स्तनयोर्युग्ममूर्वोर्मे सुन्दरं मुखपंकजम्
The pair of breasts, the thighs, and the beautiful lotus-like face.
स्त्रीरसः सुखसारश्च मुनीनामभिवाञ्छितः
The essence of womanly pleasure and the substance of happiness, desired by sages.
देवो वा मानवो वाऽपि गन्धर्वो वाऽथ राक्षसः
Whether god, human, gandharva, or even rakshasa,
रहस्युपस्थितां कान्तां न भजेद्यो जितेन्द्रियः
Whoever, having mastered his senses, does not enjoy a beloved woman in private,
सत्यं तस्याश्च वधभाक्तच्छापेन प्रणश्यति
Truly, by the curse of her disappointment, he perishes.
येन त्यक्तोपस्थिता तं यथा पश्यति पुंश्चली
Whom she has abandoned, that one the wanton woman regards as she wishes.
परं प्रियं च सर्वेषां जारं जानाति पुंश्चली 4.30.
The wanton woman knows her paramour to be the most dear of all.
पुंश्चली हिंस्रजन्तुभ्यो नवघातिभ्य एव च
The wanton woman is more dangerous than violent animals and even new killers.
त्यज ध्यानं मुनिश्रेष्ठ भुंक्ष्वेदं तपसः फलम्
Abandon meditation, O best of sages; enjoy the fruit of your austerity.
स रम्भावचनं श्रुत्वा तामुवाच भयाकुलः
Hearing Rambha's words, he spoke to her, overcome by fear.
देवल उवाच कुलधर्मोचितं सत्यं ब्राह्मणानां तपस्विनाम्
Devala said: The truth befitting the conduct of the lineage, for Brahmins and ascetics,
धर्मोऽयं युक्तकाले च स्वयोषिति रतो द्विजः
This is the proper duty: a twice-born who delights in his own wife at the right time.
ब्राह्मणः क्षत्रियो वैश्यो यो रतः परयोषिति
A Brahmin, Kshatriya, or Vaishya who delights in another's wife,
ग्राह्या चोपस्थिता स्त्री च गृहिणा न तपस्विना
A woman who is present is to be accepted by a householder, not by an ascetic.
ब्रह्मा जगद्विधाताऽपि न विरक्तः कलत्रवान्
Even Brahma, the creator of the world, is not detached from his spouse.
स्वभार्यां च परित्यज्य यो गृह्णाति परस्त्रियम् 4.30.
Whoever abandons his own wife and takes another's woman,
भुवि नास्ति यशो यस्य जीवनं तस्य निष्फलम्
On earth, he has no fame; his life is fruitless.
निष्कामेन च वृद्धेन मया किं ते प्रयोजनम्
What use am I to you, being old and without desire?
इत्येवं वचनं श्रुत्वा चुकोपाप्सरसां वरा
Hearing these words, the best among the Apsarases became angry.
रम्भोवाच तपःप्रभावात्सश्रीकः सुवेषः संमतः स्त्रियाः
Rambha said: By the power of your austerity, you are radiant, well-adorned, and esteemed by women.
त्वया विनाऽन्यं कं यामि को वास्ति त्वत्परः पुमान्
Without you, whom else would I approach? What man exists who surpasses you?
शीघ्रं मां भज विप्रेन्द्र दग्धां कामाग्निना सदा
Quickly unite with me, O foremost of Brahmins, for I am always consumed by the fire of desire.
न चेच्छापं प्रदास्यामि वद वेदविदां वर
If you do not, I will pronounce a curse—speak, O best of those who know the Vedas.
दग्धाः प्राणा मनोदग्धं स्वात्मा वा इति संततम्
Whether the life-breath is burned, or the mind is scorched, or the very self—thus, constantly.
स्वान्तर्दुःखेन दुःखार्तो यो यं शपति निश्चितम्
Whoever, afflicted by inner sorrow, curses another out of pain—certainly, that is so.
द्विजो रम्भावचः श्रुत्वा बभूव ध्यानतत्परः 4.30.
Hearing Rambha’s words, the Brahmin became absorbed in meditation.
त्यक्ताहारस्यान्तरं च भस्मपूर्णं ततो मुनेः 4.30.
Having abandoned food, the sage’s body became filled with ashes within.
निष्कलः पुंश्चली शापाद्ब्रह्माऽपूज्यो यथा पुरा सुखदं पुण्यदं गूढं किं भूयः श्रोतुमिच्छसि
Because of the courtesan’s curse, he became devoid of essence, just as Brahmā was once unworthy of worship; this is secret, bestowing happiness and merit—what more do you wish to hear?