Shloka 20
Purañjana Captivated by Lust; Time (Caṇḍavega) and Old Age (Kālakanyā) Begin the Siege
दौर्भाग्येनात्मनो लोके विश्रुता दुर्भगेति सा । या तुष्टा राजर्षये तु वृतादात्पूरवे वरम् ॥ २० ॥
daurbhāgyenātmano loke viśrutā durbhageti sā yā tuṣṭā rājarṣaye tu vṛtādāt pūrave varam
زمانے کی وہ بیٹی نہایت بدقسمت تھی، اسی لیے دنیا میں ‘دُربھگا’ کے نام سے مشہور ہوئی۔ مگر ایک بار وہ ایک راجرشی پر راضی ہوئی؛ بادشاہ نے اسے قبول کیا تو اس نے پورو کو عظیم برکت عطا کی۔
As Bhaktivinoda Ṭhākura sings, saba sukha bhāgala: all kinds of happiness disappear in old age. Consequently, no one likes old age, or jarā. Thus Jarā, as the daughter of Time, is known as a most unfortunate daughter. She was, however, at one time accepted by a great king, Yayāti. Yayāti was cursed by his father-in-law, Śukrācārya, to accept her. When Śukrācārya’s daughter was married to King Yayāti, one of her friends named Śarmiṣṭhā went with her. Later King Yayāti became very much attached to Śarmiṣṭhā, and Śukrācārya’s daughter complained to her father. Consequently, Śukrācārya cursed King Yayāti to become prematurely old. King Yayāti had five youthful sons, and he begged all his sons to exchange their youth for his old age. No one agreed except the youngest son, whose name was Pūru. Upon accepting Yayāti’s old age, Pūru was given the kingdom. It is said that two of Yayāti’s other sons, being disobedient to their father, were given kingdoms outside of India, most probably Turkey and Greece. The purport is that one can accumulate wealth and all kinds of material opulences but during old age one cannot enjoy them. Although Pūru attained his father’s kingdom, he could not enjoy all the opulence, for he had sacrificed his youth. One should not wait for old age in order to become Kṛṣṇa conscious. Due to the invalidity of old age, one cannot make progress in Kṛṣṇa consciousness, however opulent he may be materially.
FAQs
In this passage she is a figure described as becoming known as “Durbhagā” due to misfortune, yet she later becomes pleased and grants a boon—serving the chapter’s allegorical teaching on destiny and transformation.
The verse states that when she became satisfied with the royal sage, she gave a boon to Pūrava, the one who had chosen her—highlighting how favor can arise when one gains satisfaction or approval.
Even if one is known for “bad fortune,” circumstances can change through right choices and gaining the goodwill of the virtuous; the Bhagavatam often uses such turns to teach patience, humility, and steady dharma.