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Bhūmi-khaṇḍa · Chapter 53

Chapter 53

Unit 135 of 693Bhūmi-khaṇḍa · Chapter 53Bhūmi-khaṇḍa · Chapter 531 source entries

Bhūmi-khaṇḍa · Chapter 53

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सुकलोवाच- एवं धर्मं श्रुतं पूर्वं पुराणेषु तदा मया । पतिहीना कथं भोगं करिष्ये पापनिश्चया १। कांतेन तु विना तेन जीवं काये न धारये । विष्णुरुवाच- एवमुक्त्वा परं धर्मं पतिव्रतमनुत्तमम् २। तास्तु सख्यो वरा नार्यो हर्षेण महतान्विताः । श्रुत्वा धर्मं परं पुण्यं नारीणां गतिदायकम् ३। स्तुवंति तां महाभागां सुकलां धर्मवत्सलाम् । ब्राह्मणाश्च सुराः सर्वे पुण्यस्त्रियो नरोत्तम ४। तस्या ध्यानं प्रकुर्वंति पतिकामप्रभावतः । अत्यर्थं दृढतामिंद्र सुःविचिंत्य सुरेश्वरः ५। सुकलायाः परं भावं सुविचार्यामरेश्वरः । चालये धैर्यमस्याश्च पतिस्नेहं न संशयः ६। सस्मार मन्मथं देवं त्वरमाणः सुराधिपः । पुष्पचापं स संगृह्य मीनकेतुः समागतः ७। प्रियया च तया युक्तो रत्या दृष्टमहाबलः । बद्धांजलिपुटो भूत्वा सहस्राक्षमुवाच सः ८। कस्मादहं त्वया नाथ अधुना संस्मृतो विभो । आदेशो दीयतां मेद्य सर्वभावेन मानद ९। इंद्र उवाच- सुकलेयं महाभागा पतिव्रतपरायणा । शृणुष्व कामदेव त्वं कुरु साहाय्यमुत्तमम् १०। निष्कर्षय महाभागां सुकलां पुण्यमंगलाम् । तच्छ्रुत्वा वचनं तस्य शक्रस्य तमथाब्रवीत् ११। एवमस्तु सहस्राक्ष करिष्यामि न संशयः । साहाय्यं देवदेवेश तव कौतुककारणात् १२। एवमुक्त्वा महातेजाः कंदर्पो मुनिदुर्जयः । देवाञ्जेतुं समर्थोऽहं समुनीनृषिसत्तमान् १३। किं पुनः कामिनीं देव यस्या अंगे न वै बलम् । कामिनीनामहं देव अंगेषु निवसाम्यहम् १४। भाले कुचेषु नेत्रेषु कचाग्रेषु च सर्वदा । नाभौ कट्यां पृष्ठदेशे जघने योनिमंडले १५। अधरे दंतभागेषु कक्षायां हि न संशयः । अंगेष्वेवं प्रत्यंगेषु सर्वत्र निवसाम्यहम् १६। नारी मम गृहं देव सदा तत्र वसाम्यहम् । तत्रस्थः पुरुषान्सर्वान्मारयामि न संशयः १७। स्वभावेनाबलादेव संतप्ता मम मार्गणैः । पितरं मातरं दृष्ट्वा अन्यं स्वजनबांधवम् १८। सुरूपं सगुणं देव मम बाणा हता सती । चलते नात्र संदेहो विपाकं नैव चिंतयेत् १९। योनिः स्पंदेत नारीणां स्तनाग्रौ च सुरेश्वर । नास्ति धैर्यं सुरेशान सुकलां नाशयाम्यहम् २०। इंद्र उवाच- पुरुषोहं भविष्यामि रूपवान्गुणवान्धनी । कौतुकार्थमिमां नारीं चालयामि मनोभव २१। नैव कामान्न संत्रासान्न वा लोभान्न कारणात् । न वै मोहान्न वै क्रोधात्सत्यं सत्यं रतिप्रिय २२। कथं मे दृश्यते तस्या महत्सत्यं पतिव्रतम् । निष्कर्षिष्य इतो गत्वा भवन्मोहोत्र कारणम् २३। एवं कामं च संदिश्य जगाम सुरराट्स्वयम् । आत्मविकृतिसंभूतो रूपवान्गुणवान्स्वयम् २४। सर्वाभरणशोभांगः सर्वभोगसमन्वितः । भोगलीलासमाकीर्णः सर्वदौदार्यसंयुतः २५। यत्र सा तिष्ठते देवी कृकलस्य प्रिया नृप । आत्मलीलां स्वरूपं च गुणं भावं प्रदर्शयेत् २६। नैव पश्यति सा तं तु पुरुषं रूपसंपदम् । यत्रयत्र व्रजेत्सा हि तत्र तां पश्यते नृप २७। साभिलाषेण मनसा तामेवं परिपश्यति । कामचेष्टां सहस्राक्षोऽदर्शयत्सर्वभावकैः २८। चतुष्पथे पथे तीर्थे यत्र देवी प्रयाति सा । तत्रतत्र सहस्राक्षस्तामेव परिपश्यति २९। इंद्रेण प्रेषिता दूती सुकलां प्रति सा गता । सुकलां सुमहाभागां प्रत्युवाच प्रहस्य वै ३०। अहो सत्यमहोधैर्यमहो कांतिरहो क्षमा । अस्या रूपेण संसारे नास्ति नारी वरानना ३१। का त्वं भवसि कल्याणि कस्य भार्या भविष्यसि । यस्य त्वं सगुणा भार्या स धन्यः पुण्यभाग्भुवि ३२। तस्यास्तु वचनं श्रुत्वा तामुवाच मनस्विनी । वैश्यजात्यां समुत्पन्नो धर्मात्मा सत्यवत्सलः ३३। तस्याहं हि प्रिया भार्या सत्यसंधस्य धीमतः । कृकलस्यापि वैश्यस्य सत्यमेव वदामि ते ३४। मम भर्ता स धर्मात्मा तीर्थयात्रां गतः सुधीः । तस्मिन्गते महाभागे मम भर्तरि संप्रति ३५। अतिक्रांताः शृणुष्व त्वं त्रयश्चैवापि वत्सराः । ततोहं दुःखिता जाता विना तेन महात्मना ३६। एतत्ते सर्वमाख्यातमात्मवृत्तांतमेव ते । भवती पृच्छते मां का भविष्यति वदस्व मे ३७। सुकलाया वचः श्रुत्वा दूत्या आभाषितं पुनः । मामेवं पृच्छसे भद्रे तत्ते सर्वं वदाम्यहम् ३८। अहं तवांतिकं प्राप्ता कार्यार्थं वरवर्णिनि । श्रूयतामभिधास्यामि श्रुत्वा चैवाव धार्यताम् ३९। गतस्ते निर्घृणो भर्ता त्वां त्यक्त्वा तु वरानने । किं करिष्यसि तेनापि प्रियाघातकरेण च ४०। यस्त्वां त्यक्त्वा गतः पापी साध्व्याचारसमन्विताम् । किं वा स ते गतो बाले तत्र जीवति वै मृतः ४१। किं करिष्यति तेनैवं भवती खिद्यते वृथा । कस्मान्नाशयते चांगं दिव्यं हेमसमप्रभम् ४२। बाल्ये वयसि संप्राप्ते मानवो न च विंदति । एकं सुखं महाभागे बालक्रीडां विना शुभे ४३। वार्द्धके दुःखसंप्राप्तिर्जरा कायं प्रहिंसयेत् । तारुण्ये भुज्यते भोगः सुखात्सर्वो वरानने ४४। यावत्तिष्ठति तारुण्यं तावद्भुंजंति मानवाः । सुखभोगादिकं सर्वं स्वेच्छया रमते नरः ४५। यावत्तिष्ठति तारुण्यं तावद्भोगान्प्रभुंजते । वयस्यपि गते भद्रे तारुण्ये किं करिष्यति ४६। संप्राप्ते वार्द्धके देवि किंचित्कार्यं न सिध्यति । स्थविरश्चिंतयेन्नित्यं सुखकार्यं न गच्छति ४७। वयस्यपि गते बाले क्रियते सेतुबंधनम् । तादृशोयं भवेत्कायस्तारुण्ये तु गते शुभे ४८। तस्माद्भुंक्ष्व सुखेनापि पिबस्व मधुमाधवीम् । कामाबाणा दहंत्यंगं तवेमे चारुलोचने ४९। अयमेकः समायातः पुरुषो रूपवान्गुणी । अयं हि पुरुषव्याघ्रः सर्वज्ञो गुणवान्धनी ५०। तवार्थे नित्यसंयुक्तः स्नेहेन वरवर्णिनि । सुकलोवाच- बाल्यं नास्त्यपि जीवस्य तारुण्यं नास्ति जीविते ५१। वृद्धत्वं नास्ति चैवास्य स्वयंसिद्धः सुसिद्धिदः । अमरो निर्जरो व्यापी सुसिद्धः सर्ववित्तमः ५२। अकामः कामदो लोके आत्मरूपेण वर्तते । यथा गेहस्य संस्थानं तथा कायस्य दृश्यते ५३। यथा वार्द्धकिना कायस्तथा सूत्रेण मंदिरम् । अनेककाष्ठसंघातैर्नाना दारुसमुच्चयैः ५४। मृत्तिकयोदकेनापि समंतात्परिणामयेत् । लिपितं लेपकैः काष्ठं चित्रं भवति चित्रकैः ५५। प्रथमं रूपमायाति गृहं सूत्रेण सूत्रितम् । पुष्णंति च स्वयं तत्तु लेपनाद्वै दिने दिने ५६। वायुनांदोलितं नित्यं गृहं च मलिनायते । मध्यमो वर्तुतः कालो गृहस्य परिकथ्यते ५७। रूपहानिर्भवेत्तस्य गृहस्वामी विलेपयेत् । स्वेच्छया च गृहस्वामी रूपवत्त्वं नयेद्गृहम् ५८। तारुण्यं तस्य गेहस्य दूतिके परिकथ्यते । काष्ठसंघैश्च जीर्णत्वं बहुकालैः प्रयाति सः ५९। स्थानभ्रष्टाः प्रजायंते मूलाग्रे प्रचलंति ते । न सहेल्लेपनाभारमाधारेण प्रतिष्ठति ६०। एतद्गृहस्य वार्द्धक्यं कथितं शृणु दूतिके । पतमानं गृहं दृष्ट्वा गृहस्वामी परित्यजेत् ६१। गृहमन्यं प्रवेशाय प्रयात्येव हि सत्वरम् । तथा बाल्यं च तारुण्यं नृणां वृद्धत्वमेव च ६२। स बाल्ये बालरूपश्च ज्ञानहीनं प्रकारयेत् । चित्रयेत्कायमेवापि वस्त्रालंकारभूषणैः ६३। लेपनैश्चंदनैश्चान्यैस्तांबूलप्रभवादिभिः । कायस्तरुणतां याति अतिरूपो विजायते ६४। बाह्याभ्यंतरमेवापि रसैः सर्वैः प्रपोषयेत् । तेन पोषणभावेन परिपुष्टः प्रजायते ६५। जायते मांसवृद्धिस्तु रसैश्चापि नवोत्तमा । यांति विस्तरतां राजन्नंगान्याप्यायितान्यपि ६६। प्रत्यंगानि रसैश्चैव स्वंस्वं रूपं प्रयांति वै । दंताधरौ स्तनौ बाहू कटिपृष्ठमुरू उभे ६७। हस्तपादतलौ तद्वद्वृद्धित्वं प्रतिपेदिरे । उभाभ्यामपि तान्येव वृद्धिमायांति तानि वै ६८। अंगानि रसमांसाभ्यां सुरूपाणि भवंति ते । तैः स्वरूपैर्भवेन्मर्त्यो रसबद्धश्च दूतिके ६९। सुरूपः कथ्यते मर्त्यो लोके केन प्रियो भवेत् । विष्ठामूत्रस्य वै कोशः काय एष च दूतिके ७०। अपवित्रशरीरोयं सदा स्रवति निर्घृणः । तस्य किं वर्ण्यते रूपं जलबुद्बुदवच्छुभे ७१। यावत्पंचाशद्वर्षाणि तावत्तिष्ठति वै दृढः । पश्चाच्च जायते हानिस्तस्यैवापि दिनेदिने ७२। दंताः शिथिलतां यांति तथा लालायते मुखम् । चक्षुर्भ्यामपि पश्येन्न कर्णाभ्यां न शृणोति च ७३। गतिं कर्तुं न शक्नोति हस्तपादैश्च दूतिके । अक्षमो जायते कायो जराकालेन पीडितः ७४। तद्रसः शोषमायाति जराग्नितापशोषितः । अक्षमो जायते दूति केन रूपत्वमिष्यते ७५। यथा जीर्णं गृहं याति क्षयमेवं न संशयः । तथा संक्षयमायाति वार्द्धके तु कलेवरम् ७६। ममरूपं समायातं वर्णस्येवं दिने दिने । केनाहं रूपसंयुक्ता केन रूपत्वमिष्यते ७७। यथा जीर्णं गृहं याति केनासौ पुरुषो बली । यस्यार्थमागता दूति भवती केन शंसति ७८। किमु चैव त्वया दृष्टं ममांगे वद सांप्रतम् । तस्यांगादिह हीनं च दूति नास्त्यधिकं तथा ७९। यथा त्वं च तथासौवै तथाहं नात्र संशयः । कस्य रूपं न विद्येत रूपवान्नास्ति भूतले ८०। उच्छ्रायाः पतनांताश्च नगास्तु गिरयः शुभे । कालेन पीडिता यांति तद्वद्भूताश्च नान्यथा ८१। अरूपो रूपवान्दिव्य आत्मा सर्वगतः शुचिः । स्थावरेष्वेव सर्वेषु जंगमेषु च दूतिके ८२। एको निवसते शुद्धो घटेष्वेकं यथोदकम् । घटनाशात्प्रयात्येकमेकत्वं त्वं न बुध्यसे ८३। पिंडनाशादयं चात्मा एकरूपो विजायते । एकं रूपं मया दृष्टं संसारे वसता सदा ८४। एवं वद स्वतं ज्ञात्वा यस्यार्थमिह चागता । दर्शयस्व अपूर्वं मे यदि भोक्तुमिहेच्छसि ८५। व्याधिना पीड्यमानस्य कफेनापि वृतस्य च । अंगाद्विचलते शोणः स्थानभ्रष्टोभिजायते ८६। अंगसंधिषु सर्वासु पलत्वं चांतरं गतः । एकतो नाशमायाति स्वं हि रूपं परित्यजेत् ८७। विष्ठात्वं जायते शीघ्रं कृमिभिश्च भवेत्किल । तद्वद्दुःखकरं वापि निजरूपं परित्यजेत् ८८। श्रूयतां जायते पश्चात्कृमिदुर्गंधसंकुलम् । जायंते तत्र वै यूकाः कृमयो वा न संशयः ८९। सकृमिः कुरुते स्फोटं कंडूं च परिदारुणाम् । व्यथामुत्पादयेद्यूका सर्वांगं परिचालयेत् ९०। नखाग्रैर्घृष्यमाणा सा कंडूः शांता प्रजायते । तद्वत्तैश्च शृणुष्वैव सुरतस्य न संशयः ९१। भुंजत्येव रसान्मर्त्यः सुभिक्षान्पिबते पुनः । वायुना तेन प्राणेन पाकस्थानं प्रणीयते ९२। यद्भक्तं प्राणिभिर्दूति पाकस्थानं गतं पुनः । सर्वं तत्पिहितं तत्र वायुर्वै पातयेन्मलम् ९३। सारभूतो रसस्तत्र तद्रक्तश्च प्रजायते । निर्मलः शुद्धवीर्यस्तु ब्रह्मस्थानं प्रयाति च ९४। आकृष्टः स समानेन नीतस्तेनापि वायुना । स्थानं न लभते वीर्यं चंचलत्वेन वर्तते ९५। प्राणिनां हि कपालेषु कृमयः संति पंच वै । द्वावेतौ कर्णमूले तु नेत्रस्थाने ततः पुनः ९६। कनिष्ठांगुलिमानेन रक्तपुच्छाश्च दूतिके । नवनीतस्य वर्णेन कृष्णपुच्छा न संशयः ९७। तेषां नामापि भद्रे त्वं मत्तो निगदितं शृणु । पिंगली शृंखली नाम द्वौ कृमी कर्णमूलयोः ९८। चपलः पिप्पलश्चैव द्वावेतौ नासिकाग्रयोः । शृंगली जंगली चान्यौ नेत्रयोरंतरस्थितौ ९९। कृमीणां शतपंचाशत्तादृग्भूता न संशयः । भालांतेवस्थिताः सर्वे राजिकायाः प्रमाणतः १००। कपालरोगिणः सर्वे विकुर्वंति न संशयः । केशद्वयं मुखे तस्य विद्यते शृणु दूतिके १०१। प्राणिनां संक्षयं विद्धि तत्क्षणे हि न संशयः । स्वस्थाने संस्थितस्यापि प्राजापत्यस्य वै मुखे १०२। तद्वीर्यं रसरूपेण पतते नात्र संशयः । मुखेन पिबते वीर्यं तेन मत्तः प्रजायते १०३। तालुमध्यप्रदेशे च चंचलत्वेन वर्तते । इडा च पिंगला नाडी सुषुम्णाख्या च संस्थिता १०४। सुबलेनापि तस्यैव नाडिका जालपंजरे । कामकंडूर्भवेद्दूति सर्वेषां प्राणिनां किल १०५। पुंसश्च स्फुरते लिंगं नार्या योनिश्च दूतिके । स्त्रीपुंसौ संप्रमत्तौ तु व्रजतः संगमं ततः १०६। कायेन कायसंघृष्टिर्मैथुनेन हि जायते । क्षणमात्रं सुखं काये पुनः कंडूश्च तादृशी १०७। सर्वत्र दृश्यते दूति भाव एवंविधः किल । व्रज त्वमात्मनः स्थानं नैवास्त्यत्र अपूर्वता १०८। अपूर्वं नास्ति मे किंचित्करोम्येव न संशयः १०९। इति श्रीपद्मपुराणे भूमिखंडे वेनोपाख्याने सुकलाचरित्रे त्रिपंचाशत्तमोऽध्यायः ५३।

sukalovāca- evaṃ dharmaṃ śrutaṃ pūrvaṃ purāṇeṣu tadā mayā | patihīnā kathaṃ bhogaṃ kariṣye pāpaniścayā 1| kāṃtena tu vinā tena jīvaṃ kāye na dhāraye | viṣṇuruvāca- evamuktvā paraṃ dharmaṃ pativratamanuttamam 2| tāstu sakhyo varā nāryo harṣeṇa mahatānvitāḥ | śrutvā dharmaṃ paraṃ puṇyaṃ nārīṇāṃ gatidāyakam 3| stuvaṃti tāṃ mahābhāgāṃ sukalāṃ dharmavatsalām | brāhmaṇāśca surāḥ sarve puṇyastriyo narottama 4| tasyā dhyānaṃ prakurvaṃti patikāmaprabhāvataḥ | atyarthaṃ dṛḍhatāmiṃdra suḥviciṃtya sureśvaraḥ 5| sukalāyāḥ paraṃ bhāvaṃ suvicāryāmareśvaraḥ | cālaye dhairyamasyāśca patisnehaṃ na saṃśayaḥ 6| sasmāra manmathaṃ devaṃ tvaramāṇaḥ surādhipaḥ | puṣpacāpaṃ sa saṃgṛhya mīnaketuḥ samāgataḥ 7| priyayā ca tayā yukto ratyā dṛṣṭamahābalaḥ | baddhāṃjalipuṭo bhūtvā sahasrākṣamuvāca saḥ 8| kasmādahaṃ tvayā nātha adhunā saṃsmṛto vibho | ādeśo dīyatāṃ medya sarvabhāvena mānada 9| iṃdra uvāca- sukaleyaṃ mahābhāgā pativrataparāyaṇā | śṛṇuṣva kāmadeva tvaṃ kuru sāhāyyamuttamam 10| niṣkarṣaya mahābhāgāṃ sukalāṃ puṇyamaṃgalām | tacchrutvā vacanaṃ tasya śakrasya tamathābravīt 11| evamastu sahasrākṣa kariṣyāmi na saṃśayaḥ | sāhāyyaṃ devadeveśa tava kautukakāraṇāt 12| evamuktvā mahātejāḥ kaṃdarpo munidurjayaḥ | devāñjetuṃ samartho'haṃ samunīnṛṣisattamān 13| kiṃ punaḥ kāminīṃ deva yasyā aṃge na vai balam | kāminīnāmahaṃ deva aṃgeṣu nivasāmyaham 14| bhāle kuceṣu netreṣu kacāgreṣu ca sarvadā | nābhau kaṭyāṃ pṛṣṭhadeśe jaghane yonimaṃḍale 15| adhare daṃtabhāgeṣu kakṣāyāṃ hi na saṃśayaḥ | aṃgeṣvevaṃ pratyaṃgeṣu sarvatra nivasāmyaham 16| nārī mama gṛhaṃ deva sadā tatra vasāmyaham | tatrasthaḥ puruṣānsarvānmārayāmi na saṃśayaḥ 17| svabhāvenābalādeva saṃtaptā mama mārgaṇaiḥ | pitaraṃ mātaraṃ dṛṣṭvā anyaṃ svajanabāṃdhavam 18| surūpaṃ saguṇaṃ deva mama bāṇā hatā satī | calate nātra saṃdeho vipākaṃ naiva ciṃtayet 19| yoniḥ spaṃdeta nārīṇāṃ stanāgrau ca sureśvara | nāsti dhairyaṃ sureśāna sukalāṃ nāśayāmyaham 20| iṃdra uvāca- puruṣohaṃ bhaviṣyāmi rūpavānguṇavāndhanī | kautukārthamimāṃ nārīṃ cālayāmi manobhava 21| naiva kāmānna saṃtrāsānna vā lobhānna kāraṇāt | na vai mohānna vai krodhātsatyaṃ satyaṃ ratipriya 22| kathaṃ me dṛśyate tasyā mahatsatyaṃ pativratam | niṣkarṣiṣya ito gatvā bhavanmohotra kāraṇam 23| evaṃ kāmaṃ ca saṃdiśya jagāma surarāṭsvayam | ātmavikṛtisaṃbhūto rūpavānguṇavānsvayam 24| sarvābharaṇaśobhāṃgaḥ sarvabhogasamanvitaḥ | bhogalīlāsamākīrṇaḥ sarvadaudāryasaṃyutaḥ 25| yatra sā tiṣṭhate devī kṛkalasya priyā nṛpa | ātmalīlāṃ svarūpaṃ ca guṇaṃ bhāvaṃ pradarśayet 26| naiva paśyati sā taṃ tu puruṣaṃ rūpasaṃpadam | yatrayatra vrajetsā hi tatra tāṃ paśyate nṛpa 27| sābhilāṣeṇa manasā tāmevaṃ paripaśyati | kāmaceṣṭāṃ sahasrākṣo'darśayatsarvabhāvakaiḥ 28| catuṣpathe pathe tīrthe yatra devī prayāti sā | tatratatra sahasrākṣastāmeva paripaśyati 29| iṃdreṇa preṣitā dūtī sukalāṃ prati sā gatā | sukalāṃ sumahābhāgāṃ pratyuvāca prahasya vai 30| aho satyamahodhairyamaho kāṃtiraho kṣamā | asyā rūpeṇa saṃsāre nāsti nārī varānanā 31| kā tvaṃ bhavasi kalyāṇi kasya bhāryā bhaviṣyasi | yasya tvaṃ saguṇā bhāryā sa dhanyaḥ puṇyabhāgbhuvi 32| tasyāstu vacanaṃ śrutvā tāmuvāca manasvinī | vaiśyajātyāṃ samutpanno dharmātmā satyavatsalaḥ 33| tasyāhaṃ hi priyā bhāryā satyasaṃdhasya dhīmataḥ | kṛkalasyāpi vaiśyasya satyameva vadāmi te 34| mama bhartā sa dharmātmā tīrthayātrāṃ gataḥ sudhīḥ | tasmingate mahābhāge mama bhartari saṃprati 35| atikrāṃtāḥ śṛṇuṣva tvaṃ trayaścaivāpi vatsarāḥ | tatohaṃ duḥkhitā jātā vinā tena mahātmanā 36| etatte sarvamākhyātamātmavṛttāṃtameva te | bhavatī pṛcchate māṃ kā bhaviṣyati vadasva me 37| sukalāyā vacaḥ śrutvā dūtyā ābhāṣitaṃ punaḥ | māmevaṃ pṛcchase bhadre tatte sarvaṃ vadāmyaham 38| ahaṃ tavāṃtikaṃ prāptā kāryārthaṃ varavarṇini | śrūyatāmabhidhāsyāmi śrutvā caivāva dhāryatām 39| gataste nirghṛṇo bhartā tvāṃ tyaktvā tu varānane | kiṃ kariṣyasi tenāpi priyāghātakareṇa ca 40| yastvāṃ tyaktvā gataḥ pāpī sādhvyācārasamanvitām | kiṃ vā sa te gato bāle tatra jīvati vai mṛtaḥ 41| kiṃ kariṣyati tenaivaṃ bhavatī khidyate vṛthā | kasmānnāśayate cāṃgaṃ divyaṃ hemasamaprabham 42| bālye vayasi saṃprāpte mānavo na ca viṃdati | ekaṃ sukhaṃ mahābhāge bālakrīḍāṃ vinā śubhe 43| vārddhake duḥkhasaṃprāptirjarā kāyaṃ prahiṃsayet | tāruṇye bhujyate bhogaḥ sukhātsarvo varānane 44| yāvattiṣṭhati tāruṇyaṃ tāvadbhuṃjaṃti mānavāḥ | sukhabhogādikaṃ sarvaṃ svecchayā ramate naraḥ 45| yāvattiṣṭhati tāruṇyaṃ tāvadbhogānprabhuṃjate | vayasyapi gate bhadre tāruṇye kiṃ kariṣyati 46| saṃprāpte vārddhake devi kiṃcitkāryaṃ na sidhyati | sthaviraściṃtayennityaṃ sukhakāryaṃ na gacchati 47| vayasyapi gate bāle kriyate setubaṃdhanam | tādṛśoyaṃ bhavetkāyastāruṇye tu gate śubhe 48| tasmādbhuṃkṣva sukhenāpi pibasva madhumādhavīm | kāmābāṇā dahaṃtyaṃgaṃ taveme cārulocane 49| ayamekaḥ samāyātaḥ puruṣo rūpavānguṇī | ayaṃ hi puruṣavyāghraḥ sarvajño guṇavāndhanī 50| tavārthe nityasaṃyuktaḥ snehena varavarṇini | sukalovāca- bālyaṃ nāstyapi jīvasya tāruṇyaṃ nāsti jīvite 51| vṛddhatvaṃ nāsti caivāsya svayaṃsiddhaḥ susiddhidaḥ | amaro nirjaro vyāpī susiddhaḥ sarvavittamaḥ 52| akāmaḥ kāmado loke ātmarūpeṇa vartate | yathā gehasya saṃsthānaṃ tathā kāyasya dṛśyate 53| yathā vārddhakinā kāyastathā sūtreṇa maṃdiram | anekakāṣṭhasaṃghātairnānā dārusamuccayaiḥ 54| mṛttikayodakenāpi samaṃtātpariṇāmayet | lipitaṃ lepakaiḥ kāṣṭhaṃ citraṃ bhavati citrakaiḥ 55| prathamaṃ rūpamāyāti gṛhaṃ sūtreṇa sūtritam | puṣṇaṃti ca svayaṃ tattu lepanādvai dine dine 56| vāyunāṃdolitaṃ nityaṃ gṛhaṃ ca malināyate | madhyamo vartutaḥ kālo gṛhasya parikathyate 57| rūpahānirbhavettasya gṛhasvāmī vilepayet | svecchayā ca gṛhasvāmī rūpavattvaṃ nayedgṛham 58| tāruṇyaṃ tasya gehasya dūtike parikathyate | kāṣṭhasaṃghaiśca jīrṇatvaṃ bahukālaiḥ prayāti saḥ 59| sthānabhraṣṭāḥ prajāyaṃte mūlāgre pracalaṃti te | na sahellepanābhāramādhāreṇa pratiṣṭhati 60| etadgṛhasya vārddhakyaṃ kathitaṃ śṛṇu dūtike | patamānaṃ gṛhaṃ dṛṣṭvā gṛhasvāmī parityajet 61| gṛhamanyaṃ praveśāya prayātyeva hi satvaram | tathā bālyaṃ ca tāruṇyaṃ nṛṇāṃ vṛddhatvameva ca 62| sa bālye bālarūpaśca jñānahīnaṃ prakārayet | citrayetkāyamevāpi vastrālaṃkārabhūṣaṇaiḥ 63| lepanaiścaṃdanaiścānyaistāṃbūlaprabhavādibhiḥ | kāyastaruṇatāṃ yāti atirūpo vijāyate 64| bāhyābhyaṃtaramevāpi rasaiḥ sarvaiḥ prapoṣayet | tena poṣaṇabhāvena paripuṣṭaḥ prajāyate 65| jāyate māṃsavṛddhistu rasaiścāpi navottamā | yāṃti vistaratāṃ rājannaṃgānyāpyāyitānyapi 66| pratyaṃgāni rasaiścaiva svaṃsvaṃ rūpaṃ prayāṃti vai | daṃtādharau stanau bāhū kaṭipṛṣṭhamurū ubhe 67| hastapādatalau tadvadvṛddhitvaṃ pratipedire | ubhābhyāmapi tānyeva vṛddhimāyāṃti tāni vai 68| aṃgāni rasamāṃsābhyāṃ surūpāṇi bhavaṃti te | taiḥ svarūpairbhavenmartyo rasabaddhaśca dūtike 69| surūpaḥ kathyate martyo loke kena priyo bhavet | viṣṭhāmūtrasya vai kośaḥ kāya eṣa ca dūtike 70| apavitraśarīroyaṃ sadā sravati nirghṛṇaḥ | tasya kiṃ varṇyate rūpaṃ jalabudbudavacchubhe 71| yāvatpaṃcāśadvarṣāṇi tāvattiṣṭhati vai dṛḍhaḥ | paścācca jāyate hānistasyaivāpi dinedine 72| daṃtāḥ śithilatāṃ yāṃti tathā lālāyate mukham | cakṣurbhyāmapi paśyenna karṇābhyāṃ na śṛṇoti ca 73| gatiṃ kartuṃ na śaknoti hastapādaiśca dūtike | akṣamo jāyate kāyo jarākālena pīḍitaḥ 74| tadrasaḥ śoṣamāyāti jarāgnitāpaśoṣitaḥ | akṣamo jāyate dūti kena rūpatvamiṣyate 75| yathā jīrṇaṃ gṛhaṃ yāti kṣayamevaṃ na saṃśayaḥ | tathā saṃkṣayamāyāti vārddhake tu kalevaram 76| mamarūpaṃ samāyātaṃ varṇasyevaṃ dine dine | kenāhaṃ rūpasaṃyuktā kena rūpatvamiṣyate 77| yathā jīrṇaṃ gṛhaṃ yāti kenāsau puruṣo balī | yasyārthamāgatā dūti bhavatī kena śaṃsati 78| kimu caiva tvayā dṛṣṭaṃ mamāṃge vada sāṃpratam | tasyāṃgādiha hīnaṃ ca dūti nāstyadhikaṃ tathā 79| yathā tvaṃ ca tathāsauvai tathāhaṃ nātra saṃśayaḥ | kasya rūpaṃ na vidyeta rūpavānnāsti bhūtale 80| ucchrāyāḥ patanāṃtāśca nagāstu girayaḥ śubhe | kālena pīḍitā yāṃti tadvadbhūtāśca nānyathā 81| arūpo rūpavāndivya ātmā sarvagataḥ śuciḥ | sthāvareṣveva sarveṣu jaṃgameṣu ca dūtike 82| eko nivasate śuddho ghaṭeṣvekaṃ yathodakam | ghaṭanāśātprayātyekamekatvaṃ tvaṃ na budhyase 83| piṃḍanāśādayaṃ cātmā ekarūpo vijāyate | ekaṃ rūpaṃ mayā dṛṣṭaṃ saṃsāre vasatā sadā 84| evaṃ vada svataṃ jñātvā yasyārthamiha cāgatā | darśayasva apūrvaṃ me yadi bhoktumihecchasi 85| vyādhinā pīḍyamānasya kaphenāpi vṛtasya ca | aṃgādvicalate śoṇaḥ sthānabhraṣṭobhijāyate 86| aṃgasaṃdhiṣu sarvāsu palatvaṃ cāṃtaraṃ gataḥ | ekato nāśamāyāti svaṃ hi rūpaṃ parityajet 87| viṣṭhātvaṃ jāyate śīghraṃ kṛmibhiśca bhavetkila | tadvadduḥkhakaraṃ vāpi nijarūpaṃ parityajet 88| śrūyatāṃ jāyate paścātkṛmidurgaṃdhasaṃkulam | jāyaṃte tatra vai yūkāḥ kṛmayo vā na saṃśayaḥ 89| sakṛmiḥ kurute sphoṭaṃ kaṃḍūṃ ca paridāruṇām | vyathāmutpādayedyūkā sarvāṃgaṃ paricālayet 90| nakhāgrairghṛṣyamāṇā sā kaṃḍūḥ śāṃtā prajāyate | tadvattaiśca śṛṇuṣvaiva suratasya na saṃśayaḥ 91| bhuṃjatyeva rasānmartyaḥ subhikṣānpibate punaḥ | vāyunā tena prāṇena pākasthānaṃ praṇīyate 92| yadbhaktaṃ prāṇibhirdūti pākasthānaṃ gataṃ punaḥ | sarvaṃ tatpihitaṃ tatra vāyurvai pātayenmalam 93| sārabhūto rasastatra tadraktaśca prajāyate | nirmalaḥ śuddhavīryastu brahmasthānaṃ prayāti ca 94| ākṛṣṭaḥ sa samānena nītastenāpi vāyunā | sthānaṃ na labhate vīryaṃ caṃcalatvena vartate 95| prāṇināṃ hi kapāleṣu kṛmayaḥ saṃti paṃca vai | dvāvetau karṇamūle tu netrasthāne tataḥ punaḥ 96| kaniṣṭhāṃgulimānena raktapucchāśca dūtike | navanītasya varṇena kṛṣṇapucchā na saṃśayaḥ 97| teṣāṃ nāmāpi bhadre tvaṃ matto nigaditaṃ śṛṇu | piṃgalī śṛṃkhalī nāma dvau kṛmī karṇamūlayoḥ 98| capalaḥ pippalaścaiva dvāvetau nāsikāgrayoḥ | śṛṃgalī jaṃgalī cānyau netrayoraṃtarasthitau 99| kṛmīṇāṃ śatapaṃcāśattādṛgbhūtā na saṃśayaḥ | bhālāṃtevasthitāḥ sarve rājikāyāḥ pramāṇataḥ 100| kapālarogiṇaḥ sarve vikurvaṃti na saṃśayaḥ | keśadvayaṃ mukhe tasya vidyate śṛṇu dūtike 101| prāṇināṃ saṃkṣayaṃ viddhi tatkṣaṇe hi na saṃśayaḥ | svasthāne saṃsthitasyāpi prājāpatyasya vai mukhe 102| tadvīryaṃ rasarūpeṇa patate nātra saṃśayaḥ | mukhena pibate vīryaṃ tena mattaḥ prajāyate 103| tālumadhyapradeśe ca caṃcalatvena vartate | iḍā ca piṃgalā nāḍī suṣumṇākhyā ca saṃsthitā 104| subalenāpi tasyaiva nāḍikā jālapaṃjare | kāmakaṃḍūrbhaveddūti sarveṣāṃ prāṇināṃ kila 105| puṃsaśca sphurate liṃgaṃ nāryā yoniśca dūtike | strīpuṃsau saṃpramattau tu vrajataḥ saṃgamaṃ tataḥ 106| kāyena kāyasaṃghṛṣṭirmaithunena hi jāyate | kṣaṇamātraṃ sukhaṃ kāye punaḥ kaṃḍūśca tādṛśī 107| sarvatra dṛśyate dūti bhāva evaṃvidhaḥ kila | vraja tvamātmanaḥ sthānaṃ naivāstyatra apūrvatā 108| apūrvaṃ nāsti me kiṃcitkaromyeva na saṃśayaḥ 109| iti śrīpadmapurāṇe bhūmikhaṃḍe venopākhyāne sukalācaritre tripaṃcāśattamo'dhyāyaḥ 53|

English translation

Sukalā said :

1-2a. Formerly, at that time I thus heard (about) the Dharma from the Purāṇas . How shall I, of a sinful resolve, enjoy pleasures without my husband? I cannot sustain my life with (i.e. in) my body without that husband.

Viṣṇu said :

2b-9. She thus narrated the excellent, great Dharma of the chastity of a wife; and those friends, excellent women, having heard the very meritorious Dharma for women, giving a great position (i.e. salvation) to women, praised that glorious Sukalā devoted to virtue. O king, all brāhmaṇas , gods and all virtuous women call her to mind due to her prowess caused by love for her husband. Indra , the lord of gods, having given a great (i.e. serious) thought to the firmness of Sukalā, and he, the lord of gods, having well pondered over her great devotion (thought): ‘I shall certainly shake her fortitude and her love for her husband.’ The lord of gods hurriedly recalled to mind god Cupid. He, the fish-bannered (god), holding his flowery bow came there. The very powerful one was seen to be accompanied by his beloved Rati . Joining the palms of his hands, he said to the thousandeyed (Indra): “O you lord, O you eminent one, O you who cut off the pride (of your enemies), why have you remembered me now? With all your heart give me an order today.”

Indra said :

10-11a. This illustrious Sukalā is greatly devoted to her husband. O god of love, listen, give me an excellent help. Move away (swerve) this glorious Sukalā, auspicious due to religious merit, (from her devotion).

11b-20. Having heard those words of Indra, he said to him: “Let it be so, O thousand-eyed god; there is no doubt that I shall gladly help you.” Cupid, of great lustre, and difficult to be conquered (even) by sages, having said so (spoke again:) “O god, I am capable of conquering gods, ascetics and best sages; then what to say of this woman, who has no strength in her body (i.e. who is weak)? O god, I always live in the limbs of women. (I live) in the foreheads, eyes, on the tips of their breasts, in their navels, waists, backs, buttocks, vaginal area, lips, teeth, middle parts (of their bodies); there is no doubt about this. I live everywhere; in their limbs and minor limbs. O god, a woman is my abode. I always live there. Living there, I slay all men; there is no doubt about this. A woman, weak by nature (and) tormented by my arrows, on seeing a handsome and virtuous (person like her) father, mother, or other kinsman or relative, and being struck with my arrows, is disturbed; there is no doubt about it. She does not even think of the consequence. O lord of gods, the vulva, and also the tips of the breasts of women, throb. They do not have patience. O lord of gods, I shall undoubtedly ruin Sukalā.”

Indra said :

21-23. O mind-born (god), I shall become (i.e. turn myself into) a handsome, virtuous, wealthy man; and through curiosity I shall disturb this woman. O you dear to Rati, (I shall disturb her only through curiosity; and) not through longing for her, nor for frightening her, nor through cupidity, nor through infatuation, nor again through anger. (I am telling) the truth (and) the truth (only). How can I see her true devotion to her husband? Going from here I shall turn her (away from her vow). The cause for that would be the infatuation (caused) by you.

24-29. Having thus ordered the god of love, the king of gods brought about a change in himself (i.e. took up a different form), became handsome and virtuous, made his body graceful by ornaments, was endowed with all possessions and all pleasures and amusements, and possessed all generosity. He would show (i.e. he showed) his sportive movements, handsomeness, virtues and sincerity at the place where, O king, that respectable woman, the dear (wife) of Kṛkala, stayed. But she did not at all look at the man possessing the wealth of handsomeness. O king, Indra would (follow her to) see her wherever she went. The thousandeyed god looked at her only with a longing mind and with all expressions of lustful acts. Wherever the woman went—into a crossway, along a path or to a holy place, the thousand-eyed (god) saw her.

30-32. The female messenger sent by Indra went to Sukalā; and having smiled she said to the glorious Sukalā: “O (great are) your truthfulness, courage, charm and forbearance. In the world there is no other beautiful woman resembling a form like that of this one. O auspicious one, who are you? Whose wife are you? He, whose virtuous wife you are, is blessed and meritorious on the earth.”

33-37. Hearing her words the high-minded lady said (to her:) “(Kṛkala) the religious-minded one, lover of truth, was born in the vaiśya caste. I am telling you the truth: I am the dear wife of that intelligent and veracious Kṛkala. That my very intelligent, righteous-minded husband has gone on a pilgrimage. O glorious one, listen; three years have passed since he, my lord, left (for the pilgrimage). Since then I have been afflicted without (i.e. due to separation from) the magnanimous one. Thus I have told you all this my account. Tell me who, that ask me (‘who I am’), you are.”

38-51a. Hearing the words of Sukalā, the messenger spoke again: “O good one, you are asking me like this. I shall tell you everything. O you of an excellent complexion, I have come to you for (i.e. on) some mission. Listen (as) I shall tell you; and having heard, know it accurately. O you of a beautiful face, your merciless husband has gone after abandoning you. What will you do with him, the sinful one, who does harm to his beloved, endowed with a good conduct? What, O you young lady, have you to do with him, who has gone (away) and is alive or dead? What will you do with him? You are thus grieving in vain. Why do you destroy your divine body, lustrous like gold? O you auspicious one, O you glorious one, a man does not get any pleasure except children’s sports, when childhood is attained by him. In old age, unhappiness comes (to him), and old age completely destroys his body. O you beautiful lady, he gladly enjoys all pleasures in youth. As long as youth lasts, men enjoy all pleasures and enjoyments. A man enjoys as he likes. He enjoys pleasures as long as youth lasts. What will you do, O good lady, when youth has. gone? O respectable lady, no occupation succeeds when old age comes (to him). An old man constantly thinks, (but) does not (i.e. cannot) easily do any job. O young lady, bridge is constructed after water has gone (i.e. flowed). In the same way, O auspicious lady, the body would be (useless) when youth has passed. Therefore, enjoy happily; and drink sweet wine. O you of charming eyes, these arrows of Cupid are burning your body. This handsome and virtuous man has come. O you of an excellent complexion, this best man, who knows everything, who is virtuous and wealthy, is ever full of love for you.”

Sukalā said :

51b-60. The soul does not have childhood; in life there is no youth. He (i.e. the soul) does not have old age. He (has) accomplished (everything); he grants good divine attainments. He is immortal, unaging, pervading (everything), (has) well accomplished (everything), and is best among the omniscient ones. Himself being desireless, [1] he fulfils desires, and lives in the world in the form of the soul. The formation of the body is seen to be like that of a house. As the. body is (weak) due to old age, so is a house with a thread. One should effect it with the heaps of many sticks and collections of pieces of wood, with clay and water also. Besmeared with variegated (objects) by plasterers, a (piece of wood) becomes agreeable. A house first bound by a thread gets a form; and they themselves everyday maintain it by smearing it. The house constantly rocked by wind gets dirty. This is said to be the middle period of the house. It would lose its form, and the master of the house would smear it. The lord of the house, by his own desire, would make the house beautiful. O messenger, the youth of the house is said (to be like this). After a long time due to the heaps of sticks it becomes old. They lose their positions, and move to the tips of the roots. It does not (i.e. is not able to) stand the burden of the smearing, and stands (only) with a prop.

61-70a. O messenger, listen, this is said to be the old age of the house. The lord of the house, seeing the house falling, would leave it. To enter another house he goes away quickly. Like that are the childhood, youth and old age of men. In childhood, he, being of the form of a child, would. act senselessly. He would even decorate his body with garments, ornaments and jewels, and also with smearings with sandal (-pastes), and others produced from tāmbūla etc. The body becomes young, and he becomes very handsome. He would nourish his exterior and interior with all juices. Being nourished like that he becomes strong. Due to the juices, fresh and excellent, increase in flesh takes place. O king, the limbs also become extended and corpulent. The minor limbs also take their own form due to the intake of juices also. The teeth, lips, breasts, arms, waist, back, both the hands and the soles of the feet (also) similarly develop. Due to these two (i.e. juices and flesh) the limbs develop. They become beautiful due to the juices and flesh. O messenger, due to these forms, a mortal becomes one dependent on juices. A mortal is called handsome in the world. Due to what would he be liked?

70b-78. O messenger, this body is the store of feces and urine. The impure, shameless body always exudes (sweat). O you auspicious one, what is (the use of) describing its beauty? It is like a bubble on water. Till he is fifty years old, he remains strong. Then after that, day by day, he loses (his strength). His teeth become loose, and his mouth has a flow of saliva. He would not (i.e. is unable to) see with his eyes, and does not (i.e. cannot) hear with his ears. O messenger, he is not able to make any movement with his hands and feet. Being afflicted with old age, the body becomes unfit. The juice, dried up with the fire of old age, withers. O messenger, he becomes unfit. Who desires handsomeness? As an old house perishes—there is no doubt about it, in the same way the body becomes weak in old age. Everyday you are describing that beauty has come to me (i.e. I am beautiful). Due to what am I endowed with beauty? Who desires my beauty? Due to what (i.e. in what way) is the man for whom, O messenger, you have come to me—as one goes to an old house—powerful? On account of what are you praising (me)?

79-97. O messenger, now tell me, what did you see in my body? There is nothing here (i.e. in my body) which is short or extra as compared to his body. There is no doubt that as he is, so you are, so also I am. Who would not have beauty? On the earth there is no one (who is really) handsome. All heights end in a fall; O auspicious one, trees and mountains are devastated by time. Beings are like them (only), not otherwise. O messenger, the divine, pure soul, formless (and yet) having a form, is present everywhere, in all immobile and mobile objects. The pure one lives (everywhere) as one (and the same) water remains in (many) pots. On the destruction of the pots, it becomes one. You do not know (this). This soul also becomes just one on the destruction of bodies. I have always seen this form (only) of those who live in the world. Speak like this, after knowing him for whom you have come here. (Tell him:) you should show me something new about the body that is afflicted by a disease, and covered with cough, if you desire to enjoy me here. Blood drops from the body, and he is removed from his position. There is unsteadiness in all the joints of the body and remaining within he singly perishes and would give up his own form. Quickly the condition of feces takes place (i.e. food quickly turns into feces) and (the body) would be (i.e. is full of) insects. He would then give up his own form painful like that. Listen, it later becomes full of bad odour due to insects. Then lice or worms are produced there; there is no doubt about this. The worm causes boils and terrible itch. The louse would produce disease, and would disturb the entire body. The itch scratched with the nail-tips is abated. Similarly hear about copulation (enjoyed) by them. There is no doubt that a mortal enjoys drinks and feasts on abundant supply of food. It is taken to the place of digestion by the breath (called) Prāṇa . O messenger, ail that food taken to the place of digestion is covered there, and the wind (called Apāna ) would make the fece fall (out of the body). The liquid which has become vigorous there, becomes red (blood). Being free from dirt and of a pure vigour it goes to Brahmā ’s place. Being dragged by the wind (called) Samāna , and taken by that very wind, he does not obtain a place. The semen remains unsteady. In the skulls of beings five (kinds of) insects live. Two of them live at the root of the ears, and (two) at the place of the eyes. Having the size of the small finger, they have red tails, O messenger. Having the (white) colour of butter, they have black tails. There is no doubt about this.

98-109. O good one, listen to their names being narrated by me: The two, named Piṅgalī and Śṛṅkhalī, remain at the root of the ears. The two Capala and Pippala remain on the tip of the nose. The two others, Śṛṅgalī and Jaṅgalī remain inside the eyes. There is no doubt that there are one hundred and fifty (varieties) of insects like that. All they remain at the border of the forehead and have the size of a mustard. All (these) carrying diseases deform (the body); there is no doubt about it. O messenger, listen, a pair of hair remains in his mouth. Know that the destruction of beings takes place just at that moment. There is no doubt about it. The vigour falls in the form of a fluid. There is no doubt about it. He drinks the vigour with his mouth, and by that becomes inebriated. It remains unsteady in the middle part of the palate. There remain (the two vessels of the body called) Iḍā and Piṅgalā and the artery called Suṣumnā . Due to the great power of it only, there is indeed the itch for sex in the cage formed by the net of arteries, in the case of all beings. O messenger, the organs of generation of the male and also of the female throb. Then the male and the female, being inflamed with passion, unite. The body (of the male) is rubbed with the body (of the female). Due to coitus a momentary pleasure is produced. Then again a similar itch is (produced). Such a condition is indeed observed everywhere, O messenger. Go to your own place. There is nothing new about it. I have nothing new, nor do I do anything new. This is certain.

[1]: [1] : The analogy occurring in verses 53, 54, 55, 57 etc. is not sufficiently clear; also the description in vv. 94, 95, 101b etc. is not clear (Tr.).

Complete chapter-aligned witnesses. Sanskrit Wikisource page 42660, revision 335492 (2022-04-09T18:47:11Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364260.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.