श्रीशुक उवाच ।
स इत्थमाचरन् कामान् स्त्रैणोऽपह्नवमात्मनः ।
बुद्ध्वा प्रियायै निर्विण्णो गाथामेतामगायत ॥ १॥
शृणु भार्गव्यमूं गाथां मद्विधाचरितां भुवि ।
धीरा यस्यानुशोचन्ति वने ग्रामनिवासिनः ॥ २॥
बस्त एको वने कश्चिद्विचिन्वन् प्रियमात्मनः ।
ददर्श कूपे पतितां स्वकर्मवशगामजाम् ॥ ३॥
तस्या उद्धरणोपायं बस्तः कामी विचिन्तयन् ।
व्यधत्त तीर्थमुद्धृत्य विषाणाग्रेण रोधसी ॥ ४॥
सोत्तीर्य कूपात्सुश्रोणी तमेव चकमे किल ।
तया वृतं समुद्वीक्ष्य बह्व्योऽजाः कान्तकामिनीः ॥ ५॥
पीवानं श्मश्रुलं प्रेष्ठं मीढ्वांसं याभकोविदम् ।
स एकोऽजवृषस्तासां बह्वीनां रतिवर्धनः ।
रेमे कामग्रहग्रस्त आत्मानं नावबुध्यत ॥ ६॥
तमेव प्रेष्ठतमया रममाणमजान्यया ।
विलोक्य कूपसंविग्ना नामृष्यद्बस्तकर्म तत् ॥ ७॥
तं दुर्हृदं सुहृद्रूपं कामिनं क्षणसौहृदम् ।
इन्द्रियाराममुत्सृज्य स्वामिनं दुःखिता ययौ ॥ ८॥
सोऽपि चानुगतः स्त्रैणः कृपणस्तां प्रसादितुम् ।
कुर्वन्निडविडाकारं नाशक्नोत्पथि सन्धितुम् ॥ ९॥
तस्यास्तत्र द्विजः कश्चिदजास्वाम्यच्छिनद्रुषा ।
लम्बन्तं वृषणं भूयः सन्दधेऽर्थाय योगवित् ॥ १०॥
सम्बद्धवृषणः सोऽपि ह्यजया कूपलब्धया ।
कालं बहुतिथं भद्रे कामैर्नाद्यापि तुष्यति ॥ ११॥
तथाहं कृपणः सुभ्रु भवत्याः प्रेमयन्त्रितः ।
आत्मानं नाभिजानामि मोहितस्तव मायया ॥ १२॥
यत्पृथिव्यां व्रीहियवं हिरण्यं पशवः स्त्रियः ।
न दुह्यन्ति मनःप्रीतिं पुंसः कामहतस्य ते ॥ १३॥
न जातु कामः कामानामुपभोगेन शाम्यति ।
हविषा कृष्णवर्त्मेव भूय एवाभिवर्धते ॥ १४॥
यदा न कुरुते भावं सर्वभूतेष्वमङ्गलम् ।
समदृष्टेस्तदा पुंसः सर्वाः सुखमया दिशः ॥ १५॥
या दुस्त्यजा दुर्मतिभिर्जीर्यतो या न जीर्यते ।
तां तृष्णां दुःखनिवहां शर्मकामो द्रुतं त्यजेत् ॥ १६॥
मात्रा स्वस्रा दुहित्रा वा नाविविक्तासनो भवेत् ।
बलवानिन्द्रियग्रामो विद्वांसमपि कर्षति ॥ १७॥
पूर्णं वर्षसहस्रं मे विषयान् सेवतोऽसकृत् ।
तथापि चानुसवनं तृष्णा तेषूपजायते ॥ १८॥
तस्मादेतामहं त्यक्त्वा ब्रह्मण्याधाय मानसम् ।
निर्द्वन्द्वो निरहङ्कारश्चरिष्यामि मृगैः सह ॥ १९॥
दृष्टं श्रुतमसद्बुद्ध्वा नानुध्यायेन्न संविशेत् ।
संसृतिं चात्मनाशं च तत्र विद्वान् स आत्मदृक् ॥ २०॥
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Śrī Śuka resumed : Thus enjoying the pleasures of sense, Yayāti, who had been enslaved by his wife, woke up to his spiritual fall and, disgusted with the world narrated the following (story in the form of a ) parable to Devayāni (his beloved wife). (1)
"Listen, O Devayāni (a scion of the sage Bhrgu), the true story of one on this earth who had a conduct similar to mine and who was full of lust (lit., lived in a village), yet for whom (and others like him) the wise residing in the woods constantly grieve. (2)
Hunting for his beloved object in a forest all alone, a certain goat saw a she-goat fallen in a well, subject (as she was) to her own destiny. (3)
Intently thinking of a means of rescuing the she-goat, the passionate goat created an outlet (for her) by digging out the earth at the brim with the end of his horns. (4)
Coming out of the well, that beautiful she-goat, it is said, fell in love with that very goat. Observing him selected by her—stout, mature, most lovable, capable of procreation and expert in the art of copulation as he was—many more she-goats, who longed for a beloved companion, also conceived a passion for the goat. Enhancing the delight of those numerous she-goats, that king of goats revelled with them alone and ceased to think of himself, possessed as he was by the devil of concupiscence. (5-6)
Perceiving that very goat enjoying himself with another most beloved she-goat, the one that had fallen into the well and (consequently) got bewildered, could not brook that act of the goat. (7)
Deserting that lustful goat, who though disguised as a friend had played her false and whose love was (only) momentary, given as he was to the gratification of his senses, the she-goat returned full of agony to her owner. (8)
The goat too, a slave of his beloved she-goat, felt (very) wretched and followed her, uttering a bleat all the way in order to pacify her, but could not reconcile her. (9)
There (in her owner's house) a certain Brāhmaṇa, who was her owner, amputated, in anger, his dangling scrotum and rejoined it in the interest of the she-goat (herself), proficient as he was in (all) such expedients. (10)
With his scrotum restored, the goat too revelled for a long time indeed with the she-goat that had been found (by him) in the well, O dear one! But he does not feel satiated with sense-enjoyments till this day. (11)
Bound in the same way with the cords of your love and deluded by your charm, O pretty one, I fail to recognize my own self, wretched as I am. (12)
(All) the rice and barley, gold, animals and women that exist on earth—they cannot yield satisfaction to the mind of a man who is buffeted by lust. (13)
The craving for sense-gratification never ceases with the enjoyment of sense-objects. On the other hand it grows stronger and stronger like fire fed by ghee. (14)
When a man does not entertain the notion of diversity (in the form of likes and dislikes, which are undesirable,) with regard to any living being, then to such a man, looking upon all with the same eye, all the quarters turn blissful. (15)
One desirous of happiness should speedily get rid of the thirst for pleasure, which is productive of sorrow, nay, which cannot be easily given up by the evil-minded and which does not get worn out even though one's body grows old. (16)
A man should not sit close (even) to his mother, sister or daughter. (For) the powerful senses lead astray even a learned man. (17)
Full one thousand years have slipped by while I have been busy repeatedly enjoying the pleasures of sense. And yet each time (I enjoy them) my thirst for them is renewed. (18)
Therefore, giving up this (thirst for pleasure) and fixing my mind on the Absolute, I shall roam about with deer, being rid of the pairs of opposites (such as joy and sorrow) and free from egotism. (19)
Knowing both that is seen and heard of as unreal and foreseeing transmigration and the degradation of his soul to follow from their thought (etc.), he who neither thinks of nor enjoys them is the knower of his self." (20) (1-20)
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इत्युक्त्वा नाहुषो जायां तदीयं पूरवे वयः ।
दत्त्वा स्वां जरसं तस्मादाददे विगतस्पृहः ॥ २१॥
दिशि दक्षिणपूर्वस्यां द्रुह्युं दक्षिणतो यदुम् ।
प्रतीच्यां तुर्वसुं चक्र उदीच्यामनुमीश्वरम् ॥ २२॥
भूमण्डलस्य सर्वस्य पूरुमर्हत्तमं विशाम् ।
अभिषिच्याग्रजांस्तस्य वशे स्थाप्य वनं ययौ ॥ २३॥
आसेवितं वर्षपूगान् षड्वर्गं विषयेषु सः ।
क्षणेन मुमुचे नीडं जातपक्ष इव द्विजः ॥ २४॥
स तत्र निर्मुक्तसमस्तसङ्ग
आत्मानुभूत्या विधुतत्रिलिङ्गः ।
परेऽमले ब्रह्मणि वासुदेवे
लेभे गतिं भागवतीं प्रतीतः ॥ २५॥
श्रुत्वा गाथां देवयानी मेने प्रस्तोभमात्मनः ।
स्त्रीपुंसोः स्नेहवैक्लव्यात्परिहासमिवेरितम् ॥ २६॥
सा सन्निवासं सुहृदां प्रपायामिव गच्छताम् ।
विज्ञायेश्वरतन्त्राणां मायाविरचितं प्रभोः ॥ २७॥
सर्वत्र सङ्गमुत्सृज्य स्वप्नौपम्येन भार्गवी ।
कृष्णे मनः समावेश्य व्यधुनोल्लिङ्गमात्मनः ॥ २८॥
नमस्तुभ्यं भगवते वासुदेवाय वेधसे ।
सर्वभूताधिवासाय शान्ताय बृहते नमः ॥ २९॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां नवमस्कन्धे एकोनविंशोऽध्यायः ॥ १९॥
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Having spoken thus to his wife (Devayānī) and returned Pūru's youth to him, Yayāti received (back) his own old age (from him), all craving for enjoyment having left him for good. (21)
He appointed Druhyu as the ruler in the south-eastern quarter, Yadu in the south, Turvasu in the west and Anu in the north. (22)
Having duly installed (on the throne) Pūru, the worthiest, (though the youngest, of all his sons) as the suzerain lord of the entire globe and master of its wealth, and placing his elder brothers (Yadu and others) under his control, Yayāti retired to the forest. (23)
He renounced in a moment the pleasures of the six senses (including the mind), constantly enjoyed (by him) for very many years through their objects, (even) as a bird leaves its nest when fledged. (24)
Having totally shaken off all attachment (to the body and whatever is connected with it) and dissociated himself from his subtle body (a product of the three Guṇas), by virtue of his self-realization in that forest, the celebrated Yayāti attained absorption into the supreme Brahma, known by the name of Vāsudeva, which is free from the taint of Māyā—a state which is obtainable (only) through devotion to the Lord. (25)
Hearing the (aforesaid) parable, Devayānī took it as a taunt to herself; (nay) she thought it to be a joke uttered (by her husband) in the agony of love subsisting between a husband and a wife. (26)
Realizing the association of near and dear ones, who are (all) subject to the control of the Lord, as akin to the gathering of travellers in a place where water is supplied to the passers-by, and as having been brought about by the Lord's will (guided by their past Karma), Devayānī (a scion of Bhrgu) renounced attachment to everything, regarding all to be as unreal as a dream, and focussing her mind on Śrī Kṛṣṇa, gave up her subtle body (attained Liberation like her husband). (27-28)
Hail, hail to You, the all-tranquil and all-pervading Lord Vāsudeva, the Maker of this universe, the Indweller of all created as the Paramahārīsa-Sarhhitā.
Thus ends the nineteenth discourse, in Book Nine of the great and glorious Bhāgavata-Purāṇa, otherwise known (21-29)
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