ear ornament illumining the temples.
The sandal-paste was plastered on his entire body. He was clad in yellow garment and adorned with the garland of jasmine flowers hanging on his chest. Finding him lying on the bed of roses, made of gems, the chaste girl went to him suddenly With her heart infested with love, the damsels spoke to Aniruddha the son of the god of love.
Usa said- O passionate one who are you? you enjoy the company of a passionate damsel like me, I am quite youthful, fresh and desirous of the fresh union. I feel attracted towards you and you perform the Gandharva type of marriage. The Gandharva type of marriage is permissible for the human beings.
If a deceitftil person neglects a passionate damsels, MahalaksmI pronounces a terrific curse on him and leaves the place.
The man said- I am myself the grandson of Krsna and the son of the god of love, therefore, O beautiful one, how can I accept you without their permission?.
Thus speaking the person disappeared. The damsel on the other hand finding her beloved having disappeared, was completely upset; instead of sleeping, she got up from the bed and getting intoxicated she started speaking to her Citralekha who happened to be the best of the yoginls asked her, What has happened; then she tried to convince her.
Cilralekha said- O auspicious one, be conscious. From whom, have you felt so panicky? Both Siva and Parvatl are here and the place is inaccessible to anyone.
With the mere reciting of the name of ^iva, all the evils disappear and welfare prevails everywhere. Welfare is the abode of ^iva.
By devoting the mind to DurgS, the destroyer of the misfortune, all the ailments disappear.
Parvatl the bestower of the welfare always provides welfare to all.
On hearing the words of Citralekha, beautiful tJsa did not speak out anything. On the other hand, discarding her food and sleep, she started thinking about the same person. Citralekha then went to her parents, Durga, Siva, as well as Learning about the mental condition of Osa, the wife of Bana started crying aloud. Bana who was seated besides Siva was also grieved and he fainted. At the sight of the condition of the parents of ^iva, Parvatl and Ganesa started Gapesa said- The one who in arrogance, makes other to suffer from mental torture, he himself suffers four times more the torture Inflicted on others.
Usa became passionate, witnessing the conjugal pleasure of Siva and Parvati, Durga had blessed her with a boon of getting a unique Parvati herself had infested the love for the son of the god of love with pass on in Osa and now she is quietly siting the left of Siva.
The omnipresent lord Krsna had realised the same and have arranged Usa to witness a dream in which the beautiful person was displayed.
At the sight of a competent person damsel always becomes desirous of him but is contained because of the fear of dharma. Finding a beautiful person, woman bom in a degraded family or a loose woman is relieved of her sleep, food, husband, son, riches, house, intelligence, household, household affairs, shame of the family, the caste and dharma and ultimately she sacrifices her life also, but the degraded woman could never disown a youthful person who is well-versed in the art of making love. Therefore the intelligent person should protect the youthful ladies even after putting his life in danger. He should never believe a woman who is infested with illusion because the damsels speak sweet words but their hearts are quite sharp like a The bent of their mind is unknown to the Vedas and the people who are well-versed in the Vedas. Citralekha who happened to be the best of the yoginls, should playfully move to Dv^aka
for bringing Aniruddha after abdueting him. On hearing the worlds whiskered by Ganesa, which could not be heard by Bana. She was permitted to perform this job. Citralekha at once reached Dvaraka and then the abode of Hari.
The place was inaccessible to all but still Citralekha entered expeditiously and abducted Aniruddha and placed him on the chariot, with the influence of her yogic practices. O sage, the chaste Citralekha could move with the speed of the mind. Blowing the conch, she in a moment reached Sonitpura. On the other hand finding Aniruddha missing from his chamber, all the ladies started crying, lamenting for the boy who was dearer to them than their lives. The all- knowledgeable Krsna who was well-versed in all the tattvas, assured them variously. He at once accompanied with, Samba, Kamadeva, Satyaki and the army moved on with Garuda mounted on the chariot holding samkha, cakra, gada and padma. They moved on towards ^onitpura, the city was protected by the ganas of ^iva and I f qc ir ^q TMW n!:i the mental agony of 0§a was removed. She married Aniruddha the son of the god of love in a Gandharva style and enjoyed the conjugal
pleasure. Both of them enjoyed the conjugal pleasure for a long time.
gOT c f ir H lf H ito ^11 fer TRT I <?-Ji 11 The passionate Aniruddha did not care for the day and night. On the other hand the passionate Usa was fainted while enjoying the conjugal pleasures for the first time. Thus both of them were united and they enjoyed all the conjugal pleasures in lonely place, thereafter, O Brahmana, the king came to know about the reality from his guards.
On the other hand Citralekha was a great yogint quite graceful among the ladies, quite auspicious, peaceful and was well-known as siddhayoginl and as the granter of success. She than consoled the boy who was crying getting separated from his mother. Thereafter, she made him take his bath and the sandal-paste was applied on his body decorating him with the garland of flowers. Thus the boy having been beautifully decorated, was made to enter the inner apartment which was protected by the gods, through yogic practices. Usa was without food for long, thin waisted and protected by her female friends, was woken up. She was also made to take bath and adorned with all the ornaments, garlands, applying the sandal-paste on the body in addition to the auspicious vermilion. Thereafter, in the auspicious time of Mahendra, both of them were made to talk with each other secretly. On finding her beloved there,
Chapter-aligned complete witnesses. Sanskrit Wikisource revision 76569 (2016-08-26T01:28:56Z); Shanti Lal Nagar English scan pages n1604–n1611: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n1604/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.