बभूव दर्पः साविञ्या वेदमाताऽहमेव च । काले चकार तस्याश्च सपुत्राया अदर्शनम्
Pride arose in Savitri, the mother of the Vedas, and I am she; in time, she, along with her sons, became invisible.
बभूव दर्पं गङ्गया अहं निवणिदेति च । जह्नुद्वारा च तद्दर्प जहार जगतां पतिः
Pride arose in Ganga, thinking 'I am unrivaled'; through Jahnu, the Lord of the worlds removed her pride.
जहार मनसादर्प दुर्गाद्वारा पुरा मुने । विरजोपगतं कृष्णं भर्त्सयामास कोपतः
He removed the pride of the mind through Durga, O sage; Viraja, having approached Krishna, rebuked him in anger.
प्रविशन्तं रासगुहं गोपीभिर्विनिवारितम् । दौवारिकाभिर्वेत्रैश्च ताडितं तं च दर्पतः
As he was entering the rasa-cave, prevented by the gopis and struck by the gatekeepers with staffs out of pride.
सुदाम्ना निजभक्तेन राधा शप्ता बभूव ह । देवेन सहसा ध्वस्ता गोलोकादागता धराम्
By Sudama, his own devotee, Radha was cursed; suddenly cast down by the god, she came from Goloka to the earth.
वृषभानुस्त्रियां जाता कलावत्यां च नारद । कृष्णस्तदनुरौधेन कंसभीतिच्छलेन च
Vrishabhanu was born as a woman, Kalavati, O Narada; Krishna, following her, under the pretext of fear of Kamsa.
समागतो नन्दगेहं तेनाहं नन्दनन्दनः । सुदाम्नः शापवीच्छैदपालनार्थ जगत्पतिः
He came to the house of Nanda; thus I am called Nandanandana, the son of Nanda, the Lord of the world, for the sake of upholding Sudama's curse.
पुनर्जगाम मथुरामित्याह कमलोद्भवः । अस्यापरमभिप्रायं को वा जनाति नारद
Then he went again to Mathura—so says the lotus-born one; who, O Narada, knows the deeper intention of this?
कथं जातः समायाते सथुरायाश्च गोकुलम् । इत्येवं कथितं सर्वमपरं श्रूयतामिति
How he was born, how he came to Gokula from Mathura—thus all has been told; now listen to what comes next.
यथा जगाम मथुरां नन्दान्स नन्दनन्दनः । शोकं नन्दो यशोदा च यथा संप्रप दैवतः
How Nandanandana went to Mathura from Nanda's house, and how Nanda and Yashoda were overcome with grief—thus it happened, O divine one.
यथा गोपाश्च गोप्यश्च गावो वृन्दावने वने । वने वने का वन्यास्ते वन्या जानन्ति किंचन
Just as the cowherds, the cowherd women, and the cows dwell in the forest of Vṛndāvana, so too, in each and every forest, what do the wild creatures know?
वनं रम्यं वन्यपदमपि त्यक्तवा वने वने । श्मशाने वाऽश्मशाने वा बभ्राम भामिनी मुने
She abandoned even the delightful forest and the places of the wild, wandering from forest to forest, or even in cremation grounds, O beautiful one, O sage.
ग्रमं त्यक्त्वा च बभ्रम चेतनाऽचेतना क्षणम् । क्षणेन वर्जिता सा च प्रार्थयान्ती प्रतिक्षणम्
Having left the village, she wandered, conscious and unconscious, for a moment; and in a moment she was left alone, constantly seeking at every instant.
क्षणं क्षणं सा श्वसिति चिन्तनं कुर्वती क्षणम् । क्षणं विशन्ती तल्पे च क्षणम्त्थाय तिष्ठति
Moment by moment she sighed, her mind engaged in thought; for a moment she would lie upon her bed, and for a moment she would rise and stand.
इति श्रीब्रह्मo महाo श्रीकृष्णजन्मखo उत्तo नारदनाo अष्टप़ञ्चाशत्तमोऽध्यायः
Thus ends the fifty-eighth chapter in the section concerning the birth of Śrī Kṛṣṇa, in the great Brahma-vaivarta Purāṇa, narrated by Nārada.
अथैकोनषष्टितमोऽध्यायः नारायण उवाच इत्येवं कथितं सर्व सर्वेषां दर्पभञ्जनम् । इन्द्रस्य दर्पभङ्गं च विस्तरेण निशामज
Now begins the fifty-ninth chapter. Nārāyaṇa said: Thus has everything been told, the breaking of everyone's pride, and especially the humbling of Indra, in detail, O son of Night.
इन्दो दर्पात्सभायां च रत्नसिंहासनाद्वरात् । नोत्तस्यौ स्वगुरुं दृष्ट्वा ब्रह्मिष्ठं च बृहस्पतिम्
Because of pride, Indra did not rise from his jeweled throne in the assembly, even when he saw his own guru, the most learned Bṛhaspati.
गुरुर्जगामातिरुष्टः स्वापमाने समत्मरः । तथापि कृपया धर्मे स्नेहाच्च न शशाप तम्
The guru became exceedingly angry at this insult and left; yet, out of compassion, righteousness, and affection, he did not curse him.
विना शपेन तद्दर्वश्चूर्णीभूतो बभूव ह । अन्यश्चेन्न शपेद्धर्मात्प्रेम्णा वा चातिकिल्विषम्
Without a curse, that pride was utterly destroyed; but if another were to curse out of righteousness or love, even then sin would arise.
त्थाऽपि तं च फलति धर्मस्तं हन्ति नारद । यो यं हिंस्रं सापराधं शपेत्कोपेने धार्मिकः
Still, O Nārada, the fruit of righteousness comes to pass, and it destroys the offender; when a righteous person curses a wrongdoer out of anger, that one is ruined.
विनाशः सापराधस्य धर्मो नष्टश्च धर्मिणः । तेनाधर्मेण शक्रस्य ब्रह्महत्या बभूव ह
The destruction of the offender occurs, and righteousness is lost for the righteous; thus, through unrighteousness, Indra incurred the sin of killing a Brahmin.
भीतस्त्यक्त्वा स्वराज्यं च प्रययौ सरोवरम् । सरसः बद्मसूत्रे च निवासं च चकार सः
Frightened, he abandoned his sovereignty and went to a lake; there, in the stem of a lotus in the lake, he made his dwelling.
गन्तुं न शक्ता हन्या च पुण्यं विष्णुसरोवरम् । श्रेष्ठं भरतवर्षेच तपःस्थानं तपस्विनाम्
Unable to go elsewhere, he hid in the sacred lake of Viṣṇu, the most excellent in the land of Bharata, the place of austerity for ascetics.
तदेव पुष्करं तीर्थं प्रवदन्ति पुराविदः । राज्यभ्रष्टं हरीं दृष्ट्वा हरिभक्तो नराधिपः
That very Puṣkara is known as a holy place by those learned in ancient lore; seeing the lord of the gods deprived of his kingdom, a devotee of Hari, a king among men—
बलाज्जहार तद्राज्यं नहुषो नाम धार्मिकः । दृष्ट्वा शचीं वरारोहा मनपत्यां च सुन्दरीम्
By force, a righteous king named Nahuṣa seized that kingdom; seeing Śacī, of lovely form and beautiful even without her husband,
स्वर्गगङ्गं च गच्छन्तीं हृदयेन विदूयता । नवयौवनसंपन्नां रत्नालंकारभूषिताम्
As she went to the celestial Gaṅgā, her heart wounded, endowed with fresh youth and adorned with jeweled ornaments,
सुकोमलं तां सुदतीं वदन्तीं च महासतीम् । मूर्च्छां संप्राप राजान्द्रः कामेन यौवनेन च
So gentle, with lovely teeth, speaking sweetly, a woman of great virtue—the king Nahuṣa was overcome with passion and youth, and fainted.
नहुष उवाच थातुर्गतिर्विचित्राऽहोन बौध्या च सतामपि
Nahuṣa said: The course of fate is indeed strange, O wise one, even for the virtuous.
ईदृशी स्त्री भगाङ्गस्य लुब्धस्य परयोषिति । ईदृशी सुन्दरी यस्य परभार्यासु तन्मनः
Such a woman belongs to a lustful man whose mind is captivated by the wives of others; such a beautiful woman, whose thoughts dwell on the wives of others.
अस्या अग्रे च का रम्भा कोर्वशी का तिलोत्तमा। का वा मेना घृताची वा रत्नमाला कलावती
Before her, who is Kā? Who is Rambhā? Who is Urvaśī? Who is Tilottamā? Who is Menā or Ghṛtācī? Who is Ratnamālā or Kalāvatī?