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Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 17

Chapter 17

Unit 160 of 276Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 17Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 171 source entries

Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 17

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।। श्रीनारायण उवाच ।। सुप्तेषु व्रजनन्देषु नक्तं वृन्दावने वने ।। सुनिद्रिते च निद्रेशे मातृवक्षःस्थलस्थिते ।। १ ।। निद्रितासु च गोपीषु रम्यतल्पस्थितासु च ।। यूनां च सुखसंयोगानुषक्तमानसासु च ।। २ ।। कासुचिच्छिशुयुक्तासु सखीयुक्तासु कासुचित् ।। कासुचिच्छकटस्थासु स्यंदनस्थासु कासुचित् ।। ३ ।। पूर्णेन्दुकौमुदीयुक्ते स्वर्गादपि मनोहरे ।। नानाप्रकारकुसुमवायुना सुरभीकृते ।। ४ ।। सर्वप्राणिनि निश्चेष्टे मुहूर्ते पञ्चमे गते ।। तत्राजगाम भगवाञ्छिल्पिनां च गुरोर्गुरुः ।। ५ ।। बिभ्रद्दिव्यांशुकं सूक्ष्मं रत्नमाल्यं मनोहरम् ।। रत्नालङ्कारमतुलं श्रीमन्मकरकुण्डलम् ।। ६ ।। ज्ञानेन वयसा वृद्धो दर्शनीयः किशोरवत् ।। अतीव सुन्दरः श्रीमान्कामदेवसमप्रभः ।। ७ ।। विशिष्टशिल्पनिपुणैः सार्द्धं शिल्पित्रिकोटिभिः ।। मणिरत्नैर्हेमरत्नैर्लोहास्त्रयुतहस्तकैः ।। ८ ।। आजग्मुर्यक्षनिकराः कुबेरवनकिंकराः ।। स्फाटिकारत्नवेषाश्च दीर्घस्कन्धाश्च केचन ।। ९ ।। पद्मरागकरा केचिदिन्द्रनीलकरा वराः ।। केचित्स्यमन्तककराश्चन्द्रकान्तकरास्तथा ।। 4.17.१० ।। सूर्यकान्तकराश्चान्ये प्रभाकरकरा वराः ।। केचित्परशुहस्ताश्च लोहसारकरा वराः ।। ११ ।। केचिच्च गन्धसाराणां मणीन्द्राणां च वाहकाः ।। केचिच्चामरहस्ताश्च केचिद्दर्पणवाहकाः ।। १२ ।। स्वर्णपात्रघटादीनां वाहकाश्चैव केचन ।। विश्वकर्मा च सामग्रीं दृष्ट्वा तु सुमनोहराम् ।। १३ ।। नगरं कर्तुमारेभे ध्यात्वा कृष्णं शुभेक्षणम् ।। पञ्चयोजनविस्तीर्णं भारते श्रेष्ठमुत्तमम् ।। ।। १४ ।। पुण्यक्षेत्रं तीर्थसारमतिप्रियतमं हरेः ।। तत्रस्थानां मुमुक्षूणां परं निर्वाणकारणम् ।। १५ ।। गोलोकस्य च सोपानं सर्वेषां वाञ्छितप्रदम् ।। चतुष्कोटिचतुःशालं तत्रैवातिमनोहरम् ।। १६ ।। कपाटस्तम्भसोपानसहितैः प्रस्तरैर्वरैः ।। चित्रपुत्तलिकापुष्पकलशोज्ज्वलशेखरम् ।। १७ ।। शैलजाश्मविनिर्माणवेदिप्रांगणसंयुतम् ।। शिलाप्राकारसंयुक्तं प्रचकाराथ लीलया ।। ३८ ।। यथोचितबृहत्क्षुद्रद्वारद्वयसमन्वितम् ।। स्फाटिकाकारमणिभिर्मुदा युक्तो विनिर्ममे ।। १९ ।। सोपानैर्गन्धसाराणां स्तम्भैः शंकुविनिर्मितैः ।। कपाटैलोहसाराणां राजतैः कलशोज्ज्वलैः ।। 4.17.२० ।। वज्रसारविनिर्माणप्राकारैः परिशोभितम् ।। कृत्वाऽऽश्रमं बल्लवानां यथास्थानं यथोचितम् ।। वृषभान्वालयं रम्यं कर्तुमारब्धवान्पुनः ।। २१ ।। प्राकारपरिखायुक्तं चतुर्द्वारान्वितं परम् ।। चारुविंशच्चतुःशालं महामणिविनिर्मितम् ।। २२ ।। रत्नसारविकारैश्च तूलिकानिकरैर्वरैः ।। सुवर्णाकारमणिभिरारोहैरतिसुन्दरैः ।। २३ ।। लोहसारकपाटैश्च शोभितं चित्रकृत्रिमैः ।। मन्दिरेमन्दिरे रम्ये सुवर्णकलशोज्ज्वलम् ।। २४ ।। तदाश्रमैकदेशे च निर्जनेऽतिमनोहरे ।। चारुचम्पकवृक्षाणामुद्यानाभ्यन्तरे मुने ।। २९ ।। संभोगार्थं कलावत्याः स्वामिना सह कौतुकात् ।। विशिष्टेन मणीन्द्रेण चकाराट्टालिकालयम् ।। २६ ।। युक्तं नवभिरारोहैरिन्द्रनीलविनिर्मितैः ।। स्थूणाकपाटनिकरैर्गंधसारविकारजैः ।। अत्युच्छ्रितं मनोरम्यं सर्वतोऽपि विलक्षणम् ।। २७ ।। नारद उवाच ।। कलावती का भगवन्कस्य पत्नी मनोहरा ।। यत्नतो यद्गृहं रम्यं निर्ममे सुरकारुणा ।। २८ ।। नारायण उवाच ।। पितॄणां मानसी कन्या कमलांशा कलावती ।। सुन्दरी वृषभानस्य पतिव्रतपरायणा ।। यस्याश्च तनया राधा कृष्णप्राणाधिका प्रिया ।। २९ ।। श्रीकृष्णार्द्धांशसंभूता तेन तुल्या च तेजसा ।। यस्याश्च चरणाम्भोजरजःपूता वसुन्धरा ।। यस्यां च सुदृढां भक्तिं सन्तो वाञ्छंति सन्ततम् ।। 4.17.३० ।। नारद उवाच ।। पितॄणां मानसीं कन्यां व्रजे तिष्ठन्कथं मुने ।। मानवः केन पुण्येन कथमाप सुदुर्लभाम् ।। ३१ ।। वृषभानुर्व्रजपतिः पुराऽऽसीत्को महानहो ।। कस्य वा केन तपसा राधा कन्या बभूव ह ।। ३२ ।। सूत उवाच ।। नारदस्य वचः श्रुत्वा महर्षिर्ज्ञानिनां वरः ।। प्रहस्योवाच प्रीत्या तमितिहासं पुरातनम् ।। ३३ ।। नारायण उवाच ।। बभूवुः कन्यकास्तिस्रः पितॄणां मानसात्पुरा ।। ३४ ।। कलावती रत्नमाला मेनकाश्चातिदुर्लभाः ।। रत्नमाला च जनकं वरयामास कामुकी ।।३५।। शैलाधिपं हरेरंशं मेनका सा हिमालयम् ।। दुहिता रत्नमालाया अयोनिसंभवा सती ।।३६।। श्रीरामपत्नी श्रीः साक्षात्सीता सत्यपरायणा ।। कन्यका मेनकायाश्च पार्वती सा पुरा सती ।।३७ ।। अयोनिसंभवा सा च हरेर्माया सनातनी ।। सा लेभे तपसा देवं हरं नारायणात्मकम् ।। ३८ । कलावती सुचन्द्रं च मनुवंशसमुद्भवम् ।। स च राजा हरेरंशस्तां संप्राप्य कलावतीम् ।।३९।। मन्ये गुणवतां श्रेष्ठमात्मानमतिसुन्दरम् ।। अहो रूपमहो वेषमहो अस्या नवं वयः ।। 4.17.४० ।। सुकोमलाङ्गं ललितं शरच्चन्द्राधिकाननम् ।। गमनं दुर्लभमहो गजखञ्जनगञ्जनम् ।।४१।। कटाक्षैर्मोहितुं शक्ता मुनीन्द्राणां च मानसम् ।। श्रोणीयुग्मं सुललितं रम्भास्तंभविनिर्मितम् ।। ४२।। स्तनद्वयं सुकठिनमतिपीनोन्नतं मुने ।। नितम्बयुगलं चारु रथचक्रविनिर्मितम्।। ४३ ।। हस्तौ पादौ च रक्तौ च पक्वबिम्बफलाधरम्।। पक्वदाडिमबीजाभं दन्तपङ्क्तिमनोहरम् ।। ४४ ।। शरन्मध्याह्नपद्मानां प्रभामोचनलोचनम् ।। भूषणैर्भूषितं रूपं कृतं सद्रत्नभूषणम् ।। ।। ४५ ।। इतीव मत्वा दृष्ट्वा च कामबाणप्रपीडितः ।। दिव्यं स्यन्दनमारुह्य कामुक्या सह कामुकः ।। ४६ ।। क्रीडां चकार रहसि स्थानेस्थाने मनोहरे ।। रम्यायां मलयद्रोण्यां चन्दनागुरुवायुना ।।४७ ।। चारुचम्पकपुष्पाणां तल्पे रतिसुखावहे।। मालतीमल्लिकानां च पुष्पोद्यानेऽतिपुष्पिते।। ४८ ।। पुष्पभद्रानदीतीरे निर्जने केतकीवने ।। पश्चिमाब्धितटान्तस्थकानने जन्तुवर्जिते।।४९ ।। नन्दने मन्दरद्रोण्यां कावेरीतीरजे वने ।। शैलेशैले सुरम्ये च नद्यांनद्यां नदेनदे ।। 4.17.५० ।। द्वीपेद्वीपे तु रहसि स रेमे वामया सह ।। नवसंगमसंयोगाद्बुबुधे न दिवानिशम् ।। ५१ ।। एवं वर्षसहस्रं तद्गतमेव मुहूर्तवत् ।। कृत्वा विहारं सुचिरं स विरक्तो बभूव ह ।।५२।। जगाम तपसे विन्ध्यशैलं तीर्थं तया सह ।। भारतेऽतिप्रशस्यं च पुलहाश्रममुत्तमम् ।।५३।। तपस्तेपे नृपस्तत्र दिव्यवर्षसहस्रकम् ।। मोक्षाकाङ्क्षी निःस्पृहश्च निराहारः कृशोदरः।।५४।। मूर्छामाप मुनिश्रेष्ठ ध्यात्वा कृष्णपदाम्बुजम्।। तद्गात्रव्याप्तवल्मीकं साध्वी दूरं चकार सा ।। ५५ ।। निश्चेष्टितं पतिं दृष्ट्वा त्यक्तं प्राणैश्च पञ्चभिः ।। मांसशोणितरक्तं तमस्थिसंसक्तविग्रहम् ।।५६ ।। उच्चै रुरोद शोकार्ता निर्जने तु कलावती ।। हे नाथनाथेत्युच्चार्य कृत्वा वक्षसि मूर्छितम् ।। ५७ ।। विललाप महादीना पतिव्रतपरायणा ।। दृष्ट्वा नृपं निराहारं कृशं धमनिसंयुतम् ।।५८।। श्रुत्वा च रोदनं तस्याः कृपया च कृपानिधिः।। आविर्बभूव जगतां विधाता कमलोद्भवः ।।५९।। क्रोडे कृत्वा च तं तूर्णं रुरोद भगवान्विभुः ।। ब्रह्मा कमण्डलुजलेनासिच्य नृपविग्रहम् ।। 4.17.६० ।। जीवं संचारयामास ब्रह्मज्ञानेन ब्रह्मवित् ।। नृपेन्द्रश्चेतनां प्राप्य पुरो दृष्ट्वा प्रजापतिम् ।। ६१ ।। प्रणनाम च तं दृष्ट्वा तं च कामसमप्रभम् ।। तमुवाचेति संतुष्टो वरं वृणु यथेप्सितम् ।। ६२ ।। स विधेर्वचनं श्रुत्वा वव्रे निर्वाणमीप्सितम् ।। दयानिधे त्वं दयया वरं दातुं समुद्यतः ।। ६३ ।। प्रसन्नवदनः श्रीमान्स्मेराननसरोरुहः ।। कृत्वानुमानं मनसि शुष्ककण्ठोष्ठतालुका ।।६४।। तमुवाच सती त्रस्ता वरं दातुं समुद्यतम् ।। ।। कलावत्युवाच ।। यदि मुक्तिं नृपेन्द्राय ददासि कमलोद्भव ।।६५।। अतोऽबलाया हे ब्रह्मन्का गतिर्भविता वद ।। विना कान्तं च कान्तानां का शोभा चतुरानन ।। ६६ ।। व्रतं पतिव्रतायाश्च पतिरेव श्रुतौ श्रुतम् ।। गुरुश्चाभीष्टदेवश्च तपोधर्ममयः पतिः ।। ६७।। सर्वेषां च प्रियतरो न बन्धुः स्वामिनः परः ।। सर्वधर्मात्परा ब्रह्मन्पतिसेवा सुदुर्लभा ।। ६८ ।। स्वामिसेवाविहीनायाः सर्वं तन्निष्फलं भवेत् ।। व्रतं दानं तपः पूजा जपहोमादिकं च यत्।।६९।। स्नानं च सर्वतीर्थेषु पृथिव्याश्च प्रदक्षिणम्।। दीक्षा च सर्वयज्ञेषु महादानानि यानि च ।। 4.17.७० ।। पठनं सर्ववेदानां सर्वाणि च तपांसि च ।। वेदज्ञानां ब्राह्मणानां भोजनं देवसेवनम् ।।७१।। एतानि स्वामिसेवायाः कलां नार्हन्ति षोडशीम् ।। स्वामिसेवाविहीना या वदंति स्वामिने कटुम् ।।७२।। पतंति कालसूत्रे च यावच्चंद्रदिवाकरौ ।। सर्पप्रमाणाः कृमयो दंशंति च दिवानिशम् ।।७३ ।। संततं विपरीतं च कुर्वंति शब्दमुल्बणम् ।। मूत्रश्लेष्मपुरीषाणां कुर्वंति भक्षणं मुदा ।।७४।। मुखे तासां ददत्येवमुल्कां च यमकिंकराः ।। भुक्त्वा भोगं च नरके कृमियोनिं प्रयांति ताः ।। ७५ ।। भक्षंति जन्मशतकं रक्तमांसपुरीषकम् ।। श्रुत्वाहं विदुषां वक्त्राद्वेदवाक्येषु निश्चितम् ।। ७६ ।। जानामि किंचिदबला त्वं वेदजनको विभुः ।। गुरोर्गुरुश्च विदुषां योगिनां ज्ञानिनां तथा ।।७७।। सर्वज्ञमेवंभूतं त्वां बोधयामि किमच्युत ।। प्राणाधिकोऽयं कांतोऽयं यदि मुक्तो बभूव ह ।। । ७८ ।। मम को रक्षिता ब्रह्मन्धर्मस्य यौवनस्य च ।। कौमारे रक्षिता तातो दत्त्वा पात्राय सत्कृती ।।७९।। सर्वदा रक्षिता कांतस्तदभावे च तत्सुतः ।। त्रिष्ववस्थासु नारीणां त्रातारश्च त्रयः स्मृताः ।। 4.17.८० ।। याः स्वतंत्राश्च ता नष्टाः सर्वधर्मबहिष्कृताः ।। असत्कुलप्रसूतास्ताः कुलटा दुष्टमानसाः ।। ८१ ।। शतजन्मकृतं पुण्यं तासां नश्यति पद्मज ।। पुत्रस्नेहो यथा बाल्ये तथा यूनि च वार्द्धके । ।। ८२ ।। पतिव्रतानां कान्ते च सर्वकाले समा स्पृहा ।। सुते स्तनंधये स्नेहो मातॄणां चातिशोभिते ।। ८३ ।। पतिस्नेहस्य साध्वीनां कलां नार्हति षोडशीम् ।। स्तनान्धे स्तनदानान्तमिष्टान्ने भोजनावधि ।। ८४।। कान्ते चित्तं सतीनां च स्वप्ने ज्ञाने च सन्ततम् ।। दुःखान्तो बन्धुविच्छेदः पुत्राणां च ततोऽधिकः।।८५।। सुदारुणः स्वामिनश्च दुःखं नातः परं स्त्रियाः।। अविदग्धा यथा दग्धा ज्वलदग्नौ विषादने ।। ८६ ।। तथा विदग्धा दग्धा स्याद्विदग्धविरहानले ।। नान्ने तृष्णा जले तृष्णा साध्वीनां स्वामिनं विना ।। ८७ ।। विरहाग्नौ मनो दग्धं वह्नौ शुष्कतृणं यथा।। न हि कान्तात्परो बन्धुर्न हि कान्तात्परः प्रियः।।८८।। न हि कान्तात्परो देवो न हि कान्तात्परो गुरुः ।। न हि कान्तात्परो धर्मो न हि कान्तात्परं धनम्।। ८९ ।। न हि कान्तात्परः प्राणा न हि कान्तात्परः स्त्रियाः ।। निमग्नं कृष्णपादाब्जे वैष्णवानां यथा मनः ।। 4.17.९० ।। यथैकपुत्रे मातुश्च यथा स्त्रीषु च कामिनाम् ।। धनेषु कृपणानां च चिरकालार्जितेषु च ।। ९१ ।। यथा भयेषु भीतानां शास्त्रेषु विदुषां यथा ।। स्तनादाने शिशूनां च शिल्पेषु शिल्पिनां यथा ।। ९२ ।। यथा जारे पुंश्चलीनां साध्वीनां च तथा प्रिये ।। तं विना जीवितुं ब्रह्मन्क्षणमेकं न च क्षमम् ।। ९३ ।। मरणं जीवनं तासां जीवनं मरणाधिकम् ।। सद्भर्तृरहितानां च शोकेन हतचेतसाम् ।। अन्यशोकनिमग्नानां कालेन पानभोजनात् ।। ९४ ।। विपरीतः कान्तशोको वर्द्धते भक्षणादहो ।। कर्मच्छाया सतीनां च सङ्गिनीनां सती वरा (? )।।९५।। इतरे भोगदेहान्ते साध्वी जन्मनि जन्मनि ।। करोषि चेज्जगद्धातरिमं मुक्तं मया विना ।। ९६ ।। त्वां शप्त्वाऽहं त्वयि विभो पश्य दास्यामि स्त्रीवधम् ।। श्रुत्वा कलावतीवाक्यमुवाच विस्मितो विधिः ।। हितं पीयूषसदृशं भयसंविग्नमानसः ।। ९७ ।। ब्रह्मोवाच ।। ।। वत्से मुक्तिं न दास्यामि स्वामिनं च त्वया विना ।। ।। ९८ ।। मुक्तं कर्तुं त्वया सार्द्धं साम्प्रतं नाहमीश्वरः ।। मातर्मुक्तिर्विना भोगाद्दुर्लभा सर्वसंमता ।। ९९ ।। निर्वाणतां समाप्नोति भोगी भोगविकृन्तने ।। कविवर्षं स्वर्गभोगं कुरुष्व स्वामिना सह ।। 4.17.१०० ।। ततस्तु युवयोर्जन्म भविता भारते सति ।। यदा भविष्यति सती कन्या ते राधिका स्वयम् ।। १०१ ।। जीवन्मुक्तौ तया सार्द्धं गोलोकं च गमिष्यथः ।। कतिकालं नृपश्रेष्ठ भुङ्क्ष्व भोगं स्त्रिया सह ।। १०२ ।। साध्वी वै सत्त्वयुक्ता च मा मां शप्तुं त्वमर्हसि ।। जीवन्मुक्ताः समाः सन्तः कृष्णपादाब्जमानसाः ।। १०३ ।। वाञ्छन्ति हरिदास्यं च दुर्लभं न च निर्वृतिम् ।। इत्युक्त्वा तौ वरौ दत्त्वा सन्तस्थौ पुरतस्तयोः ।।१०४।। ययतुस्तौ तं प्रणम्य जगाम स्वालयं विधिः ।। आजग्मतुस्तौ कालेन भुक्त्वा भोगं च भारतम् ।। १०५ ।। परं पुण्यप्रदं दिव्यं ब्रह्मादीनां च वाञ्छितम् ।। सुचन्द्रो वृषभानुश्च ललाभ जन्म गोकुले।। १०६ ।। पद्मावत्याश्च जठरे सुरभानस्य रेतसा ।। जातिस्मरो हरेरंशः शुक्लपक्षे यथा शशी ।। १०७ ।। ववृधेऽनुदिनं तत्र व्रजगेहे व्रजाधिपः ।। सर्वज्ञश्च महायोगी हरिपादाब्जमानसः ।। १०८ ।। नन्ददबन्धुर्वदान्यश्च रूपवान्गुणवान्सुधीः ।। कलावती कान्यकुब्जे बभूवायोनिसंभवा ।। १०९ ।। जातिस्मरा महासाध्वी सुन्दरी कमलाकला ।। कान्यकुब्जे नृपश्रेष्ठो भनन्दन उरुक्रमः ।।4.17.११०।। स तां संप्राप्य यागान्ते यज्ञकुण्डसमुत्थिताम् ।। नग्नां हसन्तीं रूपाढ्यां स्तनान्धामिव बालिकाम् ।। १११ ।। तेजसा प्रज्वलन्तीं च प्रतप्तकनकप्रभाम् ।। कृत्वा वक्षसि राजेन्द्रः स्वकान्तायै ददौ मुदा ।। ११२ ।। मालावती स्तनं दत्त्वा तां पुपोष प्रहर्षिता ।। तदन्नप्राशनदिने सतां मध्ये शुभे क्षणे ।। ११३ ।। नामरक्षणकाले च वाग्बभूवाशरीरिणी ।। कलावतीति कन्याया नाम रक्ष नृपेति च ।। ११४ ।। इत्येवं वचनं श्रुत्वा तच्चकार महीपतिः ।। विप्रेभ्यो भिक्षुकेभ्यश्च बन्दिभ्यश्च धनं ददौ ।। ११५ ।। सर्वेभ्यो भोजयामास चकार सुमहोत्सवम् ।। कालेन सा रूपवती यौवनस्था बभूव ह ।। ११६।। अतीव सुन्दर श्यामा मुनिमानसमोहिनी ।। चारुचम्पकवर्णाभा शरच्चन्द्रनिभानना ।। ११७ ।। ईषद्धास्यप्रसन्नास्या प्रफुल्लपद्मलोचना ।। नितम्ब श्रोणिभारार्ता स्तनभारनता सती ।। ११८ ।। गच्छन्ती राजमार्गेण गजेन्द्रमन्दगामिनी ।। ददर्श नन्दः पथि तां गच्छन्तीं च मुदा न्वितः ।।११९।। जितेन्द्रियश्च ज्ञानी च मूर्च्छामाप तथाऽपि च।। त्रस्तो लोकान्पथि गतांस्तूर्णं पप्रच्छ सादरम्।।4.17.१२०।। गच्छन्ती कस्य कन्येयमिति होवाच तं जनः ।। भनन्दनस्य नृपतेः कन्या नाम्ना कलावती ।। १२१ ।। कमलाकलया धन्या संभूता नृपमन्दिरे ।। कौतुकेन च गच्छन्ती क्रीडार्थं सखिमन्दिरम् ।। १२२ ।। व्रज व्रज व्रजश्रेष्ठेत्युक्त्वा लोको जगाम ह ।। प्रहृष्टमानसो नन्दो जगाम राजमन्दिरम् ।। १२३ ।। अवरुह्य रथात्तूर्णं विवेश नृपतेः सभाम् ।। उत्थाय राजा संभाष्य स्वर्णसिंहासनं ददौ ।। १२४ ।। इष्टालापं बहुतरं चकार च परस्परम् ।। विनयावनतो नन्दः सम्बन्धोक्तिं चकार ह ।। १२५ ।। नन्द उवाच ।। शृणु राजेन्द्र वक्ष्यामि विशेषवचनं शुभम् ।। संबन्धं कुरु कन्याया विशिष्टेन च साम्प्रतम् ।। १२६ ।। सुरभानुसुतः श्रीमान्वृषभानुर्व्रजाधिपः ।। नारायणांशो गुणवान्सुन्दरश्च सुपण्डितः ।। १२७ ।। स्थिरयौवनयुक्तश्च योगी जातिस्मरो युवा ।। कन्या तेऽयोनिसंभूता यज्ञकुण्डसमुद्भवा ।। १२८ ।। त्रैलोक्यमोहिनी शान्ता कमलांशा कलावती ।। स च योग्यस्त्वद्दुहितुस्तद्योग्या ते च कन्यका ।। १२९ ।। विदग्धाया विदग्धेन संबन्धो गुणवान्नृप ।। इत्येवमुक्त्वा नन्दस्तु विरराम च संसदि ।। उवाच तं नृपश्रेष्ठो विनयावनतो मुने ।। ।। 4.17.१३० ।। भनन्दन उवाच ।। संबन्धो हि विधिवशो न मे साध्यो व्रजाधिप ।। १३१ ।। प्रजापतिर्योगकर्ता जन्मदाताऽहमेव च ।। का कस्य पत्नी कन्या वा वरः को वा ससाधनः ।। १३२ ।। कर्मानुरूपफलदः सर्वेषां कारणं विधिः ।। भवितव्यं कृतं कर्म तदमोघं श्रुतौ श्रुतम् ।। १३३ ।। अन्यथा निष्फलं सर्वमनीशस्योद्यमो यथा ।। वृषभानुप्रिया धात्रा लिखिता चेत्सुता मम ।। ।। १३४ ।। पुरा भूतैव को वाऽहं केनान्येन निवार्यते ।। इत्येवमुक्त्वा राजेन्द्रो विनयानतकंधरः ।। १३५ ।। मिष्टान्नं भोजयामास सादरेण च नारद ।। नृपानुज्ञामुपादाय व्रजराजो व्रजं गतः ।। १३६ ।। गत्वा स कथयामास सुरभानस्य संसदि ।। सुरभानश्च यत्नेन नन्दनेन च सादरम् ।। १३७ ।। संबन्धं योजयामास गर्गद्वारा च सत्वरम् ।। विवाहकाले राजेन्द्रो विपुलं यौतकं ददौ ।। ।। १३८ ।। गजरत्नमश्वरत्नं रत्नानि मणिभूषणम् ।। वृषभानुर्मुदा युक्तः प्राप्य तां च कलावतीम् ।। १३९ ।। रेमे सुनिर्जने रम्ये बुबुधे न दिवानिशम् ।। चक्षुर्निमेषविरहाद्व्याकुलां स्वामिना विना ।। 4.17.१४० ।। व्याकुलो वृषभानुश्च क्षणेन च तया विना ।। जातिस्मरा च सा कन्या मायामानुषरूपिणी ।। १४१ ।। जातिस्मरो हरेरंशो वृषभानो मुदाऽन्वितः ।। ववृधे च तयोः प्रेम नित्यंनित्यं नवंनवम् ।। १४२ ।। सदा सकामा सा प्रौढा स च कामसमो युवा ।। तयोः कन्या च कालेन राधिका सा बभूव ह ।। दैवात्सुदाम शापेन श्रीकृष्णस्याज्ञया पुरा ।। १४३ ।। अयोनिसंभवा सा च कृष्णप्राणाधिका सती ।। यस्या दर्शनमात्रेण तौ विमुक्तौ बभूवतुः।। ।। १४४ ।। इतिहासश्च कथितः प्रकृतं शृणु साम्प्रतम् ।। पापेन्धनानां दाहे च ज्वलदग्निशिखोपमः ।।।४४।।। वृषभानाश्रमं गत्वा शिल्पिनां प्रवरो मुदा ।। स्थानान्तरं विश्वकर्मा जगाम स्वगणैः सह ।। १४६ ।। क्रोशमात्रं स्थलं चारु मनसाऽऽलोच्य तत्त्ववित् ।। आश्रमं कर्तुमारेभे नन्दस्य सुमहात्मनः ।। १४७ ।। कृत्वाऽनुमानं बुद्ध्या च सर्वतोऽपि विलक्षणम् ।। परिखाभिर्गभीराभिश्चतुर्भिः संयुतं वरम् ।। १४८ ।। दुर्लङ्घ्याभिर्वैरिभिश्च खनिताभिश्च प्रस्तरैः ।। पुष्योद्यानैः पुष्पिताभिः पारावारेषु पुष्पितैः ।। १४९।। चारु चम्पकवृक्षैश्च पुष्पितैः सुमनोहरैः ।। परितो वासिताभिश्च सुगन्धिवायुना मुने ।। 4.17.१५० ।। आम्रैर्गुडालैः पनसैः खर्जूरैर्नारिकेलकैः ।। दाडिमैः श्रीफलैर्भृङ्गैर्जम्बीरैर्नागरङ्गकैः ।।१५१।। तुङ्गैराम्रातकैर्जम्बुसमूहैश्च फलान्वितैः ।। कदलीनां केतकीनां कदम्बानां कदम्बकैः ।। ।। १५२ ।। सर्वतः शोभिताभिश्च फलैस्तैः पुष्पितैरहो ।। क्रीडार्हाभिर्निगूढाभिर्वाञ्छिताभिश्च सर्वदा ।। १५३ ।। परिखानां रहः स्थाने चकार मार्गमुत्तमम् ।। दुर्गमं परवर्गाणां स्वानां च सुगमं सदा ।। १५४ ।। संकेतेन मणिस्तम्भैश्छादितैः स्वल्पपाथसा ।। स्तम्भसीमाकृतमहो न संकीर्णं न विस्तृतम् ।। १५९ ।। परिखोपरिभागे च प्राकारं सुमनोहरम् ।। धनुःशतप्रमाणं च चकारातिसमुच्छ्रितम् ।। १५६ ।। प्रस्तरस्य प्रमाणं च पञ्चविंशतिहस्तकम् ।। सिन्दूराकारमणिभिर्निर्मितं चातिसुन्दरम् ।। १५७ ।। बाह्ये द्वाभ्यां च संयुक्तमन्तरे सप्तभिस्तथा ।। द्वार्भिश्च सन्निरुद्धाभिर्मणिसारकपाटकैः ।।१५८।। हरिन्मणीनां कलशैश्चित्रयुक्तैर्विराजितम् ।। मणिसारविकारैश्च कपाटैश्च सुशोभितम् ।। १५९ ।। स्वर्णसारविनिर्माणकलशोज्ज्वलशेखरम् ।। नन्दालयं विनिर्माय बभ्राम नगरं पुनः ।। 4.17.१६० ।। राजमार्गाश्च विविधान्स च चारूंश्चकार ह ।। रक्तभानुविकारैश्च वेदीभिश्च सुपत्तनैः ।। १६१ ।। पारावारे च परितो निबन्धांश्च मनोहरान् ।। वाणिज्यार्हैश्च वणिजां परितो मणिमण्डपैः ।। १६२ ।। सर्वतो दक्षिणे वामे ज्वलद्भिश्च विराजितान् ।। ततो वृन्दावनं गत्वा निर्ममे रासमण्डलम्।।१६३।। सुन्दरं मण्डलाकारं मणिप्राकारसंयुतम् ।। परितो योजनायामं मणिवेदिभिरन्वितम् ।। १६४ ।। मणिसारविकारैश्च मण्डपैर्नवकोटिभिः ।। शृङ्गारार्हैश्च चित्राढ्यै रतितल्पसमन्वितैः ।। १६५ ।। नानाजातिप्रसूनानां वायुना सुरभीकृतैः ।। रत्नप्रदीपसंयुक्तैः सुवर्णकलशोज्ज्वलैः ।। १६६ ।। पुष्पोद्यानैः पुष्पितैश्च सरोभिश्च सुशोभितम् ।। रासस्थलं विनिर्माय जगामान्यत्स्थलं पुरः ।। १६७ ।। दृष्ट्वा वृन्दावनं रम्यं परितुष्टो बभूव ह ।। वृन्दावनाभ्यन्तरे च स्थानेस्थाने सुनिर्जने ।। १६८ ।। कृत्वा परिमितं बुद्ध्या मनसालोच्य यत्नतः ।। विलक्षणानि रम्याणि तत्र त्रिंशद्वनानि च ।। १६९ ।। राधामाधवयोरेव क्रीडार्थं च विनिर्ममे ।। ततो मधुवनाभ्याशे निर्जनेऽतिमनोहरे ।। 4.17.१७०।। वटमूलसमीपे च सरसः पश्चिमे तटे ।। चम्पकोद्यानपूर्वायां केतकीवनमध्यतः ।।१७१।। पुनस्तयोश्च क्रीडार्थं चकार रत्नमण्डपम् ।। चतुर्भिर्वेदिकाभिश्च परीतमतिसुन्दरम् ।।१७२।। सद्रत्नसाररचितै राजितं तूलिकाशतैः ।। अमूल्यरत्नरचितैर्नानाचित्रेण चित्रितैः।।१७३।। कपाटैर्नवभिर्युक्तं नवद्वारैर्मनोहरैः ।। रत्नेंद्रचित्त्रकलशैः कृत्रिमैश्च त्रिकोटिभिः ।। १७४ ।। परितः परितो भित्त्यामूर्ध्वं च परिशोभितम् ।। महामणीन्द्रविकृतैरारोहैर्नवभिर्वृतम् ।।१७५।। सद्रत्नसाररचितकलशोज्ज्वलशेखरम्।। पताकातोरणैर्युक्तं शोभितं श्वेतचामरैः ।।१७६।। सर्वतः पुरतो दीप्तममूल्यरत्न दर्पणैः ।। धनुःप्रमाणशतकमूर्ध्वमग्निशिखोपमम् ।।१७७।। शतहस्तप्रमाणं च प्रस्तारं वर्तुलाकृतिम् ।। शोभितं रत्नकल्पैश्च तदभ्यन्तरमुत्तमम् ।।१७८।। वह्निशुद्धांशुकैर्वस्त्रैर्मालाजालविचित्रितैः।। पारिजातप्रसूनानां माल्योपधानसंयुतैः।।१७९।। चन्दनागुरुकस्तूरीकुङ्कुमैः सुरभीकृतम् ।। नवशृङ्गारयोग्यैश्च कामवर्द्धनकारिभिः ।। 4.17.१८० ।। मालतीचम्पकानां च पुष्पराजिभिरन्वितम् ।। सकर्पूरैश्च ताम्बूलैः सद्रत्नपात्रसंस्थितैः ।। १८१ ।। वज्रसारेण खचितैर्मुक्ताजालविलम्बिभिः ।। रत्नसारघटाकीर्णं रत्नपीठैः सुसंयुतम् ।। १८२ ।। रत्नसिंहासनैर्युक्तं रत्नचित्रेण चित्रितैः ।। क्षरितैश्चन्द्रकान्तैश्च सुसिक्तं जलबिन्दुभिः।।१८३।। शीतवासिततोयेन संयुक्तं भोगवस्तुभिः ।। कृत्वा रतिगृहं रम्यं नगरं च पुनर्ययौ ।। १८४ ।। यानि येषां मन्दिराणि तन्नामानि लिलेख सः ।। मुदा युक्तो विश्वकर्मा शिष्यैर्यक्षगणैः सह ।। १८५ ।। निद्रेशं निद्रितं नत्वा प्रययौ स्वालयं मुने ।। सर्वत्रैवं सुकृतिनां समस्तं भगवत्कृपा ।। १८६ ।। नेहाश्चर्यं च नगरं बभूवेशेच्छया भुवि ।। इत्येवं कथितं सर्वं हरेश्चरितमङ्गलम् ।। सुखदं पातकहरं किं भूयः श्रोतुमिच्छसि ।। १८७ ।। ।। नारद उवाच ।। कथं वृन्दावनं नाम काननस्यास्य भारते ।। व्युत्पत्तिरस्य संज्ञा वा तत्त्वं वद सुतत्त्ववित् ।। १८८ ।। सूत उवाच ।। नारदस्य वचः श्रुत्वा ऋषिर्नारायणो मुदा ।। प्रहस्योवाच निखिलं तत्त्वमेव पुरातनम् ।। १८९ ।। ।। नारायण उवाच ।। ।। पुरा केदारनृपतिः सप्तद्वीपपतिः स्वयम् ।। 4.17.१९० ।। आसीत्सत्ययुगे ब्रह्मन्सत्यधर्मरतः सदा ।। स रेमे सह नारीभिः पुत्रपौत्रगणैः सह ।। १९१ ।। पुत्रानिव प्रजाः सर्वाः पालयामास धार्मिकः ।। कृत्वा क्रतुशतं राजा लेभे नेन्द्रत्वमीप्सितम् ।। १९२ ।। कृत्वा नानाविधं पुण्यं फलकाङ्क्षी न च स्वयम् ।। नित्यं नैमित्तिकं सर्वं श्रीकृष्णप्रीतिपूर्वकम् ।। १९३ ।। केदारतुल्यो राजेन्द्रो न भूतो भविता पुनः ।। पुत्रेषु राज्यं संन्यस्य प्रियां त्रैलोक्यमोहिनीम् ।। १९४ ।। जैगीषव्योपदेशेन जगाम तपसे वनम् ।। हरेरैकान्तिको भक्तो ध्यायते संततं हरिम् ।।१९५।। शश्वत्सुदर्शनं चक्रमस्ति यत्सन्निधौ मुने ।। चिरं तप्त्वा मुनिश्रेष्ठो गोलोकं च जगाम सः ।।१९६ ।। केदारं नाम तीर्थं च तन्नाम्ना च बभूव ह ।। तत्राद्यापि मृतः प्राणी सद्यो मुक्तो भवेद्ध्रुवम् ।। १९७ ।। कमलांशा तस्य कन्या नाम्ना वृन्दा तपस्विनी ।। न वव्रे सा वरं कंचिद्योगशास्त्रविशारदा ।। १९८ ।। दत्तो दुर्वाससा तस्यै हरेर्मन्त्रः सुदुर्लभः ।। सा विरक्ता गृहं त्यक्त्वा जगाम तपसे वनम् ।। १९९ ।। षष्टिवर्षसहस्राणि तपस्तेपे सुनिर्जने ।। आविर्बभूव श्रीकृष्णस्तत्पुरो भक्तवत्सलः ।। 4.17.२०० ।। प्रसन्नवदनः श्रीमान्वरं वृण्वित्युवाच सः ।। दृष्ट्वा सा राधिका कान्तं शान्ते सुन्दरविग्रहम् ।। २०१ ।। मूर्च्छां संप्राप सा सद्यः कामबाणप्रपीडिता ।। सा च शीघ्रं वरं वव्रे पतिस्त्वं मे भवेति च ।। २०२ ।। ओमित्युक्त्वा च रहसि चिरं रेमे तया सह ।। सा जगाम च गोलोकं कृष्णेन सह कौतुकात् ।। २०३ ।। राधा समा सा सौभाग्याद्गोपीश्रेष्ठा बभूव ह ।। वृन्दा यत्र तपस्तेपे तत्तु वृन्दावनं स्मृतम् ।। २०४ ।। वृन्दयाऽत्र कृता क्रीडा तेन वा मुनिपुंगव ।। अथाऽन्यं चेतिहासं च शृणुष्व वत्स पुण्यदम् ।। २०५ ।। येन वृन्दावनं नाम निबोध कथयामि ते ।। कुशध्वजस्य कन्ये द्वे धर्मशास्त्रविशारदे ।। २०६ ।। तुलसीवेदवत्यौ च विरक्ते भवकर्मणि ।। तपस्तप्त्वा वेदवती प्राप नारायणं परम् ।। २०७ ।। सीता जनककन्या सा सर्वत्र परिकीर्तिता ।। तुलसी च तपस्तप्त्वा वाञ्छां कृत्वा हरिं प्रति ।। २०६ ।। दैवाद्दुर्वाससः शापात्प्राप्य शङ्खासुरं प्रति ।। पश्चात्संप्राप्य कमलाकान्तं कान्तं मनोहरम् ।। २०९ ।। सा चैव हरिशापेन वृक्षरूपा सुरेश्वरी ।। तस्याः शापेन च हरिः शालग्रामो बभूव ह ।। 4.17.२१० ।। तथा तस्थौ च सततं शिलावक्षसि सुंदरी ।। विस्तीर्णं कथितं सर्वं तुलसीचरितं च ते ।। तथाऽपि च प्रसंगेन किंचिदुक्तं मुने पुनः ।। २११ ।। तस्याश्च तपसः स्थानं तदिदं च तपोधन ।। तेन वृन्दावनं नाम प्रवदन्ति मनीषिणः ।। २१२ ।। अथ वा ते प्रवक्ष्यामि परं हेत्वन्तरं शृणु ।। येन वृन्दावनं नाम पुण्यक्षेत्रस्य भारते ।। २१३ ।। राधाषोडशनाम्नां च वृन्दानाम श्रुतौ श्रुतम् ।। तस्याः क्रीडावनं रम्यं तेन वृन्दावनं स्मृतम् ।। २१४ ।। गोलोके प्रीतये तस्याः कृष्णेन निर्मितं पुरा ।। क्रीडार्थं भुवि तन्नाम्ना वनं वृन्दावनं स्मृतम् ।। २१५ ।। नारद उवाच ।। कानि षोडश नामानि राधिकाया जगद्गुरो ।। तानि मे वद शिष्याय श्रोतुं कौतूहलं मम ।। २१६ ।। श्रुतं नाम्नां सहस्रं च सामवेदे निरूपितम् ।। तथाऽपि श्रोतुमिच्छामि त्वत्तो नामानि षोडश ।। २१७ ।। अभ्यंतराणि तेषां वा तदन्यान्येव मे विभो ।। अहो पुण्यस्वरूपाणि भक्तानां वाञ्छितानि च ।। २१८ ।। नामानि तेषां व्युत्पत्तिं सर्वेषां दुर्लभानि च ।। पावनानि जगन्मातुर्जगतामपि कारणम् ।। २१९ ।। श्रीनारायण उवाच ।। राधा रासेश्वरी रासवासिनी रसिकेश्वरी ।। कृष्णप्राणाधिका कृष्णप्रिया कृष्णस्वरूपिणी ।। 4.17.२२० ।। कृष्णवामांगसंभूता परमानन्दरूपिणी ।। कृष्णा वृन्दावनी वृन्दा वृन्दावनविनोदिनी ।। २२१ ।। चन्द्रावती चन्द्रकान्ता शतचन्द्रनिभानना ।। नामान्येतानि साराणि तेषामभ्यन्तराणि च ।। २२२ ।। राधेत्येवं च संसिद्धा राकारो दानवाचकः ।। स्वयं निर्वाणदात्री या सा राधा परिकीर्तिता ।। २२३ ।। रासेश्वरस्य पत्नीयं तेन रासेश्वरी स्मृता ।। रासे च वासो यस्याश्च तेन सा रासवासिनी ।। २२४ ।। सर्वासां रसिकानां च देवीनामीश्वरी परा ।। प्रवदन्ति पुरा सन्तस्तेन तां रसिकेश्वरीम् ।। २२५ ।। प्राणाधिका प्रेयसी सा कृष्णस्य परमात्मनः ।। कृष्णप्राणाधिका सा च कृष्णेन परिकीर्तिता ।।२२६।। कृष्णस्यातिप्रिया कान्ता कृष्णो वाऽस्याः प्रियः सदा ।। सर्वैर्देवगणैरुक्ता तेन कृष्णप्रिया स्मृता ।। २२७ ।। कृष्णरूपं सन्निधातुं या शक्ता चावलीलया ।। सर्वांशैः कृष्णसदृशी तेन कृष्णस्वरूपिणी ।। २२८ ।। वामाङ्गार्धेन कृष्णस्य या संभूता परा सती ।। कृष्णवामाङ्गसंभूता तेन कृष्णेन कीर्तिता ।। २२९ ।। परमानन्दराशिश्च स्वयं मूर्तिमती सती ।। श्रुतिभिः कीर्तिता तेन परमानन्दरूपिणी ।। 4.17.२३० ।। कृषिर्मोक्षार्थवचनो न एवोत्कृष्टवाचकः ।। आकारो दातृवचनस्तेन कृष्णा प्रकीर्तिता ।।२३१।। अस्ति वृन्दावनं यस्यास्तेन वृन्दावनी स्मृता ।। वृन्दावनस्याधिदेवी तेन वाऽथ प्रकीर्तिता ।।२३२।। संघः सखीनां वृन्दः स्यादकारोऽप्यस्तिवाचकः ।। सखिवृन्दोऽस्ति यस्याश्च सा वृन्दा परिकीर्तिता ।।२३३।। वृन्दावने विनोदश्च सोऽस्या ह्यस्ति च तत्र वै ।। वेदा वदन्ति तां तेन वृन्दावनविनोदिनीम्।।२३४।। नखचन्द्रावलीवक्रचन्द्रोऽस्ति यत्र संततम्।। तेन चन्द्रावली सा च कृष्णेन परिकीर्तिता ।।२३५।। चन्द्रतुल्या कान्तिरस्ति सदा यस्या दिवानिशम् ।। सा चन्द्रकान्ता हर्षेण हरिणा परिकीर्तिता ।। २३६ ।। शरच्चन्द्रप्रभा यस्याश्चाननेऽस्ति दिवानिशम् ।। मुनिना कीर्तिता तेन शरच्चन्द्रप्रभानना ।। २३७ ।। इदं षोडशनामोक्तमर्थव्याख्यानसंयुतम् ।। नारायणेन यद्दत्तं ब्रह्मणे नाभिपङ्कजे ।।२३८।। ब्रह्मणा च पुरा दत्तं धर्माय जनकाय मे ।। धर्मेण कृपया दत्तं मह्यमादित्यपर्वणि ।। २३९ ।। पुष्करे च महातीर्थे पुण्याहे देवसंसदि ।। राधाप्रभावप्रस्तावे सुप्रसन्नेन चेतसा ।। 4.17.२४० ।। इदं स्तोत्रं महापुण्यं तुभ्यं दत्तं मया मुने ।। निन्दकायावैष्णवाय न दातव्यं महामुने ।। २४१ ।। यावज्जीवमिदं स्तोत्रं त्रिसंध्यं यः पठेन्नरः ।। राधामाधवयोः पादपद्मे भक्तिर्भवेदिह ।। २४२ ।। अन्ते लभेत्तयोर्दास्यं शश्वत्सहचरो भवेत् ।। अणिमादिकसिद्धिं च संप्राप्य नित्यविग्रहम् ।। २४३ ।। व्रतदानोपवासैश्च सर्वैर्नियमपूर्वकैः ।। चतुर्णां चैव वेदानां पाठैः सर्वार्थसंयुतैः ।। २४४ ।। सर्वेषां यज्ञतीर्थानां करणैर्विधिबोधितैः ।। प्रदक्षिणेन भूमेश्च कृत्स्नाया एव सप्तधा ।। २४५ ।। शरणागतरक्षायामज्ञानां ज्ञानदानतः ।। देवानां वैष्णवानां च दर्शनेनापि यत्फलम् ।। २४६ ।। तदेव स्तोत्रपाठस्य कलां नार्हति षोडशीम् ।। स्तोत्रस्यास्य प्रभावेण जीवन्मुक्तो भवेन्नरः ।। २४७ ।। नारद उवाच ।। संप्राप्तं परमाश्चर्यं स्तोत्रं सर्वसुदुर्लभम् ।। कवचं चापि देव्याश्च संसारविजयं प्रभो ।। ।। २४८ ।। कृतं स्तोत्रं सुयत्नेन प्राप्तं तदपि दुर्लभम् ।। श्रुत्वा कृष्णकथां चित्रां त्वत्पादाब्जप्रसादतः ।। २४९ ।। अधुना श्रोतुमिच्छामि यद्रहस्यं च तद्वद ।। प्रातश्च नगरं दृष्ट्वा किमूचुर्बल्लवा मुने ।। 4.17.२५० ।। श्रीनारायण उवाच ।। गतायां तत्र यामिन्यां गते च विश्वकर्मणि ।। अरुणोदयवेलायां जनाः सर्वे जजागरुः ।। २५१ ।। उत्थाय दृष्ट्वा नगरं सर्वेभ्योऽपि विलक्षणम् ।। किमाश्चर्यं किमाश्चर्यमित्यूचुर्व्रजवासिनः ।। २५२ ।। काश्चिद्गोपान्केचिदूचुः कुत एतदभूदिदम् ।। न जाने केन रूपेण को भूमौ प्रभवेदिति ।। २५३ ।। बुबुधे मनसा नन्दो गर्गवाक्यमनुस्मरन् ।। श्रीहरेरिच्छया सर्वं जगदेतच्चराचरम् ।। २५४ ।। ब्रह्मादितृणपर्यन्तं यस्य भ्रूभङ्गलीलया ।। आविर्भूतं तिरोभूतं तस्यासाध्यं च किं कुतः ।। २५५ ।। विवरेष्वेव यल्लोम्नां ब्रह्माण्डान्यखिलानि च ।। ईशस्य तन्महाविष्णोः किमसाध्यं हरेरहो ।। २५६ ।। ब्रह्मानन्तेशधर्माश्च ध्यायन्ते यत्पदाम्बुजम् ।। किमसाध्यं तदीशस्य मायामानुषरूपिणः ।। २५७ ।। भ्रामंभ्रामं तन्नगरं दर्शंदर्शं गृहंगृहम् ।। पाठंपाठं च नामानि सर्वेभ्यो निलयं ददौ ।। २५८ ।। कृत्वा शुभक्षणं नन्दो वृषभानश्च कौतुकी ।। चकार सगणैः सार्द्धं मुदाऽऽश्रमनिवेशनम् ।। २५९ ।। सर्वे वृन्दावनस्थाश्च प्रसन्नवदनेक्षणाः ।। मुदा प्रवेशनं चक्रुः स्वस्वमाश्रममुत्तमम् ।। 4.17.२६० ।। सर्वे मुमुदिरे गोपाः स्वेस्वे स्थाने मनोहरे ।। बालका बालिकाश्चैव चिक्रीडुश्च प्रहर्षिताः ।। २६१ ।। श्रीकृष्णो बलदेवश्च शिशुभिः सह कौतुकात् ।। क्रीडां चकार तत्रैव स्थानेस्थाने मनोहरे ।। २६२ ।। इत्येवं कथितं सर्वं निर्माणं नगरस्य च ।। अबलानां वने रासमण्डलस्य च नारद ।। २६३ ।। इति श्रीब्रह्मवैवर्ते महापुराणे नारायणनारदसंवादे श्रीवृन्दावननगरवर्णनं नाम सप्तदशोऽध्यायः ।। १७ ।।

|| śrīnārāyaṇa uvāca || supteṣu vrajanandeṣu naktaṃ vṛndāvane vane || sunidrite ca nidreśe mātṛvakṣaḥsthalasthite || 1 || nidritāsu ca gopīṣu ramyatalpasthitāsu ca || yūnāṃ ca sukhasaṃyogānuṣaktamānasāsu ca || 2 || kāsucicchiśuyuktāsu sakhīyuktāsu kāsucit || kāsucicchakaṭasthāsu syaṃdanasthāsu kāsucit || 3 || pūrṇendukaumudīyukte svargādapi manohare || nānāprakārakusumavāyunā surabhīkṛte || 4 || sarvaprāṇini niśceṣṭe muhūrte pañcame gate || tatrājagāma bhagavāñchilpināṃ ca gurorguruḥ || 5 || bibhraddivyāṃśukaṃ sūkṣmaṃ ratnamālyaṃ manoharam || ratnālaṅkāramatulaṃ śrīmanmakarakuṇḍalam || 6 || jñānena vayasā vṛddho darśanīyaḥ kiśoravat || atīva sundaraḥ śrīmānkāmadevasamaprabhaḥ || 7 || viśiṣṭaśilpanipuṇaiḥ sārddhaṃ śilpitrikoṭibhiḥ || maṇiratnairhemaratnairlohāstrayutahastakaiḥ || 8 || ājagmuryakṣanikarāḥ kuberavanakiṃkarāḥ || sphāṭikāratnaveṣāśca dīrghaskandhāśca kecana || 9 || padmarāgakarā kecidindranīlakarā varāḥ || kecitsyamantakakarāścandrakāntakarāstathā || 4.17.10 || sūryakāntakarāścānye prabhākarakarā varāḥ || kecitparaśuhastāśca lohasārakarā varāḥ || 11 || kecicca gandhasārāṇāṃ maṇīndrāṇāṃ ca vāhakāḥ || keciccāmarahastāśca keciddarpaṇavāhakāḥ || 12 || svarṇapātraghaṭādīnāṃ vāhakāścaiva kecana || viśvakarmā ca sāmagrīṃ dṛṣṭvā tu sumanoharām || 13 || nagaraṃ kartumārebhe dhyātvā kṛṣṇaṃ śubhekṣaṇam || pañcayojanavistīrṇaṃ bhārate śreṣṭhamuttamam || || 14 || puṇyakṣetraṃ tīrthasāramatipriyatamaṃ hareḥ || tatrasthānāṃ mumukṣūṇāṃ paraṃ nirvāṇakāraṇam || 15 || golokasya ca sopānaṃ sarveṣāṃ vāñchitapradam || catuṣkoṭicatuḥśālaṃ tatraivātimanoharam || 16 || kapāṭastambhasopānasahitaiḥ prastarairvaraiḥ || citraputtalikāpuṣpakalaśojjvalaśekharam || 17 || śailajāśmavinirmāṇavediprāṃgaṇasaṃyutam || śilāprākārasaṃyuktaṃ pracakārātha līlayā || 38 || yathocitabṛhatkṣudradvāradvayasamanvitam || sphāṭikākāramaṇibhirmudā yukto vinirmame || 19 || sopānairgandhasārāṇāṃ stambhaiḥ śaṃkuvinirmitaiḥ || kapāṭailohasārāṇāṃ rājataiḥ kalaśojjvalaiḥ || 4.17.20 || vajrasāravinirmāṇaprākāraiḥ pariśobhitam || kṛtvā''śramaṃ ballavānāṃ yathāsthānaṃ yathocitam || vṛṣabhānvālayaṃ ramyaṃ kartumārabdhavānpunaḥ || 21 || prākāraparikhāyuktaṃ caturdvārānvitaṃ param || cāruviṃśaccatuḥśālaṃ mahāmaṇivinirmitam || 22 || ratnasāravikāraiśca tūlikānikarairvaraiḥ || suvarṇākāramaṇibhirārohairatisundaraiḥ || 23 || lohasārakapāṭaiśca śobhitaṃ citrakṛtrimaiḥ || mandiremandire ramye suvarṇakalaśojjvalam || 24 || tadāśramaikadeśe ca nirjane'timanohare || cārucampakavṛkṣāṇāmudyānābhyantare mune || 29 || saṃbhogārthaṃ kalāvatyāḥ svāminā saha kautukāt || viśiṣṭena maṇīndreṇa cakārāṭṭālikālayam || 26 || yuktaṃ navabhirārohairindranīlavinirmitaiḥ || sthūṇākapāṭanikarairgaṃdhasāravikārajaiḥ || atyucchritaṃ manoramyaṃ sarvato'pi vilakṣaṇam || 27 || nārada uvāca || kalāvatī kā bhagavankasya patnī manoharā || yatnato yadgṛhaṃ ramyaṃ nirmame surakāruṇā || 28 || nārāyaṇa uvāca || pitṝṇāṃ mānasī kanyā kamalāṃśā kalāvatī || sundarī vṛṣabhānasya pativrataparāyaṇā || yasyāśca tanayā rādhā kṛṣṇaprāṇādhikā priyā || 29 || śrīkṛṣṇārddhāṃśasaṃbhūtā tena tulyā ca tejasā || yasyāśca caraṇāmbhojarajaḥpūtā vasundharā || yasyāṃ ca sudṛḍhāṃ bhaktiṃ santo vāñchaṃti santatam || 4.17.30 || nārada uvāca || pitṝṇāṃ mānasīṃ kanyāṃ vraje tiṣṭhankathaṃ mune || mānavaḥ kena puṇyena kathamāpa sudurlabhām || 31 || vṛṣabhānurvrajapatiḥ purā''sītko mahānaho || kasya vā kena tapasā rādhā kanyā babhūva ha || 32 || sūta uvāca || nāradasya vacaḥ śrutvā maharṣirjñānināṃ varaḥ || prahasyovāca prītyā tamitihāsaṃ purātanam || 33 || nārāyaṇa uvāca || babhūvuḥ kanyakāstisraḥ pitṝṇāṃ mānasātpurā || 34 || kalāvatī ratnamālā menakāścātidurlabhāḥ || ratnamālā ca janakaṃ varayāmāsa kāmukī ||35|| śailādhipaṃ hareraṃśaṃ menakā sā himālayam || duhitā ratnamālāyā ayonisaṃbhavā satī ||36|| śrīrāmapatnī śrīḥ sākṣātsītā satyaparāyaṇā || kanyakā menakāyāśca pārvatī sā purā satī ||37 || ayonisaṃbhavā sā ca harermāyā sanātanī || sā lebhe tapasā devaṃ haraṃ nārāyaṇātmakam || 38 | kalāvatī sucandraṃ ca manuvaṃśasamudbhavam || sa ca rājā hareraṃśastāṃ saṃprāpya kalāvatīm ||39|| manye guṇavatāṃ śreṣṭhamātmānamatisundaram || aho rūpamaho veṣamaho asyā navaṃ vayaḥ || 4.17.40 || sukomalāṅgaṃ lalitaṃ śaraccandrādhikānanam || gamanaṃ durlabhamaho gajakhañjanagañjanam ||41|| kaṭākṣairmohituṃ śaktā munīndrāṇāṃ ca mānasam || śroṇīyugmaṃ sulalitaṃ rambhāstaṃbhavinirmitam || 42|| stanadvayaṃ sukaṭhinamatipīnonnataṃ mune || nitambayugalaṃ cāru rathacakravinirmitam|| 43 || hastau pādau ca raktau ca pakvabimbaphalādharam|| pakvadāḍimabījābhaṃ dantapaṅktimanoharam || 44 || śaranmadhyāhnapadmānāṃ prabhāmocanalocanam || bhūṣaṇairbhūṣitaṃ rūpaṃ kṛtaṃ sadratnabhūṣaṇam || || 45 || itīva matvā dṛṣṭvā ca kāmabāṇaprapīḍitaḥ || divyaṃ syandanamāruhya kāmukyā saha kāmukaḥ || 46 || krīḍāṃ cakāra rahasi sthānesthāne manohare || ramyāyāṃ malayadroṇyāṃ candanāguruvāyunā ||47 || cārucampakapuṣpāṇāṃ talpe ratisukhāvahe|| mālatīmallikānāṃ ca puṣpodyāne'tipuṣpite|| 48 || puṣpabhadrānadītīre nirjane ketakīvane || paścimābdhitaṭāntasthakānane jantuvarjite||49 || nandane mandaradroṇyāṃ kāverītīraje vane || śaileśaile suramye ca nadyāṃnadyāṃ nadenade || 4.17.50 || dvīpedvīpe tu rahasi sa reme vāmayā saha || navasaṃgamasaṃyogādbubudhe na divāniśam || 51 || evaṃ varṣasahasraṃ tadgatameva muhūrtavat || kṛtvā vihāraṃ suciraṃ sa virakto babhūva ha ||52|| jagāma tapase vindhyaśailaṃ tīrthaṃ tayā saha || bhārate'tipraśasyaṃ ca pulahāśramamuttamam ||53|| tapastepe nṛpastatra divyavarṣasahasrakam || mokṣākāṅkṣī niḥspṛhaśca nirāhāraḥ kṛśodaraḥ||54|| mūrchāmāpa muniśreṣṭha dhyātvā kṛṣṇapadāmbujam|| tadgātravyāptavalmīkaṃ sādhvī dūraṃ cakāra sā || 55 || niśceṣṭitaṃ patiṃ dṛṣṭvā tyaktaṃ prāṇaiśca pañcabhiḥ || māṃsaśoṇitaraktaṃ tamasthisaṃsaktavigraham ||56 || uccai ruroda śokārtā nirjane tu kalāvatī || he nāthanāthetyuccārya kṛtvā vakṣasi mūrchitam || 57 || vilalāpa mahādīnā pativrataparāyaṇā || dṛṣṭvā nṛpaṃ nirāhāraṃ kṛśaṃ dhamanisaṃyutam ||58|| śrutvā ca rodanaṃ tasyāḥ kṛpayā ca kṛpānidhiḥ|| āvirbabhūva jagatāṃ vidhātā kamalodbhavaḥ ||59|| kroḍe kṛtvā ca taṃ tūrṇaṃ ruroda bhagavānvibhuḥ || brahmā kamaṇḍalujalenāsicya nṛpavigraham || 4.17.60 || jīvaṃ saṃcārayāmāsa brahmajñānena brahmavit || nṛpendraścetanāṃ prāpya puro dṛṣṭvā prajāpatim || 61 || praṇanāma ca taṃ dṛṣṭvā taṃ ca kāmasamaprabham || tamuvāceti saṃtuṣṭo varaṃ vṛṇu yathepsitam || 62 || sa vidhervacanaṃ śrutvā vavre nirvāṇamīpsitam || dayānidhe tvaṃ dayayā varaṃ dātuṃ samudyataḥ || 63 || prasannavadanaḥ śrīmānsmerānanasaroruhaḥ || kṛtvānumānaṃ manasi śuṣkakaṇṭhoṣṭhatālukā ||64|| tamuvāca satī trastā varaṃ dātuṃ samudyatam || || kalāvatyuvāca || yadi muktiṃ nṛpendrāya dadāsi kamalodbhava ||65|| ato'balāyā he brahmankā gatirbhavitā vada || vinā kāntaṃ ca kāntānāṃ kā śobhā caturānana || 66 || vrataṃ pativratāyāśca patireva śrutau śrutam || guruścābhīṣṭadevaśca tapodharmamayaḥ patiḥ || 67|| sarveṣāṃ ca priyataro na bandhuḥ svāminaḥ paraḥ || sarvadharmātparā brahmanpatisevā sudurlabhā || 68 || svāmisevāvihīnāyāḥ sarvaṃ tanniṣphalaṃ bhavet || vrataṃ dānaṃ tapaḥ pūjā japahomādikaṃ ca yat||69|| snānaṃ ca sarvatīrtheṣu pṛthivyāśca pradakṣiṇam|| dīkṣā ca sarvayajñeṣu mahādānāni yāni ca || 4.17.70 || paṭhanaṃ sarvavedānāṃ sarvāṇi ca tapāṃsi ca || vedajñānāṃ brāhmaṇānāṃ bhojanaṃ devasevanam ||71|| etāni svāmisevāyāḥ kalāṃ nārhanti ṣoḍaśīm || svāmisevāvihīnā yā vadaṃti svāmine kaṭum ||72|| pataṃti kālasūtre ca yāvaccaṃdradivākarau || sarpapramāṇāḥ kṛmayo daṃśaṃti ca divāniśam ||73 || saṃtataṃ viparītaṃ ca kurvaṃti śabdamulbaṇam || mūtraśleṣmapurīṣāṇāṃ kurvaṃti bhakṣaṇaṃ mudā ||74|| mukhe tāsāṃ dadatyevamulkāṃ ca yamakiṃkarāḥ || bhuktvā bhogaṃ ca narake kṛmiyoniṃ prayāṃti tāḥ || 75 || bhakṣaṃti janmaśatakaṃ raktamāṃsapurīṣakam || śrutvāhaṃ viduṣāṃ vaktrādvedavākyeṣu niścitam || 76 || jānāmi kiṃcidabalā tvaṃ vedajanako vibhuḥ || gurorguruśca viduṣāṃ yogināṃ jñānināṃ tathā ||77|| sarvajñamevaṃbhūtaṃ tvāṃ bodhayāmi kimacyuta || prāṇādhiko'yaṃ kāṃto'yaṃ yadi mukto babhūva ha || | 78 || mama ko rakṣitā brahmandharmasya yauvanasya ca || kaumāre rakṣitā tāto dattvā pātrāya satkṛtī ||79|| sarvadā rakṣitā kāṃtastadabhāve ca tatsutaḥ || triṣvavasthāsu nārīṇāṃ trātāraśca trayaḥ smṛtāḥ || 4.17.80 || yāḥ svataṃtrāśca tā naṣṭāḥ sarvadharmabahiṣkṛtāḥ || asatkulaprasūtāstāḥ kulaṭā duṣṭamānasāḥ || 81 || śatajanmakṛtaṃ puṇyaṃ tāsāṃ naśyati padmaja || putrasneho yathā bālye tathā yūni ca vārddhake | || 82 || pativratānāṃ kānte ca sarvakāle samā spṛhā || sute stanaṃdhaye sneho mātṝṇāṃ cātiśobhite || 83 || patisnehasya sādhvīnāṃ kalāṃ nārhati ṣoḍaśīm || stanāndhe stanadānāntamiṣṭānne bhojanāvadhi || 84|| kānte cittaṃ satīnāṃ ca svapne jñāne ca santatam || duḥkhānto bandhuvicchedaḥ putrāṇāṃ ca tato'dhikaḥ||85|| sudāruṇaḥ svāminaśca duḥkhaṃ nātaḥ paraṃ striyāḥ|| avidagdhā yathā dagdhā jvaladagnau viṣādane || 86 || tathā vidagdhā dagdhā syādvidagdhavirahānale || nānne tṛṣṇā jale tṛṣṇā sādhvīnāṃ svāminaṃ vinā || 87 || virahāgnau mano dagdhaṃ vahnau śuṣkatṛṇaṃ yathā|| na hi kāntātparo bandhurna hi kāntātparaḥ priyaḥ||88|| na hi kāntātparo devo na hi kāntātparo guruḥ || na hi kāntātparo dharmo na hi kāntātparaṃ dhanam|| 89 || na hi kāntātparaḥ prāṇā na hi kāntātparaḥ striyāḥ || nimagnaṃ kṛṣṇapādābje vaiṣṇavānāṃ yathā manaḥ || 4.17.90 || yathaikaputre mātuśca yathā strīṣu ca kāminām || dhaneṣu kṛpaṇānāṃ ca cirakālārjiteṣu ca || 91 || yathā bhayeṣu bhītānāṃ śāstreṣu viduṣāṃ yathā || stanādāne śiśūnāṃ ca śilpeṣu śilpināṃ yathā || 92 || yathā jāre puṃścalīnāṃ sādhvīnāṃ ca tathā priye || taṃ vinā jīvituṃ brahmankṣaṇamekaṃ na ca kṣamam || 93 || maraṇaṃ jīvanaṃ tāsāṃ jīvanaṃ maraṇādhikam || sadbhartṛrahitānāṃ ca śokena hatacetasām || anyaśokanimagnānāṃ kālena pānabhojanāt || 94 || viparītaḥ kāntaśoko varddhate bhakṣaṇādaho || karmacchāyā satīnāṃ ca saṅginīnāṃ satī varā (? )||95|| itare bhogadehānte sādhvī janmani janmani || karoṣi cejjagaddhātarimaṃ muktaṃ mayā vinā || 96 || tvāṃ śaptvā'haṃ tvayi vibho paśya dāsyāmi strīvadham || śrutvā kalāvatīvākyamuvāca vismito vidhiḥ || hitaṃ pīyūṣasadṛśaṃ bhayasaṃvignamānasaḥ || 97 || brahmovāca || || vatse muktiṃ na dāsyāmi svāminaṃ ca tvayā vinā || || 98 || muktaṃ kartuṃ tvayā sārddhaṃ sāmprataṃ nāhamīśvaraḥ || mātarmuktirvinā bhogāddurlabhā sarvasaṃmatā || 99 || nirvāṇatāṃ samāpnoti bhogī bhogavikṛntane || kavivarṣaṃ svargabhogaṃ kuruṣva svāminā saha || 4.17.100 || tatastu yuvayorjanma bhavitā bhārate sati || yadā bhaviṣyati satī kanyā te rādhikā svayam || 101 || jīvanmuktau tayā sārddhaṃ golokaṃ ca gamiṣyathaḥ || katikālaṃ nṛpaśreṣṭha bhuṅkṣva bhogaṃ striyā saha || 102 || sādhvī vai sattvayuktā ca mā māṃ śaptuṃ tvamarhasi || jīvanmuktāḥ samāḥ santaḥ kṛṣṇapādābjamānasāḥ || 103 || vāñchanti haridāsyaṃ ca durlabhaṃ na ca nirvṛtim || ityuktvā tau varau dattvā santasthau puratastayoḥ ||104|| yayatustau taṃ praṇamya jagāma svālayaṃ vidhiḥ || ājagmatustau kālena bhuktvā bhogaṃ ca bhāratam || 105 || paraṃ puṇyapradaṃ divyaṃ brahmādīnāṃ ca vāñchitam || sucandro vṛṣabhānuśca lalābha janma gokule|| 106 || padmāvatyāśca jaṭhare surabhānasya retasā || jātismaro hareraṃśaḥ śuklapakṣe yathā śaśī || 107 || vavṛdhe'nudinaṃ tatra vrajagehe vrajādhipaḥ || sarvajñaśca mahāyogī haripādābjamānasaḥ || 108 || nandadabandhurvadānyaśca rūpavānguṇavānsudhīḥ || kalāvatī kānyakubje babhūvāyonisaṃbhavā || 109 || jātismarā mahāsādhvī sundarī kamalākalā || kānyakubje nṛpaśreṣṭho bhanandana urukramaḥ ||4.17.110|| sa tāṃ saṃprāpya yāgānte yajñakuṇḍasamutthitām || nagnāṃ hasantīṃ rūpāḍhyāṃ stanāndhāmiva bālikām || 111 || tejasā prajvalantīṃ ca prataptakanakaprabhām || kṛtvā vakṣasi rājendraḥ svakāntāyai dadau mudā || 112 || mālāvatī stanaṃ dattvā tāṃ pupoṣa praharṣitā || tadannaprāśanadine satāṃ madhye śubhe kṣaṇe || 113 || nāmarakṣaṇakāle ca vāgbabhūvāśarīriṇī || kalāvatīti kanyāyā nāma rakṣa nṛpeti ca || 114 || ityevaṃ vacanaṃ śrutvā taccakāra mahīpatiḥ || viprebhyo bhikṣukebhyaśca bandibhyaśca dhanaṃ dadau || 115 || sarvebhyo bhojayāmāsa cakāra sumahotsavam || kālena sā rūpavatī yauvanasthā babhūva ha || 116|| atīva sundara śyāmā munimānasamohinī || cārucampakavarṇābhā śaraccandranibhānanā || 117 || īṣaddhāsyaprasannāsyā praphullapadmalocanā || nitamba śroṇibhārārtā stanabhāranatā satī || 118 || gacchantī rājamārgeṇa gajendramandagāminī || dadarśa nandaḥ pathi tāṃ gacchantīṃ ca mudā nvitaḥ ||119|| jitendriyaśca jñānī ca mūrcchāmāpa tathā'pi ca|| trasto lokānpathi gatāṃstūrṇaṃ papraccha sādaram||4.17.120|| gacchantī kasya kanyeyamiti hovāca taṃ janaḥ || bhanandanasya nṛpateḥ kanyā nāmnā kalāvatī || 121 || kamalākalayā dhanyā saṃbhūtā nṛpamandire || kautukena ca gacchantī krīḍārthaṃ sakhimandiram || 122 || vraja vraja vrajaśreṣṭhetyuktvā loko jagāma ha || prahṛṣṭamānaso nando jagāma rājamandiram || 123 || avaruhya rathāttūrṇaṃ viveśa nṛpateḥ sabhām || utthāya rājā saṃbhāṣya svarṇasiṃhāsanaṃ dadau || 124 || iṣṭālāpaṃ bahutaraṃ cakāra ca parasparam || vinayāvanato nandaḥ sambandhoktiṃ cakāra ha || 125 || nanda uvāca || śṛṇu rājendra vakṣyāmi viśeṣavacanaṃ śubham || saṃbandhaṃ kuru kanyāyā viśiṣṭena ca sāmpratam || 126 || surabhānusutaḥ śrīmānvṛṣabhānurvrajādhipaḥ || nārāyaṇāṃśo guṇavānsundaraśca supaṇḍitaḥ || 127 || sthirayauvanayuktaśca yogī jātismaro yuvā || kanyā te'yonisaṃbhūtā yajñakuṇḍasamudbhavā || 128 || trailokyamohinī śāntā kamalāṃśā kalāvatī || sa ca yogyastvadduhitustadyogyā te ca kanyakā || 129 || vidagdhāyā vidagdhena saṃbandho guṇavānnṛpa || ityevamuktvā nandastu virarāma ca saṃsadi || uvāca taṃ nṛpaśreṣṭho vinayāvanato mune || || 4.17.130 || bhanandana uvāca || saṃbandho hi vidhivaśo na me sādhyo vrajādhipa || 131 || prajāpatiryogakartā janmadātā'hameva ca || kā kasya patnī kanyā vā varaḥ ko vā sasādhanaḥ || 132 || karmānurūpaphaladaḥ sarveṣāṃ kāraṇaṃ vidhiḥ || bhavitavyaṃ kṛtaṃ karma tadamoghaṃ śrutau śrutam || 133 || anyathā niṣphalaṃ sarvamanīśasyodyamo yathā || vṛṣabhānupriyā dhātrā likhitā cetsutā mama || || 134 || purā bhūtaiva ko vā'haṃ kenānyena nivāryate || ityevamuktvā rājendro vinayānatakaṃdharaḥ || 135 || miṣṭānnaṃ bhojayāmāsa sādareṇa ca nārada || nṛpānujñāmupādāya vrajarājo vrajaṃ gataḥ || 136 || gatvā sa kathayāmāsa surabhānasya saṃsadi || surabhānaśca yatnena nandanena ca sādaram || 137 || saṃbandhaṃ yojayāmāsa gargadvārā ca satvaram || vivāhakāle rājendro vipulaṃ yautakaṃ dadau || || 138 || gajaratnamaśvaratnaṃ ratnāni maṇibhūṣaṇam || vṛṣabhānurmudā yuktaḥ prāpya tāṃ ca kalāvatīm || 139 || reme sunirjane ramye bubudhe na divāniśam || cakṣurnimeṣavirahādvyākulāṃ svāminā vinā || 4.17.140 || vyākulo vṛṣabhānuśca kṣaṇena ca tayā vinā || jātismarā ca sā kanyā māyāmānuṣarūpiṇī || 141 || jātismaro hareraṃśo vṛṣabhāno mudā'nvitaḥ || vavṛdhe ca tayoḥ prema nityaṃnityaṃ navaṃnavam || 142 || sadā sakāmā sā prauḍhā sa ca kāmasamo yuvā || tayoḥ kanyā ca kālena rādhikā sā babhūva ha || daivātsudāma śāpena śrīkṛṣṇasyājñayā purā || 143 || ayonisaṃbhavā sā ca kṛṣṇaprāṇādhikā satī || yasyā darśanamātreṇa tau vimuktau babhūvatuḥ|| || 144 || itihāsaśca kathitaḥ prakṛtaṃ śṛṇu sāmpratam || pāpendhanānāṃ dāhe ca jvaladagniśikhopamaḥ |||44||| vṛṣabhānāśramaṃ gatvā śilpināṃ pravaro mudā || sthānāntaraṃ viśvakarmā jagāma svagaṇaiḥ saha || 146 || krośamātraṃ sthalaṃ cāru manasā''locya tattvavit || āśramaṃ kartumārebhe nandasya sumahātmanaḥ || 147 || kṛtvā'numānaṃ buddhyā ca sarvato'pi vilakṣaṇam || parikhābhirgabhīrābhiścaturbhiḥ saṃyutaṃ varam || 148 || durlaṅghyābhirvairibhiśca khanitābhiśca prastaraiḥ || puṣyodyānaiḥ puṣpitābhiḥ pārāvāreṣu puṣpitaiḥ || 149|| cāru campakavṛkṣaiśca puṣpitaiḥ sumanoharaiḥ || parito vāsitābhiśca sugandhivāyunā mune || 4.17.150 || āmrairguḍālaiḥ panasaiḥ kharjūrairnārikelakaiḥ || dāḍimaiḥ śrīphalairbhṛṅgairjambīrairnāgaraṅgakaiḥ ||151|| tuṅgairāmrātakairjambusamūhaiśca phalānvitaiḥ || kadalīnāṃ ketakīnāṃ kadambānāṃ kadambakaiḥ || || 152 || sarvataḥ śobhitābhiśca phalaistaiḥ puṣpitairaho || krīḍārhābhirnigūḍhābhirvāñchitābhiśca sarvadā || 153 || parikhānāṃ rahaḥ sthāne cakāra mārgamuttamam || durgamaṃ paravargāṇāṃ svānāṃ ca sugamaṃ sadā || 154 || saṃketena maṇistambhaiśchāditaiḥ svalpapāthasā || stambhasīmākṛtamaho na saṃkīrṇaṃ na vistṛtam || 159 || parikhoparibhāge ca prākāraṃ sumanoharam || dhanuḥśatapramāṇaṃ ca cakārātisamucchritam || 156 || prastarasya pramāṇaṃ ca pañcaviṃśatihastakam || sindūrākāramaṇibhirnirmitaṃ cātisundaram || 157 || bāhye dvābhyāṃ ca saṃyuktamantare saptabhistathā || dvārbhiśca sanniruddhābhirmaṇisārakapāṭakaiḥ ||158|| harinmaṇīnāṃ kalaśaiścitrayuktairvirājitam || maṇisāravikāraiśca kapāṭaiśca suśobhitam || 159 || svarṇasāravinirmāṇakalaśojjvalaśekharam || nandālayaṃ vinirmāya babhrāma nagaraṃ punaḥ || 4.17.160 || rājamārgāśca vividhānsa ca cārūṃścakāra ha || raktabhānuvikāraiśca vedībhiśca supattanaiḥ || 161 || pārāvāre ca parito nibandhāṃśca manoharān || vāṇijyārhaiśca vaṇijāṃ parito maṇimaṇḍapaiḥ || 162 || sarvato dakṣiṇe vāme jvaladbhiśca virājitān || tato vṛndāvanaṃ gatvā nirmame rāsamaṇḍalam||163|| sundaraṃ maṇḍalākāraṃ maṇiprākārasaṃyutam || parito yojanāyāmaṃ maṇivedibhiranvitam || 164 || maṇisāravikāraiśca maṇḍapairnavakoṭibhiḥ || śṛṅgārārhaiśca citrāḍhyai ratitalpasamanvitaiḥ || 165 || nānājātiprasūnānāṃ vāyunā surabhīkṛtaiḥ || ratnapradīpasaṃyuktaiḥ suvarṇakalaśojjvalaiḥ || 166 || puṣpodyānaiḥ puṣpitaiśca sarobhiśca suśobhitam || rāsasthalaṃ vinirmāya jagāmānyatsthalaṃ puraḥ || 167 || dṛṣṭvā vṛndāvanaṃ ramyaṃ parituṣṭo babhūva ha || vṛndāvanābhyantare ca sthānesthāne sunirjane || 168 || kṛtvā parimitaṃ buddhyā manasālocya yatnataḥ || vilakṣaṇāni ramyāṇi tatra triṃśadvanāni ca || 169 || rādhāmādhavayoreva krīḍārthaṃ ca vinirmame || tato madhuvanābhyāśe nirjane'timanohare || 4.17.170|| vaṭamūlasamīpe ca sarasaḥ paścime taṭe || campakodyānapūrvāyāṃ ketakīvanamadhyataḥ ||171|| punastayośca krīḍārthaṃ cakāra ratnamaṇḍapam || caturbhirvedikābhiśca parītamatisundaram ||172|| sadratnasāraracitai rājitaṃ tūlikāśataiḥ || amūlyaratnaracitairnānācitreṇa citritaiḥ||173|| kapāṭairnavabhiryuktaṃ navadvārairmanoharaiḥ || ratneṃdracittrakalaśaiḥ kṛtrimaiśca trikoṭibhiḥ || 174 || paritaḥ parito bhittyāmūrdhvaṃ ca pariśobhitam || mahāmaṇīndravikṛtairārohairnavabhirvṛtam ||175|| sadratnasāraracitakalaśojjvalaśekharam|| patākātoraṇairyuktaṃ śobhitaṃ śvetacāmaraiḥ ||176|| sarvataḥ purato dīptamamūlyaratna darpaṇaiḥ || dhanuḥpramāṇaśatakamūrdhvamagniśikhopamam ||177|| śatahastapramāṇaṃ ca prastāraṃ vartulākṛtim || śobhitaṃ ratnakalpaiśca tadabhyantaramuttamam ||178|| vahniśuddhāṃśukairvastrairmālājālavicitritaiḥ|| pārijātaprasūnānāṃ mālyopadhānasaṃyutaiḥ||179|| candanāgurukastūrīkuṅkumaiḥ surabhīkṛtam || navaśṛṅgārayogyaiśca kāmavarddhanakāribhiḥ || 4.17.180 || mālatīcampakānāṃ ca puṣparājibhiranvitam || sakarpūraiśca tāmbūlaiḥ sadratnapātrasaṃsthitaiḥ || 181 || vajrasāreṇa khacitairmuktājālavilambibhiḥ || ratnasāraghaṭākīrṇaṃ ratnapīṭhaiḥ susaṃyutam || 182 || ratnasiṃhāsanairyuktaṃ ratnacitreṇa citritaiḥ || kṣaritaiścandrakāntaiśca susiktaṃ jalabindubhiḥ||183|| śītavāsitatoyena saṃyuktaṃ bhogavastubhiḥ || kṛtvā ratigṛhaṃ ramyaṃ nagaraṃ ca punaryayau || 184 || yāni yeṣāṃ mandirāṇi tannāmāni lilekha saḥ || mudā yukto viśvakarmā śiṣyairyakṣagaṇaiḥ saha || 185 || nidreśaṃ nidritaṃ natvā prayayau svālayaṃ mune || sarvatraivaṃ sukṛtināṃ samastaṃ bhagavatkṛpā || 186 || nehāścaryaṃ ca nagaraṃ babhūveśecchayā bhuvi || ityevaṃ kathitaṃ sarvaṃ hareścaritamaṅgalam || sukhadaṃ pātakaharaṃ kiṃ bhūyaḥ śrotumicchasi || 187 || || nārada uvāca || kathaṃ vṛndāvanaṃ nāma kānanasyāsya bhārate || vyutpattirasya saṃjñā vā tattvaṃ vada sutattvavit || 188 || sūta uvāca || nāradasya vacaḥ śrutvā ṛṣirnārāyaṇo mudā || prahasyovāca nikhilaṃ tattvameva purātanam || 189 || || nārāyaṇa uvāca || || purā kedāranṛpatiḥ saptadvīpapatiḥ svayam || 4.17.190 || āsītsatyayuge brahmansatyadharmarataḥ sadā || sa reme saha nārībhiḥ putrapautragaṇaiḥ saha || 191 || putrāniva prajāḥ sarvāḥ pālayāmāsa dhārmikaḥ || kṛtvā kratuśataṃ rājā lebhe nendratvamīpsitam || 192 || kṛtvā nānāvidhaṃ puṇyaṃ phalakāṅkṣī na ca svayam || nityaṃ naimittikaṃ sarvaṃ śrīkṛṣṇaprītipūrvakam || 193 || kedāratulyo rājendro na bhūto bhavitā punaḥ || putreṣu rājyaṃ saṃnyasya priyāṃ trailokyamohinīm || 194 || jaigīṣavyopadeśena jagāma tapase vanam || hareraikāntiko bhakto dhyāyate saṃtataṃ harim ||195|| śaśvatsudarśanaṃ cakramasti yatsannidhau mune || ciraṃ taptvā muniśreṣṭho golokaṃ ca jagāma saḥ ||196 || kedāraṃ nāma tīrthaṃ ca tannāmnā ca babhūva ha || tatrādyāpi mṛtaḥ prāṇī sadyo mukto bhaveddhruvam || 197 || kamalāṃśā tasya kanyā nāmnā vṛndā tapasvinī || na vavre sā varaṃ kaṃcidyogaśāstraviśāradā || 198 || datto durvāsasā tasyai harermantraḥ sudurlabhaḥ || sā viraktā gṛhaṃ tyaktvā jagāma tapase vanam || 199 || ṣaṣṭivarṣasahasrāṇi tapastepe sunirjane || āvirbabhūva śrīkṛṣṇastatpuro bhaktavatsalaḥ || 4.17.200 || prasannavadanaḥ śrīmānvaraṃ vṛṇvityuvāca saḥ || dṛṣṭvā sā rādhikā kāntaṃ śānte sundaravigraham || 201 || mūrcchāṃ saṃprāpa sā sadyaḥ kāmabāṇaprapīḍitā || sā ca śīghraṃ varaṃ vavre patistvaṃ me bhaveti ca || 202 || omityuktvā ca rahasi ciraṃ reme tayā saha || sā jagāma ca golokaṃ kṛṣṇena saha kautukāt || 203 || rādhā samā sā saubhāgyādgopīśreṣṭhā babhūva ha || vṛndā yatra tapastepe tattu vṛndāvanaṃ smṛtam || 204 || vṛndayā'tra kṛtā krīḍā tena vā munipuṃgava || athā'nyaṃ cetihāsaṃ ca śṛṇuṣva vatsa puṇyadam || 205 || yena vṛndāvanaṃ nāma nibodha kathayāmi te || kuśadhvajasya kanye dve dharmaśāstraviśārade || 206 || tulasīvedavatyau ca virakte bhavakarmaṇi || tapastaptvā vedavatī prāpa nārāyaṇaṃ param || 207 || sītā janakakanyā sā sarvatra parikīrtitā || tulasī ca tapastaptvā vāñchāṃ kṛtvā hariṃ prati || 206 || daivāddurvāsasaḥ śāpātprāpya śaṅkhāsuraṃ prati || paścātsaṃprāpya kamalākāntaṃ kāntaṃ manoharam || 209 || sā caiva hariśāpena vṛkṣarūpā sureśvarī || tasyāḥ śāpena ca hariḥ śālagrāmo babhūva ha || 4.17.210 || tathā tasthau ca satataṃ śilāvakṣasi suṃdarī || vistīrṇaṃ kathitaṃ sarvaṃ tulasīcaritaṃ ca te || tathā'pi ca prasaṃgena kiṃciduktaṃ mune punaḥ || 211 || tasyāśca tapasaḥ sthānaṃ tadidaṃ ca tapodhana || tena vṛndāvanaṃ nāma pravadanti manīṣiṇaḥ || 212 || atha vā te pravakṣyāmi paraṃ hetvantaraṃ śṛṇu || yena vṛndāvanaṃ nāma puṇyakṣetrasya bhārate || 213 || rādhāṣoḍaśanāmnāṃ ca vṛndānāma śrutau śrutam || tasyāḥ krīḍāvanaṃ ramyaṃ tena vṛndāvanaṃ smṛtam || 214 || goloke prītaye tasyāḥ kṛṣṇena nirmitaṃ purā || krīḍārthaṃ bhuvi tannāmnā vanaṃ vṛndāvanaṃ smṛtam || 215 || nārada uvāca || kāni ṣoḍaśa nāmāni rādhikāyā jagadguro || tāni me vada śiṣyāya śrotuṃ kautūhalaṃ mama || 216 || śrutaṃ nāmnāṃ sahasraṃ ca sāmavede nirūpitam || tathā'pi śrotumicchāmi tvatto nāmāni ṣoḍaśa || 217 || abhyaṃtarāṇi teṣāṃ vā tadanyānyeva me vibho || aho puṇyasvarūpāṇi bhaktānāṃ vāñchitāni ca || 218 || nāmāni teṣāṃ vyutpattiṃ sarveṣāṃ durlabhāni ca || pāvanāni jaganmāturjagatāmapi kāraṇam || 219 || śrīnārāyaṇa uvāca || rādhā rāseśvarī rāsavāsinī rasikeśvarī || kṛṣṇaprāṇādhikā kṛṣṇapriyā kṛṣṇasvarūpiṇī || 4.17.220 || kṛṣṇavāmāṃgasaṃbhūtā paramānandarūpiṇī || kṛṣṇā vṛndāvanī vṛndā vṛndāvanavinodinī || 221 || candrāvatī candrakāntā śatacandranibhānanā || nāmānyetāni sārāṇi teṣāmabhyantarāṇi ca || 222 || rādhetyevaṃ ca saṃsiddhā rākāro dānavācakaḥ || svayaṃ nirvāṇadātrī yā sā rādhā parikīrtitā || 223 || rāseśvarasya patnīyaṃ tena rāseśvarī smṛtā || rāse ca vāso yasyāśca tena sā rāsavāsinī || 224 || sarvāsāṃ rasikānāṃ ca devīnāmīśvarī parā || pravadanti purā santastena tāṃ rasikeśvarīm || 225 || prāṇādhikā preyasī sā kṛṣṇasya paramātmanaḥ || kṛṣṇaprāṇādhikā sā ca kṛṣṇena parikīrtitā ||226|| kṛṣṇasyātipriyā kāntā kṛṣṇo vā'syāḥ priyaḥ sadā || sarvairdevagaṇairuktā tena kṛṣṇapriyā smṛtā || 227 || kṛṣṇarūpaṃ sannidhātuṃ yā śaktā cāvalīlayā || sarvāṃśaiḥ kṛṣṇasadṛśī tena kṛṣṇasvarūpiṇī || 228 || vāmāṅgārdhena kṛṣṇasya yā saṃbhūtā parā satī || kṛṣṇavāmāṅgasaṃbhūtā tena kṛṣṇena kīrtitā || 229 || paramānandarāśiśca svayaṃ mūrtimatī satī || śrutibhiḥ kīrtitā tena paramānandarūpiṇī || 4.17.230 || kṛṣirmokṣārthavacano na evotkṛṣṭavācakaḥ || ākāro dātṛvacanastena kṛṣṇā prakīrtitā ||231|| asti vṛndāvanaṃ yasyāstena vṛndāvanī smṛtā || vṛndāvanasyādhidevī tena vā'tha prakīrtitā ||232|| saṃghaḥ sakhīnāṃ vṛndaḥ syādakāro'pyastivācakaḥ || sakhivṛndo'sti yasyāśca sā vṛndā parikīrtitā ||233|| vṛndāvane vinodaśca so'syā hyasti ca tatra vai || vedā vadanti tāṃ tena vṛndāvanavinodinīm||234|| nakhacandrāvalīvakracandro'sti yatra saṃtatam|| tena candrāvalī sā ca kṛṣṇena parikīrtitā ||235|| candratulyā kāntirasti sadā yasyā divāniśam || sā candrakāntā harṣeṇa hariṇā parikīrtitā || 236 || śaraccandraprabhā yasyāścānane'sti divāniśam || muninā kīrtitā tena śaraccandraprabhānanā || 237 || idaṃ ṣoḍaśanāmoktamarthavyākhyānasaṃyutam || nārāyaṇena yaddattaṃ brahmaṇe nābhipaṅkaje ||238|| brahmaṇā ca purā dattaṃ dharmāya janakāya me || dharmeṇa kṛpayā dattaṃ mahyamādityaparvaṇi || 239 || puṣkare ca mahātīrthe puṇyāhe devasaṃsadi || rādhāprabhāvaprastāve suprasannena cetasā || 4.17.240 || idaṃ stotraṃ mahāpuṇyaṃ tubhyaṃ dattaṃ mayā mune || nindakāyāvaiṣṇavāya na dātavyaṃ mahāmune || 241 || yāvajjīvamidaṃ stotraṃ trisaṃdhyaṃ yaḥ paṭhennaraḥ || rādhāmādhavayoḥ pādapadme bhaktirbhavediha || 242 || ante labhettayordāsyaṃ śaśvatsahacaro bhavet || aṇimādikasiddhiṃ ca saṃprāpya nityavigraham || 243 || vratadānopavāsaiśca sarvairniyamapūrvakaiḥ || caturṇāṃ caiva vedānāṃ pāṭhaiḥ sarvārthasaṃyutaiḥ || 244 || sarveṣāṃ yajñatīrthānāṃ karaṇairvidhibodhitaiḥ || pradakṣiṇena bhūmeśca kṛtsnāyā eva saptadhā || 245 || śaraṇāgatarakṣāyāmajñānāṃ jñānadānataḥ || devānāṃ vaiṣṇavānāṃ ca darśanenāpi yatphalam || 246 || tadeva stotrapāṭhasya kalāṃ nārhati ṣoḍaśīm || stotrasyāsya prabhāveṇa jīvanmukto bhavennaraḥ || 247 || nārada uvāca || saṃprāptaṃ paramāścaryaṃ stotraṃ sarvasudurlabham || kavacaṃ cāpi devyāśca saṃsāravijayaṃ prabho || || 248 || kṛtaṃ stotraṃ suyatnena prāptaṃ tadapi durlabham || śrutvā kṛṣṇakathāṃ citrāṃ tvatpādābjaprasādataḥ || 249 || adhunā śrotumicchāmi yadrahasyaṃ ca tadvada || prātaśca nagaraṃ dṛṣṭvā kimūcurballavā mune || 4.17.250 || śrīnārāyaṇa uvāca || gatāyāṃ tatra yāminyāṃ gate ca viśvakarmaṇi || aruṇodayavelāyāṃ janāḥ sarve jajāgaruḥ || 251 || utthāya dṛṣṭvā nagaraṃ sarvebhyo'pi vilakṣaṇam || kimāścaryaṃ kimāścaryamityūcurvrajavāsinaḥ || 252 || kāścidgopānkecidūcuḥ kuta etadabhūdidam || na jāne kena rūpeṇa ko bhūmau prabhavediti || 253 || bubudhe manasā nando gargavākyamanusmaran || śrīharericchayā sarvaṃ jagadetaccarācaram || 254 || brahmāditṛṇaparyantaṃ yasya bhrūbhaṅgalīlayā || āvirbhūtaṃ tirobhūtaṃ tasyāsādhyaṃ ca kiṃ kutaḥ || 255 || vivareṣveva yallomnāṃ brahmāṇḍānyakhilāni ca || īśasya tanmahāviṣṇoḥ kimasādhyaṃ hareraho || 256 || brahmānanteśadharmāśca dhyāyante yatpadāmbujam || kimasādhyaṃ tadīśasya māyāmānuṣarūpiṇaḥ || 257 || bhrāmaṃbhrāmaṃ tannagaraṃ darśaṃdarśaṃ gṛhaṃgṛham || pāṭhaṃpāṭhaṃ ca nāmāni sarvebhyo nilayaṃ dadau || 258 || kṛtvā śubhakṣaṇaṃ nando vṛṣabhānaśca kautukī || cakāra sagaṇaiḥ sārddhaṃ mudā''śramaniveśanam || 259 || sarve vṛndāvanasthāśca prasannavadanekṣaṇāḥ || mudā praveśanaṃ cakruḥ svasvamāśramamuttamam || 4.17.260 || sarve mumudire gopāḥ svesve sthāne manohare || bālakā bālikāścaiva cikrīḍuśca praharṣitāḥ || 261 || śrīkṛṣṇo baladevaśca śiśubhiḥ saha kautukāt || krīḍāṃ cakāra tatraiva sthānesthāne manohare || 262 || ityevaṃ kathitaṃ sarvaṃ nirmāṇaṃ nagarasya ca || abalānāṃ vane rāsamaṇḍalasya ca nārada || 263 || iti śrībrahmavaivarte mahāpurāṇe nārāyaṇanāradasaṃvāde śrīvṛndāvananagaravarṇanaṃ nāma saptadaśo'dhyāyaḥ || 17 ||

English translation

Description of Vfndavana Narayana said - During the night when the people of vraja together with Nanda went to sleep. Krsiia also went to sleep in the lap of his mother. When all the young people slept with the cowherds some of whom carried the infants in their laps, some of them slept with the female friends, some of them slept in the carts, some of them in the chariots. From the moon light Vmdavana was looking better than heaven and the cool fragrant breeze started blowing. All the people went to sleep. After the passage of five muhurtas, Visvakarma the teacher of all the architects reached there.

He was clad in fine and divine garment, he was wearing a garland of gems and the gem- studded ornament having unprecedented glory, wearing makara-kundalas in the ears, all knowledgeable and appeared quite young, possessing the lustre of the god of love.

He was accompanied by three crores of architects who carried in their hands many gems and weapons made of iron. The Yaksas of the forest of Kubera who happen to be his servants also arrived there. They were adorned with crj'stal gems and the ornaments studded with gem. The shoulders of some of them were very broad. Some of them carried heaps of rubies, emeralds, and syamantaka gems. Some of them carried axes in their hands while others carried iron implements. Some of them carried the best of the gems while others carried fly-whisks, mirrors, vases of gold, gold pitchers in heaps.

With the best of material available with Visvakarma, he looked at the same and thought of lord Krsna. He then started the work of constructing the city. It happened to be the best of the city of Bharata and was spread over an area of five yojanas. It was the best of the holy places and was considered to be the most sacred place, liked best by Hari. It could lead the people desirous of salvation to achieve their goal by residing there. Four crores of four-roomed houses were built there as a result of which the entire city looked quite beautiful.

It was built in stones with a large number of doors, pillars and steps decorated with puppets, flowers and kalasas at the top of each one of the house, which illumined the area.

There were pedestals made with blocks of stones and the courtyards added to the beauty of the houses there. The city was surrounded by boundary walls made in block of stones.

Visvakarma built the entire city playfully.

In each and every house there were big or small doors which w'ere appropriately fixed.

Visvakarma had delightfully constructed the houses of the city with crystal gems. The steps were made of sandal-wood and the pillars were without nails; the doors were fixed with chains of steel, vases of silver were fixed on the boundary walls which were strong like vajra as a result of which the entire city was looking quite glorious.

After constructing the appropriate types of the houses for the Gopas, Visvakarma constructed a beautiful house for Vrsabhanu. It was covered with boundary walls and moats all round, which had four gates on all the four sides.

He constructed twenty, four-roomed houses, in the entire complex in which the gems were studded, the paintings were made with gems, the steps were made with various types of pearls which looked quite beautiful, the doors were made of steel and with artificial paintings, the houses of Vrsabhanu looked quite beautiful.

Every temple in that complex had the kalas'a of gold which kept on shining. A lonely place of that d^rama having a beautiful campaka trees, was made for enjoying the love-sports by KalavatT with her husband, was also made by Visvakarma. It was built with the special types of gems, having nine steps of emerald, the pillars were made of sandal-wood and the doors were quite high. It was indeed an astonishing type of Narada said - O lord, who was the attractive Kalavatl and who was her husband for whom Visvakarma constructed the mansion with such great efforts.

NSrSyana said - 0 Narada, Kalavatl had been bom of the amsa of Kamala and was the mind- bom daughter of the manes, who was quite chaste and the beloved of Vrsabhanu. She was the mother of Radha, who was dearer to Ki-sna than his life, emerging out of the half of the body of Kfsna, she possessed the lustre equal to that of the lord. The earth was purified with the dust of her feet and the noble people are always desirous of her devotion.

Narada said - O sage, how could the people of Vraja achieve the mind-bom daughter of the manes, so easily; who was Vrsabhanu, the lord of Vraja in earlier times and by what merit could he achieve Radha as his daughter?.

Sflta said - On hearing the words of Narada, the sage Narayana who happens to be the best of the learned people smiled and lovingly narrated the ancient story.

Narayana said - In earlier times Kalavatl, RatnamSla and Menaka were known as the mind- bom daughters of the manes who were quite inaccessible. Out of them the passionate Ratnamala married Janaka and Menaka accepted Himalaya the lord of the mountain as her husband, the tmthful Sita happened to be daughter of Ratnamala who was bom without human contact and happened to be the wife of lord Rama. Parvatl happened to be the daughter of Menaka who was also bom without human contact. She was also the illusion of Hari and quite eternal. She, after performing great tapas for Narayana achieved Siva as her husband.

Kalavatl on the other hand accepted Sunanda who belonged to the race of Manu as her husband. The king considered himself to be quite fortunate since she was bom out of the arhsa of the Kamala by getting the virtuous Kalavatl as his wife. Praising Kalavatl he used to think in his mind, "She has an astonishing type of beauty and costumes. How beautiful is she in her tender age!

Her limbs are quite tender and beautiful and her face resembles the glory of the full moon of the winter season; her walking pushed to shame the moving of the elephant and the wagtail bird.

With her side-glances she can attract the minds of even the great sages, her pelvic region and thighs are well developed and look like the trunk of banana trees. O sage, both her breasts, were quite stiff and well developed and her buttocks resembled the wheels of the chariot. The hands and the feet were quite red and the lips resembled the ripe wood-apples, the lines of teeth resembled the seed of pomegranate and were quite charming; her eyes resembled the fully blossomed lotus flowers of the winter season. She was adorned with all the gem- studded ornaments." Thus thinking, the king felt infatuated with passion.

Thereafter, the passionate king mounted on the divine chariot together with Kalavatl moved on to a charming spot. He enjoyed sex with her, in the charming forest of Malayacala valley, where the trees of sandal, aguru were found in large number and their fragrance was spread everywhere carried by the wind, on the beautiful bed of campaka flowers which made the sexual pleasure quite comfortable, in the groves of jasmine flowers and on the bank of river Pus pabhadra, the secluded forest of Ketakl trees, on the western ocean in Bengal, devoid of any creatures, in the valley of Nandanavana in the Mandracala mountain, in the forest of the bank of the Kaverl river. Thus he roamed about in all the charming places, the mountains, the rivers, the rivulets, the islands and all the charming places where he enjoyed himself in her company.

Thus in this first sexual encounter they lost awareness of day and night and thus a thousand years elapsed like a moment.

Having been thus indulged in the sexual behaviour for a long time, the king became fed up with the same and thereafter he went for tapas together with his wife in the hermitage of sage Pulaha located in Vindhyacala in the land of Bharata. Reaching there the king performed severe tapas leaving all the desires, remaining without food for a divine thousand years and his body became lean and thin. O best of the sages, devoting his mind at the lotus-like feet of lord Krsna he fainted.

The hole created in the body because of the tapas was removed by his chaste wife. But the chaste wife Kalavati finding her husband lifeless, devoid of the five elements, flesh blood and the remnants of the bones and skin, became grief- stricken and started crying aloud in that secluded Placing the fainted king in her lap she uttered, Thereafter the grief-stricken and chaste wife started lamenting. The body of the king had dried up because he took no food and all the veins of his body were quite visible. Finding this, listening to the lamenting of Kalavati, the compassionate Brahma who was bom out of the lotus and happened to be the creator of the universe, compassionately reached there.

Carrying the king in his lap he also started crying. Thereafter Brahma, who was well aware of the Brahman took out water from his kamandalu and sprinkled it on the body of the king and with his divine knowledge be brought him back to life; getting his senses back the king found Brahma before him and he bowed in reverence to him. Thereafter, Brahma was pleased and he spoke to the king, who was as beautiful as the god of love, "You ask for a boon desired by you.” On hearing the words of Brahma, the king said, ”0 compassionate one, in case you intend to bestow a boon on me with a mind filled with compassion, with your face blossoming like the lotus, then you give me the boon of achieving salvation. Realising the gravity of the situation in her mind, the throat, lips and palate of the queen were dried up.

Feeling panicky the chaste lady spoke to Brahma who was about to pronounce his boon for the Kalavatl said - O Brahman, bom of the lotus, in case you redeem the king then you tell me what shall be the fate of the helpless woman like me? O four-faced one, without the husband, the wife has no glory. It is said in the Vedas that for the chaste ladies the husband happens to be their vratas. He is the only dharma for their tapas besides being the teacher and the supreme god.

For all the ladies there is no better relative than the husband. He happens to be dearer to her compared to all other people. O Brahman, the serving of the husband with devotion is considered to be the best of all the dharmas.

Such of the women who are deprived of serving their husbands, all their performances become The performing of vrata^ charities, tapas, pujd, recitation, orh and other religious practices.

besides bathing in the holy places, going round the earth, performing all the yajhas, the great charities, reciting all the * Vedas, performing tapas, serving food to the Brahmanas, being well-versed in the Vedas and serving the gods, do not compare even one-sixteenth part of the merit of serving the husband.

Such a woman who, instead of serving her own husband, showers harsh words on him, falls in the Mlasiitra hell and remains there till the time of the sun and the moon. There the insects as big as snakes bite them day and night and also create frightening sounds. There they have to consume urine and refuse. The messengers of Yama insert the burning rods into the mouth of such women.

After facing the torture in the hell these women are bom as insects and for hundreds of births they live on blood, flesh and refuse.

I have heard this from the mouths of the people of wisdom and those possessing the Vedic knowledge. I, being the helpless woman, am aware of only a little of them. But you are the creator of the Vedas, the people with knowledge and you happen to be the teacher of all the teachers. Therefore O Acyuta, what better shall I speak to you since you possess all the knowledge O Brahman, in case my husband who is dearer to me than my life achieved salvation, then who will protect my youthfulness and dharma?.

For the ladies, the father protects them during childhood, in youth when the father gives her away in marriage to a man competent enough, the husband protects her and in the absence of the husband, the sons protect her.

Thus at the three stages, three types of protector have been prescribed for a woman.

Such of the women who are independent and are devoid of all the dharmas, get destroyed.

Such of the women are rather bom in the low races with a polluted mind. O Brahman, they are deprived of the merits earned by them during the past hundred births together with other merits.

As the attraction for the child remains during the childhood, similarly the same affection continues in the young age as well as the old age; similarly the love for the husband remains always constant with the chaste ladies.

The mothers shower greater affection on the infants while they suck the breast milk but that affection does not compare even one-sixteenth part for the love for their husband.

The infant who is fed with the breast milk earns affection only up to the time he sucks the breast. One gets attracted towards sweet things, till it is consumed but the love of the chaste lady for her husband remains forever. The separation of a brother is quite painful and the separation of a son is more painful than the earlier one, but the separation of the husband is simply terrible.

There is no other situation more painful than that.

As the foolish women dies after consuming poison or entering the fire flames, similarly the intelligent damsel bums in separation from her The chaste ladies consider food and water to be of no consequence without the husband, her mind remains burning like the straw in the fire flames. For the ladies there is no other relatives, god, teacher, dharma, riches or life better than their husband.

w ^V'IhVi wiyW w cm firin'? If 11 As the Vaisnavas remain devoted at the lotus¬ like feet of lord Kfsna, the mind of the mothers having one son, thinks only of her son; the mind of the passionate people remains engrossed in the woman, the misers always think of the money earned by them since long, the people who are afraid always think of the fear, the learned people feel attracted towards the scriptures, the infants in sucking of the breasts, the artisans always remain engaged in the works of art and the wicked woman always think of other men, similarly the mind of the chaste ladies is always engaged in their husband. O Brahman, they cannot remain alive even of a moment without them. Because with the emergence of the grief, with the separation of the husband, the death of the woman is considered to be the life. And her remaining alive is worse than death.

The grief of others disappear after consuming food and drinking water for sometime but the grief of the separation from the husband goes on increasing. It increases in the consumption of the food and water, the conduct of the chaste ladies follows their husband like a shadow. A chaste lady is considered to be the best of all the wives.

The rest of the women remain there for enjoying the pleasures of the body. On the other hand the chaste lady follows the husband during the many fijture births. Therefore, O Brahma, O virtuous one, if you redeem my husband without me, then I shall pronounce a curse on you earning you the sin of the killing of a women.

ejjHigdleircwygra f^:i At these words of Kalavatl, Brahma felt surprised. Getting panicky, he spoke nectar-like words to her which were beneficial as well.

Brahma said - O daughter, I shall not give salvation to your husband without you and presently I am not in a position to redeem your husband along with you.

O mother, without consuming the reward for the deeds performed, it is impossible to achieve salvation. This is known to all, one achieves salvation only after the destruction of the deeds.

Therefore, O chaste lady, you enjoy the pleasure of the heaven for sometime together with your husband. Thereafter both of you will be bom in the land of Bharata.

At that point of time the chaste Radha would incarnate herself as your daughter. Then both of you will be relieved of your birth and would proceed to Goloka together with Radha. O best of the kings, you enjoy the worldly pleasures together with your wife for some more time Your chaste wife should not pronounce a curse on me.

Such of the people who are devoted to the lotus-like feet of lord Krsiia are always desirous of the inaccessible slavehood of the lord and not Thus speaking, blessing both the husband and the wife, Brahma stood before them. Thereafter, bowing in reverence to Brahma both the king and the queen went to heaven and Brahma also went back to his abode.

After enjoying the pleasure of heaven for a long time both the husband and wife were reborn in the land of Bharata which is quite meritorious, divine and desired by the gods like Brahma and Sucandra was bom in Gokula and he was known by the name of Vrsabhanu. He was bom there of the semen of Surabhanu from the womb of Padmavatl He remembered the happenings of earlier births. He happened to be the amsa of lord Hari and he went on growing daily in Vraja as the moon goes on increasing in the bright fortnight.

He was all-knowledgeable, a great yogi and always devoted to the lotus-like feet of the lord.

He was related to Nanda, was quite large hearted, possessed many qualities and was quite!

Kalavat! was bom in the country of Kanyakubja without human contact and also remembered the happening of the earlier births; she was immensely chaste, beautiful and the amsa of LaksmI. There was a king named Bhanandana in Kanyakubja who was quite valorous; he achieved her at the end of yajna who emerged out of the yajna-kunda without robes and as an infant. The beautiful girl emerged out of the fire altar smilingly. The glory of the limbs of her body resembled that of molten gold. She was emitting lustre. The king Bhanandana carrying the girl in his lap handed her on to his queen. Kalavati felt delighted and started feeding her at her breasts. She then continued bringing her up.

At the time of her annaprasana and the names-giving ceremony when the king was seated in the assembly of noble people, a divine voice was heard saying, ”0 king, you give this girl the name of KalavatT.".

dTxjcJiU I On hearing this, the king gave her the same name and on that occasion, distributed riches among the Brahmanas, the beggars and the bards besides serving food to them. Thus the best of the function was performed. In due course of time, the girl became youthful, she was extremely beautiful, dark-complexioned and could attract the mind of the sages, having the limbs as beautiful as the campaka flowers, a face resembling the full-blown lotus of the winter season, wearing a serene smile on the face and the eyes resembling the blossomed lotus flower.

She had developed buttocks and pelvic region and well-developed breasts.

She kept on walking like the king of elephants.

Such a beautiful damsel was spotted by Nanda once on the beautiful the kingsway. He was so happy to see her that in spite of his being possessed of great wisdom and well disciplined, he fainted. Thereafter feeling panicky he enquired of the people walking on the kingsway.

whom does this girl belong"? The people said, "She is Kalavatl the daughter of king She is bom in the royal palace with the arhs'a of LaksmI. She is going to the abode of her female friend for playing, O best of the people of Vraja, you go to Vraja." Thus speaking the people left the place. Thereafter Nanda went to the royal palace of Bhanandana.

Descending from the chariot he entered the court of the king quickly. The king got up and after a brief conversation he offered him the lion- throne made of gold.

They talked with each other variously and thereafter Nanda spoke to the king about his Nanda said - O best of the kings, you kindly listen, I am going to speak out something special to you. You better give away your daughter in marriage to a prominent person.

She is best suited for Vrsabhanu the son of Suryabhanu, the lord of Vraja and bom out of the amsa of Narayana. He has many qualities, is quite beautiful, well-read, youthful, a great yogi and remembers the happenings of his earlier births. Your daughter named Kalavatl was also bom without human contact out of the fire-altar and can attract all the three worlds towards herself. She is quite peaceful in nature and has appeared as an arhs'a of LaksmI. Vrsabhanu is quite suitable for your daughter and your daughter is quite suitable for him.

O king, it is always appropriate to unite a clever girl with a clever boy. Thus speaking, Nanda kept quiet in his court. Thereafter the king spoke to him quite humbly.

sFisiT ftajvFt vrrgtepRt gsiri i ^ 11 Bhanandana said - O lord of Vraja, the union of the boy and girl is in the hands of lord and is beyond my capacity to do so because it is Brahma who can establish the union between the boy and the girl. I happen to be only the giver of birth, therefore no one knows who is the wife of whom or the daughter of whom and who happen to be the husband of whom because it is Brahma only who bestows the rewards for one's own karmas. It is heard in the Vedas that the deeds one performed cannot be infmetuous; otherwise with the efforts made by the unauthorised person, the entire enterprise becomes infructuous.

wall which was spread by a yojana from all sides. A number of pedestals were constructed and decorated with gems at several places.

Nine crores of maridapas were added to the beauty of Rasamandala which were studded with the best of precious stones; it had enough of cosmetics, beautiful paintings and beds for enjoying the love-sports.

The cool breeze which carried the fragrance of numerous flowers of different types filled the mandapas with the fragrance, the lamps made of diamonds were lighted in the same. The gulden Visvakarma after constructing the Rasamandala duly filled with the flowers, gardens and lakes, went to some other place.

Finding the charming Vmdavana so beautiful, he was immensely delighted and he set up beautiful gardens of astonishing type in Vmdavana which were scattered at several places and were created thoughtfully.

They were all set up for the love-sport of Rtdha and Madhava. There were thirty beautiful gardens. Thereafter there was an attractive beautiful spot quite secluded under the shade of the banyan tree, with a lake and an orchard of campaka flowers on the bank beside the forest of jasmine flowers. Beside that, for the love-sports a gem-studded mandapa was also erected which had four pedestals at four ends. It was exceedingly beautiful.

It was decorated with the best of gems and painted with hundreds of brushes. There were nine pairs of door leaves which were studded with gems and contained different types of paintings. Its walls and ceilings were also studded with gems and precious gems. Every door had a Ratnamandapa attached to it. Three crores of artificial kalasas were adding to its grandeur. It had seven steps studded in precious stones, the top of the mandapa having kalasas made of gems which were illumining the entire area. It was decorated with banners, tor anas and wide fly-whisks. Innumerable mirrors of precious stones were available there as a result of which the mandapa looked illumining from the front side. It was a hundred bows in height and was shining like the burning flames. It was circular in shape and was spread over an area of a hundred feet. There were beds of diamonds in the inner portion of the same.

The beds were covered \vith the best of bed- sheets purified by fire. Getting decorated with the garlands, they looked quite fine; they had pillows made of the garlands of Parijdta flowers.

The building was scented with sandal-paste, aguru, kastUri and saffron. The garlands of jasmine and campaka flowers were placed there.

For increase in fresh love, the betels with camphor were placed in the boxes of gems.

There were several pedestals made of gems in which the diamonds had been studded and the strings of beads were hanging round them. It was filled with the pitchers of gems.

It was decorated with the paintings drawn in gems over the gem-studded lion-thrones. It was decorated with jasmine flowers and the fragrant water besides other cosmetics were available here in abundance. Thus Visvakarma after constructing the pleasure house went back to the Whatever houses were allotted to the people, their name plates were fixed on each one of them. In this job his own pupils and the yaksas helped him.

O sage, at that point of time, Sri Krsna, the lord of sleep bowed in reverence to the lord when he was fast asleep and left the place. Thus all the pleasures were presented to the noble people in this manner. This is all due to the great lord and it is not surprising because this astonishing type of the city was built with the will of the lord. Thus I have narrated the life story of the lord which provides welfare and destroys the sins providing all the pleasures.

What else do you want to listen to from me?.

Suta said - On hearing the word of Narada, the sage Narayana laughed gracefully and he started narrating an ancient story to Narada, Narayana said - O Brahman, in the earlier times there was a king named Kedara in Satyayuga who happened to be the king of all the seven continents and always followed the path of dharma. He was leading the comfortable life of a house-holder together with his wives, sons and grandsons. The religious king looked after the people as good as his own sons.

The king completed a hundred yajfia but did not accept the title of Indra. Though he earned merits by performing various good deeds he never aspired for the reward.

lie OT j rq l He always performed many religious functions in order to please Krsna. Indeed there had been no king like him in the past nor shall be any in future also.

At the advice of the sage Jaigisavya, the king disowning his kingdom, the wife who could attract the three worlds, entrusting their care to his sons, went to the forest for performing tapas.

fet rTW W 'fldiH ^:l The king who was immensely devoted to Kr?

na always meditated upon him. O sage, the Sudars'ana-cakra of K|$na always attended on him for the sake of his protection. The king after performing tapas for a long time ultimately went to Goloka. A sacred place known by the name of Kedara emerged thereafter. It happens to be the place where even the dead person always achieves salvation. He had a daughter named Vjnda who was bom out of the arhs'a of Lak§ml and happened to be a great ascetic. She was well- versed in the yogic practices and therefore did not accept anyone as her husband. Thereafter DurvSsa initiated her with the inaccessible mantra of the lord which made her detached.

After returning home, she again went back to the forest for performing tapas. She performed severe austerities for sixty thousand years.

Thereafter lord Kfsna himself appeared before her. The lord spoke to him delightfully saying, ask for a boon." But at the sight of the peaceful lord of Radhika, she was infatuated with passion and fainted.

On regaining consciousness she quickly uttered, "You be my husband". Lord Krsna accepted it and enjoyed her company in seclusion for a long time. Thereafter Vpida went back to lord Kr§na to Goloka and became the The place where Vpida performed the tapas, later on came to be known as Vpidavana. O sage, the place were Vpida enjoyed the love-sports, known as Vrndavana.

O son, there is another auspicious story about the origin of the name of Vjndavana which I am going to tell you and you please listen to it.

Kusadhvaja had two daughters named TulasI and Vedavatl who were well-versed in the scriptures but were quite detached from the worldly affairs. Out of these two Vedavati accepted NSrSyapa as her husband. She is known as Sita, the daughter of Janaka everywhere.

Tulasi on the other hand becoming desirous of the lord, performed great tapas but because of the curse from Durvasa, she had to accept as her husband.

Thereafter, she achieved the pleasant lord of LaksmI as her husband. The same goddess was turned into a tree with. the curse of the lord and with her curse the lord took to the form of But the beautiful damsel started living in the heart of the lord as a Tulasl.

O sage, I had already spoken about the story of Tulasl and I have discussed here as a passing reference. O great sage, she also performed the tapas in Vmdavana which earned the same name for the place.

Besides the above, I am going to speak out another reason for the place getting the name of In all the sixteen names of Radhik^, she has a name also known as Vmda which has been described in the Vedas. This is the same place for her sports. That is why the place is named as Lord Krsna himself has grown the Vrndavana for the pleasure of Radha. It was a place for performing the human plays of the lord; that is why the place is called Vmdavana.

Narada said - O teacher of the universe, which are the sixteen names of Radha. You kindly tell me about them, since I feel anxious to know about them.

Though her thousand names have been described in the Samaveda I would like to know the sixteen names of Radha from your mouth.

O virtuous one, have these sixteen names been included in the thousand names or are they different from them. You kindly tell me because these names are quite meritorious and quite auspicious for the devotees.

You also kindly tell me about the genesis of the names of each one of them because these names happen to be the cause of the universe.

Narayana said - The sixteen names of Radha are Radha, Rasesvari, Rasavasinl, Rasikesvarl, Candravati, Candrakanta and Satacandrani- bhanana. These sixteen names form part of the thousand names of Radha.

In the word Radha, the letter ^ stands for salvation and TT stands for the giving away in charity. Thus the one who gives away mok^a in charity is known as Radha.

Besides Tl stands for the dance and UT stands for the one who holds it. Therefore she is known as Radha because she embraced Hari.

Because she happens to be the wife of the lord of dance, therefore she is called Rasesvarl. Since she is completely engrossed in the divine dance, therefore she is known as Rasavasinl.

The saints say her as Rasikesavarl because she is foremost of all the goddess of taste.

Since she is dearer to lord Krsna than even his life, therefore she is given the name of Krsnapranadhika bt lord himself.

She was beloved wife of lord Kfspa and Kr§na was always beloved to her, therefore, all the deities called her Kfsnapriya.

Since she, at times, takes to the form of Krsna playfully therefore she is known as KrsnasvarQpinl. She is the chaste, beloved of Krsna and emerged out of the left side of the lord, therefore she is called Kr§navamahga- The chaste Radha happens to be the heap of bliss, therefore, she is given the name in the The word ^ stands for the mok§a and vt stands for the excellent and art giver the meaning as giver of moksa, therefore she is known as Since she belongs to Vmdavana therefore she is known as Vrndavanl. Or otherwise she is known by that name since she is the goddess of The group of the female friends is also known as Vrnda and st stands for strength and prowess.

Since she has the group of female friends, therefore she is called Vjuda.

Since she enjoys enough of pleasure in Vmdavana, therefore the Vedas know her by the name of Vmdavanavinodini.

Since she has the face which emits the rays of the moon always therefore she has been given the name of Candravatl; since her face always emits the glory of the moon therefore, she is known by the name of Candrakanta.

Since the glory of the full moon of the winter season always emerged from her face, therefore, she is known as Satacandranibhanana.

Thus I have spoken out the details about her and all the sixteen names which were narrated by lord Narayana himself to Brahma who was seated on the lotus and Brahma in return narrated the same to my father. The same details were narrated by dharma in Pu§kara region at the time of a solar eclipse during an auspicious time, in the assembly of gods about the glory of Radha.

Thereafter getting delighted the same knowledge was imparted to me.

Now I have recited this immensely auspicious stotra to you, the knowledge of which should never be imparted to a non-believer, the one who denounces dharma or an non-Vaisnava. O sage, the one who recites this stotra thrice a day, achieves the lotus-like feet of Radhtoadhava with devotion during this birth itself. Ultimately he, achieves the slavehood of the feet of the lord and becomes his companion for all times to come. He achieves the eternal body together with the siddhis like animd and others.

The merits one earns by performing all the vratas, giving away in charities, performing vratas, reciting the Vedas with their meanings, performing all the yajhas in a proper manner, taking a round of the entire earth, protection of the people who come to take refuge, imparting knowledge to those who are without it and getting an audience with the gods or the Vais nava, the same merit cannot be compared with the one-sixteenth part of the merit one earns by reciting this stotra. With the recitation of this stotra a person is relieved of his birth and death.

NSrada said - O lord, you have bestowed the knowledge of the extremely inaccessible stotra to me and I have also received the kavaca of Radha which bestows victory in the universe. I have also attained the knowledge of the inaccessible stotra composed by the yajna. By the grace of your lotus-like feet, I have listened to the astonishing type of story of lord Krsna; now you kindly enlighten me about the secret and the reaction of the cowherds after looking at the city.

NarSyana said - When the night was over, Visvakarma left the place at day-break and all the people woke up.

Soon after waking up, they were surprised to find the astonishing construction of the city and all the people said, "This is simply astonishing."

Some of the people said to the cowherds, could it happen, who knows, who appeared on the ground and in what form.".

Recollecting the words of Garga, Narada understood everything that it had all happened by the will of the lord. Because this moveable and immovable universe is created with his will and with his simple frowning everything from Brahma to a straw is made and unmade. What could be beyond his competence?.

The lord, in the hair-pits of whose body, the eternal globes are lodged what could be beyond the competence of such a Mahavisnu.

The gods like Brahma, Ananta, Siva and Dharma always adore at his lotus-like feet. What is beyond the competence of such an illusory Nanda went round each and every place in the city and distributed the houses to all looking at the name plates fixed on each one of them. Both Nanda and Vrsabhanu delightfully entered their respective houses at an auspicious time together with their families and servants.

Their faces and eyes were delighted while staying in Vmdavana. Thereafter, all the gopas entered their respective abodes gleefully. All the people felt happy in the beautiful houses given to them. The boys and girls started rejoicing, playing at the same time.

Lord Krsna and Baladeva also playfully engaged themselves in sport together with other boys there at charming places.

Thus, O Narada, I have narrated to you the details about the construction of the city and the Rdsamandala for the cowherdesses in the forest.

Chapter-aligned complete witnesses. Sanskrit Wikisource revision 364658 (2023-01-09T23:56:05Z); Shanti Lal Nagar English scan pages n969–n988: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n969/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.