अनभिज्ञं कामशास्त्रे दुर्बलं च तपस्विनम् । अव्यवाहार्य निष्कामं नारायणपरायणम्
Unskilled in the art of love, weak in asceticism, unfit for worldly dealings, desireless, and devoted to Nārāyaṇa—
अविदग्धो विधाता च योजयामाम योऽक्षमम् । ईदृशीं कामुकीं रम्यां ददाति च तपस्विने
The unwise Creator, too, sometimes joins such an incapable man with a passionate and lovely woman, giving her to the ascetic.
इत्युक्त्वा कामुकः शक्रः पपात चरणे मृदा । तमुवाच महासध्वी वेदोक्तं च यथौचितम्
Having spoken thus, Indra, filled with desire, fell at her feet; and the great chaste woman addressed him, as is proper according to the Vedas.
अहल्योवाच अभाग्याद्ब्रह्मणश्चापि मरीचेश्च तपस्विनः । अभाग्यात्कश्यपस्यापि त्वं पुत्रः पापमानसः
Ahalyā said: 'Out of misfortune, you are the son of Brahmā, of the ascetic Marīci, and also of the unfortunate Kaśyapa—yet your mind is sinful.'
किं तज्जपेन तपसा मौनेन च व्रतेन च । सुरार्चनेन तीर्थेन स्त्रीभिर्यस्य मनोहृतम्
What is the use of recitation, austerity, silence, or vows, or worship of the gods and pilgrimages, for those whose minds are captivated by women?
स्त्रीरूपं निर्मितं सृष्टौ मोहाय कामिनां मनः । अन्यथा न भवेत्सृष्टिः स्रष्टा तेने पुराऽऽज्ञया
The form of woman was created in the world to delude the minds of the passionate; otherwise, creation would not continue—thus the Creator ordained long ago.
सर्व मायाकरण्डश्च धर्ममार्गार्गलं नृणाम् । व्यवधानं च तपसां दोषाणामाश्रयं परम्
She is the honey of all illusion, the barrier on the path of righteousness for men, the obstruction to asceticism, and the supreme abode of faults.
कर्मबन्धनिबद्धानां निगडं कठिनं स्मृतम् । प्रदीपरूपं कीटानां मीनानां बडिशं यथा
For those bound by the chains of karma, she is known as a hard fetter, like a lamp for moths or a hook for fish.
विषकृम्भं दुग्धमुखमारम्भे मधुनोपमम् । परिणामे दुःखबीजं सोपानं नरकस्य च
She is like poison hidden in milk, sweet at first like honey, but in the end the seed of suffering and the stairway to hell.
ऋषयः सनकाद्याश्च नोद्वाहं चक्रुरीप्सित्म् । परस्त्रीषु मनो येषां तेषां सर्व च निष्फलम्
The sages, beginning with Sanaka, did not marry as they wished; for those whose minds are set on other men's wives, all is fruitless.
परस्त्रीसेवनं शक्र इहैवात्ययशस्कनम् । परत्र नरकं घोरं ददाति कामुकाय च
Union with another man's wife, O Indra, brings ruin here and terrible hell hereafter for the lustful.
इत्युक्तवा च महासाध्वी विहाय तं च कामुकम् । प्रययौ स्वगृहं तूर्ण गृहिणी गौतमस्य च
Having spoken thus, the great chaste woman left that lustful one and quickly returned to her own home, the wife of Gautama.
तत्सर्व कथयामास गौतमाय तपस्विने । तस्थौ प्रहस्य स मुनिर्महन्द्रं च विनिन्द्य च
She told everything to Gautama, the ascetic; and the sage, smiling, remained, condemning the lord of the gods.
एकदा गौतमः शीघ्रं जगाम शंकरालयम् । शक्रो गौतमरूपेण तां संभोगं चकार सः
Once, Gautama quickly went to the abode of Śaṅkara; Indra, taking Gautama's form, had intercourse with her.
सर्व ज्ञात्वा च सर्वज्ञः मन्दिरद्वारमाययौ । निर्गच्छन्तं महेन्दं च ददर्श मुनिपुंगवः
Knowing all, the all-knowing sage came to the doorway of his house and saw the great Indra departing.
नग्नामहल्यां रहसि पीनश्रोणिपयोधराम् । मुनिः शशाप शकं च भगाङ्गश्च भवेति च
He saw Ahalyā naked and alone, with full hips and breasts; the sage cursed Indra, saying, 'Become one with the marks of a woman.'
कोपाच्छशाप पत्नीं च रुदतीं भयविह्वलाम् । त्वं च पाषाणरूपा च महारण्ये भवेति च
In anger, he also cursed his wife, who was weeping and terrified: 'You shall become a stone in the great forest.'
ययौ च स्वगृहं शक्रो लज्जैकतानमानसः । उवाच मधुरं भीता स्वामिनं शोककर्शिता
Indra, his mind filled with shame, went to his own house; and Ahalyā, stricken with grief, spoke sweetly to her frightened husband.
अहल्योवाच मां च दासीं च निर्दोषां कथं त्यजसिधार्मिक । त्वं च वेदविदां श्रेष्ठो विचारं कुरु धर्मतः
Ahalya said: How do you abandon me and my innocent maid, O righteous one? You are the foremost among those learned in the Vedas; consider this matter according to dharma.
गौतम उवाच त्वां जानामि मनःशुद्धां सुव्रतां च पतिव्रताम् । त्यक्ष्यामि च तथाऽपि त्वां परवीर्यं च बिभ्रतीम्
Gautama said: I know you to be pure in mind, steadfast in vows, and devoted to your husband. Yet I will forsake you, for you bear another's seed.
परभोग्या च या कान्ता साऽशुद्धा सर्वकर्मसु । तां योगच्छेन्महामूढो नरकं तस्य कल्पकम्
A beloved who has been enjoyed by another is impure in all actions; if a fool joins with her, he faces hell for an aeon.
अन्नं विष्ठा जलं मूत्रं परभोग्याश्च (या)निश्चितम् । उपस्पृशेन्न तस्याश्च हन्ति पुप्यं पुराकृतम्
Food, excrement, water, urine—whatever has been enjoyed by another is certain; if one touches it, it destroys the merit previously gained.
अनिच्छया च श्रृङ्गाने स्त्री जारेण न दुष्यति । दुष्टा स्त्री निश्चितं साध्वी स्वेच्छाश्रृङ्गारकर्मणि
A woman is not defiled by union with a lover if it happens against her will; but a wicked woman, even if she appears virtuous, is certainly so if she acts out of her own desire.
त्वं शक्रं स्वामिनं मत्वा सुखं भुक्त्वा रतिं गृहे । पश्चाद्बभूव ते ज्ञानं मां दृष्ट्वा च निशामय
You, thinking Indra to be your husband, enjoyed pleasure and delight in your home; afterwards, knowledge dawned upon you when you saw me—observe this.
गच्छ गच्छ महारण्यं भव पाषाणरूपिणी । रामपादाङ्गुलिस्पर्शात्सद्यः पूता भपिष्यसि
Go, go to the great forest; become of stone form. By the touch of Rama's toe, you will instantly be purified.
मां संप्राप्स्यसि तत्पुण्यात्पुनरेवाऽऽगमिष्यसि । गच्छ कान्ते महारण्यमित्युक्त्वा तपसे ययौ
You will attain me again by that merit, and will return once more. Saying thus, he departed for austerity.
इत्येवं कथितं सर्व महेन्द्रदर्पभञ्जनम् । पुनः संप्राप लक्ष्मीं च विभोश्च कृपया मुने
Thus has been told the entire story of the breaking of Mahendra's pride; again he attained Lakshmi by the Lord's grace, O sage.
इति श्रीब्रह्मo महाo श्रीकृष्णजन्मख o उत्तo नारदनाo एकषष्टितमोऽध्यायः
Thus ends the sixty-first chapter of the glorious Brahma, the great Krishna birth section, the supreme narration by Narada.
अथ द्विषष्टितमोऽध्यायः नारद उवाच ब्रह्मन् केन प्रकारेण रामो दाशरथिः स्वयम् । चकार मोक्षणं कुत्र युगे गौतमयोषितः
Now the sixty-second chapter. Narada said: O Brahman, by what means did Rama, son of Dasharatha, himself grant liberation, and in which age to Gautama's wife?
रामावतारं सुखदं समासेन मनोहरम् । कथायस्व महाभाग श्रोतुं कौतूहलं मम
Tell me, O greatly fortunate one, the delightful and pleasing story of Rama's incarnation, in brief; my curiosity to hear is great.