Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 13
Source।। श्रीनारायण उवाच ।। ।। अपरं कृष्णमाहात्म्यं शृणु किंचिन्महामुने ।। विघ्ननिघ्नं पापहरं महापुण्यकरं परम् ।। १ ।। एकदा नन्दपत्नी च कृत्वा कृष्णं स्ववक्षसि ।। स्वर्णसिंहासनस्था च क्षुधितं तं स्तनं ददौ ।। २ ।। एतस्मिन्नन्तरे तत्र विप्रेंद्रैकः समागतः ।। वृतः शिष्यसमूहैश्च प्रज्वलन्ब्रह्मतेजसा ।। ३ ।। प्रजपन्परमं ब्रह्म शुद्धस्फटिकमालया ।। दण्डी छत्री शुक्लवासा दन्तपंक्तिविराजितः ।। ४ ।। ज्योतिर्ग्रंथो मूर्तिमांश्च वेदवेदांगपारगः ।। परिबिभ्रज्जटाजालं तप्तकांचनसन्निभम् ।। ५ ।। शरत्पार्वणचंद्रास्यो गौरांगः पद्मलोचनः ।। योगीन्द्रो धूर्जटेः शिष्यः शुद्धभक्तो गदाभृतः ।। ६ ।। व्याख्यामुद्राकरः श्रीमाञ्छिष्यानध्यापयन्मुदा ।। वेदव्याख्यां कतिविधां प्रकुर्वन्निव लीलया ।। ७ ।। एकीभूय चतुर्वेदास्तेजसा मूर्तिमानिव।। साक्षात्सरस्वतीकण्ठः सिद्धांतैकविशारदः ।। ८ ।। ध्यानैकनिष्ठः श्रीकृष्णपादांभोजे दिवानिशम् ।। जीवन्मुक्तो हि सिद्धेशः सर्वज्ञः सर्वदर्शनः ।। ९ ।। तं दृष्ट्वा सा समुत्तस्थौ यशोदा प्रणनाम च ।। पाद्यं गां मधुपर्कं च स्वर्णसिंहासनं ददौ ।। 4.13.१० ।। बालकं वंदयामास मुनीन्द्रं सस्मितं मुदा ।। मुनिश्च मनसा चक्रे प्रणामशतकं हरिम् ।। ११ ।। आशिषं प्रददौ प्रीत्या वेदमंत्रोपयोगिकम् ।। प्रणनाम च शिष्यांश्च ते तां युयुजुराशिषम् ।।१२।। शिष्यान्पाद्यादिकं भक्त्या प्रददौ च पृथक्पृथक् ।। साशिष्यांघ्री च प्रक्षाल्य समुवास सुखासने।।१३।। समुद्यता सा प्रष्टुं च पुटाञ्जलियुता सती ।। स्वक्रोडे बालकं कृत्वा भक्तिनम्रात्मकंधरा ।। १४ ।। स्वात्मारामं मंगलं च प्रष्टुं यद्यपि न क्षमा ।। तथाऽपि भवतो नाम शिवं पृच्छामि सांप्रतम् ।। १५ ।। अबला बुद्धिहीनाया दोषं क्षंतुं सदाऽर्हसि ।। मूढस्य सततं दोषं क्षमां कुर्वंति साधवः ।।१६।। अंगिरा वाऽथ वाऽत्रिर्वा मरीचिर्गौतमोऽथ वा ।। क्रतुः किं वा प्रचेता वा पुलस्त्यः पुलहोऽथवा ।।१७।। दुर्वासाः कर्दमस्त्वं वा वशिष्ठो गर्ग एव वा ।। जैगीषव्यो देवलो वा कपिलो वा स्वयं विभुः ।। १८ ।। सनत्कुमारः सनकः सनन्दो वा सनातनः ।। वोढुः पंचशिखो वा त्वमासुरिः सौभरिः किमु ।।१९।। विश्वामित्रोऽथ वाल्माको वामदेवोऽथ कश्यपः।। संवर्तः किमुतथ्यो वा किं कचो वा बृहस्पतिः ।। 4.13.२० ।। भृगुः शुक्रश्च च्यवनो नरनारायणोऽथवा ।। सक्थिनः पराशरो व्यासः शुकदेवोऽथ जैमिनिः ।। २१ ।। मार्कण्डेयो लोमशश्च कण्वः कात्यायनस्तथा ।। आस्तीको वा जरत्कारुर्ऋष्यशृंगो विभांडकः ।। २२ ।। पौलस्त्यस्त्वमगस्त्यो वा शरद्वान्गिरिरेव च ।। शमीकोऽरिष्टनेमिश्च माण्डव्यः पैल एव च ।। २३ ।। पाणिनिर्वा कणादो वा शाकल्यः शाकटायनः ।। अष्टावक्रो भागुरिर्वा सुमन्तुर्वत्स एव वा ।। २४ ।। जाबालो याज्ञवल्क्यश्च वैशंपायन एव च ।। यतिर्हंसी पिप्पलादो मैत्रेयः करुषस्तथा ।। २५ ।। उपमन्युर्गौरमुखोऽरुणिरौर्वोऽथ कक्षिवान् ।। भरद्वाजो वेदशिरा शंकुकर्णोऽथ शौनकः ।। २६ ।। एतेषां पुण्यश्लोकानां को भवान्वद मे प्रभो ।। प्रत्युत्तरार्हा नाहं चेत्तथाऽपि वक्तुमर्हसि ।। २७ ।। किंकरः किंकरी वाऽपि समर्था प्रभुमीश्वरम् ।। यो यस्य सेवानियतः स कं पृच्छति तं विना ।। २८ ।। धन्याऽहं कृतकृत्याहं सफलं जीवितं मम ।। त्वत्पादाब्जरजःस्पर्शाज्जन्मकोट्यंहसा क्षयः ।। २९ ।। त्वत्पादोदकसंस्पर्शात्सद्यः पूता वसुंधरा ।। तवागमनमात्रेण तीर्थीभूतो ममाश्रमः 4.13.३० ।। येये श्रुताः श्रुतौ ब्रह्मञ्च्छ्रुतिसारा महाजनाः ।। तेषामेको मया दृष्टः पूर्वपुण्यफलोदयात् ।। ३१ ।। शिष्या वेदा मूर्तिमंतो ग्रीष्म मध्याह्नभास्कराः ।। गोकुलं मत्कुलं सद्यः पुनंति पादरेणुना ।। ३२ ।। आशिषं कर्तुमर्हंति प्रसन्नमनसा शिशुम् ।। पूर्णस्वस्त्ययनं सद्यो विप्राशीर्वचनं ध्रुवम् ।। ३३ ।। इत्येवमुक्त्वा नंदस्त्री भक्त्या तस्थौ मुनेः पुरः ।। नरं प्रस्थापयामास नंदमानयितुं सती ।। ३४ ।। यशोदावचनं श्रुत्वा जहास मुनिपुंगवः ।। जहसुः शिष्यसंघाश्च भासयंतो दिशो दश ।। ३५ ।। हितं तथ्यं नीतियुक्तं महत्पुण्यकरं परम् ।। तामुवाच मुदा युक्तः शुद्धबुद्धिर्महामुनिः ।। ३६ ।। श्रीगर्ग उवाच ।। ।। सुधामयं ते वचनं लौकिकं च कुलोचितम् ।। यस्य यत्र कुले जन्म स एव तादृशो भवेत् ।। ३७ ।। सर्वेषां गोपपद्मानां गिरिभानुश्च भास्करः ।। पत्नी पद्मासमा तस्य नाम्ना पद्मावती सती ।।३८।। तस्याः कन्या यशोदा त्वं यशोवर्द्धनकारिणी ।। बल्लवानां च प्रवरो लब्धो नंदश्च वल्लभः ।।३९।। नंदो यस्त्वं च या भद्रे बालो यो येन वा गतः।। जानामि निर्जने सर्वं वक्ष्यामि नंदसन्निधिम् ।।4.13.४०।। गर्गोऽहं यदुवंशानां चिरकालं पुरोहितः ।। प्रस्थापितोऽहं वसुना नान्यसाध्ये च कर्मणि ।। ४१ ।। एतस्मिन्नन्तरे नंदः श्रुतमात्रं जगाम ह ।। ननाम दंडवद्भूमौ मूर्ध्ना तं मुनिपुंगवम् ।। ४२ ।। शिष्यान्ननाम मूर्ध्ना च ते तं युयुजुराशिषम्।। समुत्थायासनात्तूर्ण यशोदानंद एव च ।।४३।। गृहीत्वाऽभ्यंतरं रम्यं जगाम विदुषां वरः ।। गर्गो नंदो यशोदा च सपुत्रा सा मुदाऽन्विता ।। वाक्यं गर्गस्तदोवाच निगूढं निर्जने मुने ।। ४४ ।। श्रीगर्ग उवाच ।। अयि नंद प्रवक्ष्यामि वचनं ते सुखावहम् ।। प्रस्थापितोऽहं वसुना येन तच्छ्रूयतामिति ।।४५।। वसुना सूतिकागारे शिशुः प्रत्यर्पणं कृतः ।। पुत्रोऽयं वसुदेवस्य ज्येष्ठश्च तस्य च ध्रुवम् ।। ४६ ।। कन्या ते तेन या नीता मथुरां कंसभीरुणा ।। अस्यान्नप्राशनायाहं नामानुकरणाय च ।। गूढेन प्रेषितस्तेन तस्योद्योगं कुरु द्विज।।४७।। पूर्णब्रह्मस्वरूपोऽयं शिशुस्ते मायया महीम् ।। आगत्य भारहरणं कर्ता धात्रा च सेवितः ।। गोलोकनाथो भगवाञ्छ्रीकृष्णो राधिकापतिः ।। ४८ ।। नारायणो यो वैकुंठे कमलाकांत एव च ।। श्वेतद्वीपनिवासी यः पिता विष्णुश्च सोऽप्यजः ।। ४९ ।। कपिलोऽन्ये तदंशाश्च नरनारायणावृषी ।। सर्वेषां तेजसां राशिर्मूर्तिमानागतः किमु ।। 4.13.५० ।। तं वसुं दर्शयित्वा च शिशुरूपो बभूव ह ।। सांप्रतं सूतिकागारादाजगाम तवालयम् ।। ५१ ।। अयोनिसंभवश्चायमाविर्भूतो महीतले ।। वायुपूर्णं मातृगर्भे कृत्वा च मायया हरिः ।। ५२ ।। आविर्भूय वसुं मूर्तिं दर्शयित्वा जगाम ह ।। युगेयुगे वर्णभेदो नामभेदोऽस्य बल्लव ।।५३ ।। शुक्लः पीतस्तथा रक्त इदानीं कृष्णतां गतः ।। शुक्लवर्णः सत्ययुगे सुतीव्रतेजसा वृतः ।। ५४ ।। त्रेतायां रक्तवर्णोऽयं पीतोऽयं द्वापरे विभुः ।। कृष्णवर्णः कलौ श्रीमांस्तेजसां राशिरेव च ।।५५।। परिपूर्णतमं ब्रह्म तेन कृष्ण इति स्मृतः ।। ब्रह्मणो वाचकः कोऽयमृकारोऽनंतवाचकः ।। ५६ ।। शिवस्य वाचकः षश्च नकारो धर्मवाचकः ।। अकारो विष्णुवचनः श्वेतद्वीपनिवासिनः ।। ५७ ।। नरनारायणार्थस्य विसर्गो वाचकः स्मृतः ।। सर्वेषां तेजसां राशिः सर्वमूर्तिस्वरूपकः ।। ५८ ।। सर्वाधारः सर्वबीजस्तेन कृष्ण इति स्मृतः ।। कर्मनिर्मूलवचनः कृषिर्नो दास्यवाचकः ।। ५९ ।। अकारो दातृवचनस्तेन कृष्ण इति स्मृतः ।। कृषिर्निश्चेष्टवचनो नकारो भक्तिवाचकः ।। 4.13.६० ।। अकारः प्राप्तिवचनस्तेन कृष्ण इति स्मृतः ।। कृषिर्निर्वाणवचनो नकारो मोक्षवाचकः ।। ।। ६१ ।। अकारो दातृवचनस्तेन कृष्ण इति स्मृतः ।। नाम्नां भगवतो नंद कोटीनां स्मरणेन यत् ।। ६२ ।। तत्फलं लभते नूनं कृष्णेति स्मरणे नरः ।। यद्विधं स्मरणात्पुण्यं वचनाच्छ्रवणात्तथा ।। ६३ ।। कोटिजन्मांहसो नाशो भवेद्यत्स्मरणादिकात् ।। विष्णोर्नाम्नां च सर्वेषां सारात्सारं परात्परम् ।। ६४ ।। कृष्णेति सुंदरं नाम मंगलं भक्तिदायकम् ।। ककारोच्चारणाद्भक्तः कैवल्यं मृत्युजन्महम् ।। ६९।। ऋकाराद्दास्यमतुलं षकाराद्भक्तिमीप्सिताम् ।। नकारात्सहवासं च तत्समं कालमेव च ।। ६६ ।। तत्सारूप्यं विसर्गाच्च लभते नात्र संशयः ।। ककारोच्चारणादेव वेपंते यमकिंकराः ।।६७।। ऋकारोक्तेर्न तिष्ठंति षकारात्पातकानि च ।। नकारोच्चारणाद्रोगा अकारान्मृत्युरेव च ।। ६८ ।। ध्रुवं सर्वे पलायंते नामोच्चारणभीरवः ।। स्मृत्युक्तिश्रवणोद्योगात्कृष्णनाम्नो व्रजेश्वर ।। ६९ ।। रथं गृहीत्वा धावंति गोलोकात्कृष्णकिंकराः ।। पृथिव्या रजसः संख्यां कर्तुं शक्ता विपश्चितः ।। 4.13.७० ।। नाम्नः प्रभावसंख्यानं संतो वक्तुं न च क्षमाः ।। पुरा शंकरवक्त्रेण नाम्नोऽस्य महिमा श्रुतः ।।७१ ।। गुणान्नामप्रभावं च किंचिज्जानाति मद्गुरुः ।। ब्रह्माऽनंतश्च धर्मश्च सुरर्षिमनुमानवाः ।। ७२ ।। वेदाः संतो न जानंति महिम्नः षोडशीं कलाम् ।। इत्येवं कथितो नंद महिमा च सुतस्य च ।।७३।। यथामति यथाज्ञानं गुरुवक्त्राद्यथा श्रुतम् ।। कृष्णः पीतांबरः कंसध्वंसी च विष्टरश्रवाः ।। ७४ ।। देवकीनंदनः श्रीशो यशोदानंदनो हरिः ।। सनातनोऽच्युतोऽनंतः सर्वेशः सर्वरूपधृक् ।। ७५ ।। सर्वाधारः सर्वगतिः सर्वकारणकारणम् ।। राधाबंधू राधिकात्मा राधिकाजीवनं स्वयम् ।। ७६ ।। राधाप्राणो राधिकेशो राधिकारमणः स्वयम् ।। राधिकासहचारी च राधामानसपूरणः ।। ७७ ।।। राधाधनो राधिकांगो राधिकासक्तमानसः ।। राधिकाचित्तचोरश्च राधाप्राणाधिकः प्रभुः ।। ७८ ।। परिपूर्णतमं ब्रह्म गोविंदो गरुडध्वजः ।। नामान्येतानि कृष्णस्य श्रुतानि मन्मुखाद्धृदि ।। ७९ ।। जन्ममृत्युहराण्येव रक्ष नंद शुभेक्षण ।। कृतं निरूपणं नाम्नां कनिष्ठस्य यथा श्रुतम् ।। 4.13.८० ।। ज्येष्ठस्य हलिनो नाम्नः संकेतं शृणु मन्मुखात् ।। गर्भसंकर्षणादेव नाम्ना संकर्षणः स्मृतः ।। ८१ ।। नास्त्यंतोऽस्यैव वेदेषु तेनानंत इति स्मृतः ।। बलदेवो बलोद्रेकाद्धली च हलधारणात्।।८२ ।। शितिवासा नीलवासान्मुसली मुसलायुधात् ।। रेवत्या सह संभोगाद्रेवतीरमणः स्वयम् ।।८३।। रोहिणीगर्भवासात्तु रौहिणेयो महामतिः ।। इत्येवं ज्येष्ठपुत्रस्य श्रुतं नाम निवेदितम् ।।८४।। यास्याम्यहं गृहं नंद सुखं तिष्ठ स्वमंदिरे ।। ब्राह्मणस्य वचः श्रुत्वा नंदः स्तब्धो बभूव ह ।। ८५ ।। निश्चेष्टा नंदपत्नी च जहास बालकः स्वयम् ।। प्रणम्योवाच नंदस्तं वाक्यं विनयपूर्वकम् ।। ८६ ।। पुटांजलियुतो भूत्वा भक्तिनम्रात्मकंधरः ।। नंद उवाच ।। गतश्चेत्त्वं तदा कर्म करिष्यत्येव को महान् ।।८७।। स्वयं शुभेक्षणं कृत्वा कुरु नाम्नाऽन्नप्राशनम् ।। यन्नामौघश्च कथितो राधाप्राणादिको दश ।। ।। ८८ ।। तस्यापि का वा राधेति कन्यका कस्य च ध्रुवम्।। नंदस्य वचनं श्रुत्वा जहास मुनिपुंगवः।। निगूढं परमं तत्त्वं रहस्यं कथयामि ते ।। ८९ ।। ।। श्रीगर्ग उवाच ।। ।। शृणु नंद प्रवक्ष्यामि इतिहासं पुरातनम् ।। 4.13.९० ।। पुरा गोलोकवृत्तांतं श्रुतं शंकरवक्त्रतः।। श्रीदाम्नो राधया सार्द्धं बभूव कलहो महान् ।। ९१ ।। श्रीदामशापाद्दैवेन गोपी राधा च गोकुले ।। वृषभानुसुता सा च माता तस्याः कलावती ।। ९२ ।। कृष्णस्यार्द्धांगसंभूता नाथस्य सदृशी सती ।। गोलोकवासिनी सेयमत्र कृष्णाज्ञयाऽधुना ।। ९३ ।। अयोनिसंभवा देवी मूलप्रकृतिरीश्वरी ।। मातुर्गर्भं वायुपूर्णं कृत्वा च मायया सती ।। ९४ ।। वायुनिःसरणे काले धृत्वा च शिशुविग्रहम् ।। आविर्बभूव मायेयं पृथ्व्यां कृष्णोपदेशतः ।। ९५ ।। वर्धते सा व्रजे राधा शुक्ले चंद्रकला यथा ।। श्रीकृष्णतेजसोऽर्द्धेन सा च मृर्तिमती सती ।। ९६ ।। एका मूर्तिर्द्विधाभूता भेदो वेदे निरूपितः ।। इयं स्त्री सा पुमान् किंवा सा वा कांता पुमानयम् ।।९७।। द्वे रूपे तेजसा तुल्ये रूपेण च गुणेन च ।। पराक्रमेण बुद्ध्या वा ज्ञानेन संपदाऽपि च ।। ९८ ।। पुरतो गमनेनैव किंतु सावयसाधिका ।। ध्यायते तामयं शश्वदिमं सा स्मरति प्रियम् ।। ९९ ।। रचिता साऽस्य प्राणैश्च तत्प्राणैर्मूर्तिमानयम् ।। अस्य राधानुसारेण गोकुलागमनं परम् ।। 4.13.१०० ।। स्वीकारं सार्थकं कर्तुं गोकुले यत्कृतं पुरा ।। कंसभीतिच्छलेनैव गोकुलागमनं हरेः।।१०१।। प्रतिज्ञापालनार्थाय भयेशस्य भयं कुतः ।। राधाशब्दस्य व्युत्पत्तिः सामवेदे निरूपिता।। १०२ ।। नारायणस्तामुवाच ब्रह्माणं नाभिपंकजे ।। ब्रह्मा तां कथयामास ब्रह्मलोके च शंकरम् ।। १०३ ।। पुरा कैलासशिखरे मामुवाच महेश्वरः ।। देवानां दुर्लभां नंद निशामय वदामि ते ।। १०४ ।। सुरासुरमुनींद्राणां वांछितां मुक्तिदां पराम् ।। रेफो हि कोटिजन्माघं कर्मभोगं शुभाशुभम् ।।१०५।। आकारो गर्भवासं च मृत्युं च रोगमुत्सृजेत् ।। धकार आयुषो हानिमाकारो भवबंधनम् ।। १०६ ।। श्रवणस्मरणोक्तिभ्यः प्रणश्यति न संशयः ।। रेफो हि निश्चलां भक्तिं दास्यं कृष्णपदांबुजे ।। १०७ ।। सर्वेप्सितं सदानंदं सर्वसिद्धौघमीश्वरम् ।। धकारः सहवासं च तत्तुल्यकालमेव च ।। १०८ ।। ददाति सार्ष्टिसारूप्यं तत्त्वज्ञानं हरेः समम्।। आकारस्तेजसां राशिं दानशक्तिं हरौ यथा ।।१०९।। योगशक्तिं योगमतिं सर्वकालं हरिस्मृतिम् ।। श्रुत्युक्तिस्मरणाद्योगान्मोहजालं च किल्बिषम् ।। 4.13.११० ।। रोगशोकमृत्युयमा वेपंते नात्र संशयः ।। राधामाधवयोः किंचिद्व्याख्यानं च यतः श्रुतम् ।। १११ ।। तदुक्तं च यथाज्ञानं साकल्यं वक्तुमक्षमः।। आराद् वृंदावने नंद विवाहो भविताऽनयोः ।। ११२ ।। पुरोहितो जगद्धाता कृत्वाऽग्निं साक्षिणं मुदा ।। कुबेरपुत्रमोक्षं च गव्यस्याहृत्य भक्षणम् ।। ।। ११३ ।। हिंसनं धेनुकस्यैव कानने तालभोजनम् ।। बककेशिप्रलंबानां हिंसनं चाथ लीलया ।। ११४ ।। मोक्षणं द्विजपत्नीनां मिष्टान्नपानभोजनम् ।। भंजनं शक्रयागस्य शक्राद्गोकुलरक्षणम् ।। ११५।। गोपीनां वस्त्रहरणं व्रतसंपादनं तथा ।। ताभ्यः पुनर्वस्त्रदानं वरदानं यथेप्सितम् ।। ११६ ।। चेतसां हरणं तासामयं वश्याः करिष्यति ।। रासोत्सवं महारम्यं सर्वेषां हर्षवर्द्धनम् ।। ११७ ।। पूर्णचन्द्रोदये नक्तं वसंते रासमंडले ।। गोपीनां नवसंभोगात्कृत्वा पूर्णं मनोरथम् ।। ११८ ।। ताभिः सह जलक्रीडां करिष्यति कुतूहलात् ।। विच्छेदोऽस्य वर्षशतं श्रीदामशापहेतुकम् ।। ११९ ।। गोपालैर्गोपिकाभिश्च भविता राधया सह ।। मथुरागमनं तत्र गोपीनां शोकवर्द्धनम् ।।4.13.१२०।। पुनः प्रबोधनं तासां दानमाध्यात्मिकस्य च ।। स्यंदनाक्रूरयो रक्षां सद्यस्ताभ्यां करिष्यति ।।१२१।। रथमारोहणं कृत्वा मथुरागमनं पुनः ।। पितृभ्रातृव्रजैः सार्द्धं विलंघ्य यमुनां व्रजे ।। १२२ ।। अक्रूराय ज्ञानदानं दर्शयित्वा स्वकं जले ।। कौतुकेन च सायाह्ने नगरात्सर्वदर्शनम् ।। १२३ ।। मालाकारतंतुवायकुब्जानां बंधमोक्षणम् ।। धनुर्भंगं शंकरस्य यागस्थान प्रदर्शनम् ।। १२४ ।। हिंसनं गजमल्लानां दर्शनं नृपतेः पुरः।। कंसस्य हिंसनं सद्यः पित्रोर्निगडमोक्षणम् ।। १२५ ।। प्रबोधनं च युष्माकमुग्रसेनाभिषेचनम् ।। तस्यतस्य वधूनां च ज्ञानाच्छोकापनोदनम् ।। १२६ ।। भ्रातुः स्वस्योपनयनं विद्यादानं गुरोर्मुखात् ।। गुरुपुत्रप्रदानं च पुनरागमनं गृहे ।। १२७ ।। छलनं नृपसैन्यानां यवनस्य दुरात्मनः ।। निर्माणं द्वारकायाश्च मुचुकुंदस्य मोक्षणम् ।। ।। १२८ ।। द्वारकागमनं चैव यादवैः सह कौतुकात् ।। स्त्रीसंघानां विहरणं ताभिः सार्द्धं च क्रीडनम् ।। १२९ ।। सौभाग्यवर्धनं तासां पुत्रपौत्रादिकस्य च ।। मणिसंबंधिनो मिथ्याकलंकस्य च मोक्षणम् ।। 4.13.१३० ।। साहाय्यं पांडवानां च भारावतरणादिकम् ।। निष्पन्नं राजसूयस्य धर्मपुत्रस्य लीलया ।।१३१।। पारिजातस्य हरणं शक्राहंकारमर्दनम् ।। व्रतपूर्णं च सत्याया बाणस्य भुजकृन्तनम् ।। १३२ ।। मर्दनं शिवसैन्यानां हरस्य जृंभणं परम्।। हरणं बाणपुत्र्याश्चैवानिरुद्धस्य मोक्षणम् ।। १३३ ।। वाराणस्याश्च दहनं विप्रदारिद्र्यभंजनम् ।। विप्रपुत्रप्रदानं च दुष्टानां दमनादिकम् ।। १३४ ।। तीर्थयात्राप्रसंगेन युष्माभिः सह दर्शनम् ।। कृत्वा च राधया सार्धं व्रजमागमिता पुनः ।। १३५ ।। प्रस्थापयित्वा द्वारां च परं नारायणांशकम् ।। सर्वं निष्पादनं कृत्वा गोलोकं राधया सह ।। १३६।। गमिष्यत्येव गोलोकं नाथोऽयं जगतां पतिः।। नारायणश्च वैकुंठं गमिता स्म त्वया सह ।। १३७ ।। धर्मगेहमृषी द्वौ च विष्णुः क्षीरोदमेव च ।। इत्येवं कथितं नंद भविष्यं वेदनिर्णयम् ।। १३८ ।। श्रूयतां सांप्रतं कर्म यदर्थं गमनं मम ।। माघशुक्लचतुर्दश्यां कुरु कर्म शुभे क्षणे ।। १३९ ।। गुरुवारे च रेवत्यां विशुद्धे चंद्रतारके ।। चंद्रस्थे मीनलग्ने च लग्नेशपूर्णदर्शने ।। 4.13.१४० ।। वणिजे करणोत्कृष्टे शुभयोगे मनोहरे ।। सुदुर्लभे दिने तत्र सर्वोत्कृष्टोपयोगिके ।। १४१ ।। आलोच्य पंडितैः सार्द्धं कुरु कर्म मुदाऽन्वितः ।। इत्युक्त्वा बहिरागत्य स उवाच मुनीश्वरः ।। १४२ ।। हृष्टो नंदो यशोदा च कर्मोद्योगं चकार ह ।। एतस्मिन्नंतरे द्रष्टुं गर्गं गोपाश्च गोपिकाः ।। १४३ ।। बालका बालिकाश्चैव आजग्मुर्नंदमंदिरम् ।। ददृशुस्ते मुनिश्रेष्ठं ग्रीष्ममध्याह्नभास्करम् ।। १४४ ।। शिष्यसंघैः परिवृतं ज्वलंतं ब्रह्मतेजसा ।। गूढयोगं प्रवोचंतं सिद्धाय पृच्छते मुदा ।। ।। १४५ ।। पश्यंतं सस्मितं नंदभवनानां परिच्छदम् ।। स्वर्णसिंहासनस्थं च योगमुद्राधरं वरम् ।। १४६ ।। भूतं भव्यं भविष्यं च पश्यंतं ज्ञानचक्षुषा ।। हृदीश्वरं प्रपश्यन्तं सिद्धं मंत्रप्रभावतः ।। १४७ ।। बहिर्यशोदाक्रोडस्थं तादृशं सस्मितं शिशुम् ।। महेशदत्तध्यानेन यद्रूपं च निरूपितम् ।। १४८ ।। तं दृष्ट्वा परमप्रीत्या पूर्णभूतमनोरथम् ।। साश्रुनेत्रं पुलकितं निमग्नं भक्तिसागरे ।। १४९ ।। हृदि पूजां प्रणामं च कुर्वंतं योगचर्यया ।। मूर्ध्ना प्रणेमुस्ते तं च स च तानाशिषं ददौ ।। 4.13.१५० ।। आसनस्थो मुनिस्तस्थौ ते जग्मुः स्वालयं मुदा ।। नंदः स्वानंदयुक्तश्च बंधून्मंगलपत्रिकाः ।। १५१ ।। प्रस्थापयामास शीघ्रमाराद्दूरस्थितान्मुदा ।। दधिकुल्यां दुग्धकुल्यां घृतकुल्यां प्रपूरिताम् ।। १५२ ।। गुडकुल्यां तैलकुल्यां मधुकुल्यां च विस्तृताम् ।। नवनीतकुल्यां पूर्णां च तक्रकुल्यां यदृच्छया ।। १५३ ।। शर्करोदककुल्यां च परिपूर्णां च लीलया ।। तंडुलानां च शालीनामुच्चैश्च शतपर्वतान् ।। १९४ ।। पृथुकानां शैलशतं लवणानां च सप्त च ।। सप्तशैलाच्छर्कराणां लड्डुकानां च सप्त च ।। १५५ ।। परिपक्वफलानां च तत्र षोडशपर्वतान् ।। यवगोधूमचूर्णानां पक्वलड्डुकपिंडकान् ।। १५६ ।। मोदकानां च शैलं च स्वस्तिकानां च पर्वतान् ।। कपर्दकानामत्युच्चैः शैलान्सप्त च नारद ।। १९७ ।। कर्पूरादिकयुक्तानां तांबूलानां च मंदिरम् ।। विस्तृतं द्वारहीनं च वासितोदकसंयुतम् ।। १५८ ।। चंदनागुरुकस्तूरीकंकुमेन समन्वितम् ।। नानाविधानि रत्नानि स्वर्णानि विविधानि च ।। १५९ ।। मुक्ताफलानि रम्याणि प्रवालानि मुदाऽन्वितः ।। नानाविधानि चारूणि वासांसि भूषणानि च ।। 4.13.१६० ।। पुत्रान्नप्राशने नन्दः कारयामास कौतुकात् ।। संस्कारयुक्तं रुचिरं चन्दनद्रवचर्चितम् ।। १६१ ।। प्राङ्गणं कदलीस्तम्भै रसालनवपल्लवैः ।। ग्रथितैः सूक्ष्मवस्त्रेण वेष्टयामास कौतुकात् ।। १६२ ।। युक्तं मङ्गलकुम्भैश्च फलपल्लवसंयुतैः ।। चन्दनाऽगुरुकस्तूरीपुष्पमालाविराजितैः ।। १६३ ।। माल्यानां वरवस्त्राणां राशिभिश्च विराजितम् ।। गवां च मधुपर्काणामासनानां च नारद ।। १६४ ।। फलानां जलकुम्भानां समूहैश्च समन्वितम् ।। नानाप्रकारैर्वाद्यैश्च दुर्लभैः सुमनोहरैः ।। १६५ ।। ढक्कानां दुन्दुभीनां च पटहानां तथैव च ।। मृदङ्गमुरजादीनामानकानां समूहकैः ।। १६६ ।। वंशीसन्नहनीकांस्यशरयन्त्रैश्च शब्दितम् ।। विद्याधरीणां नृत्येन भृङ्गिमाभ्रमणेन च ।। १६७ ।। गंधर्वनायकानां च संगीतैर्मूर्च्छनायुतैः ।। स्वर्णसिंहासनानां च रथानां निःस्वनैर्युतम् ।। १६८ ।। एतस्मिन्नन्तरे नन्दमुवाच वाचको मुदा ।। आजग्मुर्बल्लवेन्द्राश्च बान्धवा बल्लवास्तथा ।। १६९ ।। अश्वस्थाश्च गजस्थाश्च रथस्थाश्चेति सत्वरम् ।। आजग्मू राजपुत्राश्च रत्नालङ्कारभूषिताः ।। 4.13.१७० ।। आगतो गिरिभानुश्च सस्त्रीकश्च सकिङ्करः ।। रथानां च चतुर्लक्षं गजानां च तथैव च ।। १७१ ।। तुरङ्गमाणां कोटिश्च शिबिकानां तथैव च ।। ऋषीन्द्राणां मुनीन्द्राणां विप्राणां च विपश्चिताम् ।। १७२ ।। बन्दिनां भिक्षुकाणां च समूहैश्च समीपतः ।। गोपानां गोपिकानां च संख्या कर्तुं च कः क्षमः ।। १७३ ।। पश्यागत्य बहिर्भूयेत्युवाच प्राङ्गणे स्थितः ।। श्रुत्वैवं तानुपव्रज्य समानीय व्रजेश्वरः ।। १७४ ।। प्राङ्गणे वासयामास पूजयामास सत्वरम् ।। ऋष्यादिकसमूहं च प्रणम्य शिरसा भुवि ।। पाद्यादिकं च तेभ्यश्च प्रददौ सुसमाहितः ।। १७५ ।। वस्तुभिर्बन्धुभिः पूर्णं बभूव नन्दगोकुलम् ।। न कोऽपि कस्य शब्दं च श्रोतुं शक्तश्च तत्र वै ।।१७६।। त्रिमुहूर्तं कुबेरश्च श्रीकृष्णप्रीतये मुदा ।। चकार स्वर्णवृष्ट्या च परिपूर्णं च गोकुलम् ।। १७७ ।। कौतुकापह्नवं चक्रुर्बन्धुवर्गाश्च क्रीडया ।। आनम्रकन्धराः सर्वे दृष्ट्वा नन्दस्य सम्पदम्।।१७८।। नन्दः कृताह्निकः पूतो धृत्वा धौते च वाससी।। चन्दनागुरुकस्तूरी कुङ्कुमेनैव भूषितः।।१७९।। उवास पादौ प्रक्षाल्य स्वर्णपीठे मनोहरे ।। गर्गस्य च मुनीन्द्राणां गृहीत्वाऽऽज्ञां व्रजेश्वरः ।।4.13.१८०।। संस्मृत्य विष्णुमाचांतः स्वस्तिवाचनपूर्वकम् ।। कृत्वा कर्म च वेदोक्तं भोजयामास बालकम् ।। १६१ ।। गर्गवाक्यानुसारेण बालकस्य मुदाऽन्वितः ।। कृष्णेति मङ्गलं नाम ररक्ष च शुभे क्षणे ।। १८२ ।। सघृतं भोजयित्वा च कृत्वा नाम जगत्पतेः ।। वाद्यानि वादयामास कारयामास मङ्गलम् ।। १८३ ।। नानाविधानि स्वर्णानि धनानि विविधानि च ।। भक्ष्यद्रव्याणि वासांसि ब्राह्मणेभ्यो ददौ मुदा ।। १८४ ।। बन्दिभ्यो भिक्षुकेभ्यश्च सुवर्णं विपुलं ददौ ।। भाराक्रान्ताश्च ते सर्वे न शक्ता गन्तुमेव च ।। १८५ ।। ब्राह्मणान्बन्धुवर्गांश्च भिक्षुकांश्च विशेषतः ।। मिष्टान्नं भोजयामास परिपूर्णं मनोहरम् ।। १८६ ।। दीयतां दीयतां चैव खाद्यतां खाद्यतामिति ।। बभूव शब्दोऽत्युच्चैश्च सततं नन्दगोकुले ।। १८७ ।। रत्नानि परिपूर्णानि वासांसि भूषणानि च ।। प्रवालानि सुवर्णानि मणिसाराणि यानि च ।। १८८ ।। चारूणि स्वर्णपात्राणि कृतानि विश्वकर्मणा ।। गत्वा गर्गाय विनयं चकार व्रजपुंगवः ।। १८९ ।। शिष्येभ्यः स्वर्णभाराणि प्रददौ विनयान्वितः ।। द्विजेभ्योऽप्यवशिष्टेभ्यः परिपूर्णानि नारद।।4.13.१९० ।। ।। ।। श्रीनारायण उवाच ।। गृहीत्वा श्रीहरिं गर्गो जगाम निभृतं मुदा ।। तुष्टाव परया भक्त्या प्रणम्य च तमीश्वरम् ।। १९१ ।। साश्रुनेत्रः सपुलको भक्तिनम्रात्मकन्धरः ।। पुटाञ्जलियुतो भूत्वोवाच कृष्णपदांबुजे ।। १९२ ।। गर्ग उवाच ।। हे कृष्ण जगतां नाथ भक्तानां भयभञ्जन ।। प्रसन्नो भव मामीश देहि दास्यं पदाम्बुजे ।।१९३।। त्वत्पित्रा मे धनं दत्तं तेन मे किं प्रयोजनम् ।। देहि मे निश्चलां भक्तिं भक्तानामभयप्रद ।। १९४ ।। अणिमादिकसिद्धिषु योगेषु मुक्तिषु प्रभो ।। ज्ञानतत्त्वेऽमरत्वे वा किञ्चिन्नास्ति स्पृहा मम ।। १९५ ।। इन्द्रत्वे वा मनुत्वे वा स्वर्गलोकफले चिरम् ।। नास्ति मे मनसो वाञ्छा त्वत्पादसेवनं विना ।। १९६ ।। सालोक्यं सार्ष्टिसारूप्ये सामीप्यैकत्वमीप्सितम् ।। नाहं गृह्णामि ते ब्रह्मंस्त्वत्पादसेवनं विना ।।१९७।। गोलोके वापि पाताले वासे नास्ति मनोरथः ।। किन्तु ते चरणाम्भोजे सन्ततं स्मृतिरस्तु मे ।।१९८।। त्वन्मन्त्रं शङ्करात्प्राप्य कतिजन्मफलोदयात् ।। सर्वज्ञोऽहं सर्वदर्शी सर्वत्र गतिरस्तु मे ।। १९९ ।। कृपां कुरु कृपासिन्धो दीनबन्धो पदाम्बुजे ।। रक्ष मामभयं दत्त्वा मृत्युर्मे किं करिष्यति ।। ।। 4.13.२०० ।। सर्वेषामीश्वरः सर्वस्त्वत्पादाम्भोजसेवया ।। मृत्युञ्जयोऽन्तकालश्च बभूव योगिनां गुरुः ।।२०१।। ब्रह्मा विधाता जगतां त्वत्पादाम्भोजसेवया ।। यस्यैकदिवसे ब्रह्मन्पतन्तीन्द्राश्चतुर्दश ।।२०२।। त्वत्पादसेवया धर्मः साक्षी च सर्वकर्मणाम्।। पाता च फलदाता च जित्वा कालं सुदुर्जयम् ।।२०३।। सहस्रवदनः शेषो यत्पादाम्बुजसेवया ।। धत्ते सिद्धार्थवद्विश्वं शिवः कण्ठे विषं यथा ।। ।। २०४ ।। सर्वसंपद्विधात्री या देवीनां च परात्परा।। करोति सततं लक्ष्मीः केशैस्त्वत्पादमार्जनम् ।।२०५।। प्रकृतिर्बीजरूपा सा सर्वेषां शक्तिरूपिणी ।। स्मारंस्मारं त्वत्पदाब्जं बभूव तत्परावरा ।। २०६ ।। पार्वती सर्वरूपा सा सर्वेषां बुद्धिरूपिणी।। त्वत्पादसेवया कान्तं ललाभ शिवमीश्वरम् ।। २०७ ।। विद्याधिष्ठात्री देवी या ज्ञानमाता सरस्वती ।। पूज्या बभूव सर्वेषां संपूज्य त्वत्पदाम्बुजम्।।२०८।। सावित्री वेदजननी पुनाति भुवनत्रयम् ।। ब्रह्मणो ब्राह्मणानां च गतिस्त्वत्पादसेवया ।। २०९ ।। क्षमा जगद्विभर्तुं च रत्नगर्भा वसुन्धरा ।। प्रसूतिः सर्वसस्यानां त्वत्पादपद्मसेवया ।।4.13.२१०।। राधा ममांशसंभूता तव तुल्या च तेजसा ।। स्थित्वा वक्षसि ते पादं सेवतेऽन्यस्य का कथा ।। २११ ।। यथा शर्वादयो देवा देव्यः पद्मादयो यथा ।। सनाथं कुरु मामीश ईश्वरस्य समा कृपा ।।२१२।। न यास्यामि गृहं नाथ न गृह्णामि धनं तव ।। कृत्वा मां रक्ष पादाब्जसेवायां सेवकं रतम् ।। २१३ ।। इति स्तुत्वा साश्रुनेत्रः पपात चरणे हरेः ।। रुरोद च भृशं भक्त्या पुलकाञ्चितविग्रहः ।। २१४ ।। गर्गस्य वचनं श्रुत्वा जहास भक्तवत्सलः ।। उवाच तं स्वयं कृष्णो मयि ते भक्तिरस्त्विति ।। २१५ ।। इदं गर्गकृतं स्तोत्रं त्रिसन्ध्यं यः पठेन्नरः ।। दृढां भक्तिं हरेर्दास्यं स्मृतिं च लभते ध्रुवम् ।। ।। २१६ ।। जन्ममृत्युजरारोगशोकमोहादिसंकटात् ।। तीर्णो भवति श्रीकृष्णदाससेवनतत्परः ।। २१७ ।। कृष्णस्य सहकालं च कृष्णसार्द्धं च मोदते ।। कदाचिन्न भवेत्तस्य विच्छेदो हरिणा सह ।। २१८ ।। श्रीनारायण उवाच ।। ।। हरिं मुनिः स्तवं कृत्वा ददौ नन्दाय तं मुदा ।। उवाच तं गृहं यामि कुर्वाज्ञामिति बल्लव ।।२१९ ।। अहो विचित्रं संसारो मोहजालेन वेष्टितः ।। संमीलनं च विरहो नराणां सिन्धुफेनवत् ।। 4.13.२२०।। गर्गस्य वचनं श्रुत्वा रुरोद नन्द एव च ।। सद्विच्छेदो हि साधूनां मरणादतिरिच्यते।।२२१।। सर्वशिष्यैः परिवृतं मुनीन्द्रं गन्तुमुद्यतम् ।। सर्वे नन्दादयो गोपा रुदन्तौ गोपिकास्तदा ।। २२२ ।। प्रणेमुः परमप्रीत्या चक्रुस्तं विनयं मुने ।। दत्त्वाऽऽशिषं मुनिश्रेष्ठो जगाम मथुरां मुदा ।। २२३ ।। ऋषयो मुनयश्चैव बन्धुवर्गाश्च बल्लवाः ।। सर्वे जग्मुर्धनैः पूर्णाः स्वालयं हृष्टमानसाः ।। २२४ ।। प्रजग्मुर्बन्दिनः सर्वे परिपूर्णमनोरथाः ।। मिष्टद्रव्यांशुकोत्कृष्टतुरगस्वर्णभूषणैः ।। २२५ ।। आकण्ठपूर्णा भुक्त्या च भिक्षुका गन्तुमक्षमा।। स्वर्णवस्त्रभरोद्रेकपरिश्रान्ता मुदाऽन्विताः।।२२६।। सुमन्दगामिनः केचित्केचिद्भूमौ च शेरते।। केचिद्वर्त्मनि तिष्ठन्तश्चोत्तिष्ठन्तश्च केचन ।। २२७ ।। केचिदूषुः प्रमुदिता हसन्तस्तत्र केचन ।। कपर्दकानां वस्तूनां शेषांश्चोर्वरितान्बहून्। २२८।। केचित्तानाददुः स्थित्वा दर्शयन्तश्च केचन ।। केचिन्नृत्यं प्रकुर्वन्तो गायन्तस्तत्र केचन।।२२९।। केचिद्बहुविधा गाथाः कथयन्तः पुरातनाः ।। मरुत्तश्वेतसगरमांधातॄणां च भूभृताम् ।। 4.13.२३० ।। उत्तानपादनहुषनलादीनां च याः कथाः ।। श्रीरामस्याश्वमेधस्य रन्तिदेवस्य कर्मणाम् ।।२३१।। येषांयेषां नृपाणां च श्रुता वृद्धमुखात्कथाः।। कथयन्तश्च ताः केचिच्छ्रुतवन्तश्च केचन।।२३२ ।। स्थायंस्थायं गताः केचित्स्वापंस्वापं च केचन ।। एवं सर्वे प्रमुदिताः प्रजग्मुः स्वालयं मुदा ।। २३३ ।। हृष्टो नन्दो यशोदा च बालं कृत्वा च वक्षसि ।। तस्थौ स्वमन्दिरे रम्ये कुबेरभवनोपमे।। २३४।। एवं प्रवर्द्धितौ बालौ शुक्लचन्द्रकलोपमौ ।। गवां पुच्छं च भित्तिं च धृत्वा चोत्तस्थतुर्मुदा।।२३५।। शब्दार्द्धं वा तदर्द्धं वा क्षमौ वक्तुं दिनेदिने।। पित्रोर्हर्षं च वर्द्धन्तौ गच्छन्तौ प्राङ्गणे मुने।।२३६।। बालो द्विपादं पादं वा गन्तुं शक्तो बभूव ह।। गन्तुं शक्तो हि जानुभ्यां प्राङ्गणे वा गृहे हरिः ।।२३७।। वर्षाधिको हि वयसा कृष्णात्संकर्षणः स्वयम् ।। ततो मुदं वर्द्धयन्तौ वर्द्धितौ च दिनेदिने।।२३८।। व्रजन्तौ गोकुले बालौ प्रहृष्टगमने क्षमौ ।। उक्तवन्तौ स्फुटं वाक्यं माया बालकविग्रहौ ।। २३९ ।। गर्गो जगाम मथुरां वसुदेवाश्रमं मुने ।। स तं ननाम पप्रच्छ पुत्रयोः कुशलं तयोः ।। 4.13.२४० ।। मुनिस्तं कथयामास कुशलं सुमहोत्सवम् ।। आनन्दाश्रुनिमग्नश्च श्रुतमात्राद्बभूव ह ।। २४१ ।। देवकी परमप्रीत्या पप्रच्छ च पुनःपुनः ।। आनन्दाश्रुनिमग्ना सा रुरोद च मुहुर्मुहुः ।। २४२ ।। गर्गस्तावाशिषं दत्त्वा जगाम स्वालयं मुदा ।। स्वगृहे तस्थतुस्तौ च कुबेरभवनोपमे ।। २४३ ।। श्रीनारायण उवाच ।। यत्र कल्पे कथा चेयं तत्र त्वमुपबर्हणः ।। पञ्चाशत्कामिनीनां च पतिर्गन्धर्वपुङ्गवः ।। २४४ ।। तासां प्राणाधिकस्त्वं च शृङ्गारनिपुणो युवा ।। ततोऽभूद्ब्रह्मणः शापाद्दासीपुत्रो द्विजस्य च ।। २४५ ।। ततोऽधुना ब्रह्मपुत्रो वैष्णवोच्छिष्टभोजनात् ।। सर्वदर्शी च सर्वज्ञः स्मारको हरिसेवया ।। २४६ ।। कथितं कृष्णचरितं नामान्नप्राशनादिकम् ।। जन्ममृत्युजरातिघ्नमपरं कथायामि ते ।।२४७।। इति श्रीब्रह्मवैवर्ते महापुराणे श्रीकृष्णजन्मखण्डे नारायणनारदसंवादे कृष्णान्नप्राशन वर्णननामकरणप्रस्तावो नाम त्रयोदशोऽध्यायः ।। १३ ।।
|| śrīnārāyaṇa uvāca || || aparaṃ kṛṣṇamāhātmyaṃ śṛṇu kiṃcinmahāmune || vighnanighnaṃ pāpaharaṃ mahāpuṇyakaraṃ param || 1 || ekadā nandapatnī ca kṛtvā kṛṣṇaṃ svavakṣasi || svarṇasiṃhāsanasthā ca kṣudhitaṃ taṃ stanaṃ dadau || 2 || etasminnantare tatra vipreṃdraikaḥ samāgataḥ || vṛtaḥ śiṣyasamūhaiśca prajvalanbrahmatejasā || 3 || prajapanparamaṃ brahma śuddhasphaṭikamālayā || daṇḍī chatrī śuklavāsā dantapaṃktivirājitaḥ || 4 || jyotirgraṃtho mūrtimāṃśca vedavedāṃgapāragaḥ || paribibhrajjaṭājālaṃ taptakāṃcanasannibham || 5 || śaratpārvaṇacaṃdrāsyo gaurāṃgaḥ padmalocanaḥ || yogīndro dhūrjaṭeḥ śiṣyaḥ śuddhabhakto gadābhṛtaḥ || 6 || vyākhyāmudrākaraḥ śrīmāñchiṣyānadhyāpayanmudā || vedavyākhyāṃ katividhāṃ prakurvanniva līlayā || 7 || ekībhūya caturvedāstejasā mūrtimāniva|| sākṣātsarasvatīkaṇṭhaḥ siddhāṃtaikaviśāradaḥ || 8 || dhyānaikaniṣṭhaḥ śrīkṛṣṇapādāṃbhoje divāniśam || jīvanmukto hi siddheśaḥ sarvajñaḥ sarvadarśanaḥ || 9 || taṃ dṛṣṭvā sā samuttasthau yaśodā praṇanāma ca || pādyaṃ gāṃ madhuparkaṃ ca svarṇasiṃhāsanaṃ dadau || 4.13.10 || bālakaṃ vaṃdayāmāsa munīndraṃ sasmitaṃ mudā || muniśca manasā cakre praṇāmaśatakaṃ harim || 11 || āśiṣaṃ pradadau prītyā vedamaṃtropayogikam || praṇanāma ca śiṣyāṃśca te tāṃ yuyujurāśiṣam ||12|| śiṣyānpādyādikaṃ bhaktyā pradadau ca pṛthakpṛthak || sāśiṣyāṃghrī ca prakṣālya samuvāsa sukhāsane||13|| samudyatā sā praṣṭuṃ ca puṭāñjaliyutā satī || svakroḍe bālakaṃ kṛtvā bhaktinamrātmakaṃdharā || 14 || svātmārāmaṃ maṃgalaṃ ca praṣṭuṃ yadyapi na kṣamā || tathā'pi bhavato nāma śivaṃ pṛcchāmi sāṃpratam || 15 || abalā buddhihīnāyā doṣaṃ kṣaṃtuṃ sadā'rhasi || mūḍhasya satataṃ doṣaṃ kṣamāṃ kurvaṃti sādhavaḥ ||16|| aṃgirā vā'tha vā'trirvā marīcirgautamo'tha vā || kratuḥ kiṃ vā pracetā vā pulastyaḥ pulaho'thavā ||17|| durvāsāḥ kardamastvaṃ vā vaśiṣṭho garga eva vā || jaigīṣavyo devalo vā kapilo vā svayaṃ vibhuḥ || 18 || sanatkumāraḥ sanakaḥ sanando vā sanātanaḥ || voḍhuḥ paṃcaśikho vā tvamāsuriḥ saubhariḥ kimu ||19|| viśvāmitro'tha vālmāko vāmadevo'tha kaśyapaḥ|| saṃvartaḥ kimutathyo vā kiṃ kaco vā bṛhaspatiḥ || 4.13.20 || bhṛguḥ śukraśca cyavano naranārāyaṇo'thavā || sakthinaḥ parāśaro vyāsaḥ śukadevo'tha jaiminiḥ || 21 || mārkaṇḍeyo lomaśaśca kaṇvaḥ kātyāyanastathā || āstīko vā jaratkārurṛṣyaśṛṃgo vibhāṃḍakaḥ || 22 || paulastyastvamagastyo vā śaradvāngirireva ca || śamīko'riṣṭanemiśca māṇḍavyaḥ paila eva ca || 23 || pāṇinirvā kaṇādo vā śākalyaḥ śākaṭāyanaḥ || aṣṭāvakro bhāgurirvā sumanturvatsa eva vā || 24 || jābālo yājñavalkyaśca vaiśaṃpāyana eva ca || yatirhaṃsī pippalādo maitreyaḥ karuṣastathā || 25 || upamanyurgauramukho'ruṇiraurvo'tha kakṣivān || bharadvājo vedaśirā śaṃkukarṇo'tha śaunakaḥ || 26 || eteṣāṃ puṇyaślokānāṃ ko bhavānvada me prabho || pratyuttarārhā nāhaṃ cettathā'pi vaktumarhasi || 27 || kiṃkaraḥ kiṃkarī vā'pi samarthā prabhumīśvaram || yo yasya sevāniyataḥ sa kaṃ pṛcchati taṃ vinā || 28 || dhanyā'haṃ kṛtakṛtyāhaṃ saphalaṃ jīvitaṃ mama || tvatpādābjarajaḥsparśājjanmakoṭyaṃhasā kṣayaḥ || 29 || tvatpādodakasaṃsparśātsadyaḥ pūtā vasuṃdharā || tavāgamanamātreṇa tīrthībhūto mamāśramaḥ 4.13.30 || yeye śrutāḥ śrutau brahmañcchrutisārā mahājanāḥ || teṣāmeko mayā dṛṣṭaḥ pūrvapuṇyaphalodayāt || 31 || śiṣyā vedā mūrtimaṃto grīṣma madhyāhnabhāskarāḥ || gokulaṃ matkulaṃ sadyaḥ punaṃti pādareṇunā || 32 || āśiṣaṃ kartumarhaṃti prasannamanasā śiśum || pūrṇasvastyayanaṃ sadyo viprāśīrvacanaṃ dhruvam || 33 || ityevamuktvā naṃdastrī bhaktyā tasthau muneḥ puraḥ || naraṃ prasthāpayāmāsa naṃdamānayituṃ satī || 34 || yaśodāvacanaṃ śrutvā jahāsa munipuṃgavaḥ || jahasuḥ śiṣyasaṃghāśca bhāsayaṃto diśo daśa || 35 || hitaṃ tathyaṃ nītiyuktaṃ mahatpuṇyakaraṃ param || tāmuvāca mudā yuktaḥ śuddhabuddhirmahāmuniḥ || 36 || śrīgarga uvāca || || sudhāmayaṃ te vacanaṃ laukikaṃ ca kulocitam || yasya yatra kule janma sa eva tādṛśo bhavet || 37 || sarveṣāṃ gopapadmānāṃ giribhānuśca bhāskaraḥ || patnī padmāsamā tasya nāmnā padmāvatī satī ||38|| tasyāḥ kanyā yaśodā tvaṃ yaśovarddhanakāriṇī || ballavānāṃ ca pravaro labdho naṃdaśca vallabhaḥ ||39|| naṃdo yastvaṃ ca yā bhadre bālo yo yena vā gataḥ|| jānāmi nirjane sarvaṃ vakṣyāmi naṃdasannidhim ||4.13.40|| gargo'haṃ yaduvaṃśānāṃ cirakālaṃ purohitaḥ || prasthāpito'haṃ vasunā nānyasādhye ca karmaṇi || 41 || etasminnantare naṃdaḥ śrutamātraṃ jagāma ha || nanāma daṃḍavadbhūmau mūrdhnā taṃ munipuṃgavam || 42 || śiṣyānnanāma mūrdhnā ca te taṃ yuyujurāśiṣam|| samutthāyāsanāttūrṇa yaśodānaṃda eva ca ||43|| gṛhītvā'bhyaṃtaraṃ ramyaṃ jagāma viduṣāṃ varaḥ || gargo naṃdo yaśodā ca saputrā sā mudā'nvitā || vākyaṃ gargastadovāca nigūḍhaṃ nirjane mune || 44 || śrīgarga uvāca || ayi naṃda pravakṣyāmi vacanaṃ te sukhāvaham || prasthāpito'haṃ vasunā yena tacchrūyatāmiti ||45|| vasunā sūtikāgāre śiśuḥ pratyarpaṇaṃ kṛtaḥ || putro'yaṃ vasudevasya jyeṣṭhaśca tasya ca dhruvam || 46 || kanyā te tena yā nītā mathurāṃ kaṃsabhīruṇā || asyānnaprāśanāyāhaṃ nāmānukaraṇāya ca || gūḍhena preṣitastena tasyodyogaṃ kuru dvija||47|| pūrṇabrahmasvarūpo'yaṃ śiśuste māyayā mahīm || āgatya bhāraharaṇaṃ kartā dhātrā ca sevitaḥ || golokanātho bhagavāñchrīkṛṣṇo rādhikāpatiḥ || 48 || nārāyaṇo yo vaikuṃṭhe kamalākāṃta eva ca || śvetadvīpanivāsī yaḥ pitā viṣṇuśca so'pyajaḥ || 49 || kapilo'nye tadaṃśāśca naranārāyaṇāvṛṣī || sarveṣāṃ tejasāṃ rāśirmūrtimānāgataḥ kimu || 4.13.50 || taṃ vasuṃ darśayitvā ca śiśurūpo babhūva ha || sāṃprataṃ sūtikāgārādājagāma tavālayam || 51 || ayonisaṃbhavaścāyamāvirbhūto mahītale || vāyupūrṇaṃ mātṛgarbhe kṛtvā ca māyayā hariḥ || 52 || āvirbhūya vasuṃ mūrtiṃ darśayitvā jagāma ha || yugeyuge varṇabhedo nāmabhedo'sya ballava ||53 || śuklaḥ pītastathā rakta idānīṃ kṛṣṇatāṃ gataḥ || śuklavarṇaḥ satyayuge sutīvratejasā vṛtaḥ || 54 || tretāyāṃ raktavarṇo'yaṃ pīto'yaṃ dvāpare vibhuḥ || kṛṣṇavarṇaḥ kalau śrīmāṃstejasāṃ rāśireva ca ||55|| paripūrṇatamaṃ brahma tena kṛṣṇa iti smṛtaḥ || brahmaṇo vācakaḥ ko'yamṛkāro'naṃtavācakaḥ || 56 || śivasya vācakaḥ ṣaśca nakāro dharmavācakaḥ || akāro viṣṇuvacanaḥ śvetadvīpanivāsinaḥ || 57 || naranārāyaṇārthasya visargo vācakaḥ smṛtaḥ || sarveṣāṃ tejasāṃ rāśiḥ sarvamūrtisvarūpakaḥ || 58 || sarvādhāraḥ sarvabījastena kṛṣṇa iti smṛtaḥ || karmanirmūlavacanaḥ kṛṣirno dāsyavācakaḥ || 59 || akāro dātṛvacanastena kṛṣṇa iti smṛtaḥ || kṛṣirniśceṣṭavacano nakāro bhaktivācakaḥ || 4.13.60 || akāraḥ prāptivacanastena kṛṣṇa iti smṛtaḥ || kṛṣirnirvāṇavacano nakāro mokṣavācakaḥ || || 61 || akāro dātṛvacanastena kṛṣṇa iti smṛtaḥ || nāmnāṃ bhagavato naṃda koṭīnāṃ smaraṇena yat || 62 || tatphalaṃ labhate nūnaṃ kṛṣṇeti smaraṇe naraḥ || yadvidhaṃ smaraṇātpuṇyaṃ vacanācchravaṇāttathā || 63 || koṭijanmāṃhaso nāśo bhavedyatsmaraṇādikāt || viṣṇornāmnāṃ ca sarveṣāṃ sārātsāraṃ parātparam || 64 || kṛṣṇeti suṃdaraṃ nāma maṃgalaṃ bhaktidāyakam || kakāroccāraṇādbhaktaḥ kaivalyaṃ mṛtyujanmaham || 69|| ṛkārāddāsyamatulaṃ ṣakārādbhaktimīpsitām || nakārātsahavāsaṃ ca tatsamaṃ kālameva ca || 66 || tatsārūpyaṃ visargācca labhate nātra saṃśayaḥ || kakāroccāraṇādeva vepaṃte yamakiṃkarāḥ ||67|| ṛkārokterna tiṣṭhaṃti ṣakārātpātakāni ca || nakāroccāraṇādrogā akārānmṛtyureva ca || 68 || dhruvaṃ sarve palāyaṃte nāmoccāraṇabhīravaḥ || smṛtyuktiśravaṇodyogātkṛṣṇanāmno vrajeśvara || 69 || rathaṃ gṛhītvā dhāvaṃti golokātkṛṣṇakiṃkarāḥ || pṛthivyā rajasaḥ saṃkhyāṃ kartuṃ śaktā vipaścitaḥ || 4.13.70 || nāmnaḥ prabhāvasaṃkhyānaṃ saṃto vaktuṃ na ca kṣamāḥ || purā śaṃkaravaktreṇa nāmno'sya mahimā śrutaḥ ||71 || guṇānnāmaprabhāvaṃ ca kiṃcijjānāti madguruḥ || brahmā'naṃtaśca dharmaśca surarṣimanumānavāḥ || 72 || vedāḥ saṃto na jānaṃti mahimnaḥ ṣoḍaśīṃ kalām || ityevaṃ kathito naṃda mahimā ca sutasya ca ||73|| yathāmati yathājñānaṃ guruvaktrādyathā śrutam || kṛṣṇaḥ pītāṃbaraḥ kaṃsadhvaṃsī ca viṣṭaraśravāḥ || 74 || devakīnaṃdanaḥ śrīśo yaśodānaṃdano hariḥ || sanātano'cyuto'naṃtaḥ sarveśaḥ sarvarūpadhṛk || 75 || sarvādhāraḥ sarvagatiḥ sarvakāraṇakāraṇam || rādhābaṃdhū rādhikātmā rādhikājīvanaṃ svayam || 76 || rādhāprāṇo rādhikeśo rādhikāramaṇaḥ svayam || rādhikāsahacārī ca rādhāmānasapūraṇaḥ || 77 ||| rādhādhano rādhikāṃgo rādhikāsaktamānasaḥ || rādhikācittacoraśca rādhāprāṇādhikaḥ prabhuḥ || 78 || paripūrṇatamaṃ brahma goviṃdo garuḍadhvajaḥ || nāmānyetāni kṛṣṇasya śrutāni manmukhāddhṛdi || 79 || janmamṛtyuharāṇyeva rakṣa naṃda śubhekṣaṇa || kṛtaṃ nirūpaṇaṃ nāmnāṃ kaniṣṭhasya yathā śrutam || 4.13.80 || jyeṣṭhasya halino nāmnaḥ saṃketaṃ śṛṇu manmukhāt || garbhasaṃkarṣaṇādeva nāmnā saṃkarṣaṇaḥ smṛtaḥ || 81 || nāstyaṃto'syaiva vedeṣu tenānaṃta iti smṛtaḥ || baladevo balodrekāddhalī ca haladhāraṇāt||82 || śitivāsā nīlavāsānmusalī musalāyudhāt || revatyā saha saṃbhogādrevatīramaṇaḥ svayam ||83|| rohiṇīgarbhavāsāttu rauhiṇeyo mahāmatiḥ || ityevaṃ jyeṣṭhaputrasya śrutaṃ nāma niveditam ||84|| yāsyāmyahaṃ gṛhaṃ naṃda sukhaṃ tiṣṭha svamaṃdire || brāhmaṇasya vacaḥ śrutvā naṃdaḥ stabdho babhūva ha || 85 || niśceṣṭā naṃdapatnī ca jahāsa bālakaḥ svayam || praṇamyovāca naṃdastaṃ vākyaṃ vinayapūrvakam || 86 || puṭāṃjaliyuto bhūtvā bhaktinamrātmakaṃdharaḥ || naṃda uvāca || gataścettvaṃ tadā karma kariṣyatyeva ko mahān ||87|| svayaṃ śubhekṣaṇaṃ kṛtvā kuru nāmnā'nnaprāśanam || yannāmaughaśca kathito rādhāprāṇādiko daśa || || 88 || tasyāpi kā vā rādheti kanyakā kasya ca dhruvam|| naṃdasya vacanaṃ śrutvā jahāsa munipuṃgavaḥ|| nigūḍhaṃ paramaṃ tattvaṃ rahasyaṃ kathayāmi te || 89 || || śrīgarga uvāca || || śṛṇu naṃda pravakṣyāmi itihāsaṃ purātanam || 4.13.90 || purā golokavṛttāṃtaṃ śrutaṃ śaṃkaravaktrataḥ|| śrīdāmno rādhayā sārddhaṃ babhūva kalaho mahān || 91 || śrīdāmaśāpāddaivena gopī rādhā ca gokule || vṛṣabhānusutā sā ca mātā tasyāḥ kalāvatī || 92 || kṛṣṇasyārddhāṃgasaṃbhūtā nāthasya sadṛśī satī || golokavāsinī seyamatra kṛṣṇājñayā'dhunā || 93 || ayonisaṃbhavā devī mūlaprakṛtirīśvarī || māturgarbhaṃ vāyupūrṇaṃ kṛtvā ca māyayā satī || 94 || vāyuniḥsaraṇe kāle dhṛtvā ca śiśuvigraham || āvirbabhūva māyeyaṃ pṛthvyāṃ kṛṣṇopadeśataḥ || 95 || vardhate sā vraje rādhā śukle caṃdrakalā yathā || śrīkṛṣṇatejaso'rddhena sā ca mṛrtimatī satī || 96 || ekā mūrtirdvidhābhūtā bhedo vede nirūpitaḥ || iyaṃ strī sā pumān kiṃvā sā vā kāṃtā pumānayam ||97|| dve rūpe tejasā tulye rūpeṇa ca guṇena ca || parākrameṇa buddhyā vā jñānena saṃpadā'pi ca || 98 || purato gamanenaiva kiṃtu sāvayasādhikā || dhyāyate tāmayaṃ śaśvadimaṃ sā smarati priyam || 99 || racitā sā'sya prāṇaiśca tatprāṇairmūrtimānayam || asya rādhānusāreṇa gokulāgamanaṃ param || 4.13.100 || svīkāraṃ sārthakaṃ kartuṃ gokule yatkṛtaṃ purā || kaṃsabhīticchalenaiva gokulāgamanaṃ hareḥ||101|| pratijñāpālanārthāya bhayeśasya bhayaṃ kutaḥ || rādhāśabdasya vyutpattiḥ sāmavede nirūpitā|| 102 || nārāyaṇastāmuvāca brahmāṇaṃ nābhipaṃkaje || brahmā tāṃ kathayāmāsa brahmaloke ca śaṃkaram || 103 || purā kailāsaśikhare māmuvāca maheśvaraḥ || devānāṃ durlabhāṃ naṃda niśāmaya vadāmi te || 104 || surāsuramunīṃdrāṇāṃ vāṃchitāṃ muktidāṃ parām || repho hi koṭijanmāghaṃ karmabhogaṃ śubhāśubham ||105|| ākāro garbhavāsaṃ ca mṛtyuṃ ca rogamutsṛjet || dhakāra āyuṣo hānimākāro bhavabaṃdhanam || 106 || śravaṇasmaraṇoktibhyaḥ praṇaśyati na saṃśayaḥ || repho hi niścalāṃ bhaktiṃ dāsyaṃ kṛṣṇapadāṃbuje || 107 || sarvepsitaṃ sadānaṃdaṃ sarvasiddhaughamīśvaram || dhakāraḥ sahavāsaṃ ca tattulyakālameva ca || 108 || dadāti sārṣṭisārūpyaṃ tattvajñānaṃ hareḥ samam|| ākārastejasāṃ rāśiṃ dānaśaktiṃ harau yathā ||109|| yogaśaktiṃ yogamatiṃ sarvakālaṃ harismṛtim || śrutyuktismaraṇādyogānmohajālaṃ ca kilbiṣam || 4.13.110 || rogaśokamṛtyuyamā vepaṃte nātra saṃśayaḥ || rādhāmādhavayoḥ kiṃcidvyākhyānaṃ ca yataḥ śrutam || 111 || taduktaṃ ca yathājñānaṃ sākalyaṃ vaktumakṣamaḥ|| ārād vṛṃdāvane naṃda vivāho bhavitā'nayoḥ || 112 || purohito jagaddhātā kṛtvā'gniṃ sākṣiṇaṃ mudā || kuberaputramokṣaṃ ca gavyasyāhṛtya bhakṣaṇam || || 113 || hiṃsanaṃ dhenukasyaiva kānane tālabhojanam || bakakeśipralaṃbānāṃ hiṃsanaṃ cātha līlayā || 114 || mokṣaṇaṃ dvijapatnīnāṃ miṣṭānnapānabhojanam || bhaṃjanaṃ śakrayāgasya śakrādgokularakṣaṇam || 115|| gopīnāṃ vastraharaṇaṃ vratasaṃpādanaṃ tathā || tābhyaḥ punarvastradānaṃ varadānaṃ yathepsitam || 116 || cetasāṃ haraṇaṃ tāsāmayaṃ vaśyāḥ kariṣyati || rāsotsavaṃ mahāramyaṃ sarveṣāṃ harṣavarddhanam || 117 || pūrṇacandrodaye naktaṃ vasaṃte rāsamaṃḍale || gopīnāṃ navasaṃbhogātkṛtvā pūrṇaṃ manoratham || 118 || tābhiḥ saha jalakrīḍāṃ kariṣyati kutūhalāt || vicchedo'sya varṣaśataṃ śrīdāmaśāpahetukam || 119 || gopālairgopikābhiśca bhavitā rādhayā saha || mathurāgamanaṃ tatra gopīnāṃ śokavarddhanam ||4.13.120|| punaḥ prabodhanaṃ tāsāṃ dānamādhyātmikasya ca || syaṃdanākrūrayo rakṣāṃ sadyastābhyāṃ kariṣyati ||121|| rathamārohaṇaṃ kṛtvā mathurāgamanaṃ punaḥ || pitṛbhrātṛvrajaiḥ sārddhaṃ vilaṃghya yamunāṃ vraje || 122 || akrūrāya jñānadānaṃ darśayitvā svakaṃ jale || kautukena ca sāyāhne nagarātsarvadarśanam || 123 || mālākārataṃtuvāyakubjānāṃ baṃdhamokṣaṇam || dhanurbhaṃgaṃ śaṃkarasya yāgasthāna pradarśanam || 124 || hiṃsanaṃ gajamallānāṃ darśanaṃ nṛpateḥ puraḥ|| kaṃsasya hiṃsanaṃ sadyaḥ pitrornigaḍamokṣaṇam || 125 || prabodhanaṃ ca yuṣmākamugrasenābhiṣecanam || tasyatasya vadhūnāṃ ca jñānācchokāpanodanam || 126 || bhrātuḥ svasyopanayanaṃ vidyādānaṃ gurormukhāt || guruputrapradānaṃ ca punarāgamanaṃ gṛhe || 127 || chalanaṃ nṛpasainyānāṃ yavanasya durātmanaḥ || nirmāṇaṃ dvārakāyāśca mucukuṃdasya mokṣaṇam || || 128 || dvārakāgamanaṃ caiva yādavaiḥ saha kautukāt || strīsaṃghānāṃ viharaṇaṃ tābhiḥ sārddhaṃ ca krīḍanam || 129 || saubhāgyavardhanaṃ tāsāṃ putrapautrādikasya ca || maṇisaṃbaṃdhino mithyākalaṃkasya ca mokṣaṇam || 4.13.130 || sāhāyyaṃ pāṃḍavānāṃ ca bhārāvataraṇādikam || niṣpannaṃ rājasūyasya dharmaputrasya līlayā ||131|| pārijātasya haraṇaṃ śakrāhaṃkāramardanam || vratapūrṇaṃ ca satyāyā bāṇasya bhujakṛntanam || 132 || mardanaṃ śivasainyānāṃ harasya jṛṃbhaṇaṃ param|| haraṇaṃ bāṇaputryāścaivāniruddhasya mokṣaṇam || 133 || vārāṇasyāśca dahanaṃ vipradāridryabhaṃjanam || vipraputrapradānaṃ ca duṣṭānāṃ damanādikam || 134 || tīrthayātrāprasaṃgena yuṣmābhiḥ saha darśanam || kṛtvā ca rādhayā sārdhaṃ vrajamāgamitā punaḥ || 135 || prasthāpayitvā dvārāṃ ca paraṃ nārāyaṇāṃśakam || sarvaṃ niṣpādanaṃ kṛtvā golokaṃ rādhayā saha || 136|| gamiṣyatyeva golokaṃ nātho'yaṃ jagatāṃ patiḥ|| nārāyaṇaśca vaikuṃṭhaṃ gamitā sma tvayā saha || 137 || dharmagehamṛṣī dvau ca viṣṇuḥ kṣīrodameva ca || ityevaṃ kathitaṃ naṃda bhaviṣyaṃ vedanirṇayam || 138 || śrūyatāṃ sāṃprataṃ karma yadarthaṃ gamanaṃ mama || māghaśuklacaturdaśyāṃ kuru karma śubhe kṣaṇe || 139 || guruvāre ca revatyāṃ viśuddhe caṃdratārake || caṃdrasthe mīnalagne ca lagneśapūrṇadarśane || 4.13.140 || vaṇije karaṇotkṛṣṭe śubhayoge manohare || sudurlabhe dine tatra sarvotkṛṣṭopayogike || 141 || ālocya paṃḍitaiḥ sārddhaṃ kuru karma mudā'nvitaḥ || ityuktvā bahirāgatya sa uvāca munīśvaraḥ || 142 || hṛṣṭo naṃdo yaśodā ca karmodyogaṃ cakāra ha || etasminnaṃtare draṣṭuṃ gargaṃ gopāśca gopikāḥ || 143 || bālakā bālikāścaiva ājagmurnaṃdamaṃdiram || dadṛśuste muniśreṣṭhaṃ grīṣmamadhyāhnabhāskaram || 144 || śiṣyasaṃghaiḥ parivṛtaṃ jvalaṃtaṃ brahmatejasā || gūḍhayogaṃ pravocaṃtaṃ siddhāya pṛcchate mudā || || 145 || paśyaṃtaṃ sasmitaṃ naṃdabhavanānāṃ paricchadam || svarṇasiṃhāsanasthaṃ ca yogamudrādharaṃ varam || 146 || bhūtaṃ bhavyaṃ bhaviṣyaṃ ca paśyaṃtaṃ jñānacakṣuṣā || hṛdīśvaraṃ prapaśyantaṃ siddhaṃ maṃtraprabhāvataḥ || 147 || bahiryaśodākroḍasthaṃ tādṛśaṃ sasmitaṃ śiśum || maheśadattadhyānena yadrūpaṃ ca nirūpitam || 148 || taṃ dṛṣṭvā paramaprītyā pūrṇabhūtamanoratham || sāśrunetraṃ pulakitaṃ nimagnaṃ bhaktisāgare || 149 || hṛdi pūjāṃ praṇāmaṃ ca kurvaṃtaṃ yogacaryayā || mūrdhnā praṇemuste taṃ ca sa ca tānāśiṣaṃ dadau || 4.13.150 || āsanastho munistasthau te jagmuḥ svālayaṃ mudā || naṃdaḥ svānaṃdayuktaśca baṃdhūnmaṃgalapatrikāḥ || 151 || prasthāpayāmāsa śīghramārāddūrasthitānmudā || dadhikulyāṃ dugdhakulyāṃ ghṛtakulyāṃ prapūritām || 152 || guḍakulyāṃ tailakulyāṃ madhukulyāṃ ca vistṛtām || navanītakulyāṃ pūrṇāṃ ca takrakulyāṃ yadṛcchayā || 153 || śarkarodakakulyāṃ ca paripūrṇāṃ ca līlayā || taṃḍulānāṃ ca śālīnāmuccaiśca śataparvatān || 194 || pṛthukānāṃ śailaśataṃ lavaṇānāṃ ca sapta ca || saptaśailāccharkarāṇāṃ laḍḍukānāṃ ca sapta ca || 155 || paripakvaphalānāṃ ca tatra ṣoḍaśaparvatān || yavagodhūmacūrṇānāṃ pakvalaḍḍukapiṃḍakān || 156 || modakānāṃ ca śailaṃ ca svastikānāṃ ca parvatān || kapardakānāmatyuccaiḥ śailānsapta ca nārada || 197 || karpūrādikayuktānāṃ tāṃbūlānāṃ ca maṃdiram || vistṛtaṃ dvārahīnaṃ ca vāsitodakasaṃyutam || 158 || caṃdanāgurukastūrīkaṃkumena samanvitam || nānāvidhāni ratnāni svarṇāni vividhāni ca || 159 || muktāphalāni ramyāṇi pravālāni mudā'nvitaḥ || nānāvidhāni cārūṇi vāsāṃsi bhūṣaṇāni ca || 4.13.160 || putrānnaprāśane nandaḥ kārayāmāsa kautukāt || saṃskārayuktaṃ ruciraṃ candanadravacarcitam || 161 || prāṅgaṇaṃ kadalīstambhai rasālanavapallavaiḥ || grathitaiḥ sūkṣmavastreṇa veṣṭayāmāsa kautukāt || 162 || yuktaṃ maṅgalakumbhaiśca phalapallavasaṃyutaiḥ || candanā'gurukastūrīpuṣpamālāvirājitaiḥ || 163 || mālyānāṃ varavastrāṇāṃ rāśibhiśca virājitam || gavāṃ ca madhuparkāṇāmāsanānāṃ ca nārada || 164 || phalānāṃ jalakumbhānāṃ samūhaiśca samanvitam || nānāprakārairvādyaiśca durlabhaiḥ sumanoharaiḥ || 165 || ḍhakkānāṃ dundubhīnāṃ ca paṭahānāṃ tathaiva ca || mṛdaṅgamurajādīnāmānakānāṃ samūhakaiḥ || 166 || vaṃśīsannahanīkāṃsyaśarayantraiśca śabditam || vidyādharīṇāṃ nṛtyena bhṛṅgimābhramaṇena ca || 167 || gaṃdharvanāyakānāṃ ca saṃgītairmūrcchanāyutaiḥ || svarṇasiṃhāsanānāṃ ca rathānāṃ niḥsvanairyutam || 168 || etasminnantare nandamuvāca vācako mudā || ājagmurballavendrāśca bāndhavā ballavāstathā || 169 || aśvasthāśca gajasthāśca rathasthāśceti satvaram || ājagmū rājaputrāśca ratnālaṅkārabhūṣitāḥ || 4.13.170 || āgato giribhānuśca sastrīkaśca sakiṅkaraḥ || rathānāṃ ca caturlakṣaṃ gajānāṃ ca tathaiva ca || 171 || turaṅgamāṇāṃ koṭiśca śibikānāṃ tathaiva ca || ṛṣīndrāṇāṃ munīndrāṇāṃ viprāṇāṃ ca vipaścitām || 172 || bandināṃ bhikṣukāṇāṃ ca samūhaiśca samīpataḥ || gopānāṃ gopikānāṃ ca saṃkhyā kartuṃ ca kaḥ kṣamaḥ || 173 || paśyāgatya bahirbhūyetyuvāca prāṅgaṇe sthitaḥ || śrutvaivaṃ tānupavrajya samānīya vrajeśvaraḥ || 174 || prāṅgaṇe vāsayāmāsa pūjayāmāsa satvaram || ṛṣyādikasamūhaṃ ca praṇamya śirasā bhuvi || pādyādikaṃ ca tebhyaśca pradadau susamāhitaḥ || 175 || vastubhirbandhubhiḥ pūrṇaṃ babhūva nandagokulam || na ko'pi kasya śabdaṃ ca śrotuṃ śaktaśca tatra vai ||176|| trimuhūrtaṃ kuberaśca śrīkṛṣṇaprītaye mudā || cakāra svarṇavṛṣṭyā ca paripūrṇaṃ ca gokulam || 177 || kautukāpahnavaṃ cakrurbandhuvargāśca krīḍayā || ānamrakandharāḥ sarve dṛṣṭvā nandasya sampadam||178|| nandaḥ kṛtāhnikaḥ pūto dhṛtvā dhaute ca vāsasī|| candanāgurukastūrī kuṅkumenaiva bhūṣitaḥ||179|| uvāsa pādau prakṣālya svarṇapīṭhe manohare || gargasya ca munīndrāṇāṃ gṛhītvā''jñāṃ vrajeśvaraḥ ||4.13.180|| saṃsmṛtya viṣṇumācāṃtaḥ svastivācanapūrvakam || kṛtvā karma ca vedoktaṃ bhojayāmāsa bālakam || 161 || gargavākyānusāreṇa bālakasya mudā'nvitaḥ || kṛṣṇeti maṅgalaṃ nāma rarakṣa ca śubhe kṣaṇe || 182 || saghṛtaṃ bhojayitvā ca kṛtvā nāma jagatpateḥ || vādyāni vādayāmāsa kārayāmāsa maṅgalam || 183 || nānāvidhāni svarṇāni dhanāni vividhāni ca || bhakṣyadravyāṇi vāsāṃsi brāhmaṇebhyo dadau mudā || 184 || bandibhyo bhikṣukebhyaśca suvarṇaṃ vipulaṃ dadau || bhārākrāntāśca te sarve na śaktā gantumeva ca || 185 || brāhmaṇānbandhuvargāṃśca bhikṣukāṃśca viśeṣataḥ || miṣṭānnaṃ bhojayāmāsa paripūrṇaṃ manoharam || 186 || dīyatāṃ dīyatāṃ caiva khādyatāṃ khādyatāmiti || babhūva śabdo'tyuccaiśca satataṃ nandagokule || 187 || ratnāni paripūrṇāni vāsāṃsi bhūṣaṇāni ca || pravālāni suvarṇāni maṇisārāṇi yāni ca || 188 || cārūṇi svarṇapātrāṇi kṛtāni viśvakarmaṇā || gatvā gargāya vinayaṃ cakāra vrajapuṃgavaḥ || 189 || śiṣyebhyaḥ svarṇabhārāṇi pradadau vinayānvitaḥ || dvijebhyo'pyavaśiṣṭebhyaḥ paripūrṇāni nārada||4.13.190 || || || śrīnārāyaṇa uvāca || gṛhītvā śrīhariṃ gargo jagāma nibhṛtaṃ mudā || tuṣṭāva parayā bhaktyā praṇamya ca tamīśvaram || 191 || sāśrunetraḥ sapulako bhaktinamrātmakandharaḥ || puṭāñjaliyuto bhūtvovāca kṛṣṇapadāṃbuje || 192 || garga uvāca || he kṛṣṇa jagatāṃ nātha bhaktānāṃ bhayabhañjana || prasanno bhava māmīśa dehi dāsyaṃ padāmbuje ||193|| tvatpitrā me dhanaṃ dattaṃ tena me kiṃ prayojanam || dehi me niścalāṃ bhaktiṃ bhaktānāmabhayaprada || 194 || aṇimādikasiddhiṣu yogeṣu muktiṣu prabho || jñānatattve'maratve vā kiñcinnāsti spṛhā mama || 195 || indratve vā manutve vā svargalokaphale ciram || nāsti me manaso vāñchā tvatpādasevanaṃ vinā || 196 || sālokyaṃ sārṣṭisārūpye sāmīpyaikatvamīpsitam || nāhaṃ gṛhṇāmi te brahmaṃstvatpādasevanaṃ vinā ||197|| goloke vāpi pātāle vāse nāsti manorathaḥ || kintu te caraṇāmbhoje santataṃ smṛtirastu me ||198|| tvanmantraṃ śaṅkarātprāpya katijanmaphalodayāt || sarvajño'haṃ sarvadarśī sarvatra gatirastu me || 199 || kṛpāṃ kuru kṛpāsindho dīnabandho padāmbuje || rakṣa māmabhayaṃ dattvā mṛtyurme kiṃ kariṣyati || || 4.13.200 || sarveṣāmīśvaraḥ sarvastvatpādāmbhojasevayā || mṛtyuñjayo'ntakālaśca babhūva yogināṃ guruḥ ||201|| brahmā vidhātā jagatāṃ tvatpādāmbhojasevayā || yasyaikadivase brahmanpatantīndrāścaturdaśa ||202|| tvatpādasevayā dharmaḥ sākṣī ca sarvakarmaṇām|| pātā ca phaladātā ca jitvā kālaṃ sudurjayam ||203|| sahasravadanaḥ śeṣo yatpādāmbujasevayā || dhatte siddhārthavadviśvaṃ śivaḥ kaṇṭhe viṣaṃ yathā || || 204 || sarvasaṃpadvidhātrī yā devīnāṃ ca parātparā|| karoti satataṃ lakṣmīḥ keśaistvatpādamārjanam ||205|| prakṛtirbījarūpā sā sarveṣāṃ śaktirūpiṇī || smāraṃsmāraṃ tvatpadābjaṃ babhūva tatparāvarā || 206 || pārvatī sarvarūpā sā sarveṣāṃ buddhirūpiṇī|| tvatpādasevayā kāntaṃ lalābha śivamīśvaram || 207 || vidyādhiṣṭhātrī devī yā jñānamātā sarasvatī || pūjyā babhūva sarveṣāṃ saṃpūjya tvatpadāmbujam||208|| sāvitrī vedajananī punāti bhuvanatrayam || brahmaṇo brāhmaṇānāṃ ca gatistvatpādasevayā || 209 || kṣamā jagadvibhartuṃ ca ratnagarbhā vasundharā || prasūtiḥ sarvasasyānāṃ tvatpādapadmasevayā ||4.13.210|| rādhā mamāṃśasaṃbhūtā tava tulyā ca tejasā || sthitvā vakṣasi te pādaṃ sevate'nyasya kā kathā || 211 || yathā śarvādayo devā devyaḥ padmādayo yathā || sanāthaṃ kuru māmīśa īśvarasya samā kṛpā ||212|| na yāsyāmi gṛhaṃ nātha na gṛhṇāmi dhanaṃ tava || kṛtvā māṃ rakṣa pādābjasevāyāṃ sevakaṃ ratam || 213 || iti stutvā sāśrunetraḥ papāta caraṇe hareḥ || ruroda ca bhṛśaṃ bhaktyā pulakāñcitavigrahaḥ || 214 || gargasya vacanaṃ śrutvā jahāsa bhaktavatsalaḥ || uvāca taṃ svayaṃ kṛṣṇo mayi te bhaktirastviti || 215 || idaṃ gargakṛtaṃ stotraṃ trisandhyaṃ yaḥ paṭhennaraḥ || dṛḍhāṃ bhaktiṃ harerdāsyaṃ smṛtiṃ ca labhate dhruvam || || 216 || janmamṛtyujarārogaśokamohādisaṃkaṭāt || tīrṇo bhavati śrīkṛṣṇadāsasevanatatparaḥ || 217 || kṛṣṇasya sahakālaṃ ca kṛṣṇasārddhaṃ ca modate || kadācinna bhavettasya vicchedo hariṇā saha || 218 || śrīnārāyaṇa uvāca || || hariṃ muniḥ stavaṃ kṛtvā dadau nandāya taṃ mudā || uvāca taṃ gṛhaṃ yāmi kurvājñāmiti ballava ||219 || aho vicitraṃ saṃsāro mohajālena veṣṭitaḥ || saṃmīlanaṃ ca viraho narāṇāṃ sindhuphenavat || 4.13.220|| gargasya vacanaṃ śrutvā ruroda nanda eva ca || sadvicchedo hi sādhūnāṃ maraṇādatiricyate||221|| sarvaśiṣyaiḥ parivṛtaṃ munīndraṃ gantumudyatam || sarve nandādayo gopā rudantau gopikāstadā || 222 || praṇemuḥ paramaprītyā cakrustaṃ vinayaṃ mune || dattvā''śiṣaṃ muniśreṣṭho jagāma mathurāṃ mudā || 223 || ṛṣayo munayaścaiva bandhuvargāśca ballavāḥ || sarve jagmurdhanaiḥ pūrṇāḥ svālayaṃ hṛṣṭamānasāḥ || 224 || prajagmurbandinaḥ sarve paripūrṇamanorathāḥ || miṣṭadravyāṃśukotkṛṣṭaturagasvarṇabhūṣaṇaiḥ || 225 || ākaṇṭhapūrṇā bhuktyā ca bhikṣukā gantumakṣamā|| svarṇavastrabharodrekapariśrāntā mudā'nvitāḥ||226|| sumandagāminaḥ kecitkecidbhūmau ca śerate|| kecidvartmani tiṣṭhantaścottiṣṭhantaśca kecana || 227 || kecidūṣuḥ pramuditā hasantastatra kecana || kapardakānāṃ vastūnāṃ śeṣāṃścorvaritānbahūn| 228|| kecittānādaduḥ sthitvā darśayantaśca kecana || kecinnṛtyaṃ prakurvanto gāyantastatra kecana||229|| kecidbahuvidhā gāthāḥ kathayantaḥ purātanāḥ || maruttaśvetasagaramāṃdhātṝṇāṃ ca bhūbhṛtām || 4.13.230 || uttānapādanahuṣanalādīnāṃ ca yāḥ kathāḥ || śrīrāmasyāśvamedhasya rantidevasya karmaṇām ||231|| yeṣāṃyeṣāṃ nṛpāṇāṃ ca śrutā vṛddhamukhātkathāḥ|| kathayantaśca tāḥ kecicchrutavantaśca kecana||232 || sthāyaṃsthāyaṃ gatāḥ kecitsvāpaṃsvāpaṃ ca kecana || evaṃ sarve pramuditāḥ prajagmuḥ svālayaṃ mudā || 233 || hṛṣṭo nando yaśodā ca bālaṃ kṛtvā ca vakṣasi || tasthau svamandire ramye kuberabhavanopame|| 234|| evaṃ pravarddhitau bālau śuklacandrakalopamau || gavāṃ pucchaṃ ca bhittiṃ ca dhṛtvā cottasthaturmudā||235|| śabdārddhaṃ vā tadarddhaṃ vā kṣamau vaktuṃ dinedine|| pitrorharṣaṃ ca varddhantau gacchantau prāṅgaṇe mune||236|| bālo dvipādaṃ pādaṃ vā gantuṃ śakto babhūva ha|| gantuṃ śakto hi jānubhyāṃ prāṅgaṇe vā gṛhe hariḥ ||237|| varṣādhiko hi vayasā kṛṣṇātsaṃkarṣaṇaḥ svayam || tato mudaṃ varddhayantau varddhitau ca dinedine||238|| vrajantau gokule bālau prahṛṣṭagamane kṣamau || uktavantau sphuṭaṃ vākyaṃ māyā bālakavigrahau || 239 || gargo jagāma mathurāṃ vasudevāśramaṃ mune || sa taṃ nanāma papraccha putrayoḥ kuśalaṃ tayoḥ || 4.13.240 || munistaṃ kathayāmāsa kuśalaṃ sumahotsavam || ānandāśrunimagnaśca śrutamātrādbabhūva ha || 241 || devakī paramaprītyā papraccha ca punaḥpunaḥ || ānandāśrunimagnā sā ruroda ca muhurmuhuḥ || 242 || gargastāvāśiṣaṃ dattvā jagāma svālayaṃ mudā || svagṛhe tasthatustau ca kuberabhavanopame || 243 || śrīnārāyaṇa uvāca || yatra kalpe kathā ceyaṃ tatra tvamupabarhaṇaḥ || pañcāśatkāminīnāṃ ca patirgandharvapuṅgavaḥ || 244 || tāsāṃ prāṇādhikastvaṃ ca śṛṅgāranipuṇo yuvā || tato'bhūdbrahmaṇaḥ śāpāddāsīputro dvijasya ca || 245 || tato'dhunā brahmaputro vaiṣṇavocchiṣṭabhojanāt || sarvadarśī ca sarvajñaḥ smārako harisevayā || 246 || kathitaṃ kṛṣṇacaritaṃ nāmānnaprāśanādikam || janmamṛtyujarātighnamaparaṃ kathāyāmi te ||247|| iti śrībrahmavaivarte mahāpurāṇe śrīkṛṣṇajanmakhaṇḍe nārāyaṇanāradasaṃvāde kṛṣṇānnaprāśana varṇananāmakaraṇaprastāvo nāma trayodaśo'dhyāyaḥ || 13 ||
English translation
and names giving ceremonies NSrayana said- O best of the sages, you listen to the glory of lord Krsna which removes all the abstractions and the sins, besides being highly Once Yasoda the wife of Nanda, seated on a golden lion-throne was feeding Kfsria with her breasts. At that point of time a Brahmana arrived there surrounded with his pupils and illumining with the divine lustre he was holding rosary of crystal gems and was reciting the name of eternal Brahman. He carried with him a stuff and an umbrella. Besides being clad in white garment, his lines of teeth were looking quite charming.
He was well versed in astrology as well as the Vedas and post-Vedic literature. He was wearing over his head the matted locks of hair, looking like the molten gold.
His face resembled the foil moon of the winter season. He had fair complexion and his eyes resembled the lotus flowers. The great yogi happened to be the pupil of Siva, besides being the devotee of lord Visnu.
The great sage delight folly educated his pupil.
His one hand was held in Vydkhymamudrd, which was clearly visible. He used to recite the commentary on the Vedas variously with pleasure. Looking at him, it appeared that all the Vedas had appeared in him in person with all their glory. The goddess of Sarasvatl was dwelling in his throat and he happened to be only expert in the interpretation of the scriptures with his mind always devoted at the lotus-like feet of lord Kf§na. He was free from birth, lord of the siddhas and was all-knowledgeable.
Looking at him Yas'oda got up and bowed before him. Then she offered him arghya, the cows madhuparka and the gold besides offering him lion-throne for sitting. She also delightfully made her child to bow before the sage. The sage on his part bowed in reverence to lord Krsna a Reciting the hymns of the Vedas the blessed him variously. Thereafter, Yasoda also bowed in reverence to his pupils who blesses her variously, Yasoda entertained the pupils of the sage individually bowing before them offering pddya etc. Thereafter the sage together with his pupils washed their feet and occupied their respective seats. Thereafter the chaste Yasoda carrying the child in her lap with her mind filled with devotion got ready to ask something from sage.
She said, "Though I am not competent enough to ask you about the welfare of my child, still I am going to enquire about your welfare.
Therefore you forgive my short comings being a foolish lady before you. The noble people always forgive the sins of foolish people." The sages like Garg, Jaigisavya, Devala or Svayam-Vibhu, Bharadvaja, Vedasira, Sahkukarna or Saunaka represent your glory alone. O lord, I am not competent enough to enter into discussion with you still I would request you kindly you suggest to me the name of the boy.
Only the male or female servants can put questions to the lord. The one who serves the lord daily, whom shall he ask for the removal of his doubt.
I am quite youthful and indebted to you. My life has met with success with the very touch of the dust of your lotus-like feet. The sins of crores of birth have disappeared. Because with the touch of the water from your feet even the earth gets purified and with your arrival here my abode has been purified and has been turned into a holy O Brahman, such of the people who have been described as the best in the Vedas, you happen to be one of them and I could have an audience with you because of the merit earned by me in the earlier births.
Your glorious pupils are emitting lustre like the mid-day sun of the summer season. You have surely purified Gokula and my abode with the dust of your feet.
The great ascetics like you would be competent to bless my child. Indeed the blessing of a Brahmana bestows welfare completely and Thus speaking Yasoda the wife of Nanda stood with a devoted mind before be ascetic and she sent a messengers to call for Nanda also at the spot. On hearing the words of Yasoda, the ascetic smiled and all the pupils also started laughing illumining all the directions.
Thereafter the sage of the pure wisdom delightfully spoke words to Yasoda, which bestowed welfare, were truthful, quite appropriate as well as meritorious.
Garga said- Your nectar like words are quite befitting to your race and the people. The race in which one is bom, he gains the temperament of the same.
For the lotus-like race of the cowherds Giribhanu happened to be like the sun, his wife known as chaste Padmavatl equated LaksmI you happen to be their daughter and you have been given the name of Yasoda for the increase in their glory. You have accepted Nanda who is the best of the Vallabha race as your husband.
O noble lady, I know your tme identity as well as that of Nanda and also the reason for which this child has arrived but I shall speak this out to Nanda in seclusion. I am the family priest of the people of Yadu race for a long time and am known by the name of Garga. I have been deputed by Vasudeva for an important task which cannot be established by anyone else. In the meantime on hearing the arrival of the sage, Nanda also arrived there and prostrated before the sage.
He also bowed in reverence to his pupils. All of them blessed Nanda variously; thereafter Nanda and Yasoda got up from their seats and also took the sage Garga with them in the inner apartment. In that room only Garga, Nanda, Yasoda and their sons were present. At that point of time Garga revealed to them and important Rftr g i i w t ^un i Garga said-1 shall speak to you some pleasant words. The purpose for which Vasudeva has sent me here,' you kindly listen to me. Afraid of the terror of Karhsa, 'Vasudeva had brought this child here and placed him in the labour room and carrying your daughter form here, he went to Mathura. Therefore Vasudeva happens to be the father of this child and the one who is elder to this child also is his son. He has sent me secretly to perform the Annaprasana and names giving ceremonies of the children secretly. Therefore, you kindly make arrangements for the same.
Your child is the form of eternal Brahman and has incarnated on earth for removing her burden.
Brahma had adored him and happens to be the lord of Goloka. He is the husband of Radha. He also happens to be Narayana the dweller of Vaikuptha and the lord of Kamala. Visnu who happens to be the dweller of the Sveta-dvipa is also his form alone. All the sages like Kapila, Nara-narayana and others are not separate from him. Evidently he has arrived here possessing the lustre of all. The same Krsna had appeared in his true from before Vasudeva and then turned himself into the form of a child.
Rmr?tT:i Currently he has arrived here in labour room of your abode. This child has been bom without any human contact over the earth. Before birth with his illusion, he had filled the womb of his mother with the wind. After appearing before Vasudeva, he displayed his tme form and then became a child again.
O Vallabha, the boy appeared with the different names and the different forms, combining him the complexion of whiteness, yellowness and redness. He has appeared as Kfs na in the Satyayuga. Having been surrounded by the dazzling lustre he appeared with fair- complexion. In the Tret&yuga he appeared with red-complexion and Dvdpara he appeared with yellow-complexion in the Kaliyuga he appeared in dark-complexion in the Tret&yuga he combined in him all the lustre as a complete Brahma; that is why he has been given of Krsna.
in the word Krsna appears form the form of Brahma, ^ stand for unlimited, stand for Siva and stands for dharma.
H Tg u n ^B i fgrpff Even otherwise 3T: stands for Visnu, the dweller of Sveta-dvipa and the voiceless aspiration (visarga) stands for Nara-nSrayana.
This happens to be the lustre of all the gods, the form of all the gods, the base of all and the seed of all. That is why he is called Krsna.
The other interpretation is that ^ stands for the destruction of all the deeds and stands for the devotion for the one who bestows the devotion or his slavehood. 3 t is used for the one who is the bestower. Therefore he has been given the name of Krsna. According to other interpretation stands for lifeless and ^ stands for his devotion while ^ stands for the getting of the same. Therefore he has been called Krsna.
In an other interpretation ^ stands for redemption and stands for moksa while ^ stands for the giver, earning him the name of Krs The merit one gets by reciting the name of the crores of the gods, one get the same merit by simply reciting the name of Krsna.
The merit one gets with the reciting of the name of Krsna, the same merit is achieved by collective recitation and listening to the same.
With the reciting of the name of Krsna the sins of crores of births disappear.
Of all the name of Visnu, the name Krsna happens to be more purposeful and the eternal tattva. The name Krsna is quite beautiful, bestower of welfare and the devotion.
With the reciting of the letter ^ one achieves salvation devoid of birth and death. Withone gets eternal slavehood, which one gets the devotion and with the recitation of one is combined with the lord and voiceless (visarga) stands for Sdrupya salvation. There is no doubt about it.
With the reciting of the letter ^ the messengers of Yama they can never be stable and with the delighting of ^ their condition become precarious and with the reciting of ^ all the ailments disappear, with the reciting of all the ailment disappear and with the reciting of 3t death disappear. Because with the reciting of the name of the lord, the messengers of Yama run O lord of Vraja, with the reciting of the name of Krsna his messengers rush from Goloka mounted on the chariot; the intelligent people can perhaps count the particles of dust on earth but the glory and influence of the name of the lord us jrr rrisri nflTiT ^:i In the earlier times, I had heard the glory of this name j from the mouth of lord Siva, my teacher who is aware of the influence of this name to some extent. Brahma, Sesa, Dharma, gods, the sages, Manus, humans, the Vedas and noble people are not aware of even one-sixteenth
of the glory of that name.
O Nanda, I have recited the glory of your son according to my intelligence whatever was heard by me from the mouth ol *ny teacher.
TraraWTlIira;: 3J^;I Lord Krsna is also known with the names of Sarvesa, the one who takes to any form, the base of everyone, omnipresence, the cause of all, the cause, the beloved of Radha, the soul of Radha, the life of Radha, the one who enjoys company of Radha, the companion of Radha, the one who fulfils the desires of Radha, the treasure of Radha, limb of Radha the one whose mind is attracted towards Radha, the one who steals away the mind of Radha, one who protects the life of Radha, the great lord, the complete Brahman, Govinda, Garuda-dhvaja and Kfsna which you have listened from my mouth. You keep them in mind. O virtues Nanda, these names steal away the life and death from a qiRT "yciiti'ui: TgcT:i Thus I have narrated to you the names of your younger son; now I shall speak about the names of your elder son Haladhara from my mouth.
Because of the extraction of the foetus from the womb he is known as Sarhkarsapa, he is endless and that is why he is called Ananta in the Vedas.
Because of his possessing great prowess, he is also know as Baladeva. Since he carries the plough, he is known as Haladhara, Because he is clad in blue garment, he is known as Nllambara, Because of his holding Musala he is called Musali. Because of his association with Revatl, he is known as Revatl-Ramana. He is called Rauhineya because of his remaining in the womb of Rohinl. Thus I have given the name of your elder son also according to what I had heard from my teacher. O Nanda, I shall now proceed on to my abode, you remain comfortably in your On hearing the words of the Brahmana, Nanda felt totally surprised and his wife Yasoda also was taken aback. Nanda then humbly spoke holding his both the hands with devotion.
Nanda said- In case you go away, who would be the great person to perform the ceremony; therefore you yourself get the ceremony pregnancy of her mother indeed in the form of wind and with the passage of the wind, at the advise of lord Krsna, she appeared by creating child with her illusion.
You have just spoken about the life of Radha and other ten such names. Out of these names who happen to be Radha and whose daughter is she. On hearing the words of Nanda, Garga the best of the sages smiled and said, I am going to speak about a great secret.
Garga said- O Nanda, listen I am going to speak out the ancient history in this connecting in earlier times I had heard the story of Goloka from the mouth of Siva. There was a great quarrel between Sridama and Radha because of that Radha was bom in the Gokula as a result of the curse of Sridama she happens to be the daughter of Vrsabhanu and Kalavatl is the name of her mother.
He happens the wife of lord Krsna and is like him, with the command of lord Krsna she has incarnated in Gokula having been bom without a human contact. She is the great goddess known as Mulaprakrti, the chaste lady had complete the The same Radha is growing up in Vraja. As the ray of the sun go on increasing during the bright fortnight. She has incarnated from half the tejas of lord Krsna.
The same image has appeared in two forms and the secret is known in the Vedas. She is a female while Krsna is a male or otherwise she is also male and female.
Both the form have equal lustre and qualities.
Both of them have the same prowess, same intelligence, same learnings and same type of Since he arrived earlier, she is elder to Krsna who always adores her while she adores Krsna.
Radha has been created out of the life of Krsna and while Krsna appears from the life of Radha, he has been bom in Gokula in order to follow In the earlier times whatever had been promised in the Goloka had to be fulfilled and on the pretext of the fear from Kathsa, the lord was shifted to Gokula.
He has done all this so for the sake of fulfilling his promise otherwise, how could he be afraid of anyone? The formation of the word Radha has been described in the Samaveda.
In earlier times Brahma is said to have appeared from the lotus emerging from the navel of Visnu and Brahma advised ^iva in the In the earlier times this has been told to me by lord l^iva himself. O Nanda, I am going to tell you the story about their births which is beyond the reach of the gods even. You listen to it. The formation of the word Radha has been variously defined by the gods. The demons and the sages which provides salvation to all, the latter T of Radha relieves one of the sins accumulated during crores of his births.
relieves one of the pain of remaining in the j womb the death and the ailment,' ^ prevents from the death and 37T relieves one of the fetters of the With the reciting of the name of Radha or listening to her name all the blemish disappear.
There is no doubt about it. T of Radha bestows the devotion of lotus-like feet of lord Krsna and his slavehood.
an fulfils all the desires and bestows bliss, success and helps in achieving the lord, ut stands for long association of lord Hair and bestows all the richest besides the knowledge of tattvas and SdrUpya salvation, ai stands for the glory of the lord besides the power of giving chariot, increase in yogi sakti and makes one to devote himself to lord Hari. With the reciting of the name of Radha or listening to it, by narrating and reciting it, one is relieved of the net of illusion, the ailments, grief, death and even Yama gets terrified from him. There is no doubt about it.
Whatever the glory of the reciting of the name of Radha-Madhava as know to me has been narrated by me. It is not possible for me to narrate the whole of it.
O Nanda, at Vrndavana which is located closed by, both of them will be married. Brahma the creator of the universe would served as the family priest making the fire as the witness and perform the marriage happily.
RhftRt ggRRthTcfRgr ^ trTRsni;i things will fonn part of Krsnallla) Yamalarjuna, the son of Kubera would be redeemed. K]:§na will eat the butter, by stealing it. He will kill DhenukSsura in the forest, eating the fruits of tala trees, shattering the pride of Indra and protecting Gokula from the anger of Indra. The stealing of the robes of cowherdesses, completing their vrata returning their robes to them, lord Krsna shall steal away their hearts and would attract them towards himself. Thereafter, he would engage himself in the divine dance with the ladies, in the spring season. On the full moon night, he will have the conjugal pleasure with the cowherdesses and fulfilling their desires he will enjoy the water-sport with them.
Thereafter with the pronouncing of the curse by cowhered Sndama the cowherdesses and Radhika would be separated from him for a He would then proceed on to Mathura increasing the grief of the cowherdesses. He would come again to convince the cowherdesses and impart divine knowledge to them. He would protect AkrQra and his chariot. Thereafter mounted on the chariot and accompanied by the brother and the father besides the people of Vraja, he would cross the Yamuna and reach Mathura. In the water of the Yamuna he would display his divine from to AkrQra bestowing him the divine knowledge.
Reaching Mathura in the evening he would playfully about in the city. He would relieve the gardener, the tailor and the hunch-backed lady, from the worldly bondages. Meeting Kaihsa at the same time, he would kill Kaihsa instantaneously and free his parents from the bondages of Kaihsa. Thereafter convincing both of you he would re-establish Ugrasena as the king of Mathura.
He would relieve the woman of the grief by imparting the divine knowledge to them. The thread ceremony of both the brothers would them be performed by the family priest and they will also start the studies.
Thereafter, he would restore the dead son back to his teacher. Thereafter, cheating the royal guards he would kill the Yavana king and also provide salvation to Mucukunda playfully. He would to Dvaraka together with Yadavas and then enjoy love-sports with the ladies increasing their fortune and the son of grandsons.
He would earn a false blemish of stealing a diamond and then help the Pandavas. Relieving the earth of her burden he would attend the Rdjasuya-yajfta of Yudhisthira. Then he would steal away the Pdrijdta tree from the heaven of Indra shattering his pride, For the honouring of the resolve of Satyabhama he shall tear out the arms of Banasura, killing the soldiers of Siva. He would free Aniruddha from the fetters of Banasura, kidnapping his daughter. He would bum the city of Varanasi. Remove the poverty of a Brahmana, restore the dead child of a Brahmana, subjugating the wicked people and shall proceed on the pilgrimage and shall meet you also.
Thereafter, he would visit Vraja with Radha again. He would then send to Dv^raka his prime Goloka. Thereafter, accomplishing all the tasks, he would return to Goloka together with Radha.
Narayana too would proceed to Vaikuntha accompanied with you. Both Narayana and Dhanna would go to the abode of lord Visnu in the ocean of milk. O Nanda, I have thus narrated to you all the happenings of the future as foretold in the Vedas. Now you listen to me, the purpose of my arrival here. On the fourteenth day of the bright fortnight of the month of Magha, the required ceremony should be performed for both the boys. It is Thursday with the Revati constellation. Besides the moon and the stars would be quite with quite favourable.
Thereafter, the moon is placed in mina-lagna with the full vision. The karana named vanija is also available on that day and the time therefore is quite auspicious. Such a muhurta is difficult to get. All the best and the useful, yoga are combined at that time. Therefore in consultation with the learned people you complete this Thus speaking the sage got up and moved outside. Thereafter both Nanda and Yasoda started making arrangements for the performing of the ceremony delightfully.
In the meantime all the cowherds, cowherdesses, boy and girls arrived in the abode of Nanda in order to meet the sage Garga. They found Garga to be emitting lustre like the mid¬ day of the summer season, surrounded with his pupils and the divine lustre emerging from his face. He was removing the doubts of the siddhas who questioned him variously. With his yogic powers he could visualise the happenings of the past, present and future. The divine from of the lord for achieving whom the ascetics meditate upon for long the same lord was looked by him occupying the lap of Yasoda. The form of the lord which he could see with the dhydnam, provided to him by ^iva, the same lord who fulfilled the desires of all, was blissful, was seen by him delightfully with his mind filled with emotions and the hair standing on their ends. He was engrossed in the devotion of the lord. He was a^doring the lord offering piija to him
The people offered their salutation to such a great ascetic who blessed them variously. The sage Garga then left his seat and the people went back to their respective abodes delightfully.
The delightfully Nanda sent messages to his relatives inviting them for the ceremony.
T if g fiR t #wfT HaruiRt it m Thereafter, he arranged for curd, milk, ghee, guda, oil, honey, butter, butter-milk, sugar and the water from all available in streams.
Thereafter, the best quality of rice brought in heaps like the mountains, besides the fried rice, seven mountains of salt, seven mountains of sugar, seven mountains of sweet balls. Made of the flour of wheat and barley, pindas, modakas and the mountains of svastika and other eatables.
O Narada, there were seven mountains of small conches. The betels were arranged with camphor and lodged in a house having no doors.
There was a store of fragrant water, in which sandal-paste, aguru, kasturl and saffron were mixed. Various types of diamonds pearls, sapphire, beautiful clothes and ornaments were arranged by Nanda for the Annaprdsana ceremony of his sons.
The court-yard was cleared and beautifully decorated. The water mixed with sandal-paste was sprinkled there. The trunks of banana trees were arranged and the strings knitting the tender leaves of mango trees were made to decorate the place besides the banners of fine clothes were made to decorate the court-yard. The kalasas of welfare filled with water were consecratca at suitable spots, the fruits and tender leaves were placed over the necks of the kalasas beautifully decorating them with sandal-paste, aguni, kasturl and garlands of flowers. Several types of garlands and costumes were arranged in the court-yard. The cows, madhuparka, asanas fruits and pitchers of waters were also placed there.
Various types of charming musical instrument and others besides the flutes, were made to play.
The Vidyadharls started dancing in various postures and the Gandharvas played in musical instruments seated on golden lion-thrones and the chariots. The abode of Nanda was looking quite graceful. At that point of time Nanda spoke to the messenger delightfully.
All your relatives and the cowherds have arrived. Some of them arrived mounted over the horses, elephants and the chariots, many of the princes arrived adorned with the gem-studded Giribhanu had also arrived with his wife and the servants, with the four lakhs of chariots, four lakhs of elephants, a crore of horses, a crores of palanquins had arrived together with a large number of ascetics, sages, men of learnings Brahmanas, bards and the beggars. Who could be competent enough to spell out the number of cowherds and cowherdesses. You come out of the court-yard and have a look for yourself The messenger spoke all this standing in the court¬ On hearing this Nanda the lord of the Vraja himself went to the place to welcome them and j offered them suitable seats adoring them at the same time.
He prostrated before the ascetics offering them the customary padya and arghya.
At that point of time the city of Gokula of Nanda was very much over-crowded with the people and the stuffs that nobody could hear the words of others, Kubera, on the other hand showered the rain of gold in honour of the birth of lord Krsna with which the entire Gokula was It was all surprising looking at the riches of Nanda. All his relatives were feeling complacent and they concealed their anxiety by indulging in various types of sports.
Et Tj?I?anrs5W?ii Nanda on his part purified himself after performing the daily routine and was clad in two washed garment. The sandal-paste, aguru^ kasturi and saffron we applied on his body. He then took his seat on the golden pedestal washing his feet with the permission of the sages.
He sipped the water, reciting the name of the lord and after performing svastivacana and other Vedic rites, he fed the boy with food, according to the advise of Garga. The boy was given the name of Krsna in an auspicious time, after the names giving ceremony of the lord, he was served with food containing ghee. The musical instruments were sounded besides performing other welfare ceremonies.
Various types of charities were distributed by Nanda to the Brahmanas including gold, eatables and the costumes.
The prisoners and the beggars were supplied with gold in abundance and they were unable to carry the weight for themselves.
The complete and the best of food including the sweets was served to Brahmanas, relatives and the beggars.
At that point of time only words heard in Gokula were ''give me" and "eat more".
Therefore, there was a huge noise.
Nanda then delightfully gave away in charity large number of gems, costumes, ornaments, diamonds, gold, the best of the gems and the gold vases made by Visvakarma.
He also gave in abundance the gold to the pupils of the sages and the Brahmanas.
Narayana said- Garga then took Srihari in a secluded place and with his mind filled with devotion, he started offering prayers to him with the tears flowing from his eyes and hair on his body standing and ends. His mind was filled with devotion and adoring at the feet of Krsna he stood therewith folded hands.
Garga said- O Krsna, O lord of the universe, O remover of the fear of the devotees, O lord, you kindly bestow the slavehood of your feet to me.
You bestow protection to your devotees. In case your father has offered some riches to me but the same is of no consequence to me, you kindly bestow your unfading devotion.
O lord, the siddhis like animd, yogic practices, the salvation, the learnings and or becoming immortal are not at all desired by me.
without serving at your feet I consider the position of Indra, Manu or the heaven hardly to attract me.
O Brahman, without serving at your feet, I consider Sdlokya, SdrstU Sdrupya, Sdrnlpya and Ekatva type of salvation to be of no have desired to dwell in the Goloka or in the nctlier world. My only desire is that I should always remain devoted at your feet.
As a result of the tapas perfonned by me during many earlier births and.as a result of the merit of the some, I achieved your mantra from Siva, as a result of which I have become all knowledgeable and can look at everything.
Besides 1 can move any where I like. A ocean of mercy, O lord of the down-trodden, be merciful on me. Providing me all protection, give me a place under your feet. Because in that case I shall not be afraid of the death.
By serving at your feet Siva became the lord of all over coming death and the destroyer of Yania besides being the teacher of theyogf^.
Brahman, by serving at your feet Brahma became the creator of the universe whose one day equates with the life of fourteen Indras.
By serving at your feet Dhanna became the witness of all the deeds of the people besides being bestower of the results of all the deeds of the people.
Because of his serving at your feet the thousand headed Sesa carried the earth like the seed of sesamum and Siva carries the poison in his throat LaksmI who happens to be the best of the goddesses and creates all the riches, rinses, your feet with her hair.
The one who is the form of seed of all, reflects the prowess, the same Prakrti always remains devoted at your feet.
Parvatl representing the intelligence of all the form of the universe achieved Siva as her husband by serving at your feet.
The goddess of learning and knowledge blown as Sarasvatl is being adored by the universe by the grace of your lotus-like feet.
ngniTt iT?nirRt ^ Savitrl, the mother of the Vedas and creator of Brahma and the Brahmanas was adored in the three worlds and became the most auspicious because of your grace.
The goddess Vasundhara, having the jewels and diamonds in her womb, was able to serve at your lotus-like feet besides being able to produce various types of cereals.
Radha who is bom of your own arhsa possessing the same lustre dwells, in your heart by serving at your feet, what to speak of others.
O lord, at you have graced the gods like Siva and others and goddess like LaksmI and others, similarly you shower your grace on me because, the kindness of the lord spreads to everyone, O lord, I shall neither go to my house nor shall I accept the riches offered to me. You kindly allow me to serve at your lotus-like feet always while protecting me.
Thus offering prayers with tears in his eyes, the sage Garga fell at the feet of the lord and wept for a long time. At that point of time his body was filled with emotions and his hair stood and ends.
On hearing the words of the sage Garga, the lord who is compassionate on his devotees smiled. Then lord Krsna said, "You be devoted Whosoever recites this stotra thrice a day, he achieves the deep devotion of Hari besides the slavehood of the lord.
Even a person who serves at the devotees of lord Kr§^a, he is freed from birth, death, old age, ailments, grief and illusion. He enjoys all the pleasures with lord Krsna till the lord remains of earth. He is never separated from the lord.
Narayana said- The sage Garga after adoring Krsna handed him over to Nanda and said, ”0 cowherd, you permit me now to enable to proceed to my abode. Alas, how astonishing is this universe getting entangled in worldly attraction. In the universe, the meeting and separation of people is like the river and its On hearing the words of Garga Nanda started crying because for noble people the separation from the sages is as painful as the death itself.
Finding that the sage Garga was about to return with all his pupil, the cowherd Nanda besides other cowherdesses and cowherds, bowed in reverence to him. The sage after pronouncing his blessing on them delightfully, left the place and proceeded on to Mathura.
All other sages, ascetics, relatives and Vallabhas, retreated to their respective abodes delightfully carrying enormous riches with them.
Getting fully satisfied with the sweets, beverages, clothes, the base of horses, ornaments of gold, all the bards went back to their The beggars had taken food to their fiill and carrying gold, ornaments with them they were unable to move because of the weight carried by Some of the beggars delightfully moved on slowly, some of them started sleeping on the ground and some of them covering the distance of their journey by sitting or were standing Some of them continued to stay there delightfully. Some of them were laughing, some of them were carrying the left-over of the foods.
Some of them were displaying the riches carried by them, while some of them were dancing and Some of them narrated to others, different types of ancient story relating to the king Marut, and Nala besides other kings. They also narrated the story about the Asvamedha sacrifice of lord Rama and also about the activities of Rantideva.
Some of the people were narrating the story which they had heard from the old people and some of them were listening to the same. Some of them were travelling while taking rest occasionally, while others continued the journey by sleeping at intervals. Thus all the people were filled with joy and proceeded on to their respective abode from Vraja.
Thereafter Nanda and Yasoda delightfully carried the child in the lap and entered their abode which was as beautiful as the abode of Thus both the children continued to grow like the moon of the bright fort-night. They started standing up holding tails of the cows or holding the walls.
Daily they could recite half a word or one- fourth of it, O sage, by moving in the court-yard they delighted the mind of their parents then Balarama was able to walk on foot but Krsna continued to move of his knees covering the Sarilkarsana was elder by one year from Krsna and both of them started growing increasing the delight of their parents.
Turning as children with illusion they started roaming about in Gokula and they could now speak the words early as well.
O sage, reaching Mathura, the sage Garga went to the Vasudeva who enquired about the welfare of his sons, bowing in reverence to him.
When the sage narrated the news about the two children and also of the function at Gokula, the eyes of Vasudeva were filled with the tears of joy. Infested with love DevakT started enquiring from him again and again, with her eyes filled with tears, she was weeping again and again.
Thereafter, Garga blessed then delightfully and proceed on to his abode and both the children remained in the palace which looked like the palace of Kubera, Narayana said- During the kalpa to which the story relates you were known as Upabarhana having fifty damsel as your spouses being the king of Gandharvas.
At that point of time these spouses loved you more then their lives and you were quite attractive, youthful and passionate. Thereafter you became the son of the maid-servant of a Brahmana as a result of curse from Brahma. At the same time consuming the food of Vaisnavas you become the son of Brahma, always remaining devoted to the lord having the divine vision, all knowledgeable and pride of your race.
I have narrated to you the part of story of lord Krsna relating to his Annaprasana and giving the name to him. This story relieves one of the birth, death and old age, now I recite to you the story
Chapter-aligned complete witnesses. Sanskrit Wikisource revision 333570 (2022-03-11T12:26:04Z); Shanti Lal Nagar English scan pages n923–n940: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n923/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.