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Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 84

Chapter 84

Unit 227 of 276Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 84Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 841 source entries

Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 84

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अथ चतुरशीतितमोऽध्यायः श्रीभगवानुवाच द्विजदेवार्चनं चैव करोति सततं गृही । स्वधर्माचरणं चैव चातुर्वर्ण्यं च नित्यणः ।। १ ।। कुर्वन्ति गृहिणामाशां सर्वे देवादयस्तथा । अकृत्वाऽतिथिपूजां च गृहस्थश्च सदाऽशुचिः ।। २ ।। पितरः कर्मकाले चातिथिकाले च देवताः । सर्वे गृहस्थमायान्ति निपानमिव धेनवः ।। ३ ।। समायाति प्रयत्नेन सयाह्ने क्षुधितोऽतिथिः । पूजां लब्ध्वाऽऽशिषं कृत्वा प्रयाति गृहिणो गृहात् ।। ४ ।। अकृत्वाऽतिथिपूजां च गृही भवति पातकी । त्रैलोक्यजनितं पापं लभते नात्र संशयः ।। ५ ।। अतिथिर्यस्य भग्नाशो गृहात्प्रतिनिर्वते । पितरस्तस्य देवाश्च वह्नयश्च तथैव च ।। ६ ।। निराशाः प्रतिगच्छन्ति गृहिणोऽतिथयो गृहात् । स्त्रीध्नैर्गोघ्नैः कृतघ्नैश्च ब्राह्मणैर्गुरुतल्पगैः ।। ७ ।। तुल्यदोषो भवत्येव येनातिथिरनर्चितः । स्वात्मनः पातकं दत्त्वा पुण्यमादाय गच्छति ।। ८ ।। तस्मात्कृत्वा सर्वसेवां देवादींश्च शुभाशयः । पोष्याणां भरणं कृत्वा पश्चाद्भुङ्क्ते स धर्मवित् ।। ९ ।। यस्य माता गृहे नास्ति भार्या च पुंश्चली तथा । अरण्यं तेन गन्तव्यमरण्याद्दुःखदं गृहम् ।। १० ।। पतीं द्वेष्टि सदा दुष्टा विषतुन्यं च पश्यति । ददाति तस्मै नाऽऽहारं भर्त्सनं कुरुते सदा ।। ११ ।। पूजितं मुनितुल्यं च सा च पापीयसी परम् । संततं तृणवन्मत्वा न्यक्कारं कुरुते सदा ।। १२ ।। दुर्वाक्यावह्निना दग्धो मृततुल्यश्च जीवति । यावज्जीवनपर्यन्तं संप्राप्य दुष्टवंशजाम् ।। १३ ।। गृहिणीनां सदाचारं श्रूयतां तच्छ्रु तौ श्रुतम् । गृहिणी पतिभक्ता च देवब्राह्मणबूजिता ।। १४ ।। सा शुद्धा प्रातरुत्थाय नमस्कृत्य पतिं सुरम् । प्राङ्गणे मङ्गलं दद्याद्गोमयेन जलेन च ।। १५ ।। गृहकृत्यं च कृत्वा च स्नात्वाऽऽगत्य गृहं सती । सुरं विप्रं पतिं नत्वा पूजयेद्गृहदेवताम् ।। १६ ।। गृहकृत्यं सुनिर्वृत्य भोजयित्वा पतिं सती । अतिथिं पूजयित्वा च स्वयं भुङ्कते सुखंसती ।। १७ ।। पुत्रैश्च पूजितस्तातः शिष्यैश्च पूजितो गुरुः । आज्ञया कुरुते कर्म पुत्रः शिष्यश्च भृत्यवत् ।। १८ ।। न प्रेरयेद्गुरुं तातं पुत्रः शिष्यश्च कर्मसु । पित्रे च गुरवे नित्यं सर्वस्वं च समर्पयेत् ।। १९ ।। न कुर्यान्नरबुद्धिं च गुरौ पितरि संततम् । कृत्वा च नरबुद्धिं च ब्रह्महत्यां लभेद्ध्रुवम् ।। २० ।। मातरं पूजयेद्भक्त्या पितुश्चाप्यधिकां तथा । मातुः परं गुरुं चैव पूजयेद्भक्तियोगतः ।। २१ ।। पिता माता गुरुर्भार्या शिष्यः पुत्रः सदाऽक्षमः । अनाथा भगिनी कन्या नित्यं पोष्या गुरुप्रिया ।। २२ ।। एवं च कथितं तात सर्वेषां धर्ममुत्तमम् । श्त्रीजातिर्वास्तपीशुद्धा ताश्च सर्वाः पतिव्रताः ।। २३ ।। सर्वा जातिरेकविधा चाऽऽदौ सृष्टा च ब्रह्मणा । ताः सर्वाः प्रकृतेरंशाः पवित्राः पण्डिताधिकाः ।। २४ ।। केदारकन्याशापेन स हि धर्मः क्षयं गतः । तदा कोपेन धात्रा च कृत्या स्त्री च विनिर्मिता ।। २५ ।। कृत्या स्त्री त्रिविधा जातिर्ब्रह्मणा निर्मिता पुरा । उत्तमा प्रथमा सा च मध्यमा चाधमा व्रज ।। २६ ।। उत्तमा पतिभक्ता सा किंचिद्धर्मसमन्विता । प्राणान्तेऽपि न कुरुते तं जारमयशकरम् ।। २७ ।। पूजयेत्सा यथा कान्तं तथा देवद्विजातिथीन् । व्रतानि चोपवासांश्च कुरुते सर्वपूजनम् ।। २८ ।। गुरुणा रक्षिता यत्नाज्जारं च न भजेद्भयात् । स कृत्रिमा मध्यमा च यथाकिंचित्पतिं भजेत् ।। २९ ।। स्थानं नास्तिक्षणं नास्ति नास्ति प्रार्थयिता नरः । तेन हे नन्द तासां च सतीत्वमुपजायते ।। ३० ।। अधमा परमा दुष्टाऽत्यन्तासद्वंशजा तथा । अधर्मशीला दुःशीला दुर्मुखा कलहान्विता ।। ३१ ।। पतिं भर्त्सयते नित्यं जारं च सेवते सदा । दुःशं ददाति कान्ताय विषतुल्यं च पश्यति ।। ३२ ।। जारद्वारमुपायेन हन्ति कान्तं मनोहरम् । धर्मिष्ठं च वरिष्ठं च गरिष्ठं च महीतले ।। ३३ ।। कामदेवसमं चापि जारं पश्यति कामतः । शुभदृष्ट्या कटाक्षेण शरवत्पापीयसी मुदा ।। ३४ ।। सुवेषं पुरुषं द्रष्ट्वा युवानं रतिशूकरम् । योनिः क्लिद्यति नारीणां कामिनीनां निरन्तरम् ।। ३५ ।। ददाति भर्त्रे नाऽऽहारं विषोक्तिं वक्ति संततम् । अधर्मं चिन्तयेच्छश्वज्जारं च परमं मुदा ।। ३६ ।। गुरुभिर्भर्त्सिता सा च रक्षिता च शतेन च । तथाऽपि जारं कुरुते नापि साध्या नृपेरपि ।। ३७ ।। नास्ति तस्याः प्रियं किंचित्सर्वं कार्यवशेन च । गावस्तृणमिवारण्ये प्रार्थयन्ती नवं नवम् ।। ३८ ।। विद्युदाभा जले रेखा तस्या प्रीतिस्तथैव च । अधर्मयुक्ता सततं कपटं वक्ति निश्चितम् ।। ३९ ।। व्रते तपसि धर्मे च न मनो गृहकर्मणि । न गुरौ न च देवेषु जारे स्निग्धं च चञ्चलम् ।। ४० ।। स्त्रीजातित्रिविधानां च कथा च कथिता मया । भक्तानां त्रिविधानां च लक्षणं श्रूयतामिति ।। ४१ ।। तृणशय्यारतो भक्तो मन्नामगुणकीर्तिषु । मनो निवेशयेत्त्यक्त्वा संसारसुखकारणम् ।। ४२ ।। व्यायते मत्पदाब्जं च पूजयेद्भक्तिभावतः । अहैतुकीं तस्य देवाः संकल्परहितस्य च ।। ४३ ।। सर्वसिद्धिंन वाञ्छन्ति तेऽणिमादिकमीप्सितम् । ब्रह्मत्वममरत्वं वा सुरत्वं सुखकारणम् ।। ४४ ।। दास्यं विना नहीच्छन्ति सालोक्यादिचतुष्टयम् । नैव निर्वाणमुक्तिं च सुधापानमभीप्सितम् ।। ४५ ।। वाञ्छन्ति निश्चिलां भक्तिं मदीयामतुलामपि । स्त्रीपुंविभेदो नास्त्येव सर्वजीवेषु भिन्नता ।। ४६ ।। तेषां सिद्धेश्वराणां च प्रवराणां व्रजेश्वर । क्षुत्पिपासादिकं निद्रालोभमोहादिकं रिपुम् ।। ४७ ।। त्पक्त्वा दिवानिशं मां च ध्यायन्ते च दिगम्बराः । समद्भक्तोत्तमो नन्द श्रूयतां मध्यमादिकम् ।। ४८ ।। नाऽऽसक्तः कर्मसु गृही पूर्वप्राक्तनतः शुचिः । करोति सततं चैव पूर्वकर्मनिकृन्तनम् ।। ४९ ।। न करोत्यपरं वत्नात्संकल्परहितः स च । सर्वं कृष्णस्य यत्किंचिन्नाहं कर्ता च कर्मणः ।। ५० ।। कर्मणा मनसा वाचा सततं चिन्तयेदिति । न्यूनभक्तश्च तन्न्यूनः स च प्राकृतिकः श्रुतौ ।। ५१ ।। यमं वा यमदूतं वा स्वप्नेऽपि न च पश्यति । पुरुषाणां सहस्रं च पूर्वभक्तः सुद्धरेत् ।। ५२ ।। पुंसां शतं मध्यमश्च तच्चतुर्थं च प्राकृतः । भक्तश्च त्रिविधस्तात कथितश्च तवाऽऽज्ञया ।। ५३ ।। ब्रह्माण्डरचनाख्यानं श्रूयतां सावधानतः । ब्रह्माण्डरचनार्थं च भक्ता जानन्ति यत्नतः ।। ५४ ।। मुनयश्च सुराः सन्तः किंचिज्जानन्ति दुःखतः । जानामि विश्वं सर्वार्थ ब्रह्माऽऽनन्तो ।। महेश्वरः ।। ५५ ।। धर्मः सनत्कुमारश्च नरनारायणावृषी । कपिलश्च गणेशश्च दुर्गा लक्ष्मीः सरस्वती ।। ५६ ।। वेदाश्च वेदमाता च सर्वज्ञा राधिका स्वयम् । एते जानन्ति विश्वार्थ नान्यो जानाति कश्चन ।। ५७ ।। वैषम्यार्थ च सुधियः सर्वे विज्ञातुमक्षमाः । नित्याकाशो यथाऽऽत्मा च तथा नित्या दिशो दश ।। ५८ ।। यथा नित्या च प्रकृतिस्तथैव विश्वगोलकः । गोलोकश्च यथा नित्यस्तथा वैकुण्ठ एव च ।। ५९ ।। एकदा मयि गोलोके रासे नित्यं प्रकुर्वति । आविर्भूता च वामाङ्गाद्बाला षोढशवार्षिकी ।। ६० ।। श्वेतचम्पकवर्णाभा शरच्चन्द्रसमप्रभा । अतीव सुन्दरी रामा रमणीनां परावरा ।। ६१ ।। ईषद्धास्यप्रसन्नास्या कौमलाङ्गी मनोहरा । वह्निशुद्धांशुकाधाना रत्नाभरणभूषिता ।। ६२ ।। यथा जलदपङ्क्तिश्च बलाकाभिर्तिभूषिता । सिन्दूरबिन्दूना चारुचन्द्रचन्दनबिन्दुभिः ।। ६३ ।। कस्तूरीबिन्दुभिः सार्धं सीमन्तान्धःस्यलोज्ज्वला । अमूल्यरत्ननिर्माणसुस्निग्धकिरणोज्ज्वला ।। ६४ ।। विचित्रैश्च सुचित्रैश्च सुकपोलस्थलोज्ज्वला । खमेन्द्रचञ्चुविजितनासामौक्तिकशोभिता ।। ६६ ।। गजेन्द्रगण़्डनिर्मुक्तमुक्ताभूषणभूषिता । शुक्त्या विमुक्तमुक्ताभदन्तपङ्क्तिमनोहरा ।। ६७ ।। वलिताकलिताऽतीव पक्वबिम्बाधरा वरा । शश्वत्पूर्णेन्दुनिन्दास्या पद्मनिन्दितलोचना ।। ६८ ।। कृष्णसारनिभोद्भिन्नसुचारुकज्जलोज्ज्वला । अमूल्यरत्ननिर्माणकेयूरकङ्कणोज्ज्वला ।। ६९ ।। मणीन्द्रराजराजीभिः शङ्खयुग्मकरोज्जवला । रत्नाङ्गुलीयकैरेभिरमृताङ्गुलिभूषिता ।। ७० ।। रत्नेन्द्रराजराजेन क्वणन्मञ्जीररञ्जिता । रत्नपाशकराजीभिः पादाङ्गुलिविराजिता ।। ७१ ।। सुन्दरालक्तरागेण चरणाधःस्थलोज्ज्वला । गजेन्द्रगामिनी रामा कामिनी वामलोचना ।। ७२ ।। मां ददर्श कटाक्षेण रमणी रमणोत्सुका । रासे संभूय रामा सा दधार पुरतो मम ।। ७३ ।। तेन राधा समाख्याता बुराविद्भिः प्रपूजिता । प्रहृष्टा प्रकृतिश्चास्यास्तेन प्रकृतिरीश्वरी ।। ७४ ।। शक्ता स्यात्सर्वकार्येषु तेन शक्तिः प्रकीर्तिता । सर्वाधारा सर्वरूपा मङ्गलार्हा च सर्वतः ।। ७५ ।। सर्वमङ्गलदक्षा सा तेन स्यात्सर्वमङ्गला । वैकुण्ठे सा महालक्ष्मीर्मूर्तिभेदे सरस्वती ।। ७६ ।। प्रसूय वेदान्विदिता वेदमाता च सा सदा । सावित्री स च गायत्री धात्री त्रिजगतामपि ।। ७७ ।। पुरा संहृत्य दुर्गं च सा दुर्गा च प्रकीर्तिता । तेजसः सर्वदेवानामाविर्भूता पुरा सती ।। ७८ ।। तेनाऽऽद्या प्रकृतिर्ज्ञेया सर्वासुरविमर्दिती । सर्वानन्दा च सानन्दा दुःखदारिद्रयनाशिनी ।। ७९ ।। शत्रुणां भयदात्रौ च भक्तानां भयहारिणौ । दक्षकन्या सती का च शैलजातेति पार्वती ।। ८० ।। सर्वाधारस्वरूपा सा कलया सा वसुंधरा । कलया तुलसी गङ्गा कलया सर्वयोषितः ।। ८१ ।। सृष्टिं करोमि च यया तात शक्त्या पुनः पुनः । दृष्ट्वा तां रासमध्यस्थां मम क्रीडा ।। तया सह ।। ८२ ।। बभूव सुचिरं तात यावद्वै ब्रह्मणः शतम् । अत्यद्भुतं कौतुकं च महाश्रृङ्गारमीप्सितम् ।। ८३ ।। तयोर्द्वयोर्धर्मराशिः सुस्राव रासमण़्डले । तस्मान्मनोहरं जज्ञे नामनाकारसरोवरम् ।। ८४ ।। पपात धर्मधाराऽधो वेगेन विश्वगोलके । बभूव जलबूर्णं च ब्रह्माण्डानां च गोलकम् ।। ८५ ।। जलपूर्ण पुरा सर्व शृष्टिशून्यं व्रजेश्वर । श्रुङ्गारान्ते च तस्यां च वीर्याधानं मया कृतम् ।। ८६ ।। दधार गर्भ सा राधा यावद्वै ब्रह्मणाः शतम् । सुस्राव सा तदन्ते च डिम्भं च परमाद्भुतम् ।। ८७ ।। चुकोप देवी तं दृष्ट्वा रुरोद विषसाद सा । पादेन प्रेरयामास तमधो विश्वगोलके ।। ८८ ।। स पपात जले तात सर्वाधारो महान्विराट् । दृष्ट्वाऽपत्यं जलस्थं च मया शप्ता च सा पुरा ।। ८९ ।। अनपत्या च सा राथा मच्छापेन पुरा विभो । तेन प्रसूताः क्रमतो दुर्गा लक्ष्मीः सरस्वती ।। ९० ।। चतस्रः परिबूर्णास्ताः प्रसूताश्च सुनिश्चितम् । देव्योऽन्याश्चापि कामिन्यस्ताः प्रसूता व्रजेश्वर ।। ९१ ।। कलया प्रभवो यासां कलांशांशेन वा व्रज । जज्ञे महान्विराड्येन डिम्भेन कलयाऽऽश्रयः ।। ९२ ।। अमृताङ्गुष्ठपीयूषं मया दत्तं पपौ च सः । जले स्थावररूपश्च शेते च निजकर्मणः ।। ९३ ।। उपधानं जलं तल्पं तस्य योगबलेन च । तस्य लोम्नां च कूपानि जलपूर्णानि संततम् ।। ९४ ।। प्रत्येकं क्रमतस्तेषु शेते क्षुद्रविराट् पुनः । सहस्रपत्रं कमलं जज्ञे क्षुद्रस्य नाभितः ।। ९५ ।। तत्र जज्ञे वरो ब्रह्मा तेनायं कमलोद्भवः । तत्राऽऽविर्भूय स विधिश्चिन्ताग्रस्तो बभूव सः ।। ९६ ।। कस्माद्देहःक्वा माता मे पिता वा क्व च बान्धवः । दिव्यं त्रिलक्षवर्षञ्च बभ्राम कमलान्तरे ।। ९७ ।। ततो दिव्यं पञ्चलक्षं सस्मार तपसा च माम् । तदा मया दत्तमन्त्रं जजाप कमलान्तरे ।। ९८ ।। दिव्यवर्षसप्तलक्षं नियतं संयतः शुचिः । तदा मत्तो वरं लब्ध्वा स्रष्टा सृष्टिं चकार सः ।। ९९ ।। मायया प्रति ब्रह्माण्डे ब्रह्मविष्णुशिवात्मकाः । दिक्पाला द्वादशादित्या रुद्राश्चैकादशापि च ।। १०० ।। नवग्रहाष्टौ वसवो देवाः कोटित्रयं तथा । ब्राह्मणाक्षत्रविट्शूद्रा यक्षगन्धर्वकिन्नराः ।। १०१ ।। भूतादयो राङसाश्चाप्येवं सर्वं चराचरम् । विश्वे विश्वे विनिर्माणाः स्वर्गाः सप्त क्रमेण च ।। १०२ ।। सप्तसागरसंयुक्ता सप्तद्वीपा वसुंधरा । काञ्चनीभूमिसंयुक्ता तमोयुक्तं स्थलं तथा ।। १०३ ।। पातालाश्च तथा सप्त ब्रह्माण्डमेभिरेव च । विश्वे विश्वे चन्द्रसूयो पुण्यक्षेत्रं च भारतम् ।। १०४ ।। तीर्थान्येतानि सर्वत्र गङ्गादीति व्रजेश्वर । यावन्ति लोमकूपानि महाविष्णोः क्रमेण च ।। १०५ ।। विश्वान्येव ही तावन्ति ह्यमंख्यातानि च ध्रुवम् । विश्वेषासूर्ध्वाभामे च वैकुण्ठश्च निराश्रयः ।। १०६ ।। मदिच्छया विनिर्माणा वेदाः कथितुमक्षमाः । कुयोगिनाम दृष्टश्चामभक्तानां विनिश्चितम् ।। १०७ ।। तस्मादुपरि गोलोकः पञ्चाशत्कोटियोजनः । वायुना धार्यमाणश्च विचित्रः परमाश्रमः ।। १०८ ।। अतीव रम्यनिर्माणो नित्यरूपो मदिच्छया । शतश्रृङ्गेण शैलेन पुण्यवृन्दावनेन च ।। १०९ ।। सुरासमण्डलेनापि नद्या विरजया युतः । कोटियोजनविस्तीर्णा प्रस्थेन विरजा व्रज ।। ११० ।। दैर्ध्यं तस्याः शतगुणं परितः परमा शुभा । अमूल्यरत्ननिकरैर्हीरमाणिक्ययोस्तथा ।। १११ ।। मणीनां कौस्तुभादीनामसंख्यानां मनोहरा । अमूल्यरत्ननिर्माणं तत्रावि प्रतिमन्दिरम् ।। ११२ ।। मनोहरं च प्राकारमदृष्टं विश्वकर्मणा । गोपीभिर्गोपनिकरैर्वैष्टितं कामधेनुभिः ।। ११३ ।। कल्पवृक्षैः पारिजातैरसंख्यैश्च सरोवरैः । पुष्पोद्यानैःकोटिभिश्च संवृतं रासमण्डलम् ।। ११४ ।। वेष्टितं वेष्टितैर्गोपैर्मन्दिरैः शतकोटिभिः । रत्नप्रदीपयुक्तैश्च पुष्पतल्पसमन्वितैः ।। ११५ ।। सुगन्धिचन्दनामोदैः कस्तूरीकुङ्कुमान्वितैः । क्रीडोपयुक्तैर्भोगेश्च ताम्बूलैर्वासितैर्जलैः ।। ११६ ।। धूपैः सुरभिरम्यैश्च माल्यैश्च रत्नदर्पणैः । रक्षकै रक्षितं शश्वद्राधादासीत्रिकोटिभिः ।। ११७ ।। अमूल्यरत्नाभरणैर्वह्निशुद्धांशुकैरपि । लक्षणत्तगजेन्द्राणां वेष्टितं च बलैः क्रमात् ।। ११८ ।। नवयौवनसंपन्नै रूपैर्निरुपमैरपि । रम्यं च वर्तुलाकारं चन्द्रबिम्बं यथा व्रज ।। ११९ ।। अमूल्यरत्नरचितं दशयोजनविस्तृतम् । कस्तूरीकुङ्कुमै रभ्यैः सुगन्धिचन्दनार्चितम् ।। १२० ।। आवृतं मङ्गलघटैः फलपल्लवसंयुतैः । दधिलाजैश्च पर्णैश्च स्निग्धदूर्वाङ्कुरैः फलैः ।। १२१ ।। श्रीरामकदलीस्तम्भैरसंख्यैश्च मनोहरैः । पट्टसूत्रनिबद्धैश्च स्निग्धैश्चन्दनपल्लवैः ।। १२२ ।। चन्दनासक्तमाल्यैश्च भूषणैश्च विभूषितम् । अमूल्यरत्नरचितं शतशृङ्गमनोहरम् ।। १२३ ।। कोटियोजनमूर्ध्वं च दैर्ध्यं शतगुणोत्तरम् । शैलप्रस्थपरिमितं पञ्चाशत्कोटियोजनम् ।। १२४ ।। अतीव कमनीयं य वेदानिर्वचनीयकम् । प्राकारमिव तस्यापि गोललोकस्य मनोहरम् ।। १२५ ।। परितो वेष्टितं रम्यं हीरहारसमन्वितम् । तत्र वृन्दावनं रम्यं युक्तं चन्दनपादपैः ।। १२६ ।। कल्पवृक्षैश्च नम्यैश्च मन्दारैः कामधेनुभिः । शोभितं शोभनाढ्यैश्च पुष्पोद्यानैर्मनोहरैः ।। १२७ ।। क्रीडासरोवरै रम्यैः सुरम्यै रतिमन्दिरैः । अतीव रम्यं रहसि रासयोग्यस्थलान्वितम् ।। १२८ ।। रक्षितं रक्षकै रम्यैरसंख्यैर्गोपिकागणैः । परितो वर्तुलाकारं त्रिलक्षयोजनं वनम् ।। १२९ ।। षट्पदध्वनिसंयुक्तं पुंस्कोकिलरुतान्वितम् । तत्राक्षयो वटो रम्यो रहस्ये बहृविस्तृतः ।। १३० ।। सहस्रयोजनोर्ध्वश्च परितश्च चतुर्गुणः । गोपीनां कल्पवृक्षश्च सर्ववाञ्छाफलप्रदः ।। १३१ ।। क्रीडान्वितैरावृतश्च राधादासीत्रिलक्षकैः । विरजातीरनिराणां वायुना शीतलेन च ।। १३२ ।। पुष्पान्वितेन मन्देन पवित्रश्च सुगन्धिना । दासीगणैरसंख्यैश्च वृन्दावनविनोदिनी ।। १३३ ।। तत्र क्रीडति राधा सा मम प्राणाधिदेवता । सेयं श्रीदामशापेन वृषभानसुताऽधुना ।। १३४ ।। ब्रह्मादिदेवैः सिद्धेन्द्रैर्मुनीन्द्रैः पूजिता व्रज । सिद्धैर्गुणैर्बलैर्बुद्ध्या ज्ञानयोगैश्च विद्यया ।। १३५ ।। तात सर्वप्रकारेण वन्द्या सत्सदृशी प्रिया । इत्येवं कथितं नन्द ब्रह्माण्डानां च वर्णनम् ।। यथोचितं परिमितं किं भूयः श्रोतुमिच्छसि ।। १३६ ।। इति श्रीब्रह्मo महाo श्रीकृष्णजन्मखo उत्तo नारदनाo भगवन्नन्दसंo चतुरशीतितमोऽध्यायः ।। ८४ ।।

atha caturaśītitamo'dhyāyaḥ śrībhagavānuvāca dvijadevārcanaṃ caiva karoti satataṃ gṛhī | svadharmācaraṇaṃ caiva cāturvarṇyaṃ ca nityaṇaḥ || 1 || kurvanti gṛhiṇāmāśāṃ sarve devādayastathā | akṛtvā'tithipūjāṃ ca gṛhasthaśca sadā'śuciḥ || 2 || pitaraḥ karmakāle cātithikāle ca devatāḥ | sarve gṛhasthamāyānti nipānamiva dhenavaḥ || 3 || samāyāti prayatnena sayāhne kṣudhito'tithiḥ | pūjāṃ labdhvā''śiṣaṃ kṛtvā prayāti gṛhiṇo gṛhāt || 4 || akṛtvā'tithipūjāṃ ca gṛhī bhavati pātakī | trailokyajanitaṃ pāpaṃ labhate nātra saṃśayaḥ || 5 || atithiryasya bhagnāśo gṛhātpratinirvate | pitarastasya devāśca vahnayaśca tathaiva ca || 6 || nirāśāḥ pratigacchanti gṛhiṇo'tithayo gṛhāt | strīdhnairgoghnaiḥ kṛtaghnaiśca brāhmaṇairgurutalpagaiḥ || 7 || tulyadoṣo bhavatyeva yenātithiranarcitaḥ | svātmanaḥ pātakaṃ dattvā puṇyamādāya gacchati || 8 || tasmātkṛtvā sarvasevāṃ devādīṃśca śubhāśayaḥ | poṣyāṇāṃ bharaṇaṃ kṛtvā paścādbhuṅkte sa dharmavit || 9 || yasya mātā gṛhe nāsti bhāryā ca puṃścalī tathā | araṇyaṃ tena gantavyamaraṇyādduḥkhadaṃ gṛham || 10 || patīṃ dveṣṭi sadā duṣṭā viṣatunyaṃ ca paśyati | dadāti tasmai nā''hāraṃ bhartsanaṃ kurute sadā || 11 || pūjitaṃ munitulyaṃ ca sā ca pāpīyasī param | saṃtataṃ tṛṇavanmatvā nyakkāraṃ kurute sadā || 12 || durvākyāvahninā dagdho mṛtatulyaśca jīvati | yāvajjīvanaparyantaṃ saṃprāpya duṣṭavaṃśajām || 13 || gṛhiṇīnāṃ sadācāraṃ śrūyatāṃ tacchru tau śrutam | gṛhiṇī patibhaktā ca devabrāhmaṇabūjitā || 14 || sā śuddhā prātarutthāya namaskṛtya patiṃ suram | prāṅgaṇe maṅgalaṃ dadyādgomayena jalena ca || 15 || gṛhakṛtyaṃ ca kṛtvā ca snātvā''gatya gṛhaṃ satī | suraṃ vipraṃ patiṃ natvā pūjayedgṛhadevatām || 16 || gṛhakṛtyaṃ sunirvṛtya bhojayitvā patiṃ satī | atithiṃ pūjayitvā ca svayaṃ bhuṅkate sukhaṃsatī || 17 || putraiśca pūjitastātaḥ śiṣyaiśca pūjito guruḥ | ājñayā kurute karma putraḥ śiṣyaśca bhṛtyavat || 18 || na prerayedguruṃ tātaṃ putraḥ śiṣyaśca karmasu | pitre ca gurave nityaṃ sarvasvaṃ ca samarpayet || 19 || na kuryānnarabuddhiṃ ca gurau pitari saṃtatam | kṛtvā ca narabuddhiṃ ca brahmahatyāṃ labheddhruvam || 20 || mātaraṃ pūjayedbhaktyā pituścāpyadhikāṃ tathā | mātuḥ paraṃ guruṃ caiva pūjayedbhaktiyogataḥ || 21 || pitā mātā gururbhāryā śiṣyaḥ putraḥ sadā'kṣamaḥ | anāthā bhaginī kanyā nityaṃ poṣyā gurupriyā || 22 || evaṃ ca kathitaṃ tāta sarveṣāṃ dharmamuttamam | śtrījātirvāstapīśuddhā tāśca sarvāḥ pativratāḥ || 23 || sarvā jātirekavidhā cā''dau sṛṣṭā ca brahmaṇā | tāḥ sarvāḥ prakṛteraṃśāḥ pavitrāḥ paṇḍitādhikāḥ || 24 || kedārakanyāśāpena sa hi dharmaḥ kṣayaṃ gataḥ | tadā kopena dhātrā ca kṛtyā strī ca vinirmitā || 25 || kṛtyā strī trividhā jātirbrahmaṇā nirmitā purā | uttamā prathamā sā ca madhyamā cādhamā vraja || 26 || uttamā patibhaktā sā kiṃciddharmasamanvitā | prāṇānte'pi na kurute taṃ jāramayaśakaram || 27 || pūjayetsā yathā kāntaṃ tathā devadvijātithīn | vratāni copavāsāṃśca kurute sarvapūjanam || 28 || guruṇā rakṣitā yatnājjāraṃ ca na bhajedbhayāt | sa kṛtrimā madhyamā ca yathākiṃcitpatiṃ bhajet || 29 || sthānaṃ nāstikṣaṇaṃ nāsti nāsti prārthayitā naraḥ | tena he nanda tāsāṃ ca satītvamupajāyate || 30 || adhamā paramā duṣṭā'tyantāsadvaṃśajā tathā | adharmaśīlā duḥśīlā durmukhā kalahānvitā || 31 || patiṃ bhartsayate nityaṃ jāraṃ ca sevate sadā | duḥśaṃ dadāti kāntāya viṣatulyaṃ ca paśyati || 32 || jāradvāramupāyena hanti kāntaṃ manoharam | dharmiṣṭhaṃ ca variṣṭhaṃ ca gariṣṭhaṃ ca mahītale || 33 || kāmadevasamaṃ cāpi jāraṃ paśyati kāmataḥ | śubhadṛṣṭyā kaṭākṣeṇa śaravatpāpīyasī mudā || 34 || suveṣaṃ puruṣaṃ draṣṭvā yuvānaṃ ratiśūkaram | yoniḥ klidyati nārīṇāṃ kāminīnāṃ nirantaram || 35 || dadāti bhartre nā''hāraṃ viṣoktiṃ vakti saṃtatam | adharmaṃ cintayecchaśvajjāraṃ ca paramaṃ mudā || 36 || gurubhirbhartsitā sā ca rakṣitā ca śatena ca | tathā'pi jāraṃ kurute nāpi sādhyā nṛperapi || 37 || nāsti tasyāḥ priyaṃ kiṃcitsarvaṃ kāryavaśena ca | gāvastṛṇamivāraṇye prārthayantī navaṃ navam || 38 || vidyudābhā jale rekhā tasyā prītistathaiva ca | adharmayuktā satataṃ kapaṭaṃ vakti niścitam || 39 || vrate tapasi dharme ca na mano gṛhakarmaṇi | na gurau na ca deveṣu jāre snigdhaṃ ca cañcalam || 40 || strījātitrividhānāṃ ca kathā ca kathitā mayā | bhaktānāṃ trividhānāṃ ca lakṣaṇaṃ śrūyatāmiti || 41 || tṛṇaśayyārato bhakto mannāmaguṇakīrtiṣu | mano niveśayettyaktvā saṃsārasukhakāraṇam || 42 || vyāyate matpadābjaṃ ca pūjayedbhaktibhāvataḥ | ahaitukīṃ tasya devāḥ saṃkalparahitasya ca || 43 || sarvasiddhiṃna vāñchanti te'ṇimādikamīpsitam | brahmatvamamaratvaṃ vā suratvaṃ sukhakāraṇam || 44 || dāsyaṃ vinā nahīcchanti sālokyādicatuṣṭayam | naiva nirvāṇamuktiṃ ca sudhāpānamabhīpsitam || 45 || vāñchanti niścilāṃ bhaktiṃ madīyāmatulāmapi | strīpuṃvibhedo nāstyeva sarvajīveṣu bhinnatā || 46 || teṣāṃ siddheśvarāṇāṃ ca pravarāṇāṃ vrajeśvara | kṣutpipāsādikaṃ nidrālobhamohādikaṃ ripum || 47 || tpaktvā divāniśaṃ māṃ ca dhyāyante ca digambarāḥ | samadbhaktottamo nanda śrūyatāṃ madhyamādikam || 48 || nā''saktaḥ karmasu gṛhī pūrvaprāktanataḥ śuciḥ | karoti satataṃ caiva pūrvakarmanikṛntanam || 49 || na karotyaparaṃ vatnātsaṃkalparahitaḥ sa ca | sarvaṃ kṛṣṇasya yatkiṃcinnāhaṃ kartā ca karmaṇaḥ || 50 || karmaṇā manasā vācā satataṃ cintayediti | nyūnabhaktaśca tannyūnaḥ sa ca prākṛtikaḥ śrutau || 51 || yamaṃ vā yamadūtaṃ vā svapne'pi na ca paśyati | puruṣāṇāṃ sahasraṃ ca pūrvabhaktaḥ suddharet || 52 || puṃsāṃ śataṃ madhyamaśca taccaturthaṃ ca prākṛtaḥ | bhaktaśca trividhastāta kathitaśca tavā''jñayā || 53 || brahmāṇḍaracanākhyānaṃ śrūyatāṃ sāvadhānataḥ | brahmāṇḍaracanārthaṃ ca bhaktā jānanti yatnataḥ || 54 || munayaśca surāḥ santaḥ kiṃcijjānanti duḥkhataḥ | jānāmi viśvaṃ sarvārtha brahmā''nanto || maheśvaraḥ || 55 || dharmaḥ sanatkumāraśca naranārāyaṇāvṛṣī | kapilaśca gaṇeśaśca durgā lakṣmīḥ sarasvatī || 56 || vedāśca vedamātā ca sarvajñā rādhikā svayam | ete jānanti viśvārtha nānyo jānāti kaścana || 57 || vaiṣamyārtha ca sudhiyaḥ sarve vijñātumakṣamāḥ | nityākāśo yathā''tmā ca tathā nityā diśo daśa || 58 || yathā nityā ca prakṛtistathaiva viśvagolakaḥ | golokaśca yathā nityastathā vaikuṇṭha eva ca || 59 || ekadā mayi goloke rāse nityaṃ prakurvati | āvirbhūtā ca vāmāṅgādbālā ṣoḍhaśavārṣikī || 60 || śvetacampakavarṇābhā śaraccandrasamaprabhā | atīva sundarī rāmā ramaṇīnāṃ parāvarā || 61 || īṣaddhāsyaprasannāsyā kaumalāṅgī manoharā | vahniśuddhāṃśukādhānā ratnābharaṇabhūṣitā || 62 || yathā jaladapaṅktiśca balākābhirtibhūṣitā | sindūrabindūnā cārucandracandanabindubhiḥ || 63 || kastūrībindubhiḥ sārdhaṃ sīmantāndhaḥsyalojjvalā | amūlyaratnanirmāṇasusnigdhakiraṇojjvalā || 64 || vicitraiśca sucitraiśca sukapolasthalojjvalā | khamendracañcuvijitanāsāmauktikaśobhitā || 66 || gajendragaṇa़ḍanirmuktamuktābhūṣaṇabhūṣitā | śuktyā vimuktamuktābhadantapaṅktimanoharā || 67 || valitākalitā'tīva pakvabimbādharā varā | śaśvatpūrṇendunindāsyā padmaninditalocanā || 68 || kṛṣṇasāranibhodbhinnasucārukajjalojjvalā | amūlyaratnanirmāṇakeyūrakaṅkaṇojjvalā || 69 || maṇīndrarājarājībhiḥ śaṅkhayugmakarojjavalā | ratnāṅgulīyakairebhiramṛtāṅgulibhūṣitā || 70 || ratnendrarājarājena kvaṇanmañjīrarañjitā | ratnapāśakarājībhiḥ pādāṅgulivirājitā || 71 || sundarālaktarāgeṇa caraṇādhaḥsthalojjvalā | gajendragāminī rāmā kāminī vāmalocanā || 72 || māṃ dadarśa kaṭākṣeṇa ramaṇī ramaṇotsukā | rāse saṃbhūya rāmā sā dadhāra purato mama || 73 || tena rādhā samākhyātā burāvidbhiḥ prapūjitā | prahṛṣṭā prakṛtiścāsyāstena prakṛtirīśvarī || 74 || śaktā syātsarvakāryeṣu tena śaktiḥ prakīrtitā | sarvādhārā sarvarūpā maṅgalārhā ca sarvataḥ || 75 || sarvamaṅgaladakṣā sā tena syātsarvamaṅgalā | vaikuṇṭhe sā mahālakṣmīrmūrtibhede sarasvatī || 76 || prasūya vedānviditā vedamātā ca sā sadā | sāvitrī sa ca gāyatrī dhātrī trijagatāmapi || 77 || purā saṃhṛtya durgaṃ ca sā durgā ca prakīrtitā | tejasaḥ sarvadevānāmāvirbhūtā purā satī || 78 || tenā''dyā prakṛtirjñeyā sarvāsuravimarditī | sarvānandā ca sānandā duḥkhadāridrayanāśinī || 79 || śatruṇāṃ bhayadātrau ca bhaktānāṃ bhayahāriṇau | dakṣakanyā satī kā ca śailajāteti pārvatī || 80 || sarvādhārasvarūpā sā kalayā sā vasuṃdharā | kalayā tulasī gaṅgā kalayā sarvayoṣitaḥ || 81 || sṛṣṭiṃ karomi ca yayā tāta śaktyā punaḥ punaḥ | dṛṣṭvā tāṃ rāsamadhyasthāṃ mama krīḍā || tayā saha || 82 || babhūva suciraṃ tāta yāvadvai brahmaṇaḥ śatam | atyadbhutaṃ kautukaṃ ca mahāśrṛṅgāramīpsitam || 83 || tayordvayordharmarāśiḥ susrāva rāsamaṇa़ḍale | tasmānmanoharaṃ jajñe nāmanākārasarovaram || 84 || papāta dharmadhārā'dho vegena viśvagolake | babhūva jalabūrṇaṃ ca brahmāṇḍānāṃ ca golakam || 85 || jalapūrṇa purā sarva śṛṣṭiśūnyaṃ vrajeśvara | śruṅgārānte ca tasyāṃ ca vīryādhānaṃ mayā kṛtam || 86 || dadhāra garbha sā rādhā yāvadvai brahmaṇāḥ śatam | susrāva sā tadante ca ḍimbhaṃ ca paramādbhutam || 87 || cukopa devī taṃ dṛṣṭvā ruroda viṣasāda sā | pādena prerayāmāsa tamadho viśvagolake || 88 || sa papāta jale tāta sarvādhāro mahānvirāṭ | dṛṣṭvā'patyaṃ jalasthaṃ ca mayā śaptā ca sā purā || 89 || anapatyā ca sā rāthā macchāpena purā vibho | tena prasūtāḥ kramato durgā lakṣmīḥ sarasvatī || 90 || catasraḥ paribūrṇāstāḥ prasūtāśca suniścitam | devyo'nyāścāpi kāminyastāḥ prasūtā vrajeśvara || 91 || kalayā prabhavo yāsāṃ kalāṃśāṃśena vā vraja | jajñe mahānvirāḍyena ḍimbhena kalayā''śrayaḥ || 92 || amṛtāṅguṣṭhapīyūṣaṃ mayā dattaṃ papau ca saḥ | jale sthāvararūpaśca śete ca nijakarmaṇaḥ || 93 || upadhānaṃ jalaṃ talpaṃ tasya yogabalena ca | tasya lomnāṃ ca kūpāni jalapūrṇāni saṃtatam || 94 || pratyekaṃ kramatasteṣu śete kṣudravirāṭ punaḥ | sahasrapatraṃ kamalaṃ jajñe kṣudrasya nābhitaḥ || 95 || tatra jajñe varo brahmā tenāyaṃ kamalodbhavaḥ | tatrā''virbhūya sa vidhiścintāgrasto babhūva saḥ || 96 || kasmāddehaḥkvā mātā me pitā vā kva ca bāndhavaḥ | divyaṃ trilakṣavarṣañca babhrāma kamalāntare || 97 || tato divyaṃ pañcalakṣaṃ sasmāra tapasā ca mām | tadā mayā dattamantraṃ jajāpa kamalāntare || 98 || divyavarṣasaptalakṣaṃ niyataṃ saṃyataḥ śuciḥ | tadā matto varaṃ labdhvā sraṣṭā sṛṣṭiṃ cakāra saḥ || 99 || māyayā prati brahmāṇḍe brahmaviṣṇuśivātmakāḥ | dikpālā dvādaśādityā rudrāścaikādaśāpi ca || 100 || navagrahāṣṭau vasavo devāḥ koṭitrayaṃ tathā | brāhmaṇākṣatraviṭśūdrā yakṣagandharvakinnarāḥ || 101 || bhūtādayo rāṅasāścāpyevaṃ sarvaṃ carācaram | viśve viśve vinirmāṇāḥ svargāḥ sapta krameṇa ca || 102 || saptasāgarasaṃyuktā saptadvīpā vasuṃdharā | kāñcanībhūmisaṃyuktā tamoyuktaṃ sthalaṃ tathā || 103 || pātālāśca tathā sapta brahmāṇḍamebhireva ca | viśve viśve candrasūyo puṇyakṣetraṃ ca bhāratam || 104 || tīrthānyetāni sarvatra gaṅgādīti vrajeśvara | yāvanti lomakūpāni mahāviṣṇoḥ krameṇa ca || 105 || viśvānyeva hī tāvanti hyamaṃkhyātāni ca dhruvam | viśveṣāsūrdhvābhāme ca vaikuṇṭhaśca nirāśrayaḥ || 106 || madicchayā vinirmāṇā vedāḥ kathitumakṣamāḥ | kuyogināma dṛṣṭaścāmabhaktānāṃ viniścitam || 107 || tasmādupari golokaḥ pañcāśatkoṭiyojanaḥ | vāyunā dhāryamāṇaśca vicitraḥ paramāśramaḥ || 108 || atīva ramyanirmāṇo nityarūpo madicchayā | śataśrṛṅgeṇa śailena puṇyavṛndāvanena ca || 109 || surāsamaṇḍalenāpi nadyā virajayā yutaḥ | koṭiyojanavistīrṇā prasthena virajā vraja || 110 || dairdhyaṃ tasyāḥ śataguṇaṃ paritaḥ paramā śubhā | amūlyaratnanikarairhīramāṇikyayostathā || 111 || maṇīnāṃ kaustubhādīnāmasaṃkhyānāṃ manoharā | amūlyaratnanirmāṇaṃ tatrāvi pratimandiram || 112 || manoharaṃ ca prākāramadṛṣṭaṃ viśvakarmaṇā | gopībhirgopanikarairvaiṣṭitaṃ kāmadhenubhiḥ || 113 || kalpavṛkṣaiḥ pārijātairasaṃkhyaiśca sarovaraiḥ | puṣpodyānaiḥkoṭibhiśca saṃvṛtaṃ rāsamaṇḍalam || 114 || veṣṭitaṃ veṣṭitairgopairmandiraiḥ śatakoṭibhiḥ | ratnapradīpayuktaiśca puṣpatalpasamanvitaiḥ || 115 || sugandhicandanāmodaiḥ kastūrīkuṅkumānvitaiḥ | krīḍopayuktairbhogeśca tāmbūlairvāsitairjalaiḥ || 116 || dhūpaiḥ surabhiramyaiśca mālyaiśca ratnadarpaṇaiḥ | rakṣakai rakṣitaṃ śaśvadrādhādāsītrikoṭibhiḥ || 117 || amūlyaratnābharaṇairvahniśuddhāṃśukairapi | lakṣaṇattagajendrāṇāṃ veṣṭitaṃ ca balaiḥ kramāt || 118 || navayauvanasaṃpannai rūpairnirupamairapi | ramyaṃ ca vartulākāraṃ candrabimbaṃ yathā vraja || 119 || amūlyaratnaracitaṃ daśayojanavistṛtam | kastūrīkuṅkumai rabhyaiḥ sugandhicandanārcitam || 120 || āvṛtaṃ maṅgalaghaṭaiḥ phalapallavasaṃyutaiḥ | dadhilājaiśca parṇaiśca snigdhadūrvāṅkuraiḥ phalaiḥ || 121 || śrīrāmakadalīstambhairasaṃkhyaiśca manoharaiḥ | paṭṭasūtranibaddhaiśca snigdhaiścandanapallavaiḥ || 122 || candanāsaktamālyaiśca bhūṣaṇaiśca vibhūṣitam | amūlyaratnaracitaṃ śataśṛṅgamanoharam || 123 || koṭiyojanamūrdhvaṃ ca dairdhyaṃ śataguṇottaram | śailaprasthaparimitaṃ pañcāśatkoṭiyojanam || 124 || atīva kamanīyaṃ ya vedānirvacanīyakam | prākāramiva tasyāpi golalokasya manoharam || 125 || parito veṣṭitaṃ ramyaṃ hīrahārasamanvitam | tatra vṛndāvanaṃ ramyaṃ yuktaṃ candanapādapaiḥ || 126 || kalpavṛkṣaiśca namyaiśca mandāraiḥ kāmadhenubhiḥ | śobhitaṃ śobhanāḍhyaiśca puṣpodyānairmanoharaiḥ || 127 || krīḍāsarovarai ramyaiḥ suramyai ratimandiraiḥ | atīva ramyaṃ rahasi rāsayogyasthalānvitam || 128 || rakṣitaṃ rakṣakai ramyairasaṃkhyairgopikāgaṇaiḥ | parito vartulākāraṃ trilakṣayojanaṃ vanam || 129 || ṣaṭpadadhvanisaṃyuktaṃ puṃskokilarutānvitam | tatrākṣayo vaṭo ramyo rahasye bahṛvistṛtaḥ || 130 || sahasrayojanordhvaśca paritaśca caturguṇaḥ | gopīnāṃ kalpavṛkṣaśca sarvavāñchāphalapradaḥ || 131 || krīḍānvitairāvṛtaśca rādhādāsītrilakṣakaiḥ | virajātīranirāṇāṃ vāyunā śītalena ca || 132 || puṣpānvitena mandena pavitraśca sugandhinā | dāsīgaṇairasaṃkhyaiśca vṛndāvanavinodinī || 133 || tatra krīḍati rādhā sā mama prāṇādhidevatā | seyaṃ śrīdāmaśāpena vṛṣabhānasutā'dhunā || 134 || brahmādidevaiḥ siddhendrairmunīndraiḥ pūjitā vraja | siddhairguṇairbalairbuddhyā jñānayogaiśca vidyayā || 135 || tāta sarvaprakāreṇa vandyā satsadṛśī priyā | ityevaṃ kathitaṃ nanda brahmāṇḍānāṃ ca varṇanam || yathocitaṃ parimitaṃ kiṃ bhūyaḥ śrotumicchasi || 136 || iti śrībrahmao mahāo śrīkṛṣṇajanmakhao uttao nāradanāo bhagavannandasaṃo caturaśītitamo'dhyāyaḥ || 84 ||

English translation

The Eatables and Non-Eatables for the four Varnas Sri Krsna said- The house-holders should daily adore Brahmanas and the gods. The people of all the four varnas should engage themselves in performing the dharmas of their respective varnas. All the gods repose their hopes in the house-holders. Therefore, a house-holder who does not welcome a guest or a beggar, is considered to be unclean.

At the time of performing the pindas the ancestors and the guests arrive at the time of performing puja by a house-holder as the cows rush towards the tank filled with water.

In the evening if a hungry ascetic arrives at the door of a house-holder and getting honoured there, he leaves the place showering blessings on The one who does not welcome the guest becomes a sinner and attracts ail the sins of the three worlds. There is no doubt about it.

The one from whose house a guest returns disappointed, from the same house the ancestors, the gods and the god of fire also go away The one who does not adore a guest, he earns the sin of killing of a wife, the killing of a cow, becomes ungraceful and the one enjoying the company of the wife of his own teacher. The same guest gives away all his sins to the house¬ holder and moves out carrying all his merits.

Therefore those well-versed in dhartna, the large hearted house-holder serve the gods and others, feeling them to be like their own sons, then take their own food.

The household in which there is no mother and the wife becomes an evil place such a person should desert the home and retire to the forest because for him the house is as troublesome as the forest.

A wicked woman always becomes envious of her husband and looks at him like poison; she does not provide food to him and always denounces him.

The wicked woman always treats her husband like a straw even if he is an adorable person like a sage and she always denounces him.

Thus by accepting a girl of a wicked race, a person has to face the evil ways of the wife which bum him like a fire and he lives like a dead man throughout his life.

Now I repeat to you the noble conduct of the good nature woman, you please listen. The chaste woman is always adored by the gods and the Brahmanas. Such a spotless woman gets up early in the morning and offers her salutation to the family gods and then plasters the court-yard with cowdung and performs other welfare deeds.

Thereafter, performing the household jobs, the chaste lady takes her bath and returning to the home, she bows in reverence to the Brahmana, her husband and the family gods.

The chaste house wife performs the household duties pretty well and getting free from the same, she serves her husband and adores the guest.

Thereafter she takes her food.

The father is adored by the sons and the teacher is adored by the pupils thus both the sons and the pupils serve like servants accepting the wt gg|^.;rcffg i ftg y r ngrf q wn ggn The son and the pupil should not force the father or the teacher to work. The father and the teacher should always be offered all the service, because by not doing so, one attracts the sin of Brahmahatyd, A son should respect the mother more than his father and more than her he should adore the teacher. Thus the son who is unable to serve the parents, the teacher, the wife, the pupil and himself as a dependent son, the helpless sister, the daughter and the wife of the teacher he earns sins because it is the duty of a person to maintain all of them.

O father, I have thus spelt out the best of the duties of them all and the chaste ladies who are spotless and clean. At the beginning of the universe Brahma had created all the types of creatures in a similar way. All the intelligent and pure damsels were bom out of the amsa of W fdif^.a4nMrc(dn When Dharma was reduced in body because of the curse of the daughter of Kedara, then Brahma in anger created krtyd woman, O lord of Vraja, in earlier times Brahma divided the race of krtyd woman into three parts; the first among them was known as uttamd, the second one madhyamd and the third one was adhamd. The extremely religious uttamd woman is always devoted to her husband. She does not accept the company of any other man even at the caste of her life.

in fjfSfTTT-qmr ^ wr nifnr arnt nrfw mfnr yislRidi nT:i She adores the Brahmanas and the guests like her own husband, performs fasting and vratas and adores everyone. The madhyamd type of krtyd woman is such who does not fall into the company of other men because of the protection of the teachers and considers her husband as something. O Nanda, because of the non¬ availability of men, their desire, their chastity The woman who are bom in degraded families are known as degraded woman who are extremely wicked. Such woman are devoid of dharma, have a wicked nature, are ill-spoken of and quarrelsome.

The wicked woman denounces her husband daily and serves the other men daily; she always tortures her husband and considers him like poison. Not only this, with the help of the other men, she even tries to kill her husband who is quite religious, glorious and beautiful. Such a degraded woman looks at other men with a passionate eye who see her as quite beautiful and he enjoys her voluptuous advances.

Finding the youthful and wicked person well- versed in the love-sport and the one who is wicked like a pig, the pelvic region of the passionate woman always remains wet with The degraded woman does not serve food to her husband. She always speaks in a foul tongue but she thinks of her friend quite lovingly.

Getting denounced by the teachers and having been observed by hundreds of persons, she still moves on the wrong path and makes illegal friends. Even the kings are unable to set her right. There is no one dear to her and she moves just according to the available opportunity. She is always desirous of new faces like the cows grazing in the forest are always desirous of fresh Her attachment is short lived like a line drawn on water or like a lightning. Infatuated with evil ways, she always talks deceitfully. She never feels interested in performing the vratas, tapas, religious functions, household jobs, the teachers or the gods. Her mind is always wavering for her friends towards whom she is always found Thus I have spoken about the three types of woman; now you listen to me about the three types of devotees. My devotees resting on a bed of grass, getting deprived of all comforts always remain engrossed in reciting my name, my

qualities and glory.

Feeling devoted to my lotus-like feet, they adore me. My devotee is devoid of all desires and such a devotee achieves the Ahaitukl form of devotion. Such a devotee is not interested in the siddhis like anirnd and others, the Brahmanhood who is the cause of all the siddhis or etemalship.

Not only this, except serving at my feet, they considers the four types of salvation including Sdlokyq to be of no consequence. My devotee is not desirous of salvation and the consuming of nectar; he/she is always desirous of my everlasting and eternal devotion. He/she is disinterested in all other creatures and the difference between men and women disappears from his or her mind.

O lord of Vraja, such a devotee of high order remains unmoved with hunger, thirst, sleep, greed, illusion and enemies. Such types of devotees are unmindful of the clothes they wear but they continue reciting my name throughout day and night. O Nanda, such a type of person is the best of my devotees. Now I speak about the medium type of the devotee who is a house¬ holder and getting purified because of his good deeds of earlier births, never gets involved in worldly deeds. On the other hand, he tries his best to destroy the earlier deeds and making all efforts and remaining unmindful, he performs no deeds. He is well aware of the fact that everything belongs to lord Krsna and he does not happen to be the performer of any deeds.

He thinks in this way, mentally with speech and with actions, such a type of devotee is called Nyunabhakta. The devotee who is still lesser in grade is known as Prdkrtika. This has been mentioned in the Vedas, my devotee does not have to come across Yama or the messengers of Yama even in a dream. The best of my devotees redeems thousands of his generations, the medium type of devotees redeems hundred of his generations and the Pr{ ^qiika devotee redeems twenty five generations. O father, at your command I have narrated to you the qualities of the three types of my devotees; now you listen to the topic of the creation of the globe quite carefully. The cause of the creation of the globe is known to my devotees with great difficulty.

The sages, the gods and the noble people know about the same with great difficulty, but I am quite well aware of the course of the universe about which I am going to tell you. The cause of universe is quite well-known to Brahma, Mahesvara, Dharma, Sanatkumara, the sage Sarasvatl, Vedas, Savitrl, the mother of the Vedas and Radhika. No one else knows about the same; all the intellectuals are unable to know its cause, as the soul is eternal, similarly the sky is eternal beside all the ten directions.

As Prakrti is eternal, so the globe is also eternal and also Vaikuntha. Once while performing the divine dance in Goloka, a beautiful damsel of sixteen years appeared from my left half, having the complexion of white campaka flowers and the lustre of the full moon of the winter season. She was extremely beautiful and was the best of all the ladies on earth. She wore a serene smile on her face, was delightful in her mind, had soft limbs and was quite charming to look at. She was clad in the garments sanctified by fire and was adorned with ornaments studded with gems, which looked like a line of cranes in the clouds. Her forehead was adorned with a spot of vermilion, besides other spots of kasturt which looked like the moon surrounded by the stars, the line of parting of the hair was quite bright, she was adorned with the invaluable ornament of gems which were shining emitting rays like the sun.

The pair of ear ornaments were adorning her temples and her feet were plastered with the red paste of saffron and kasturL Her cheeks painted looked like different types of leaves, her nose resembled the beak of Garuda which was adorned with jewels.

She was. wearing the Gajamuktd which is recovered from the temples of the elephant. The line of her teeth resembled gems. Her lips resembled the ripe wood-apple fruit, her face resembled the full moon of the winter season, her eyes resembled the lotus flower which were quite while like the eyes of a doe and the collyrium applied in the eyes looked quite charming. She was wearing beautiful armlets and wristlets which were shining. She had beautiful hands which looked like shining gems. The finger rings studded with gems adorned the fingers.

The anklets were made of the best of gems and the rings on the toes were also studded with gems. The soles of the feet looked quite beautiful, having been painted with red colours.

She walked slowly like an elephant. She looked channing having beautiful eyes. Becoming passionate, she looked with side-glances. Joining the divine dance, the damsel took me from the fore-front and that is why she was given the name of Radha by the intellectuals gracing her.

She was quite pleasant in nature and as such she was known as Isvari.

Since she was competent to perfonn ajiy deeds, she was given the name of s'akti. Since she happened to be the base of everything from all sides, the form of everything and bestowed welfare, she was given the name of Sarvamahgala. She came to be known as MahalaksmI in Vaikuntha and SarasvatT in the other form. After the creation of the Vedas she was known as the mother of the Vedas. She was also known as Savitrl, Gayatrl and the one who bears the three worlds.

In the earlier times because of the killing of a demon named DurgS she came to be known as Durga. In earlier times she also appeared as Satl from the tejas of all the gods.

That is why she came to be known as the eternal s'akti for the destruction of all the demons.

She is blissful to all, filled with all the pleasures, is the destroyer of all misfortune, frightens the enemies and removes the danger of the devotees.

She appeared as Satl and was known as the daughter of Daksa, thereafter she was known as Parvatl having been bom as the daughter of She is the base of everything. She is the earth with one of her rays, with one of her rays she is TulasI, with another ray she is Gahga and the form of all the women on earth. O father, I create the same s'akti again and again. Finding the same sakti present in the Rdsamandala, I enjoyed her company and the conjugal pleasures with her up to the life of hundred Brahma's. I also enjoyed her astonishing types of plays and the love- Thereafter both of our bodies were sweating profusely creating a charming pool there.

The flow of the sweat moved with such force and reached the Goloka as a result of which all the lokas were filled with water. O lord of Vraja, in the earlier stage there was water everywhere and there was no earth. By enjoying the love- sport I implanted my semen in the womb of the Radha carried this pregnancy up to the life of a hundred Brahma's and then gave birth to a beautiful child. Finding the child Radha was enraged and started lamenting feeling disgusted.

Thereafter, the child was driven out and he fell down as the Mahavirat, who was the base of everything. He fell into the water; finding the son floating in the water, I pronounced a curse on Radha. O virtuous one, she became issueless because of my earlier curse pronounced on her.

Similarly Durga, Laksml and Sarasvati emerged.

Together with Radha all the four of them conceived. O lord of Vraja, thereafter all the damsels gave birth to children because of the rays of which an egg emerged who was based on my rays.

I made the child to suck my thumb which became an immovable tree because of his deeds and started floating in water. With the use of yogic practices, the water became his bed and pillow, all the hair pits on his body remained filled with water. In each hair-pit the Ksudra- virat resided. From the navel of the Ksudra-virat, a thousand petalled lotus emerged. From the same lotus, Brahma was created, that is why he is known by the name of the one bom out of the lotus. After having been bom of the lotus Brahma started thinking, "How has my body been bom, who are my parents and brothers"?

Thus thinking he spent three lakhs of years.

Thereafter for divine five lakhs of years he performed my tapas, then I bestowed a mantra on him which purified him as a result of which he methodically performed tapas seated on the lotus for divine seven lakh of years. Thereafter, he received a boon from me and by becoming the creator, he started the creation.

Thus with the influence of illusion in every globe one finds Brahma, Visnu, Siva, Dikpalas, eleven Rudras, seven planets, eight Vasus, three crores of gods, Brahmanas, Ksatriyas, Viasyas, Raksasas besides movable and immovable.

Besides every globe, there are seven heavens, and darkness, land and earth, the nether-world and seven Brahmandas are there. O lord of Vraja, in each globe, the moon, the sun, the sacred land of Bharata, Gahga and other holy places are present, the number of the globes is equivalent to the number of the hair pits on the body of Mahavisnu and over the globes. Vaikunt ha is lodged, having no support; it was created as per my desire. Even the Vedas are unable to speak about the same. For the degraded yogis and the non-believer, Vaikuntha is invisible. The Goloka is located at a distance of fifty crores of yojanas from Vaikuntha; it is floating in the air which is quite astonishing and quite beautiful.

It has been built in a beautiful way which is according to my wishes; it has a mountain range with a hundred peaks, auspicious Vmdavana, the best of Rasamandala and the river named Viraja.

O lord of Vraja, the river Viraja is a hundred crores yojanas in width and a hundred times more in length and looks charming from all sides. It has the invaluable gems besides diamonds, rubies and innumerable kaustubha gems. It is quite pleasant. Each and every house of Goloka has been made with gems.

The. boundary wall is quite beautiful which could not be viewed by Visvakarma even. The Rasamandala of Goloka, the groups of the cowherds and cowherdesses, the Kamadhenu, and crores of flower orchards surround Goloka.

The Rasamandala is surrounded by the cowherds and has a hundred crores of buildings in which there are lamps of gems, beds of roses, fragrant sandal-paste, kasturl, kumkum, besides incense, garlands of gems, mirrors of gems, guards and three crores of slave-girls of Radha also who reside there are adorned with the best of gem-studded ornaments and clad in garments sanctified by fire. The Rasamandala is surrounded by a lakh of intoxicated elephants.

Its soldiers are quite young and quite beautiful.

O lord of Vraja, the Rasamandala is circular in shape like the moon and is studded with gems like the stars. It is spread over an area of ten yojanas. It is quite charming and is filled with kasturl, saffron, fragrant sandahpaste, welfare pitchers, fruits and fresh tree leaves, curd, fried paddy, leaves, tender Z)urva-grass, fruits and innumerable trunks of banana trees adorned with tree leaves entwined with silken cord, garlands and ornaments. It has been built with valuable gems and has a hundred peaks. Its height is a hundred yojanas and is hundred times more in length. It is visible from a distance of fifty crores of yojanas and is beyond description even in the Vedas. It is like the boundary wall of Goloka.

Since the garlands of gems decorate it from all sides it looks quite charming. There is charming Vmdavana having trees of sandal-wood, kamadhertus and immensely beautiful flower orchards, beautiful swimming pools and excellent places for love-sport. It is quite excellent and is the best for performing the divine dance in seclusion.

The innumerable cowherdesses guard the place. The forest which is three lakh yojanas in area is circular in shape; one gets the hissing sound of the black wasps and the sweet notes of the cuckoos can also be heard. There is an ^ fa ayavata which is quite charming. It is quite widespread and its height is a thousand yojanas and it is spread over an area of four thousand yojanas. The kalpavrksa which fulfils all the desires of the cowherdesses is also available The slave-girls of Radha spend their time playfully there; the cool breeze scented with the water of Viraja river and the flowers blow there.

The Vmdavana which is served by innumerable slave-girls is the dwelling place for me and Radha. The same Radha because of the curse of a Brahmana named Sridama has been bom as the daughter of Vrsabhanu.

O lord of Vraja, she is adored by Brahma, the gods and siddhas and other ascetics. She happens to be my beloved, possesses all the virtues besides the prowess, intelligence, learning and is adorable like me, by all. O Nanda, 1 have thus described everything about the globes. What else do you want to listen to from me.

Chapter-aligned complete witnesses. Sanskrit Wikisource revision 122512 (2017-09-18T13:27:14Z); Shanti Lal Nagar English scan pages n1431–n1441: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n1431/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.