Bhūmi-khaṇḍa · Chapter 81
Sourceसुकर्मोवाच- यथेंद्रोसौ महाप्राज्ञः सदा भीतो महात्मनः । ययातेर्विक्रमं दृष्ट्वा दानपुण्यादिकं बहु १। मेनकां प्रेषयामास अप्सरां दूतकर्मणि । गच्छ भद्रे महाभागे ममादेशं वदस्व हि २। कामकन्यामितो गत्वा देवराजवचो वद । येनकेनाप्युपायेन राजानं त्वमिहानय ३। एवं श्रुत्वा गता सा च मेनका तत्र प्रेषिता । समाचष्ट तु तत्सर्वं देवराजस्य भाषितम् ४। एवमुक्ता गता सा च मेनका तत्प्रचोदिता । गतायां मेनकायां तु रतिपुत्री मनस्विनी ५। राजानं धर्मसंकेतं प्रत्युवाच यशस्विनी । राजंस्त्वयाहमानीता सत्यवाक्येन वै पुरा ६। स्वकरश्चांतरे दत्तो भवनं च समाहृता । यद्यद्वदाम्यहं राजंस्तत्तत्कार्यं हि वै त्वया ७। तदेवं हि त्वया वीर न कृतं भाषितं मम । त्वामेवं तु परित्यक्ष्ये यास्यामि पितृमंदिरम् ८। राजोवाच- यथोक्तं हि त्वया भद्रे तत्ते कर्त्ता न संशयः । असाध्यं तु परित्यज्य साध्यं देवि वदस्व मे ९। अश्रुबिंदुमत्युवाच- एतदर्थे महीकांत भवानिह मया वृतः । सर्वलक्षणसंपन्नः सर्वधर्मसमन्वितः १०। सर्वं साध्यमिति ज्ञात्वा सर्वधर्तारमेव च । कर्त्तारं सर्वधर्माणां स्रष्टारं पुण्यकर्मणाम् ११। त्रैलोक्यसाधकं ज्ञात्वा त्रैलोक्येऽप्रतिमं च वै । विष्णुभक्तमहं जाने वैष्णवानां महावरम् १२। इत्याशया मया भर्त्ता भवानंगीकृतः पुरा । यस्य विष्णुप्रसादोऽस्ति स सर्वत्र परिव्रजेत् १३। दुर्लभं नास्ति राजेंद्र त्रैलोक्ये सचराचरे । सर्वेष्वेव सुलोकेषु विद्यते तव सुव्रत १४। विष्णोश्चैव प्रसादेन गगने गतिरुत्तमा । मर्त्यलोकं समासाद्य त्वयैव वसुधाधिप १५। जरापलितहीनास्तु मृत्युहीना जनाः कृताः । गृहद्वारेषु सर्वेषु मर्त्यानां च नरर्षभ १६। कल्पद्रुमा अनेकाश्च त्वयैव परिकल्पिताः । येषां गृहेषु मर्त्यानां मुनयः कामधेनवः १७। त्वयैव प्रेषिता राजन्स्थिरीभूताः सदा कृताः । सुखिनः सर्वकामैश्च मानवाश्च त्वया कृताः १८। गृहैकमध्ये साहस्रं कुलीनानां प्रदृश्यते । एवं वंशविवृद्धिश्च मानवानां त्वया कृता १९। यमस्यापि विरोधेन इंद्रस्य च नरोत्तम । व्याधिपापविहीनस्तु मर्त्यलोकस्त्वया कृतः २०। स्वतेजसाहंकारेण स्वर्गरूपं तु भूतलम् । दर्शितं हि महाराज त्वत्समो नास्ति भूपतिः २१। नरो नैव प्रसूतो हि नोत्पत्स्यति भवादृशः । भवंतमित्यहं जाने सर्वधर्मप्रभाकरम् २२। तस्मान्मया कृतो भर्ता वदस्वैवं ममाग्रतः । नर्ममुक्त्वा नृपेंद्र त्वं वद सत्यं ममाग्रतः २३। यदि ते सत्यमस्तीह धर्ममस्ति नराधिप । देवलोकेषु मे नास्ति गगने गतिरुत्तमा २४। सत्यं त्यक्त्वा यदा च त्वं नैव स्वर्गं गमिष्यसि । तदा कूटं तव वचो भविष्यति न संशयः २५। पूर्वंकृतं हि यच्छ्रेयो भस्मीभूतं भविष्यति । राजोवाच- सत्यमुक्तं त्वया भद्रे साध्यासाध्यं न चास्ति मे २६। सर्वंसाध्यं सुलोकं मे सुप्रसादाज्जगत्पते । स्वर्गं देवि यतो नैमि तत्र मे कारणं शृणु २७। आगंतुं तु न दास्यंति लोके मर्त्ये च देवताः । ततो मे मानवाः सर्वे प्रजाः सर्वा वरानने २८। मृत्युयुक्ता भविष्यंति मया हीना न संशयः । गंतुं स्वर्गं न वाञ्छामि सत्यमुक्तं वरानने २९। देव्युवाच-। लोकान्दृष्ट्वा महाराज आगमिष्यसि वै पुनः । पूरयस्व ममाद्यत्वं जातां श्रद्धां महातुलाम् ३०। राजोवाच-। सर्वमेवं करिष्यामि यत्त्वयोक्तं न संशयः । समालोक्य महातेजा ययातिर्नहुषात्मजः ३१। एवमुक्त्वा प्रियां राजा चिंतयामास वै तदा । अंतर्जलचरो मत्स्यः सोपि जाले न बध्यते ३२। मरुत्समानवेगोपि मृगः प्राप्नोति बंधनम् । योजनानां सहस्रस्थमामिषं वीक्षते खगः ३३। सकंठलग्नपाशं च न पश्येद्दैवमोहितः । कालः समविषमकृत्कालः सन्मानहानिदः ३४। परिभावकरः कालो यत्रकुत्रापि तिष्ठतः । नरं करोति दातारं याचितारं च वै पुनः ३५। भूतानि स्थावरादीनि दिवि वा यदि वा भुवि । सर्वं कलयते कालः कालो ह्येक इदं जगत् ३६। अनादिनिधनो धाता जगतः कारणं परम् । लोकान्कालः स पचति वृक्षे फलमिवाहितम् ३७। न मंत्रा न तपो दानं न मित्राणि न बांधवाः । शक्नुवंति परित्रातुं नरं कालेन पीडितम् ३८। त्रयः कालकृताः पाशाः शक्यंते नातिवर्तितुम् । विवाहो जन्ममरणं यदा यत्र तु येन च ३९। यथा जलधरा व्योम्नि भ्राम्यंते मातरिश्वना । तथेदं कर्मयुक्तेन कालेन भ्राम्यते जगत् ४०। सुकर्मोवाच-। कालोऽयं कर्मयुक्तस्तु यो नरैः समुपासितः । कालस्तु प्रेरयेत्कर्म न तं कालः करोति सः ४१। उपद्रवा घातदोषाः सर्पाश्च व्याधयस्ततः । सर्वे कर्मनियुक्तास्ते प्रचरंति च मानुषे ४२। सुखस्य हेतवो ये च उपायाः पुण्यमिश्रिताः । ते सर्वे कर्मसंयुक्ता न पश्येयुः शुभाशुभम् ४३। कर्मदा यदि वा लोके कर्मसंबधि बांधवाः । कर्माणि चोदयंतीह पुरुषं सुखदुःखयोः ४४। सुवर्णं रजतं वापि यथा रूपं विनिश्चितम् । तथा निबध्यते जंतुः स्वकर्मणि वशानुगः ४५। पंचैतानीह सृज्यंते गर्भस्थस्यैव देहिनः । आयुः कर्म च वित्तं च विद्यानिधनमेव च ४६। यथा मृत्पिंडतः कर्ता कुरुते यद्यदिच्छति । तथा पूर्वकृतं कर्म कर्तारमनुगच्छति ४७। देवत्वमथ मानुष्यं पशुत्वं पक्षिता तथा । तिर्यक्त्वं स्थावरत्वं च प्राप्यते च स्वकर्मभिः ४८। स एव तत्तथा भुंक्ते नित्यं विहितमात्मना । आत्मना विहितं दुःखं चात्मना विहितं सुखम् ४९। गर्भशय्यामुपादाय भुंजते पूर्वदैहिकम् । संत्यजंति स्वकं कर्म न क्वचित्पुरुषा भुवि ५०। बलेन प्रज्ञया वापि समर्थाः कर्तुमन्यथा । सुकृतान्युपभुंजंति दुःखानि च सुखानि च ५१। हेतुं प्राप्य नरो नित्यं कर्मबंधैस्तु बध्यते । यथा धेनुसहस्रेषु वत्सो विंदति मातरम् ५२। तथा शुभाशुभं कर्म कर्तारमनुगच्छति । उपभोगादृते यस्य नाश एव न विद्यते ५३। प्राक्तनं बंधनं कर्म कोन्यथा कर्तुमर्हति । सुशीघ्रमपि धावंतं विधानमनुधावति ५४। शेते सह शयानेन पुरा कर्म यथाकृतम् । उपतिष्ठति तिष्ठंतं गच्छंतमनुगच्छति ५५। करोति कुर्वतः कर्मच्छायेवानु विधीयते । यथा छायातपौ नित्यं सुसंबद्धौ परस्परम् ५६। तद्वत्कर्म च कर्ता च सुसंबद्धौ परस्परम् । ग्रहा रोगा विषाः सर्पाः शाकिन्यो राक्षसास्तथा ५७। पीडयंति नरं पश्चात्पीडितं पूर्वकर्मणा । येन यत्रोपभोक्तव्यं सुखं वा दुःखमेव वा ५८। स तत्र बद्ध्वा रज्ज्वा वै बलाद्दैवेन नीयते । दैवः प्रभुर्हि भूतानां सुखदुःखोपपादने ५९। अन्यथा चिंत्यते कर्म जाग्रता स्वपतापि वा । अन्यथा स तथा प्राज्ञ दैव एवं जिघांसति ६०। शस्त्राग्नि विष दुर्गेभ्यो रक्षितव्यं च रक्षति । अरक्षितं भवेत्सत्यं तदेवं दैवरक्षितम् ६१। दैवेन नाशितं यत्तु तस्य रक्षा न दृश्यते । यथा पृथिव्यां बीजानि उप्तानि च धनानि च ६२। तथैवात्मनि कर्माणि तिष्ठंति प्रभवंति च । तैलक्षयाद्यथा दीपो निर्वाणमधिगच्छति ६३। कर्मक्षयात्तथा जंतुः शरीरान्नाशमृच्छति । कर्मक्षयात्तथा मृत्युस्तत्त्वविद्भिरुदाहृतः ६४। विविधाः प्राणिनस्तस्य मृत्यो रोगाश्च हेतवः । तथा मम विपाकोयं पूर्वं कृतस्य नान्यथा ६५। संप्राप्तो नात्र संदेहः स्त्रीरूपोऽयं न संशयः । क्व मे गेहं समायाता नाटका नटनर्तकाः ६६। तेषां संगप्रसंगेन जरा देहं समाश्रिता । सर्वं कर्मकृतं मन्ये यन्मे संभावितं ध्रुवम् ६७। तस्मात्कर्मप्रधानं च उपायाश्च निरर्थकाः । पुरा वै देवराजेन मदर्थे दूतसत्तमः ६८। प्रेषितो मातलिर्नाम न कृतं तस्य तद्वचः । तस्य कर्मविपाकोऽयं दृश्यते सांप्रतं मम ६९। इति चिंतापरो भूत्वा दुःखेन महतान्वितः । यद्यस्याहि वचः प्रीत्या न करोमि हि सर्वथा ७०। सत्यधर्मावुभावेतौ यास्यतस्तौ न संशयः । सदृशं च समायातं यद्दृष्टं मम कर्मणा ७१। भविष्यति न संदेहो दैवो हि दुरतिक्रमः । एवं चिंतापरो भूत्वा ययातिः पृथिवीपतिः ७२। कृष्णं क्लेशापहं देवं जगाम शरणं हरिम् । ध्यात्वा नत्वा ततः स्तुत्वा मनसा मधुसूदनम् ७३। त्राहि मां शरणं प्राप्तस्त्वामहं कमलाप्रिय ७४। इति श्रीपद्मपुराणे भूमिखंडे वेनोपाख्याने मातापितृतीर्थवर्णने ययातिचरित्रे एकाशीतितमोऽध्यायः ८१।
sukarmovāca- yatheṃdrosau mahāprājñaḥ sadā bhīto mahātmanaḥ | yayātervikramaṃ dṛṣṭvā dānapuṇyādikaṃ bahu 1| menakāṃ preṣayāmāsa apsarāṃ dūtakarmaṇi | gaccha bhadre mahābhāge mamādeśaṃ vadasva hi 2| kāmakanyāmito gatvā devarājavaco vada | yenakenāpyupāyena rājānaṃ tvamihānaya 3| evaṃ śrutvā gatā sā ca menakā tatra preṣitā | samācaṣṭa tu tatsarvaṃ devarājasya bhāṣitam 4| evamuktā gatā sā ca menakā tatpracoditā | gatāyāṃ menakāyāṃ tu ratiputrī manasvinī 5| rājānaṃ dharmasaṃketaṃ pratyuvāca yaśasvinī | rājaṃstvayāhamānītā satyavākyena vai purā 6| svakaraścāṃtare datto bhavanaṃ ca samāhṛtā | yadyadvadāmyahaṃ rājaṃstattatkāryaṃ hi vai tvayā 7| tadevaṃ hi tvayā vīra na kṛtaṃ bhāṣitaṃ mama | tvāmevaṃ tu parityakṣye yāsyāmi pitṛmaṃdiram 8| rājovāca- yathoktaṃ hi tvayā bhadre tatte karttā na saṃśayaḥ | asādhyaṃ tu parityajya sādhyaṃ devi vadasva me 9| aśrubiṃdumatyuvāca- etadarthe mahīkāṃta bhavāniha mayā vṛtaḥ | sarvalakṣaṇasaṃpannaḥ sarvadharmasamanvitaḥ 10| sarvaṃ sādhyamiti jñātvā sarvadhartārameva ca | karttāraṃ sarvadharmāṇāṃ sraṣṭāraṃ puṇyakarmaṇām 11| trailokyasādhakaṃ jñātvā trailokye'pratimaṃ ca vai | viṣṇubhaktamahaṃ jāne vaiṣṇavānāṃ mahāvaram 12| ityāśayā mayā bharttā bhavānaṃgīkṛtaḥ purā | yasya viṣṇuprasādo'sti sa sarvatra parivrajet 13| durlabhaṃ nāsti rājeṃdra trailokye sacarācare | sarveṣveva sulokeṣu vidyate tava suvrata 14| viṣṇoścaiva prasādena gagane gatiruttamā | martyalokaṃ samāsādya tvayaiva vasudhādhipa 15| jarāpalitahīnāstu mṛtyuhīnā janāḥ kṛtāḥ | gṛhadvāreṣu sarveṣu martyānāṃ ca nararṣabha 16| kalpadrumā anekāśca tvayaiva parikalpitāḥ | yeṣāṃ gṛheṣu martyānāṃ munayaḥ kāmadhenavaḥ 17| tvayaiva preṣitā rājansthirībhūtāḥ sadā kṛtāḥ | sukhinaḥ sarvakāmaiśca mānavāśca tvayā kṛtāḥ 18| gṛhaikamadhye sāhasraṃ kulīnānāṃ pradṛśyate | evaṃ vaṃśavivṛddhiśca mānavānāṃ tvayā kṛtā 19| yamasyāpi virodhena iṃdrasya ca narottama | vyādhipāpavihīnastu martyalokastvayā kṛtaḥ 20| svatejasāhaṃkāreṇa svargarūpaṃ tu bhūtalam | darśitaṃ hi mahārāja tvatsamo nāsti bhūpatiḥ 21| naro naiva prasūto hi notpatsyati bhavādṛśaḥ | bhavaṃtamityahaṃ jāne sarvadharmaprabhākaram 22| tasmānmayā kṛto bhartā vadasvaivaṃ mamāgrataḥ | narmamuktvā nṛpeṃdra tvaṃ vada satyaṃ mamāgrataḥ 23| yadi te satyamastīha dharmamasti narādhipa | devalokeṣu me nāsti gagane gatiruttamā 24| satyaṃ tyaktvā yadā ca tvaṃ naiva svargaṃ gamiṣyasi | tadā kūṭaṃ tava vaco bhaviṣyati na saṃśayaḥ 25| pūrvaṃkṛtaṃ hi yacchreyo bhasmībhūtaṃ bhaviṣyati | rājovāca- satyamuktaṃ tvayā bhadre sādhyāsādhyaṃ na cāsti me 26| sarvaṃsādhyaṃ sulokaṃ me suprasādājjagatpate | svargaṃ devi yato naimi tatra me kāraṇaṃ śṛṇu 27| āgaṃtuṃ tu na dāsyaṃti loke martye ca devatāḥ | tato me mānavāḥ sarve prajāḥ sarvā varānane 28| mṛtyuyuktā bhaviṣyaṃti mayā hīnā na saṃśayaḥ | gaṃtuṃ svargaṃ na vāñchāmi satyamuktaṃ varānane 29| devyuvāca-| lokāndṛṣṭvā mahārāja āgamiṣyasi vai punaḥ | pūrayasva mamādyatvaṃ jātāṃ śraddhāṃ mahātulām 30| rājovāca-| sarvamevaṃ kariṣyāmi yattvayoktaṃ na saṃśayaḥ | samālokya mahātejā yayātirnahuṣātmajaḥ 31| evamuktvā priyāṃ rājā ciṃtayāmāsa vai tadā | aṃtarjalacaro matsyaḥ sopi jāle na badhyate 32| marutsamānavegopi mṛgaḥ prāpnoti baṃdhanam | yojanānāṃ sahasrasthamāmiṣaṃ vīkṣate khagaḥ 33| sakaṃṭhalagnapāśaṃ ca na paśyeddaivamohitaḥ | kālaḥ samaviṣamakṛtkālaḥ sanmānahānidaḥ 34| paribhāvakaraḥ kālo yatrakutrāpi tiṣṭhataḥ | naraṃ karoti dātāraṃ yācitāraṃ ca vai punaḥ 35| bhūtāni sthāvarādīni divi vā yadi vā bhuvi | sarvaṃ kalayate kālaḥ kālo hyeka idaṃ jagat 36| anādinidhano dhātā jagataḥ kāraṇaṃ param | lokānkālaḥ sa pacati vṛkṣe phalamivāhitam 37| na maṃtrā na tapo dānaṃ na mitrāṇi na bāṃdhavāḥ | śaknuvaṃti paritrātuṃ naraṃ kālena pīḍitam 38| trayaḥ kālakṛtāḥ pāśāḥ śakyaṃte nātivartitum | vivāho janmamaraṇaṃ yadā yatra tu yena ca 39| yathā jaladharā vyomni bhrāmyaṃte mātariśvanā | tathedaṃ karmayuktena kālena bhrāmyate jagat 40| sukarmovāca-| kālo'yaṃ karmayuktastu yo naraiḥ samupāsitaḥ | kālastu prerayetkarma na taṃ kālaḥ karoti saḥ 41| upadravā ghātadoṣāḥ sarpāśca vyādhayastataḥ | sarve karmaniyuktāste pracaraṃti ca mānuṣe 42| sukhasya hetavo ye ca upāyāḥ puṇyamiśritāḥ | te sarve karmasaṃyuktā na paśyeyuḥ śubhāśubham 43| karmadā yadi vā loke karmasaṃbadhi bāṃdhavāḥ | karmāṇi codayaṃtīha puruṣaṃ sukhaduḥkhayoḥ 44| suvarṇaṃ rajataṃ vāpi yathā rūpaṃ viniścitam | tathā nibadhyate jaṃtuḥ svakarmaṇi vaśānugaḥ 45| paṃcaitānīha sṛjyaṃte garbhasthasyaiva dehinaḥ | āyuḥ karma ca vittaṃ ca vidyānidhanameva ca 46| yathā mṛtpiṃḍataḥ kartā kurute yadyadicchati | tathā pūrvakṛtaṃ karma kartāramanugacchati 47| devatvamatha mānuṣyaṃ paśutvaṃ pakṣitā tathā | tiryaktvaṃ sthāvaratvaṃ ca prāpyate ca svakarmabhiḥ 48| sa eva tattathā bhuṃkte nityaṃ vihitamātmanā | ātmanā vihitaṃ duḥkhaṃ cātmanā vihitaṃ sukham 49| garbhaśayyāmupādāya bhuṃjate pūrvadaihikam | saṃtyajaṃti svakaṃ karma na kvacitpuruṣā bhuvi 50| balena prajñayā vāpi samarthāḥ kartumanyathā | sukṛtānyupabhuṃjaṃti duḥkhāni ca sukhāni ca 51| hetuṃ prāpya naro nityaṃ karmabaṃdhaistu badhyate | yathā dhenusahasreṣu vatso viṃdati mātaram 52| tathā śubhāśubhaṃ karma kartāramanugacchati | upabhogādṛte yasya nāśa eva na vidyate 53| prāktanaṃ baṃdhanaṃ karma konyathā kartumarhati | suśīghramapi dhāvaṃtaṃ vidhānamanudhāvati 54| śete saha śayānena purā karma yathākṛtam | upatiṣṭhati tiṣṭhaṃtaṃ gacchaṃtamanugacchati 55| karoti kurvataḥ karmacchāyevānu vidhīyate | yathā chāyātapau nityaṃ susaṃbaddhau parasparam 56| tadvatkarma ca kartā ca susaṃbaddhau parasparam | grahā rogā viṣāḥ sarpāḥ śākinyo rākṣasāstathā 57| pīḍayaṃti naraṃ paścātpīḍitaṃ pūrvakarmaṇā | yena yatropabhoktavyaṃ sukhaṃ vā duḥkhameva vā 58| sa tatra baddhvā rajjvā vai balāddaivena nīyate | daivaḥ prabhurhi bhūtānāṃ sukhaduḥkhopapādane 59| anyathā ciṃtyate karma jāgratā svapatāpi vā | anyathā sa tathā prājña daiva evaṃ jighāṃsati 60| śastrāgni viṣa durgebhyo rakṣitavyaṃ ca rakṣati | arakṣitaṃ bhavetsatyaṃ tadevaṃ daivarakṣitam 61| daivena nāśitaṃ yattu tasya rakṣā na dṛśyate | yathā pṛthivyāṃ bījāni uptāni ca dhanāni ca 62| tathaivātmani karmāṇi tiṣṭhaṃti prabhavaṃti ca | tailakṣayādyathā dīpo nirvāṇamadhigacchati 63| karmakṣayāttathā jaṃtuḥ śarīrānnāśamṛcchati | karmakṣayāttathā mṛtyustattvavidbhirudāhṛtaḥ 64| vividhāḥ prāṇinastasya mṛtyo rogāśca hetavaḥ | tathā mama vipākoyaṃ pūrvaṃ kṛtasya nānyathā 65| saṃprāpto nātra saṃdehaḥ strīrūpo'yaṃ na saṃśayaḥ | kva me gehaṃ samāyātā nāṭakā naṭanartakāḥ 66| teṣāṃ saṃgaprasaṃgena jarā dehaṃ samāśritā | sarvaṃ karmakṛtaṃ manye yanme saṃbhāvitaṃ dhruvam 67| tasmātkarmapradhānaṃ ca upāyāśca nirarthakāḥ | purā vai devarājena madarthe dūtasattamaḥ 68| preṣito mātalirnāma na kṛtaṃ tasya tadvacaḥ | tasya karmavipāko'yaṃ dṛśyate sāṃprataṃ mama 69| iti ciṃtāparo bhūtvā duḥkhena mahatānvitaḥ | yadyasyāhi vacaḥ prītyā na karomi hi sarvathā 70| satyadharmāvubhāvetau yāsyatastau na saṃśayaḥ | sadṛśaṃ ca samāyātaṃ yaddṛṣṭaṃ mama karmaṇā 71| bhaviṣyati na saṃdeho daivo hi duratikramaḥ | evaṃ ciṃtāparo bhūtvā yayātiḥ pṛthivīpatiḥ 72| kṛṣṇaṃ kleśāpahaṃ devaṃ jagāma śaraṇaṃ harim | dhyātvā natvā tataḥ stutvā manasā madhusūdanam 73| trāhi māṃ śaraṇaṃ prāptastvāmahaṃ kamalāpriya 74| iti śrīpadmapurāṇe bhūmikhaṃḍe venopākhyāne mātāpitṛtīrthavarṇane yayāticaritre ekāśītitamo'dhyāyaḥ 81|
English translation
Sukarman said :
1-3. This very intelligent Indra , always afraid of the noble Yayāti , seeing his valour and many meritorious acts like (giving) gifts, sent the celestial nymph Menakā to act as a messenger. (He said to her:) “O good and illustrious one, go-and tell (i.e. convey) my order. Going from here tell Cupid’s daughter the words (i.e. the order) of (me), the lord of gods: ‘Bring the king here by any means (i.e. somehow).’”
4. Hearing this, that Menakā sent (by Indra) went there; and told her all that the lord of gods had said.
5-8. Having thus told her that Menakā, directed by her (i.e. Cupid’s daughter) went (back to Indra). When Menakā had left, that high-minded, glorious daughter of Rati reminded the king of the lawful agreement: “O King, with a truthful speech, you formerly brought me (here); in the meantime you gave me your hand, and brought me to your residence. O king, you must do here (i.e. now) only what I tell you. O hero, you have not done what I told you; I shall abandon you and go (back) to my father’s house.”
The king said :
9. O good one, I shall certainly do what you have told me. O respectable lady, leaving (i.e. not telling) what is unattainable, tell me what is attainable.
Aśrubindumatī said :
l 0-I9a. For this purpose, O lord of the earth, I choose you in marriage, knowing that you are having all (auspicious) marks and endowed with all virtues, and knowing that you would accomplish everything, support everything, practise all good usages and create (i.e. perform) religious rites, and would obtain all the three worlds, and knowing that you are matchless in the three worlds. I know you to be a devotee and the best among the followers of Viṣṇu . With this hope I formerly took you for my husband. He who has the grace of Viṣṇu would move everywhere. O lord of kings, here is nothing that cannot be accomplished (by you) in three worlds—mobile or immobile;. for you of a good vow (everything) is (attainable) in all the worlds. Due to Viṣṇu’s grace only you can freely move in the sky. Having come to the world of mortals, O lord of the earth, you have made people free from old age, grey hair and death. You yourself have devised many desire-yielding trees near all the doors of the houses of men, O king. To the houses of men you yourself have sent sages and have always firmly settled the desire-yielding cows in their houses, O king. You have made men happy by (satisfying) all their desires. In a house a thousand nobly born people are seen.
19b-26a. Thus you have increased the human race. In spite of Yama ’s opposition and that of Indra too, O king, you made the mortal world free from diseases and sins. O great king, by means of your prowess and self-respect you have shown the earth to have the form of heaven. There is no other king like you. No man is born or will be born like you. I know you to be the illuminator of the entire religion. Therefore I took you as my husband; giving up joke, O lord of kings, speak the truth before me. O king, if you have truth and piety then speak the truth. “I do not move in divine worlds, nor can I freely move in the sky”. When, giving up truth, (you say like this), you will never go to heaven; your words will be certainly false; and all good things done formerly will be reduced to ashes.
The king said :
26b-29. O good lady, you spoke the truth, there is nothing like unattainable for me. Due to the good grace of the lord of the world everything is attainable for me. O respectable lady, listen to the reason for which I am not going to heaven. They will not allow deities to go to the mortal world; as a result all the human beings—my subjects—will be having death when abandoned by me; there is no doubt about this, O you beautiful lady. I do not desire to go to heaven; I have told you the truth, O you beautiful lady.
The respectable lady said :
30. O king, having seen the worlds, you will again come (back). Today fulfil my matchless strong desire.
The king said :
31-40. I shall certainly do all that you have said. That very lustrous king Yayāti, the son of Nahuṣa , having (thus) observed and thus spoken to his beloved then thought: ‘A fish though moving in the water, is bound (i.e. caught) in a net. A deer even having the speed like that of the wind is bound. A bird sees a prey even though it is at a distance of a thousand yojanas . Being deluded by destiny it does not see the noose sticking to its neck. Destiny brings about good and bad things. Destiny destroys honour. Destiny brings about humiliation by remaining wheresoever (it pleases). It makes a man a donor or a suitor. Destiny holds everything—all immobile and other beings (living) in heaven or on the earth. Destiny alone is this world. It is without origin and death and is the greatest cause of the world. Destiny ripens the worlds as the fruit laid on a tree. Hymns, penance, charity, friends or relatives are not able to protect a man oppressed by destiny. It is not possible to overcome the three nooses of destiny: marriage, birth and death—when and where one would have these, and with whom or through whom. As the clouds in the sky are moved by the wind, so the world is moved by destiny united with (the fruits of) the deeds (of beings).
Sukarman said :
41-67. But the destiny, which, united with Karman (the deeds), is adored by men, would (only)' urge Karman (the fruits of the deeds), and does not create it. In the human (world), calamities, misfortunes, serpents and diseases, move (in accordance with) their being decided by (one’s) deeds. All those that are the causes and means of happiness, being mixed with merit, are united with (the fruits of) deeds. They would not see (i.e. would not care for what is) auspicious and (what is) inauspicious. (Obscure!) relatives united with (the fruits of) deeds may exchange them [1] ; but (the fruits of) deeds (alone) urge men on to happiness and unhappiness in this world. As gold or silver has its nature fixed, similarly a being is bound in accordance with his deeds. These five are produced (i.e. decided) when a man is just in (his mother’s) womb: his life (i.e. longevity), deeds, wealth, learning and death. As an agent (potter) fashions from a lifeless lump whatever he wants to fashion, in the same way deeds performed before follow the doer. One becomes a god, or a man, or a beast, or a bird, or a lower animal, or an immobile object, according to one’s deeds. He always enjoys in accordance with that only which is accomplished by himself—unhappiness results from one’s own deeds; happiness results from one’s own deeds. Obtaining the bed of womb, he enjoys the fruit of his deeds of the previous body (i.e. done in the previous existence). On the earth men never (i.e. can never) give up the fruits of their deeds. They
are not able to change them by means of their power or intelligence. They enjoy meritorious deeds, pains and pleasures. Reaching (i.e. due to) a cause, a man is always bound by the bonds of his deeds. As from among thousands of cows a calf finds out its mother, similarly the fruit of the auspicious or inauspicious deeds—which is not destroyed except by ‘enjoyment (or suffering)—follows its agent. Who can change the fruit of a deed done in a former life? (The fruit of) the deed follows him also who runs very fast. The (fruit of) the deed of a former life, as it was done, sleeps with him who sleeps. It stands by him who stands, and follows him who goes. The (fruit of the) deed of who acts, acts; it follows him like his shadow. As shade and light are always mutually connected, similarly a deed and its agent are well related. Planets, diseases, poisonous snakes, demonesses [2] and demons trouble a man who is first oppressed by his own deeds. He who is to enjoy happiness or (suffer) unhappiness at a place is bound there by a rope, is forcibly carried away by fate. In giving happiness or unhappiness, destiny alone is the master of beings. O wise one, a deed is conceived in one way by (a person) keeping awake or sleeping, and destiny destroys it (by giving it) another turn. It protects that which should be protected (i.e. which it wants to protect) from weapons, fire, poisons or difficulties. Truly that which cannot be protected, is protected by destiny in this way. That which is destroyed by destiny can never be protected. As seeds that are sown in earth and riches remain (dormant) and (then) grow (active), in the same way deeds remain (intact) in the soul and (then) become active. As due to the exhaustion of oil the flame goes out, so due to the exhaustion of (the fruits of) deeds a being goes to destruction (i.e. departs) from his body; since those who know the truth declare that death is due to the exhaustion (of the fruits) of (one’s) deeds. Various beings and diseases are the cause of his death. ‘Thus it is ripening of the deeds of my former existence. It is not otherwise. It has (now) certainly come (to me) in the form of this lady; there is no doubt about it. Actors, dancers and bards had to come to my house; due to their contact, old age has resorted to my body. I think everything is done by (i.e. due to) one’s deeds (in a former existence), since it has (now) definitely sprung up.
68a. Therefore deeds are the main (factor); efforts are useless.
68b-74. Formerly the king of gods had sent the best messenger by name Mātali , for (taking) me (to heaven). I did not do his words (i.e. what he told me). I now see the ripening of those deeds.’ He (Yayāti) was thus full of anxiety, and was overcome with great affliction. (He thought:) ‘If with pleasure I do not do what she says, then both ṃy truthfulness and piety would go (i.e. perish); there is no doubt about it. Whatever was decided in accordance with my deeds has come; (what is predestined) will certainly take place. Destiny is difficult to overcome.’ Yayāti, the lord of the earth, was thus absorbed in thought. He sought the refuge of Kṛṣṇa , Hari , the remover of distress, by meditating upon him, saluting him, and praising him (as): ‘O you to whom Lakṣmī is dear, protect me who have sought your refuge.’
[1]: [1] : “karmadāyadivānoke” is most probably a corrupt reading. (Ed.)
[2]: [2] : Sākini—a kind of female being, attendant on Durgā supposed to be a demoness or fairy.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 43125, revision 335544 (2022-04-10T23:55:09Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365173.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.