Ninth Skandha · Chapter 18
Sourceनारायण उवाच तुलसी परितुष्टा च सुष्वाप हृष्टमानसा । नवयौवनसम्पन्ना वृषध्वजवराङ्गना ॥ १ ॥ चिक्षेप पञ्चबाणश्च पञ्चबाणांश्च तां प्रति । पुष्पायुधेन सा दग्धा पुष्पचन्दनचर्चिता ॥ २ ॥ पुलकाङ्कितसर्वाङ्गी कम्पितारक्तलोचना । क्षणं सा शुष्कतां प्राप क्षणं मूर्च्छामवाप ह ॥ ३ ॥ क्षणमुद्विग्नतां प्राप क्षणं तन्द्रां सुखावहाम् । क्षणं च दहनं प्राप क्षणं प्राप प्रसन्नताम् ॥ ४ ॥ क्षणं सा चेतनां प्राप क्षणं प्राप विषण्णताम् । उत्तिष्ठन्ती क्षणं तल्पाद् गच्छन्ती निकटे क्षणम् ॥ ५ ॥ भ्रमन्ती क्षणमुद्वेगान्निवसन्ती क्षणं पुनः । क्षणमेव समुद्वेगात्सुष्वाप पुनरेव सा ॥ ६ ॥ पुष्पचन्दनतल्पं च तद् बभूवातिकण्टकम् । विषहारि सुखं दिव्यं सुन्दरं च फलं जलम् ॥ ७ ॥ निलयं च बिलाकारं सूक्ष्मवस्त्रं हुताशनः । सिन्दूरपत्रकं चैव व्रणतुल्यं च दुःखदम् ॥ ८ ॥ क्षणं ददर्श तन्द्रायां सुवेषं पुरुषं सती । सुन्दरं च युवानं च सस्मितं रसिकेश्वरम् ॥ ९ ॥ चन्दनोक्षितसर्वाङ्गं रत्नभूषणभूषितम् । आगच्छन्तं माल्यवन्तं पिबन्तं तन्मुखाम्बुजम् ॥ १० ॥ कथयन्तं रतिकथां ब्रुवन्तं मधुरं मुहुः । सम्भुक्तवन्तं तल्पे च समाश्लिष्यन्तमीप्सितम् ॥ ११ ॥ पुनरेव तु गच्छन्तमागच्छन्तं च सन्निधौ । यान्तं क्व यासि प्राणेश तिष्ठत्येवमुवाच सा ॥ १२ ॥ पुनश्च चेतनां प्राप्य विललाप पुनः पुनः । एवं सा यौवनं प्राप्य तस्थौ तत्रैव नारद ॥ १३ ॥ शङ्खचूडो महायोगी जैगीषव्यान्मनोहरम् । कृष्णमन्त्रं च सम्प्राप्य कृत्वा सिद्धं तु पुष्करे ॥ १४ ॥ कवचं च गले बद्ध्वा सर्वमङ्गलमङ्गलम् । ब्रह्मणश्च वरं प्राप्य यत्ते मनसि वाञ्छितम् ॥ १५ ॥ आज्ञया ब्रह्मणः सोऽपि बदरीं च समाययौ । आगच्छन्तं शङ्खचूडं ददर्श तुलसी मुने ॥ १६ ॥ नवयौवनसम्पन्नं कामदेवसमप्रभम् । श्वेतचम्पकवर्णाभं रत्नभूषणभूषितम् ॥ १७ ॥ शरत्पार्वणचन्द्रास्यं शरत्पङ्कजलोचनम् । रत्नसारविनिर्माणविमानस्थं मनोहरम् ॥ १८ ॥ रत्नकुण्डलयुग्मेन गण्डस्थलविराजितम् । पारिजातप्रसूनानां मालावन्तं च सुस्मितम् ॥ १९ ॥ कस्तूरीकुङ्कुमायुक्तं सुगन्धिचन्दनान्वितम् । सा दृष्ट्वा सन्निधावेनं मुखमाच्छाद्य वाससा ॥ २० ॥ सस्मिता तं निरीक्षन्ती सकटाक्षं पुनः पुनः । बभूवातिनम्रमुखी नवसङ्गमलज्जिता ॥ २१ ॥ शरदिन्दुविनिन्द्यैकस्वमुखेन्दुविराजिता । अमूल्यरत्ननिर्माणयावकावलिसंयुता ॥ २२ ॥ मणीन्द्रसारनिर्माणक्वणन्मञ्जीररञ्जिता । दधती कबरीभारं मालतीमाल्यसंयुतम् ॥ २३ ॥ अमूल्यरत्ननिर्माणमकराकृतिकुण्डला । चित्रकुण्डलयुग्मेन गण्डस्थलविराजिता ॥ २४ ॥ रत्नेन्द्रसारहारेण स्तनमध्यस्थलोज्ज्वला । रत्नकङ्कणकेयूरशङ्खभूषणभूषिता ॥ २५ ॥ रत्नाङ्गुलीयकैर्दिव्यैरङ्गुल्यावलिराजिता । दृष्ट्वा तां ललितां रम्यां सुशीलां सुन्दरीं सतीम् ॥ २६ ॥ उवास तत्समीपे तु मधुरं तामुवाच सः । शङ्खचूड उवाच का त्वं कस्य च कन्या च धन्या मान्या च योषिताम् ॥ २७ ॥ का त्वं मानिनि कल्याणि सर्वकल्याणदायिनि । मौनीभूते किङ्करे मां सम्भाषां कुरु सुन्दरि ॥ २८ ॥ इत्येवं वचनं श्रुत्वा सकामा वामलोचना । सस्मिता नम्रवदना सकामं तमुवाच सा ॥ २९ ॥ तुलस्युवाच धर्मध्वजसुताहं च तपस्यायां तपोवने । तपस्विन्यहं तिष्ठामि कस्त्वं गच्छ यथासुखम् ॥ ३० ॥ कामिनीं कुलजातां च रहस्येकाकिनीं सतीम् । न पृच्छति कुले जात इत्येवं मे श्रुतौ श्रुतम् ॥ ३१ ॥ लम्पटोऽसत्कुले जातो धर्मशास्त्रार्थवर्जितः । येनाश्रुतः श्रुतेरर्थः स कामीच्छति कामिनीम् ॥ ३२ ॥ आपातमधुरां मत्तामन्तकां पुरुषस्य ताम् । विषकुम्भाकाररूपाममृतास्यां च सन्ततम् ॥ ३३ ॥ हृदये क्षुरधाराभां शश्वन्मधुरभाषिणीम् । स्वकार्यपरिनिष्पत्त्यै तत्परा सततं च ताम् ॥ ३४ ॥ कार्यार्थे स्वामिवशगामन्यथैवावशां सदा । स्वान्तर्मलिनरूपां च प्रसन्नवदनेक्षणाम् ॥ ३५ ॥ श्रुतौ पुराणे यासां च चरित्रमतिदूषितम् । तासु को विश्वसेत्प्राज्ञः प्रज्ञावांश्च दुराशयः ॥ ३६ ॥ तासां को वा रिपुर्मित्रं प्रार्थयन्ति नवं नवम् । दृष्ट्वा सुवेषं पुरुषमिच्छन्ति हृदये सदा ॥ ३७ ॥ बाह्ये स्वार्थं सतीत्वं च ज्ञापयन्ती प्रयत्नतः । शश्वत्कामा च रामा च कामाधारा मनोहरा ॥ ३८ ॥ बाह्ये छलात्खेदयन्ती स्वान्तर्मैथुनमानसा । कान्तं हसन्ती रहसि बाह्येऽतीव सुलज्जिता ॥ ३९ ॥ मानिनी मैथुनाभावे कोपना कलहाङ्कुरा । सुप्रीता भूरिसम्भोगात्स्वल्पमैथुनदुःखिता ॥ ४० ॥ सुमिष्टान्नाच्छीततोयादाकाङ्क्षन्ती च मानसे । सुन्दरं रसिकं कान्तं युवानं गुणिनं सदा ॥ ४१ ॥ सुतात्परमभिस्नेहं कुर्वती रसिकोपरि । प्राणाधिकं प्रियतमं सम्भोगकुशलं प्रियम् ॥ ४२ ॥ पश्यन्ती रिपुतुल्यं च वृद्धं वा मैथुनाक्षमम् । कलहं कुर्वती शश्वत्तेन सार्धं सुकोपना ॥ ४३ ॥ वाचया भक्षयन्ती तं सर्प आखुमिवोल्बणम् । दुःसाहसस्वरूपा च सर्वदोषाश्रया सदा ॥ ४४ ॥ ब्रह्मविष्णुशिवादीनां दुःसाध्या मोहरूपिणी । तपोमार्गार्गला शश्वन्मोक्षद्वारकपाटिका ॥ ४५ ॥ हरेर्भक्तिव्यवहिता सर्वमायाकरण्डिका । संसारकारागारे च शश्वन्निगडरूपिणी ॥ ४६ ॥ इन्द्रजालस्वरूपा च मिथ्या च स्वप्नरूपिणी । बिभ्रती बाह्यसौन्दर्यमधोऽङ्गमतिकुत्सितम् ॥ ४७ ॥ नानाविण्मूत्रपूयानामाधारं मलसंयुतम् । दुर्गन्धिदोषसंयुक्तं रक्तारक्तमसंस्कृतम् ॥ ४८ ॥ मायारूपा मायिनां च विधिना निर्मिता पुरा । विषरूपा मुमुक्षूणामदृश्याप्यभिवाञ्छताम् ॥ ४९ ॥ इत्युक्त्वा तुलसी तं तु विरराम च नारद । सस्मितः शङ्खचूडश्च प्रवक्तुमुपचक्रमे ॥ ५० ॥ शङ्खचूड उवाच त्वया यत्कथितं देवि न च सर्वमलीककम् । किञ्चित्सत्यमलीकं च किञ्चिन्मत्तो निशामय ॥ ५१ ॥ निर्मितं द्विविधं धात्रा स्त्रीरूपं सर्वमोहनम् । कृत्वा रूपं वास्तवं च प्रशस्यं चाप्रशंसितम् ॥ ५२ ॥ लक्ष्मीः सरस्वती दुर्गा सावित्री राधिकादिका । सृष्टिसूत्रस्वरूपा च आद्या सृष्टिर्विनिर्मिता ॥ ५३ ॥ एतासामंशरूपं च स्त्रीरूपं वास्तवं स्मृतम् । तत्प्रशस्यं यशोरूपं सर्वमङ्गलकारकम् ॥ ५४ ॥ शतरूपा देवहूती स्वधा स्वाहा च दक्षिणा । छायावती रोहिणी च वरुणानी शची तथा ॥ ५५ ॥ कुबेरस्य च पत्नी याप्यदितिश्च दितिस्तथा । लोपामुद्रानसूया च कोटभी तुलसी तथा ॥ ५६ ॥ अहल्यारुन्धती मेना तारा मन्दोदरी तथा । दमयन्ती वेदवती गङ्गा च मनसा तथा ॥ ५७ ॥ पुष्टिस्तुष्टिः स्मृतिर्मेधा कालिका च वसुन्धरा । षष्ठी मङ्गलचण्डी च मूर्तिश्च धर्मकामिनी ॥ ५८ ॥ स्वस्तिः श्रद्धा च शान्तिश्च कान्तिः क्षान्तिस्तथा परा । निद्रा तन्द्रा क्षुत्पिपासा सन्ध्या रात्रिदिनानि च ॥ ५९ ॥ सम्पत्तिर्धृतिकीर्ती च क्रिया शोभा प्रभा शिवा । यत्स्त्रीरूपं च सम्भूतमुत्तमं तु युगे युगे ॥ ६० ॥ कलाकलांशरूपं च स्वर्वेश्यादिकमेव च । तदप्रशस्यं विश्वेषु पुंश्चलीरूपमेव च ॥ ६१ ॥ सत्त्वप्रधानं यद्रूपं तद्युक्तं च प्रभावतः । तदुत्तमं च विश्वेषु साध्वीरूपं प्रशंसितम् ॥ ६२ ॥ तद्वास्तवं च विज्ञेयं प्रवदन्ति मनीषिणः । रजोरूपं तमोरूपं कलासु विविधं स्मृतम् ॥ ६३ ॥ मध्यमा रजसश्चांशास्तास्तु भोगेषु लोलुपाः । सुखसम्भोगवश्याश्च स्वकार्ये निरताः सदा ॥ ६४ ॥ कपटा मोहकारिण्यो धर्मार्थविमुखाः सदा । रजोरूपस्य साध्वीत्वमतो नैवोपजायते ॥ ६५ ॥ इदं मध्यमरूपं च प्रवदन्ति मनीषिणः । तमोरूपं दुर्निवार्यमधमं तद्विदुर्बुधाः ॥ ६६ ॥ न पृच्छति कुले जातः पण्डितश्च परस्त्रियम् । निर्जने निर्जले वापि रहस्यपि परस्त्रियम् ॥ ६७ ॥ आगच्छामि त्वत्समीपमाज्ञया ब्रह्मणोऽधुना । गान्धर्वेण विवाहेन त्वां ग्रहीष्यामि शोभने ॥ ६८ ॥ अहमेव शङ्खचूडो देवविद्रावकारकः । दनुवंश्यो विशेषेण सुदामाहं हरेः पुरा ॥ ६९ ॥ अहमष्टसु गोपेषु गोपोऽपि पार्षदेषु च । अधुना दानवेन्द्रोऽहं राधिकायाश्च शापतः ॥ ७० ॥ जातिस्मरोऽहं जानामि कृष्णमन्त्रप्रभावतः । जातिस्मरा त्वं तुलसी सम्भुक्ता हरिणा पुरा ॥ ७१ ॥ त्वमेव राधिकाकोपाज्जातासि भारते भुवि । त्वां सम्भोक्तुमुत्सुकोऽहं नालं राधाभयात्ततः ॥ ७२ ॥ इत्येवमुक्त्वा स पुमान्विरराम महामुने । सस्मितं तुलसी तुष्टा प्रवक्तुमुपचक्रमे ॥ ७३ ॥ तुलस्युवाच एवंविधो बुधो नित्यं विश्वेषु च प्रशंसितः । कान्तमेवंविधं कान्ता शश्वदिच्छति कामतः ॥ ७४ ॥ त्वयाहमधुना सत्यं विचारेण पराजिता । स निन्दितश्चाप्यशुचिर्यः पुमांश्च स्त्रिया जितः ॥ ७५ ॥ निन्दन्ति पितरो देवा बान्धवाः स्त्रीजितं नरम् । स्त्रीजितं मनसा माता पिता भ्राता च निन्दति ॥ ७६ ॥ शुद्धो विप्रो दशाहेन जातके मृतके यथा । भूमिपो द्वादशाहेन वैश्यः पञ्चदशाहतः ॥ ७७ ॥ शूद्रो मासेन वेदेषु मातृवद्धीनसङ्करः । अशुचिः स्त्रीजितः शुद्ध्येच्चितादहनकालतः ॥ ७८ ॥ न गह्णन्तीच्छया तस्य पितरः पिण्डतर्पणम् । न गह्णन्त्येव देवाश्च तस्य पुष्पजलादिकम् ॥ ७९ ॥ किं वा ज्ञानेन तपसा जपहोमप्रपूजनैः । किं विद्यया च यशसा स्त्रीभिर्यस्य मनो हृतम् ॥ ८० ॥ विद्याप्रभावज्ञानार्थं मया त्वं च परीक्षितः । कृत्वा परीक्षां कान्तस्य वृणोति कामिनी वरम् ॥ ८१ ॥ वराय गुणहीनाय वृद्धायाज्ञानिने तथा । दरिद्राय च मूर्खाय रोगिणे कुत्सिताय च ॥ ८२ ॥ अत्यन्तकोपयुक्ताय वात्यन्तदुर्मुखाय च । पङ्गवे चाङ्गहीनाय चान्धाय बधिराय च ॥ ८३ ॥ जडाय चैव मूकाय क्लीबतुल्याय पापिने । ब्रह्महत्यां लभेत्सोऽपि स्वकन्यां प्रददाति यः ॥ ८४ ॥ शान्ताय गुणिने चैव यूने च विदुषेऽपि च । साधवे च सुतां दत्त्वा दशयज्ञफलं लभेत् ॥ ८५ ॥ यः कन्यापालनं कृत्वा करोति यदि विक्रयम् । विक्रेता धनलोभेन कुम्भीपाकं स गच्छति ॥ ८६ ॥ कन्यामूत्रं पुरीषं च तत्र भक्षति पातकी । कृमिभिर्दंशितः काकैर्यावदिन्द्राश्चतुर्दश ॥ ८७ ॥ तदन्ते व्याधिसंयुक्तः स लभेज्जन्म निश्चितम् । विक्रीणाति मांसभारं वहत्येव दिवानिशम् ॥ ८८ ॥ इत्येवमुक्त्वा तुलसी विरराम तपोनिधे । ब्रह्मोवाच किं करोषि शङ्खचूड संवादमनया सह ॥ ८९ ॥ गान्धर्वेण विवाहेन त्वं चास्या ग्रहणं कुरु । पुरुषेष्वसि रत्नं त्वं स्त्रीषु रत्नं त्वियं सती ॥ ९० ॥ विदग्धाया विदग्धेन सङ्गमो गुणवान्भवेत् । निर्विरोधसुखं राजन् को वा त्यजति दुर्लभम् ॥ ९१ ॥ योऽविरोधसुखत्यागी स पशुर्नात्र संशयः । किं परीक्षसि त्वं कान्तमीदृशं गुणिनं सति ॥ ९२ ॥ देवानामसुराणां च दानवानां विमर्दकम् । यथा लक्ष्मीश्च लक्ष्मीशे यथा कृष्णे च राधिका ॥ ९३ ॥ यथा मयि च सावित्री भवानी च भवे यथा । यथा धरा वराहे च दक्षिणा च यथाध्वरे ॥ ९४ ॥ द्यथात्रेरनसूया च दमयन्ती यथा नले । रोहिणी च यथा चन्द्रे यथा कामे रतिः सती ॥ ९५ ॥ यथादितिः कश्यपे च वसिष्ठेऽरुन्धती सखी । यथाहल्या गौतमे च देवहूतिश्च कर्दमे ॥ ९६ ॥ यथा बृहस्पतौ तारा शतरूपा मनौ यथा । यथा च दक्षिणा यज्ञे यथा स्वाहा हुताशने ॥ ९७ ॥ यथा शची महेन्द्रे च यथा पुष्टिर्गणेश्वरे । देवसेना यथा स्कन्दे धर्मे भूर्तिर्यथा सती ॥ ९८ ॥ सौभाग्या सुप्रिया त्वं च शङ्खचूडे तथा भव । अनेन सार्धं सुचिरं सुन्दरेण च सुन्दरि ॥ ९९ ॥ स्थाने स्थाने विहारं च यथेच्छं कुरु सन्ततम् । पश्चात्प्राप्यसि गोलोके श्रीकृष्णं पुनरेव च । चतुर्भुजं च वैकुण्ठे शङ्खचूडे मृते सति ॥ १०० ॥
nārāyaṇa uvāca tulasī parituṣṭā ca suṣvāpa hṛṣṭamānasā | navayauvanasampannā vṛṣadhvajavarāṅganā || 1 || cikṣepa pañcabāṇaśca pañcabāṇāṃśca tāṃ prati | puṣpāyudhena sā dagdhā puṣpacandanacarcitā || 2 || pulakāṅkitasarvāṅgī kampitāraktalocanā | kṣaṇaṃ sā śuṣkatāṃ prāpa kṣaṇaṃ mūrcchāmavāpa ha || 3 || kṣaṇamudvignatāṃ prāpa kṣaṇaṃ tandrāṃ sukhāvahām | kṣaṇaṃ ca dahanaṃ prāpa kṣaṇaṃ prāpa prasannatām || 4 || kṣaṇaṃ sā cetanāṃ prāpa kṣaṇaṃ prāpa viṣaṇṇatām | uttiṣṭhantī kṣaṇaṃ talpād gacchantī nikaṭe kṣaṇam || 5 || bhramantī kṣaṇamudvegānnivasantī kṣaṇaṃ punaḥ | kṣaṇameva samudvegātsuṣvāpa punareva sā || 6 || puṣpacandanatalpaṃ ca tad babhūvātikaṇṭakam | viṣahāri sukhaṃ divyaṃ sundaraṃ ca phalaṃ jalam || 7 || nilayaṃ ca bilākāraṃ sūkṣmavastraṃ hutāśanaḥ | sindūrapatrakaṃ caiva vraṇatulyaṃ ca duḥkhadam || 8 || kṣaṇaṃ dadarśa tandrāyāṃ suveṣaṃ puruṣaṃ satī | sundaraṃ ca yuvānaṃ ca sasmitaṃ rasikeśvaram || 9 || candanokṣitasarvāṅgaṃ ratnabhūṣaṇabhūṣitam | āgacchantaṃ mālyavantaṃ pibantaṃ tanmukhāmbujam || 10 || kathayantaṃ ratikathāṃ bruvantaṃ madhuraṃ muhuḥ | sambhuktavantaṃ talpe ca samāśliṣyantamīpsitam || 11 || punareva tu gacchantamāgacchantaṃ ca sannidhau | yāntaṃ kva yāsi prāṇeśa tiṣṭhatyevamuvāca sā || 12 || punaśca cetanāṃ prāpya vilalāpa punaḥ punaḥ | evaṃ sā yauvanaṃ prāpya tasthau tatraiva nārada || 13 || śaṅkhacūḍo mahāyogī jaigīṣavyānmanoharam | kṛṣṇamantraṃ ca samprāpya kṛtvā siddhaṃ tu puṣkare || 14 || kavacaṃ ca gale baddhvā sarvamaṅgalamaṅgalam | brahmaṇaśca varaṃ prāpya yatte manasi vāñchitam || 15 || ājñayā brahmaṇaḥ so'pi badarīṃ ca samāyayau | āgacchantaṃ śaṅkhacūḍaṃ dadarśa tulasī mune || 16 || navayauvanasampannaṃ kāmadevasamaprabham | śvetacampakavarṇābhaṃ ratnabhūṣaṇabhūṣitam || 17 || śaratpārvaṇacandrāsyaṃ śaratpaṅkajalocanam | ratnasāravinirmāṇavimānasthaṃ manoharam || 18 || ratnakuṇḍalayugmena gaṇḍasthalavirājitam | pārijātaprasūnānāṃ mālāvantaṃ ca susmitam || 19 || kastūrīkuṅkumāyuktaṃ sugandhicandanānvitam | sā dṛṣṭvā sannidhāvenaṃ mukhamācchādya vāsasā || 20 || sasmitā taṃ nirīkṣantī sakaṭākṣaṃ punaḥ punaḥ | babhūvātinamramukhī navasaṅgamalajjitā || 21 || śaradinduvinindyaikasvamukhenduvirājitā | amūlyaratnanirmāṇayāvakāvalisaṃyutā || 22 || maṇīndrasāranirmāṇakvaṇanmañjīrarañjitā | dadhatī kabarībhāraṃ mālatīmālyasaṃyutam || 23 || amūlyaratnanirmāṇamakarākṛtikuṇḍalā | citrakuṇḍalayugmena gaṇḍasthalavirājitā || 24 || ratnendrasārahāreṇa stanamadhyasthalojjvalā | ratnakaṅkaṇakeyūraśaṅkhabhūṣaṇabhūṣitā || 25 || ratnāṅgulīyakairdivyairaṅgulyāvalirājitā | dṛṣṭvā tāṃ lalitāṃ ramyāṃ suśīlāṃ sundarīṃ satīm || 26 || uvāsa tatsamīpe tu madhuraṃ tāmuvāca saḥ | śaṅkhacūḍa uvāca kā tvaṃ kasya ca kanyā ca dhanyā mānyā ca yoṣitām || 27 || kā tvaṃ mānini kalyāṇi sarvakalyāṇadāyini | maunībhūte kiṅkare māṃ sambhāṣāṃ kuru sundari || 28 || ityevaṃ vacanaṃ śrutvā sakāmā vāmalocanā | sasmitā namravadanā sakāmaṃ tamuvāca sā || 29 || tulasyuvāca dharmadhvajasutāhaṃ ca tapasyāyāṃ tapovane | tapasvinyahaṃ tiṣṭhāmi kastvaṃ gaccha yathāsukham || 30 || kāminīṃ kulajātāṃ ca rahasyekākinīṃ satīm | na pṛcchati kule jāta ityevaṃ me śrutau śrutam || 31 || lampaṭo'satkule jāto dharmaśāstrārthavarjitaḥ | yenāśrutaḥ śruterarthaḥ sa kāmīcchati kāminīm || 32 || āpātamadhurāṃ mattāmantakāṃ puruṣasya tām | viṣakumbhākārarūpāmamṛtāsyāṃ ca santatam || 33 || hṛdaye kṣuradhārābhāṃ śaśvanmadhurabhāṣiṇīm | svakāryapariniṣpattyai tatparā satataṃ ca tām || 34 || kāryārthe svāmivaśagāmanyathaivāvaśāṃ sadā | svāntarmalinarūpāṃ ca prasannavadanekṣaṇām || 35 || śrutau purāṇe yāsāṃ ca caritramatidūṣitam | tāsu ko viśvasetprājñaḥ prajñāvāṃśca durāśayaḥ || 36 || tāsāṃ ko vā ripurmitraṃ prārthayanti navaṃ navam | dṛṣṭvā suveṣaṃ puruṣamicchanti hṛdaye sadā || 37 || bāhye svārthaṃ satītvaṃ ca jñāpayantī prayatnataḥ | śaśvatkāmā ca rāmā ca kāmādhārā manoharā || 38 || bāhye chalātkhedayantī svāntarmaithunamānasā | kāntaṃ hasantī rahasi bāhye'tīva sulajjitā || 39 || māninī maithunābhāve kopanā kalahāṅkurā | suprītā bhūrisambhogātsvalpamaithunaduḥkhitā || 40 || sumiṣṭānnācchītatoyādākāṅkṣantī ca mānase | sundaraṃ rasikaṃ kāntaṃ yuvānaṃ guṇinaṃ sadā || 41 || sutātparamabhisnehaṃ kurvatī rasikopari | prāṇādhikaṃ priyatamaṃ sambhogakuśalaṃ priyam || 42 || paśyantī riputulyaṃ ca vṛddhaṃ vā maithunākṣamam | kalahaṃ kurvatī śaśvattena sārdhaṃ sukopanā || 43 || vācayā bhakṣayantī taṃ sarpa ākhumivolbaṇam | duḥsāhasasvarūpā ca sarvadoṣāśrayā sadā || 44 || brahmaviṣṇuśivādīnāṃ duḥsādhyā moharūpiṇī | tapomārgārgalā śaśvanmokṣadvārakapāṭikā || 45 || harerbhaktivyavahitā sarvamāyākaraṇḍikā | saṃsārakārāgāre ca śaśvannigaḍarūpiṇī || 46 || indrajālasvarūpā ca mithyā ca svapnarūpiṇī | bibhratī bāhyasaundaryamadho'ṅgamatikutsitam || 47 || nānāviṇmūtrapūyānāmādhāraṃ malasaṃyutam | durgandhidoṣasaṃyuktaṃ raktāraktamasaṃskṛtam || 48 || māyārūpā māyināṃ ca vidhinā nirmitā purā | viṣarūpā mumukṣūṇāmadṛśyāpyabhivāñchatām || 49 || ityuktvā tulasī taṃ tu virarāma ca nārada | sasmitaḥ śaṅkhacūḍaśca pravaktumupacakrame || 50 || śaṅkhacūḍa uvāca tvayā yatkathitaṃ devi na ca sarvamalīkakam | kiñcitsatyamalīkaṃ ca kiñcinmatto niśāmaya || 51 || nirmitaṃ dvividhaṃ dhātrā strīrūpaṃ sarvamohanam | kṛtvā rūpaṃ vāstavaṃ ca praśasyaṃ cāpraśaṃsitam || 52 || lakṣmīḥ sarasvatī durgā sāvitrī rādhikādikā | sṛṣṭisūtrasvarūpā ca ādyā sṛṣṭirvinirmitā || 53 || etāsāmaṃśarūpaṃ ca strīrūpaṃ vāstavaṃ smṛtam | tatpraśasyaṃ yaśorūpaṃ sarvamaṅgalakārakam || 54 || śatarūpā devahūtī svadhā svāhā ca dakṣiṇā | chāyāvatī rohiṇī ca varuṇānī śacī tathā || 55 || kuberasya ca patnī yāpyaditiśca ditistathā | lopāmudrānasūyā ca koṭabhī tulasī tathā || 56 || ahalyārundhatī menā tārā mandodarī tathā | damayantī vedavatī gaṅgā ca manasā tathā || 57 || puṣṭistuṣṭiḥ smṛtirmedhā kālikā ca vasundharā | ṣaṣṭhī maṅgalacaṇḍī ca mūrtiśca dharmakāminī || 58 || svastiḥ śraddhā ca śāntiśca kāntiḥ kṣāntistathā parā | nidrā tandrā kṣutpipāsā sandhyā rātridināni ca || 59 || sampattirdhṛtikīrtī ca kriyā śobhā prabhā śivā | yatstrīrūpaṃ ca sambhūtamuttamaṃ tu yuge yuge || 60 || kalākalāṃśarūpaṃ ca svarveśyādikameva ca | tadapraśasyaṃ viśveṣu puṃścalīrūpameva ca || 61 || sattvapradhānaṃ yadrūpaṃ tadyuktaṃ ca prabhāvataḥ | taduttamaṃ ca viśveṣu sādhvīrūpaṃ praśaṃsitam || 62 || tadvāstavaṃ ca vijñeyaṃ pravadanti manīṣiṇaḥ | rajorūpaṃ tamorūpaṃ kalāsu vividhaṃ smṛtam || 63 || madhyamā rajasaścāṃśāstāstu bhogeṣu lolupāḥ | sukhasambhogavaśyāśca svakārye niratāḥ sadā || 64 || kapaṭā mohakāriṇyo dharmārthavimukhāḥ sadā | rajorūpasya sādhvītvamato naivopajāyate || 65 || idaṃ madhyamarūpaṃ ca pravadanti manīṣiṇaḥ | tamorūpaṃ durnivāryamadhamaṃ tadvidurbudhāḥ || 66 || na pṛcchati kule jātaḥ paṇḍitaśca parastriyam | nirjane nirjale vāpi rahasyapi parastriyam || 67 || āgacchāmi tvatsamīpamājñayā brahmaṇo'dhunā | gāndharveṇa vivāhena tvāṃ grahīṣyāmi śobhane || 68 || ahameva śaṅkhacūḍo devavidrāvakārakaḥ | danuvaṃśyo viśeṣeṇa sudāmāhaṃ hareḥ purā || 69 || ahamaṣṭasu gopeṣu gopo'pi pārṣadeṣu ca | adhunā dānavendro'haṃ rādhikāyāśca śāpataḥ || 70 || jātismaro'haṃ jānāmi kṛṣṇamantraprabhāvataḥ | jātismarā tvaṃ tulasī sambhuktā hariṇā purā || 71 || tvameva rādhikākopājjātāsi bhārate bhuvi | tvāṃ sambhoktumutsuko'haṃ nālaṃ rādhābhayāttataḥ || 72 || ityevamuktvā sa pumānvirarāma mahāmune | sasmitaṃ tulasī tuṣṭā pravaktumupacakrame || 73 || tulasyuvāca evaṃvidho budho nityaṃ viśveṣu ca praśaṃsitaḥ | kāntamevaṃvidhaṃ kāntā śaśvadicchati kāmataḥ || 74 || tvayāhamadhunā satyaṃ vicāreṇa parājitā | sa ninditaścāpyaśuciryaḥ pumāṃśca striyā jitaḥ || 75 || nindanti pitaro devā bāndhavāḥ strījitaṃ naram | strījitaṃ manasā mātā pitā bhrātā ca nindati || 76 || śuddho vipro daśāhena jātake mṛtake yathā | bhūmipo dvādaśāhena vaiśyaḥ pañcadaśāhataḥ || 77 || śūdro māsena vedeṣu mātṛvaddhīnasaṅkaraḥ | aśuciḥ strījitaḥ śuddhyeccitādahanakālataḥ || 78 || na gahṇantīcchayā tasya pitaraḥ piṇḍatarpaṇam | na gahṇantyeva devāśca tasya puṣpajalādikam || 79 || kiṃ vā jñānena tapasā japahomaprapūjanaiḥ | kiṃ vidyayā ca yaśasā strībhiryasya mano hṛtam || 80 || vidyāprabhāvajñānārthaṃ mayā tvaṃ ca parīkṣitaḥ | kṛtvā parīkṣāṃ kāntasya vṛṇoti kāminī varam || 81 || varāya guṇahīnāya vṛddhāyājñānine tathā | daridrāya ca mūrkhāya rogiṇe kutsitāya ca || 82 || atyantakopayuktāya vātyantadurmukhāya ca | paṅgave cāṅgahīnāya cāndhāya badhirāya ca || 83 || jaḍāya caiva mūkāya klībatulyāya pāpine | brahmahatyāṃ labhetso'pi svakanyāṃ pradadāti yaḥ || 84 || śāntāya guṇine caiva yūne ca viduṣe'pi ca | sādhave ca sutāṃ dattvā daśayajñaphalaṃ labhet || 85 || yaḥ kanyāpālanaṃ kṛtvā karoti yadi vikrayam | vikretā dhanalobhena kumbhīpākaṃ sa gacchati || 86 || kanyāmūtraṃ purīṣaṃ ca tatra bhakṣati pātakī | kṛmibhirdaṃśitaḥ kākairyāvadindrāścaturdaśa || 87 || tadante vyādhisaṃyuktaḥ sa labhejjanma niścitam | vikrīṇāti māṃsabhāraṃ vahatyeva divāniśam || 88 || ityevamuktvā tulasī virarāma taponidhe | brahmovāca kiṃ karoṣi śaṅkhacūḍa saṃvādamanayā saha || 89 || gāndharveṇa vivāhena tvaṃ cāsyā grahaṇaṃ kuru | puruṣeṣvasi ratnaṃ tvaṃ strīṣu ratnaṃ tviyaṃ satī || 90 || vidagdhāyā vidagdhena saṅgamo guṇavānbhavet | nirvirodhasukhaṃ rājan ko vā tyajati durlabham || 91 || yo'virodhasukhatyāgī sa paśurnātra saṃśayaḥ | kiṃ parīkṣasi tvaṃ kāntamīdṛśaṃ guṇinaṃ sati || 92 || devānāmasurāṇāṃ ca dānavānāṃ vimardakam | yathā lakṣmīśca lakṣmīśe yathā kṛṣṇe ca rādhikā || 93 || yathā mayi ca sāvitrī bhavānī ca bhave yathā | yathā dharā varāhe ca dakṣiṇā ca yathādhvare || 94 || dyathātreranasūyā ca damayantī yathā nale | rohiṇī ca yathā candre yathā kāme ratiḥ satī || 95 || yathāditiḥ kaśyape ca vasiṣṭhe'rundhatī sakhī | yathāhalyā gautame ca devahūtiśca kardame || 96 || yathā bṛhaspatau tārā śatarūpā manau yathā | yathā ca dakṣiṇā yajñe yathā svāhā hutāśane || 97 || yathā śacī mahendre ca yathā puṣṭirgaṇeśvare | devasenā yathā skande dharme bhūrtiryathā satī || 98 || saubhāgyā supriyā tvaṃ ca śaṅkhacūḍe tathā bhava | anena sārdhaṃ suciraṃ sundareṇa ca sundari || 99 || sthāne sthāne vihāraṃ ca yathecchaṃ kuru santatam | paścātprāpyasi goloke śrīkṛṣṇaṃ punareva ca | caturbhujaṃ ca vaikuṇṭhe śaṅkhacūḍe mṛte sati || 100 ||
English translation
1-26. Narayana said Thus highly pleased, Tulasi went to sleep with a gladdened-heart. She, the daughter of Vrisadhvaja, was then in her blooming youth and while asleep, the Cupid, the God of five arrows, shot at her five arrows (by which one gets enchanted and swooned). Though the Devi was smeared with sandal paste and She slept on a bed strewn with flowers, her body was felt as if being burnt. Out of joy, the hairs stood on their ends all over her body; her eyes were reddened and her body began to quiver. Sometimes She felt uneasiness, sometimes dryness; sometimes She got faint; sometimes drowsiness and sometimes again pleasantness; sometimes she became conscious, sometimes sorrowful.
Sometimes she got up from her bed; sometimes she sat; and sometimes she fell again to sleep. The flower-bed, strewn with sandal-paste, appeared to her full of thorns; nice delicious fruits and cold water appeared to her like poison. Her house appeared to her like a hole in a ground and her fine garments seemed to her like fire. The mark of Sindura on her forehead appeared, as it were, a boil, a sore. She began to see in her dreams that one beautiful, well clothed, humorous, young man with smile in his lips, appeared to her. His body was besmeared with sandal-paste and decked with excellent jewels; garlands of forest flowers were suspending from his neck. Coming there, he was drinking the honey of her lotus face. He was speaking on love themes and on various other sweet topics. As if he was embracing amorously and enjoying the pleasures of intercourse. After the intercourse he was going away; again he was coming near.
The lady was addressing him, “O Darling! O Lord of my heart! Where do you go. Come close.” Again when she became conscious, she began to lament bitterly. Thus on entering in her youth, the Devi
Tulasi began to live in the hermitage of Badari (Plum fruit, it may signify womb. Those who visit Badari are not to enter again in any womb). On the other hand the great Yogi S’ankhachuda obtained the Krisna Mantra from Maharsi Jaigisavya and got siddhi (success) in Puskara Tirtha (sacred place of pilgrimage where one crosses the world). Holding on his neck the Kavacha named Sarvamangalamaya and obtaining the boon from Brahma as he desired, he arrived at Badari, by Brahma’s command. The signs of the blooming youth had just begun to be visible in the body of S’ankhachuda as if the God of Love incarnated in his body; his colour resembled that of white Champakas and all his body was decked with jewelled ornaments. His face resembled the autumnal full moon; his eyes were extended like the lotus leaves. The beautiful form was seen to sit in an excellent aerial car, made of pearls and jewels. Two jewel earrings, nice and elegant, suspended upto his cheek; his neck was adorned with Parijata flower garlands; and his body was smeared with Kumkum and scented sandal-paste. O Narada! Seeing S’ankhachuda coming near to her, Tulasi covered her face by her clothing and she, with a smiling countenance, cast repeatedly sidelong glances at him and bent her head low abashed in the expectation of a fresh intercourse. How beautiful was that clear face of her! It put down the autumnal moon in the background. The invaluable jewelled ornament were on her toes. Her braid of hair was surrounded by sweet scented Malati garlands. The invaluable jewelled wonderful earrings like the shape of a shark were hanging up to her cheek. Extraordinarily beautiful necklaces were seen being suspended to the middle of her breasts and added to the beauty thereof; on her arms and hand were jewelled bangles and conch ornaments; jewelled armlets and on fingers; excellent jewelled rings were seen. O Muni! Seeing that lovely beautiful chaste woman of good nature, S’ankhachuda came to her and taking his seat addressed her as follows
27. “O Proud One! O Auspicious One! Who are you? Whose daughter are you? You look fortunate and blessed among women. I am your silent slave. Talk with me.”
28-30. That beautiful eyed Tulasi, full of love, replied to S’ankhachuda with smiling countenance and face bent low “I am the daughter of the great king Vrisadhvaja. I have come to this forest for tapasya and am engaged in this. Who are you? What business have you to talk with me? You can go away wherever you like. I have heard in the S’astras that persons born of a noble family never speak with ladies of a respectable family in privacy.
31-71. Only those that are lewd, void of any knowledge in the Dharma S’astras, void of the Vedic knowledge and who are not Kulinas, like to speak with women in privacy. And those woman, too, that look externally beautiful but very passionate and the Death of males, who are sweet tongued but filled with venom in their hearts, those who are sweet externally but like a sword internally, those that are always bent in achieving their own selfish ends and those that become obedient to their husbands for their own selfish ends otherwise behaving as they like, those that are filled inside with dirty things and outside looking pleasant in their faces and eyes, whose characters are pronounced as defiled, what intelligent, learned and noble-minded man can trust them? Those women do not discriminate who are their friends or who are their enemies; they want always new persons. Whenever they see a man well dressed, they want to satisfy their own passions. And they pretend with great care that they are very chaste. They are the vessels of passion; they always attract the minds of others and they are very enthusiastic in satisfying their own lust. They verbally shew that they want other men to go away but at hearts, feelings for intercourse remain preponderant; whenever they see their paramours in private, they laugh and become very glad but externally their shame, knows no
bounds. When they do not have their intercourses with their paramours, they become self-conceited; their bodies burn with anger and they begin to quarrel. When their passions are satisfied fully, they become glad and when there is a deficiency in that, they become sorrowful. For the sake of good and sweet food and cold drinks, they want beautiful young persons, qualified and humorous. They consider witty young persons clever in holding intercourses, more dearly than their sons. And if that beloved one becomes incapable or aged, then he is considered as an enemy. Quarrels and anger then ensue. They devour these men as serpents eat rats.
They are boldness personified and they are the source of all evils and vices. Even Brahma, Visnu and Mahes’a remain deluded before them. They cannot find out any clue of their minds. They are the greatest obstacle in the path of tapasya and the closed doors for liberation. Devotion to Hari cannot reach those women. They are the repositories of Maya and they hold men fast by iron chains in this word. They are like magicians and false like dreams. They enchant others by external beauty; their lower parts are very ugly and filled with excrements, faeces, of foul scent and very unholy and smeared with blood. The Creator Bhagavan has created them as such, the Maya to the Mayavis and the venom to those who want liberation, and as invisible to those that want to have them.” Thus saying Tulasi stopped. O Narada! S’ankhachuda, then smilingly addressed her as follows “O Devi! What you have spoken is not wholly false; partly it is true and partly it is false. Now hear. The Creator has created this all-enchanting female form into two parts. One is praiseworthy and the other is not. He has created Laksmi, Sarasvati, Durga, Savitri and Radha and others as the primary causes of creation; so there are the prime creations: Those women that are born of their parts, are auspicious, glorious and much praiseworthy. S’atarupa,
Devahuti, Svadha, Svaha, Daksina Chhayavati, Rohini, Varunani, S’achi, the wife of Kuvera, Diti, Aditi, Lopamudra, Anasuya, Kautabhi (Kotari), Tulasi, Ahalya, Arundhati, Mena, Tara, Mandodari, Damayanti, Vedavati, Ganga, Manasa, Pusti, Tusti, Smriti, Medha, Kalika, Vasundhara, Sasthi, Mangalachandi, Murti, wife of Dharma. Svasti, S’raddha; S’anti, Kanti, Ksanti, Nidra, Tandra, Ksudha,
Pipasa, Sandhya, Ratri, Diva, Sampatti, Dhriti, Kirti, Knya, S’obha, Prabha, S’iva, and other women born of the Prime Prakritis, all are excellent in every Yuga. The prostitutes of the heavens are also born of the above women in their parts and parts of parts. They are not praiseworthy in the universe; they are all regarded as unchaste women. Those women that are of Sattva Gunas are all excellent and endowed with influence. In the universe they are good, chaste and praiseworthy. This is not false. The Pandits declare them excellent. Those that are of Rajo Gunas, and Tamo Gunas are not so praiseworthy. Those women that are of Rajo Gunas are known as middling. They are always fond of enjoyments, yield to them, and always ready to achieve their own ends. These women are generally insincere, delusive, and outside the pale of religious duties.
Therefore they are generally unchaste. The Pandits consider them as middling. Those women that are of Tamo Gunas are considered as worst. Those born of noble families, can never speak with other wives in a private place or when they are alone. By Brahma’s command I have come to you. O Fair One! I will marry you now according to the Gandharba method. My name is S’ankhachuda.
The Devas fly away from me out of terror. Before I was the intimate S’akha (friend) of S’ri Hah, by the name of Sudama. Now, by Radhika’s curse I am born in the family of the Danavas. I was a Parisad (attendant) of S’ri Krisna and the chief of the eight Gopas. Now, by Radhika’s curse I am born as S’ankhachuda, the Indra of the Danavas. By S’ri Krisna’s grace and by His mantra, I am Jatismara (know of my past births). You, too, are Jatismara Tulasi. S’ri Krisna enjoyed you before. By Radhika’s anger, you are now born in Bharata. I was very eager to enjoy you then; out of Radhika’s fear I could not.”
72-87. Thus saying, S’ankhachuda stopped. Then Tulasi gladly and smilingly replied “Such persons (like you) are famous in this world; good women desire such husbands. Really, I am now defeated by you in argument. The man who is conquered by woman is very
impure and blamed by the community. The Pith Lokas, the Deva Lokas, and the Gandharba Loka, too, look upon men, overpowered by women, as mean, despicable. Even father, mother, brother, etc., hate them mentally. It is said in the Vedas that the impurities during birth and death are expiated by a ten days observances for the Brahmanas, by twelve days observances for the Ksattriyas, by fifteen days observances for the Vais’yas and by one month’s observances for the S’udras and other low castes. But the impurity of the man who is conquered by women cannot be expiated by any other means except (his dead body) being burned in the funeral pyre. The Piths never accept willingly the pindas and offerings of water (Tarpanas) offered by the women-conquered men. So much so that the Devas even hesitate to accept flowers, water, etc., offered by them on their names. Those whose hearts are entirely subdued by men, do not acquire any fruits from their knowledge, Tapasya, Japam, fire sacrifices, worship, learning and fame. I tested you to ascertain your strength in learning. It is highly advisable to choose one’s husband by examining his merits and defects. Sin equivalent to the murder of a Brahmin is committed if one gives in marriage one’s daughter to one void of all qualifications, to an old man, to one who is ignorant, to a poor, illiterate, diseased, ugly, very angry, very harsh, lame, devoid of limbs, deaf, dumb, inanimate like, and who is impotent. If one gives in marriage a daughter to a young man of good character, learned, well qualified and of a peaceful temper, one acquires the fruits of performing ten horse sacrifices. If one nourishes a daughter and sells her out of greed for money, one falls to the Kumbhipaka hell. That sinner drinks the urine and eats the excrements of that daughter, remaining in that hell. For a period equal to the fourteen Indra’s life-periods they are bitten by worms and crows. At the expiry of this period, they will have to be born in this world of men as diseased persons. In their human births they will have to earn their livelihood by selling flesh and carrying flesh.”
88-100. Thus saying, when Tulasi stopped, Brahma appeared on the scene and addressed S’ankachuda O S’ankhachuda! Why are you spending uselessly your time in vain talks with Tulasi? Marry her soon by the Gandharba method. As you are a gem amongst males, so She is a gem amongst females. It is a very happy union between a humorous lover and a humorous beloved. O King! Who despises the great happiness when it is at one’s hand! He who forsakes the pleasure is worse than a beast in this world. O Tulasi! And what for are you testing the nobly qualified person who is the tormentor of the Devas, Asuras and Danavas. O Child! As Laksmi Devi is of Narayana, as Radhika is of Krisna; as is My Savitri, as Bhava’s is Bhavani, as Boar's is Earth, as Yajha’s is Daksina, Atri’s Anasuya, Gautama’s Ahalya, Moon’s Rohini, Brihaspati’s Tara, Manu’s S’atarupa, Kandarpa’s Rati, Kas’yapa’s Aditi, Vas’istha’s Arundhati, Karddama’s Devahuti, Fire’s Svaha, Indra’s S’achi, Ganes’a’s Pusti, Skanda’s Devasena, and Dharma’s Murti, so let you be the dear wife of S’ankhachuda. Let you remain with S’ankhachuda, beautiful as he is, for a long time, and enjoy with him in various places as you like. When S’ankhachuda will quit his mortal frame, you would go to Goloka and enjoy easily with the two-armed S’ri Krisna, and in Vaikuntha with the four-armed Krisna and with great gladness.
Here ends the Eighteenth Chapter of the Ninth Book on the union of S’ankhachuda with Tulasi in the Mahapuranam S’ri Mad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyasa.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24506, revision 75090 (2016-07-25T03:15:19Z). English is Swami Vijñanananda’s complete 1921–23 public-domain translation, controlled against the archival OCR and its chapter page at https://sacred-texts.com/hin/db/bk09ch18.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.