The Padma Purana

by N.A. Deshpande | 1951 | 1,261,945 words | ISBN-10: 8120838297 | ISBN-13: 9788120838291

This page describes yayati yields to passion which is chapter 77 of the English translation of the Padma Purana, one of the largest Mahapuranas, detailling ancient Indian society, traditions, geography, as well as religious pilgrimages (yatra) to sacred places (tirthas). This is the seventy-seventh chapter of the Bhumi-khanda (section on the earth) of the Padma Purana, which contains six books total consisting of at least 50,000 Sanskrit metrical verses.

Chapter 77 - Yayāti Yields to Passion

Sukarman said:

1-5. The king of kings was allured by the charm of Cupid’s music and his charming smile and his appearance as an actor, O Pippala. Having urinated and evacuated his bowels, the king, Nahuṣa’s son, sat on his seat without having washed his feet. Having reached (i.e. seized) that opportunity, Jarā (i.e. old age) moved on to the king. Cupid also accomplished the act, beneficial to Indra, O best king. When the drama was over, and they had left, the religious-minded king was overcome with old age, had his mind attached to lust, was allured by the delusion (caused) by Cupid, was perturbed, had his organs weakened; the virtuous (king) was very much stupefied, and was driven away by objects of sense.

6-11a. Once the king eager for the vice of hunting (i.e. eager to go ahunting) went (to a forest). Being under the influence of infatuation and attachment, he sported in the forest. When the glorious king was sporting with interest a matchless deer with four horns came (there). O king, its entire body was beautiful, its hair was of golden appearance, its body was well spotted with gemlike brightness; it was beautiful and attractive. The archer (i.e. the king) with an arrow in his hand, ran (to it) with speed. The intelligent (king) thought that some demon had come (there). The deer too drew the king away. He went (after it) with the speed of a chariot, and suffered from exhaustion. While he was watching, the deer vanished.

11b-20. There he saw a wonderful forest, resembling Indra’s garden; it was crowded with beautiful trees, and looked splendid with the five elements, with big sacred sandal trees and with charming groups of plantain trees, with (the trees like) Bakula, Aśoka, Punnāga, Nālikera (i.e. the cocoa-nut trees), Tinduka, Pūgiphala (betel-nut trees), date-trees, lotuses and Saptaparṇa trees, blossomed Karṇikāra (trees), and various trees that always had fruit, so also with Ketaka and Pāṭala. While seeing (these) the great king saw an excellent lake. It was full of holy water; it was extensive (spreading) over five yojanas; it was crowded with swans and ducks; it was resounding with aquatic birds; it was also delightful with lotuses; it looked charming with red lotuses, and was decorated with golden lotuses; it looked extremely charming due to white lotuses; it was everywhere resounding with intoxicated bees also. Thus he saw the lake endowed with all excellences. It was five yojanas broad and ten yojanas long. The lake was auspicious on all sides; and was adorned with divine objects. Fatigued by the speed of the chariot and tormented by weariness he sat in the shade of a mango tree on its bank.

21-26a. Having bathed in it, and having drunk (i.e. he drank) its cold water scented with fragrance of lotuses, resembling nectar, and removing all exhaustion. The king seated in the shade of ṃe tree, somehow heard the sound of a song being sung (by someone). The sound was heard as (would be the sound of) the song which a divine woman would sing. The great king, who loved music, became extremely thoughtful. When the noble one was thus anxious and thought for a moment, a woman, with plump hips and breasts arrived in the forest, when the king was looking on. She, whose body looked beautiful with all ornaments, and having the wealth of good character and (auspicious) marks, came to the forest and stood before the king.

26b-32a. To her the king said: “Who are you? To whom do you belong? Why have you come here? Tell me the reason for it.” O Pippala, that woman of an excellent face, when thus asked at that time by did not give either a good or a bad reply to the king. That woman, with the neck of the lute in her hand, laughed, and quickly went (away). The great king was then filled with great wonder: ‘When talked to by me, she is not giving a reply.’ Again that king Yayāti thought: ‘(This) four horns which I had seen. I think that is the truth. This must truly be a deceitful form of (i.e. taken up by) demons.’ O brāhmaṇa, the king Yayāti, the son ofNahuṣa, thought (like this) for a moment.

32b-38a. When the king was thinking like this; the woman, laughing at the prince, vanished in the forest. In the meanwhile, he again heard the song, which was melodious, very divine, and accompanied with intonation and a regulated rise and fall of sounds through the musical scale. The king went to that place (from) where the great sound of the song was coming. In the water was an excellent lotus having a thousand petals. On it was an excellent woman, who was endowed with (good) character, beauty and virtues. She was possessing divine marks; she was adorned with divine ornaments; she shone with divine objects; her hand was engaged in holding the neck of a lute. She was singing a melodious song, accompanied with beating and measuring time and pause. With the power of that song she allured the mobile and the immobile, and also gods, groups of sages, all demons, Gandharvas and Kinnaras.

38b-42a. Seeing that (woman) of broad eyes and having beauty and lustre (he thought) in the mobile and the immobile world there is no other woman like her. Formerly, great Cupid, the actor, had got into the body of the king; he manifested him self at that time. As fire, having come in contact with ghee sends forth rays of light (i.e. is bright), so Cupid (i.e. passion) manifested himself, after having (i.e. after the king had) seen her. His mind was overpowered by Cupid (i.e. passion) on seeing that woman of charming eyes. (He thought:) ‘I have never (before) seen such a young woman, alluring the world.’

42b-43. Thinking for a moment, the king had his mind attached to passion. Due to separation from her, the king, being burnt by the fire of passion and tormented by the fever of passion, longed for her.

44-46. (He thought:) ‘How will she be mine? How will she have love (for me)? My life will be fruitful when this young girl having her face like a lotus and having lotus-like eyes embraces me, or if she is obtained by me.’ Having thought like this that virtuous king Yayāti said to that beautiful woman: “O auspicious one, who are you? To whom do you belong?” That woman who was seen before is again seen (by me).

47-52a. The righteous one asked her: “Who is (woman) by your side? O auspicious one, tell (me) everything. I am the son of Nahuṣa. O good one, I am born in the lunar dynasty and am the lord of the seven islands. O respectable lady, my name is Yayāti; I am well-known in the three worlds. My heart thus entertains a desire for union with you. O good lady, unite with me, do what is very dear (to me). O good lady, there is no doubt that I shall give you whatever you desire. O you of an excellent complexion, I am struck with invincible passion. Therefore, protect me, who am extremely helpless, and who have sought your shelter. For (i.e. in exchange for) the union with you I shall give my kingdom, the entire earth or even my body. All these three worlds are yours.”

52b-55a. Having heard the words of that king, that woman with a lotus-like face said to her friend (named) Viśālā: “Tell the king that has come (here), my name, the place of my birth, (the names of) my father and mother, O you good lady. Also-tell him about my love (for him).” Understanding her desire, Viśālā with sweet words then spoke to the king: “O prince, listen.”

Viśālā said:

55b-7la. This Cupid was formerly burnt by Śambhu (i.e. Śiva), the god of gods. That Rati, deprived of her husband, wept melodiously due to grief. O best king, at that time that Rati lived in this lake. O king of kings, then gods, having heard, like this, her melodious wailing attended by grief, had great compassion (on her). They spoke (these) words to Śaṅkara: “O great god, revive the mind-born (Cupid) again. O glorious one, of what nature will she be (i.e. what will be the plight of her) who is helpless, being deprived of her husband? Due to your affection for us (i.e. since you love us, please) make her united with Cupid.” Hearing those words (Śiva) said: “I shall revive Cupid. This mind-born one (i.e. Cupid), having five arrows, even though without a body, will again be the friend of Spring. There is no doubt about it. He will live with a divine body; (and) not otherwise (i.e. not with any other body).” That fish-bannered god (i.e. Cupid), became alive due to the grace of the great god (i.e. Śiva). O best man, having thus approved of the desire of the respectable lady (i.e. Rati), with blessings (Śiva said:) “O Cupid, go and always thrive with your beloved.” Thus (the god) of great lustre, the cause of the sustenance and destruction (of the world) said (to Cupid). Cupid again came to the lake where unhappy Rati remained. O king this is (that lake called) Kāmasaras (i.e. belonging to Cupid) where Rati is well-settled. She was overcome with grief when noble Cupid was burnt (by Śiva). From Rati’s wrath sprang up a fire of a fearful form. He too, very much scorched Rati, who fainted. O best man, she, deprived of her husband, shed tears. From her eyes tears fell into the water. From them arose great grief destroying all happiness. O best king, after (that) Jarā (i.e. old age) came into being from the tears. From them the dull-headed destroyer, viz. Separation sprang up. Both the terrible Grief and Torture also then sprang up. From them was generated Delusion—terrible and destroying happiness. O great king, from Grief the Fever of Passion and Error originated. The distressed Wailing, Insanity and Death, destroying everything, arose from her tears.

71b-79. O great king, by Rati’s side all assuming the body of torment and, all having the virtues of good feelings, originated incarnate. O king, then someone said: “This (is) Cupid (that) has come.” Seeing Cupid that had come (there) she (i.e. Rati) was filled with great joy. Tears fell from her eyes. O great king, in the water beings quickly originated. O best man, at that time (a lady) named Love sprang up, so also Renown and Shame. O best king, from them (i.e. from the tears) rose great Joy and the other one, viz. Peace. Two auspicious daughters giving pleasures and enjoyments sprang up. O king, there was a great combination of diversion, sport and devotion of mind. O king, due to joy tears fell from Rati’s left eye into water. From them sprang up a good lotus. O best man, from that good lotus came up this beautiful lady, the daughter of Rati, Aśrubindumatī by name. Through love for her, I, always pleased and virtuous, ever remain near her, giving her pleasure, due to my being her friend. My name is known as (i.e. I am known by the name) Viśālā. O king, I am Varuṇa’s daughter.

80-81 a. Being always affectionate to her, I remain near her through love for her. I have thus told you all her (account) and mine also. O lord of kings, this beautiful one, desiring a husband, practised penance.

The king said:

81 b-83a. O auspicious one, I have understood everything that you have told me; listen, let this beautiful daughter of Rati choose me. I shall give this young lady all that she desires. O auspicious lady, do that by which she will be under my influence.

Viśālā said:

83b-88. I shall tell you her resolve. Listen to it, O king. She desires as her groom a man, who is endowed with youth; who is omniscient; who has the characteristics of a brave man; who resembles the lord of gods; who possesses righteous conduct; who is brilliant; very bright, a donor, and the best among sacrifices; who knows (i.e. appreciates) virtues and devotion to religion; who possesses righteousness and good conduct; who is like Indra in the world; who is intent on religious practices through (performing) great sacrifices; who is endowed with all grandeur; who is as it were another Viṣṇu; who is always very much liked by gods, and is very dear to brāhmaṇas; who is friendly to brāhmaṇas; who knows the truth of the Vedas; whose valour is known in the three worlds. She desires such a groom as

Yayāti said:

89. Know me, who have come here, to be endowed with these qualities. There is no doubt that the Creator has created (in me) a husband worthy of her.

Viśālā said:

90. O king, I know that in the three worlds you are rich with religious merit. The qualities which I have mentioned before exist in you.

91. Only due to one blemish she does not think highly of you. This doubt has arisen in me. (Otherwise) O king, you are full of Viṣṇu.

Yayāti said:

92. Tell me the great blemish which this one, beautiful in all limbs, does not really prize. Be well disposed to favour me.

Viśālā said:

93. O lord of the world why (i.e. how) do you not know your own blemish? Your body is covered with old age. Due to this (blemish) she does not prize you.

94. Hearing these great (important) and disagreeable words, the lord of the world, the king, overcome with great grief, again said:

95. “O auspicious lady, this blemish of old age in my body is not due to anybody’s contact. I do not know (how) this old age has occurred to my body.

96. O auspicious one, whatever thing difficult to obtain in the world she desires, I am willing to give it to her. Choose the best boon.”

Viśālā said:

97-100. When you would be free from old age, then she would be your very beloved (wife). This is certain, O king; I am ‘telling (you) the truth (and) the truth (only). Youth would prevail over his body who passes on his old age to his son, (or) brother, (or) servant after taking youth from him and giving him his old age. Due to good taste a happy agreement takes place between the two. He, O king, has the same fruit as the merit of him who offers himself through pity. There is no doubt about it.

101-103. He would have great religious merit when the merit obtained through difficulty is given to someone else. The fruit of merit is (thus) obtained. Therefore, O king, give (your old age) to your son, and after having obtained (youth) from him, come back with (i.e. after having got) handsomeness. Do (so) then, O king, when you desire to enjoy (her).

Thus, speaking to the king, ṃat Viśālā ceased (speaking).

Sukarman said:

104a. Having heard like the best king then spoke to Viśālā.

The king said:

104b-106. O noble one, let it be so; I shall do your words (i.e. do as you have told me).

That stupid lord of the earth, Yayāti, overcome with passion, having gone home, and having called his sons Turu, Pūru, Kuru and Yadu, loving the father, said (these) words (to them): “Upon my order, O sons, bring happiness (to me).”

The sons said:

107-108. The words (i.e. the order) of the father—whether good or bad—have (has) to be executed by the sons. O father, speak out quickly, and know that it (i.e. the order) is carried out. There is no doubt.

Having heard these words of the sons, the lord of the earth, with his mind overcome with joy, again spoke to them.

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