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.
नारायण उवाच ब्रह्मणा प्रार्थितो विष्णुर्जातो दशरथात्स्वयम् । कौसल्यायां च भगवांस्त्रेतायां च मृदाऽन्वितः
Narayana said: At Brahma's request, Vishnu was born from Dasharatha himself, in Kausalya, the blessed one, in the Treta age, endowed with clay.
कैकेय्यां भरतश्चैव रामतुल्यो गुणेन च । लक्ष्मणश्चापि शत्रुघ्नः सुमित्रायां गुणार्णवः
In Kaikeyi, Bharata was born, equal to Rama in virtue; and Lakshmana and Shatrughna, oceans of qualities, were born in Sumitra.
पिश्वामित्रप्रेषितश्च श्रीरामश्च सलक्ष्मणः । प्रययौ मिथिलां रम्यां सीताग्रहणहेतवे
Sent by Vishvamitra, Rama along with Lakshmana went to the charming Mithila for the purpose of winning Sita.
दृष्ट्वा पाषाणारूपा च रामो वर्त्मनि कामिनीम् । विश्वामित्रं च पप्रच्छ कारणं जगदीश्वरः
Seeing the woman turned to stone on the path, Rama, Lord of the world, questioned Vishvamitra about the cause.
रामस्य वचनं श्रुत्वा विश्वामित्रो महातपाः । उवाच तत्र धर्मिष्ठो रहस्यं सर्वमेव च
Hearing Rama's words, Vishvamitra, the great ascetic, righteous in conduct, revealed the entire secret there.
कारणं तन्मुखाच्छ्रृत्वा रामो भुवनपावनः । पस्पर्श पादाङ्गुलिना सा बभूव च पद्मिनी
Hearing the cause from his mouth, Rama, purifier of the worlds, touched her with his toe, and she became a lotus-like woman.
सा राममाशिषं कृत्वा प्रययौ भर्तृ मन्दिरम् । शुभाशिषं ददौ तस्मै भार्या संप्राप्य गौतमः
She offered her blessings to Rama and went to her husband's house; Gautama, having obtained a wife, gave him auspicious blessings.
रामश्च मिथिलां गत्वा धनुर्भङ्गं शिवस्या च । चकार पाणिग्रहणं सीतायाश्चैव नारद
And Rama, having gone to Mithila, broke Shiva's bow and performed the wedding ceremony with Sita, O Narada.
कृत्वा विवाहं राजेन्द्रो भृगुदर्प निहत्य च । णयोध्यां प्रययौ रम्यां क्रीडाकौतुकमङ्गलैः
Having celebrated the marriage and subdued the pride of Bhrigu's descendants, the king went to beautiful Ayodhya amidst festivities and auspicious celebrations.
राजा पुत्रं नृपं कर्तुमिषेय कृतसादरम् । सप्ततीर्थोदकं तूर्णमानीय मुनिपुंगवान्
The king, wishing to install his son as king, respectfully summoned the foremost sages and quickly brought water from the seven sacred rivers.
कृताधिवासं श्रीरामं सर्व मङ्गलसंयुतम् । दृष्ट्वा भरतमाता च कैकेयी शोकविह्वला
Having performed the consecration of Shri Rama, endowed with all auspicious qualities, Bharata's mother Kaikeyi, overcome with grief, looked on.
वरयामास राजानं पूर्वमङ्गीकृतं वरम् । रामस्य वनवासं च राजत्वं भरतस्य च
She requested the king for the previously granted boons: Rama's exile to the forest and the kingship for Bharata.
वरं दातुं महाराजो नेयेष प्रेममोहितः । धर्मसत्यभयेनैवोवाच रामो नृपं सुधी
The great king, overcome by love and affection, was unwilling to grant the boon; but Rama, out of fear of righteousness and truth, spoke to the king, wise as he was.
श्रीराम उवाच तडागशतदानेन यत्पुण्यं लभते नरः । ततोऽधिकं च लभते वापीदानेन निश्चितम्
Shri Rama said: The merit a man gains by giving a hundred ponds is certainly surpassed by the merit gained from donating a single well.
दशवापीप्रदानेन यत्पुण्यं लभते नरः । ततोऽधिकं च लभते पुण्यं कन्याप्रदानतः
The merit a man gains by giving ten wells is certainly surpassed by the merit gained from giving away a maiden in marriage.
दशकन्याप्रदानेन यत्पुण्यं लभते नरः । ततोऽधिकं च लभते यज्ञैकेन नराधिप
The merit a man gains by giving away ten maidens is certainly surpassed by the merit gained from performing a single sacrifice, O king.
शतयज्ञेन यत्पुण्यं लभते पुण्यकृज्जनः । ततोऽधिकं च लभते पुत्रास्यदर्शनेन च
The merit a virtuous person gains by performing a hundred sacrifices is certainly surpassed by the merit gained from seeing one's own son.
दर्शने शतपुत्राणां यत्पुण्यं लभते नरः । तत्पुण्यं लभते नूनं पुण्यवान्सत्यबालनात्
The merit a man gains by seeing a hundred sons is surely gained by a virtuous person from a single truthful child.
न हि सत्यात्परो धर्मो नानृतात्पातकं परम् । न हि गह्घासमं तीर्यं म देवः केशवात्परः
There is no righteousness greater than truth, nor any sin greater than falsehood; there is no holy place equal to the Ganges, nor any god greater than Keshava.
नास्ति धर्मात्परो बन्धुर्नास्ति धर्मात्परं धनम् । धर्मात्प्रियः परः को वा स्पधर्मं रक्ष यत्नतः
There is no relative greater than righteousness, nor any wealth greater than righteousness; who is dearer than righteousness? Therefore, protect your own righteousness with great care.