Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 90
Sourceअथ नवतितमोऽध्यायः श्रीकृष्ण उवाच शृणु नन्द प्रवक्ष्यमि सानन्दं मानसं यथा । कथां रम्यां सुमधुरां पुराणेषु परिष्कृताम् ।। १ ।। परिपूर्णतमो धर्मो धार्मिकाश्च कृते युगे । परिपूर्णतमं सत्यं परिपूर्णतमा दया ।। २ ।। अतीव प्रज्वलद्रूपा वेदाश्चत्वार एव च । वेदाङ्गाश्चापि पिपिधासाश्चेतिहासाच संहिताः ।। ३ ।। पुराणानि सुरम्याणि पञ्चरात्राणि पञ्च च । रुचिराणि सुभद्राणि धर्मशास्त्राणि यानि च ।। ४ ।। विप्रा वेदविदः सर्वे पुण्यवन्तस्तपस्विनः । नारायणं ते ध्यायन्ति तन्मन्त्रं च जपन्ति च ।। ५ ।। ब्राह्मणाःक्षत्रिया वैश्याश्यतुर्वर्णाश्च वैष्णवाः । शूद्रा ब्राह्मणभृत्याश्च सत्यधर्मपरायणाछ ।। ६ ।। राजानो धार्मिकाश्चैव प्रजापालनतत्पराः । गृह्णान्त्येव प्रजानां च षोडशांशकराषृपाः ।। ७ ।। करशून्याश्च विप्राश्च पूज्याः स्वच्छन्दगामिनः । ततं सर्वसस्याढ्या रत्नाधारा वसुंधरा ।। ८ ।। गुरुभक्ताश्च शिष्याश्च पितृभक्ताः सुतास्तथा । योषितः पतिभक्ताश्च पतिव्रतपरायणाः ।। ९ ।। ऋतौ संभोगिनः सर्वे न स्त्रीलुब्धा न लम्मपटाः । न भयं दस्युचौर्याणां न तत्र पारदारिकाः ।। १० ।। तरवः पूर्णफलिनः पूर्णक्षीराश्च धेनवः । बलवन्तो जनाः सर्वे दीर्घाः सौन्दर्यसंयुताः ।। ११ ।। लक्षवर्षायुषः केचित्पुण्यवन्तो क्ष्यरोगिणः । यथा विप्रा विष्णुभक्ता स्त्रिवर्णां विष्णुसेविनः ।। १२ ।। जलपूर्णा नदा नद्यः संततं कंदरास्तथा । तीर्थपूताश्चतुर्वर्णास्तपः पूता द्विजातयः ।। १३ ।। मनःपूताश्च निखिलाः खलहीनं जगत्त्रयम् । सत्कीर्तिपरिबूर्णं च यशस्यं मङ्गलान्वितम् ।। १४ ।। पितरः सर्वकालेषु तिथिकालेषु देवताः । सर्वकालेष्वतिथयः पूजिताश्च गृहे गृहे ।। १५ ।। त्रिवर्णा विप्रभक्ताश्च विप्रभोजतत्पराः । ब्राह्मणस्य मुखं क्षेत्रमनूषरमकण्टकम् ।। १६ ।। नारायणोत्कीर्तनेन हर्षयुक्तास्तदुत्सवे । न शत्रवो जनानां च सर्वे सर्वंहितैषिणः ।। १७ ।। नाऽऽत्मप्रशंसकाः केचित्सर्वे परगुणोत्सुकाः । न देवानां द्विजानां च विदुषां तत्र निन्दकाः ।। १८ ।। पुरुषा योषितश्चापि न हि सूर्खाश्च पण्डिताः । न दुःखिनो जनाःसत्ये सर्वेषां रत्नमन्दिरम् ।। १९ ।। मणिमाणिक्यरत्नौघरत्नस्वर्णसमन्वितम् । न भिक्षुका न रोगार्ताः शोकहीनाश्चहर्षिताः ।। २० ।। न हि भूषणहीराश्च नरा नार्यश्च केचन । न पापिनो न धूर्ताश्च न क्षुधार्ता न कुत्सिताः ।। २१ ।। जराहीनाः प्राणिनश्च शश्वद्यौवनसंस्थिताः । आधिव्याधिविहीनाश्च निर्विकाराश्च देहिनः ।। २२ ।। यदुक्तो वै सत्ययुगे धर्मः सत्यं दयादिकम् । पादहीनश्च त्रेतायां सत्यार्ध द्वापरेऽपि च ।। २३ ।। धर्मै कपाच्च प्रथमे कलेश्चातिकृशोऽबलः । दुष्टानां दस्युचौर्याणामङ्कुरः प्रभवेद्व्रज ।। २४ ।। अधर्मनिरताः केचिद्भीताः संगोपिनस्तथा । भीता गुप्ताश्च पुंश्चल्यौ भीताश्च पारदारिकाः ।। २५ ।। धर्मिष्ठानां भयं शश्वदधर्मिष्ठाश्च कम्पिताः । स्वल्पधर्मरता भूपाः स्वल्पवेदरता द्विजाः ।। २६ ।। व्रतधर्मरताः केचित्सर्वे स्वच्छन्दगामिनः । यावत्तिष्ठन्ति तीर्थानि यावत्तिष्ठन्ति साधवः ।। २७ ।। यावत्तिष्ठन्ति ग्रामाणां देवाः शास्त्राणि पूजनम् । तावत्किंचित्तपः सत्यं स्वर्गधर्माश एव च ।। २८ ।। कलेर्दोषनिधेस्तात गुण एको महानपि। मानसं संभवेत्पुण्यं सुकृतं न हि दृष्कृतम् ।। २९ ।। तीर्थादिके गते तात नष्टो धर्माश एव च । कलारूपश्च धर्मश्च यथा कुह्वां निशाकरः ।। ३० ।। नन्द उवाच तीर्थान्येतानि सर्वाणि तिष्ठन्त्येव कियद्दिनम् । साधवो ग्राम्यदेवाश्च शास्त्राण्येतानि वत्सक ।। ३१ ।। श्रीकृष्ण उवाच कलौ दशसहस्राणि हरिस्तिष्ठति मेदिनीम् । देवानां प्रतिमा बूज्या शास्त्राणि च पुराणकम् ।। ३२ ।। तदर्धमपि तीर्थानि गङ्गादीनि सुनिश्चितम् । तदर्ध ग्रामदेवाश्च वेदाश्च विदुषामपि ।। ३३ ।। अधर्मः परिबूर्णश्च तदन्ते च कलौ पितः । एकवर्णा भविष्यन्ति वर्णाश्चत्वार एव च ।। ३४ ।। न मन्त्रपूतोद्वाहश्च न हि सत्यं न य क्षमा । स्त्रीस्वीकाररतो नित्यं ग्राम्यधर्मप्रधानतः ।। ३५ ।। न यज्ञसूत्रं तिलकं ब्राह्मणनां च नित्यशः । संध्याशास्त्रविहीनाश्च विप्रवंशाःश्रुता अपि ।। ३६ ।। सर्वैः सार्ध च सर्वेषां भक्षणं नियमच्युतम् । अभक्ष्यभक्षा लोकाश्च चतुर्वर्णाश्च लम्पटाः ।। ३७ ।। नारीषु न सती काचित्पुंश्चली च गृहे गृहे । करोति तर्जनं कान्तं भृत्यतुल्यं च कम्पितम् ।। ३८ ।। जाराय दत्त्वा मिष्टान्नं ताम्बूलं वस्त्रचन्दनम् । न ददात्येव चाऽऽहारं स्वामिने दुःखिने पितः ।। ३९ ।। पुत्रेण भर्त्सितस्तातः शिष्येण भर्त्सितो गुरुः । प्रजाभिस्ताडितो भूपो भूपेन पीडिताः प्रजाः ।। ४० ।। दस्युचोरेश्च दुष्टैश्च शिष्टाश्च परिपीडिताः । सस्यहीना च वसुधा क्षीरहीनाश्च धनेवः ।। ४१ ।। स्वल्पक्षीरे घृतं नास्ति नवनीतं च नित्यशः । सत्यहीना जनाः सर्वे नित्यं मिथ्या वदन्ति च ।। ४२ ।। शौचसंध्याशास्त्रहीना ब्राह्मणा वृषवाहकाः । सूपकाराश्च शूद्राणां शूद्राणां शवदाहकाः ।। ४३ ।। शूद्रस्त्रीनिरताः शश्वच्छूद्रा विप्रवधूरताः । खादन्ति यस्य विप्रस्य भक्ष्यं च परिपाचकाः ।। ४४ ।। मातुः परां तस्य पत्नीं शूद्रा गृह्णन्ति लम्पटाः । भृत्यश्च हत्वा राजानं स्वयं राजा भविष्यति ।। ४५ ।। नारी हत्वा पतिं कामाद्भजेज्जारं च कौतुकात् । पुत्रश्च पितरं हत्वा स्वयं भूपो भविष्यति ।। ४६ ।। सर्वे स्वच्छन्दनिरताः शिश्नोदरपरायणाः । वङ्खरा व्याधियुक्ताश्च कुत्सिताश्च कुचैलकाः ।। ४७ ।। विक्षुण्णमन्त्रलिप्ताश्च मिथ्यामन्त्रप्रचारकाः । जातिहीनाश्च गुरवो वयोहीनाश्च निन्दकाः ।। ४८ ।। राजानश्चापि मलेच्छाश्च यवना धर्मनिन्दकाः । सत्कीर्तिमपि साधूनां कुर्वन्त्युन्मूलनं मुदा ।। ४९ ।। पितृदेवद्विजातीनामतिथीनां च नित्यशः । पूजा नास्ति गुरूणां च पित्रोश्च पूजनं स्त्रियाः ।। ५० ।। स्त्रीबन्धूनां गौरवं च स्त्रीणां च सततं पितः । चोरः सत्कुलजातिश्च ब्रह्मदेवस्वहारकः ।। ५१ ।। मानं वहन्ति लोभेन युगधर्मेण कौतुकात् । देवायतनहीनं च जगत्सर्व भयाकुलम् ।। ५२ ।। अराजकं च दुर्नीतं संततं कलिदोषतः । बुभृक्षिताः कुचैलाश्च दरिद्रा व्याधिनो नराः ।। ५३ ।। कपर्दकघटाध्यक्षो राजेन्द्रो हि घटेश्वरः । वृद्धाङ्गुष्टसमा लोका वृक्षाःशाकसमास्तथा ।। ५४ ।। तालानां नारिकेलाणां पनसानां तथैव च । फलानि सर्षपाण्येव तत्क्षुद्रं च ततः परम् ।। ५५ ।। जलभाजनपात्रेण सस्येन वाससा तथा । विहीनं मन्दिरं सर्वं गृहाणामपरिष्कृतम् ।। ५६ ।। गन्धकेन परिवृतं दीपहीनं तमेयुतम् । हिंस्रजन्तुभयाद्भीता जनाः सर्वे च पापिनः ।। ५७ ।। सर्वे च कलहाविष्टा पुंश्चल्यः कलहप्रियाः । रूपवत्यो न कामिन्यो नराश्चापि न रूपिणः ।। ५८ ।। नद्यो नदाः कंदराश्च तडागाश्च सरोवराः । जलपद्मविहीनाश्च जलहीना धनास्तथा ।। ५९ ।। अपत्यहीना नार्यश्च कामुक्यो जारसंयुताः । अश्वत्थच्छेदिनः सर्वे वृक्षहीना वसुंधरा ।। ६० ।। फलहीनाश्च तरवः शाखाः स्कन्धविहीनकाः । फलानि स्वादुहीनानि चान्नानि च जलानि च ।। ६१ ।। मानवाः कटुवक्तारो निर्दया धर्मवर्जिताः । तदन्ते द्वादाशादित्याः संहरिष्यन्ति मानवान् ।। ६२ ।। सर्वाञ्जन्तुंश्च तापेन बहुवृष्ट्या व्रजेश्वर । अवशिष्टा च पृथिवी कथामात्रावशेषिता ।। ६३ ।। कलौ गते च पृथिवी क्षेत्रं वर्षागते तथा । पुनः सत्यप्रवृत्तिश्च भविष्यति क्रमेण वै ।। ६४ ।। इत्येवं कथितं सर्वं गच्छ तात व्रजं सुखम् । अहं दुग्धमुखो बालःपुत्रस्ते कथयामि किम् ।। ६५ ।। नवनीतं घृतं दुग्धं दधि तक्रं परिष्कृतम् । स्वस्तिकं शुभकर्मार्हं मिष्टान्नं च सुधोपमम् ।। ६६ ।। मिष्टद्रव्यं च यत्किंचित्पितृदेवनिमित्तकम् । भुक्तं बलाच्च तत्सर्व बालानां रोदनं बलम् ।। ६७ ।। तत्क्षमस्वापराधं मे बालदोषः पदे पदे । त्वं पिता तव पुत्रोऽहं यशोदा जननी मम ।। ६८ ।। मदीयं परिहासं च यशोदां रोहिणीं वद । कुमारास्याच्छ्रुतं सर्व सोऽहमित्येवमीप्सितम् ।। ६९ ।। कीर्तयिष्यसि तत्सर्व सर्व गोकुलवासिनम् । कालः करोति ससैर्ग बन्धूनां बन्धुभिः सह ।। ७० ।। कालः करोति विच्छेदं विरोधं प्रीतिमेव च । कालः सृष्टिं च कुरुते कालश्च परिपालनम् ।। ७१ ।। कालः करोति सानन्दं कालः संहरते प्रजाः । सुखं दुःखं भयं शोकं जरां मृत्युं च जन्म च ।। ७२ ।। सर्वं कर्मानुरोधेन काल एव करोति च । सर्वं कालकृतं तात विस्मयं न व्रजं व्रज ।। ७३ ।। कुतस्त्वं गोकुले वैश्यो नन्दो वैश्याधिपो नृपः । वसुदेवसुतोऽचहं च मथुरायामहो कुतः ।। ७४ ।। पिता मे कंसभीतेन त्वद्गृहे च समप्रितः । पितु परः पिता त्वं च माता मातुः पराऽपिवा ।। ७५ ।। मया दत्तेन ज्ञानेन पार्वत्या च व्रजेश्वर । त्यज मोहं महाभाग गच्छ तात सुखं गृहम् ।। ७६ ।। नन्द उवाच स्मर वृन्दावनं तात रम्यं पुण्यं महोत्सवम् । गोकुलं गोकुलं रम्यं सुन्दरं यमुनातटम् ।। ७७ ।। रमणीनां सुरम्यं च त्वत्प्रियं रासमण्डलम् । गोपालिका गोपबालान्यशोदां रोहिणीं प्रियाम् ।। ७८ ।। प्राणाधिकां राधिकां न कथं स्मरसि पुत्रक । वारमेकं स्वल्पदिनं गोकुलं गच्छ वत्सक ।। ७९ ।। इत्येवमुक्तवा नन्दश्च क्रोडे कृष्णं चकार सः । नेत्राश्रुणा च पूर्णेन तं सिषेच शुचाऽन्वितः ।। ८० ।। चुचुम्ब तद्गण्डयुगं कृत्वा वक्षसि मोहतः । सानन्दः परमानदो भगवांस्तमुवाच सः ।। ८१ ।। इति श्रीब्रह्मo महाo श्रीकृष्णजन्मखo उत्तo नारदनाo भगवन्नन्दसंo नवतितमोऽध्यायः ।। ९० ।।
atha navatitamo'dhyāyaḥ śrīkṛṣṇa uvāca śṛṇu nanda pravakṣyami sānandaṃ mānasaṃ yathā | kathāṃ ramyāṃ sumadhurāṃ purāṇeṣu pariṣkṛtām || 1 || paripūrṇatamo dharmo dhārmikāśca kṛte yuge | paripūrṇatamaṃ satyaṃ paripūrṇatamā dayā || 2 || atīva prajvaladrūpā vedāścatvāra eva ca | vedāṅgāścāpi pipidhāsāścetihāsāca saṃhitāḥ || 3 || purāṇāni suramyāṇi pañcarātrāṇi pañca ca | rucirāṇi subhadrāṇi dharmaśāstrāṇi yāni ca || 4 || viprā vedavidaḥ sarve puṇyavantastapasvinaḥ | nārāyaṇaṃ te dhyāyanti tanmantraṃ ca japanti ca || 5 || brāhmaṇāḥkṣatriyā vaiśyāśyaturvarṇāśca vaiṣṇavāḥ | śūdrā brāhmaṇabhṛtyāśca satyadharmaparāyaṇācha || 6 || rājāno dhārmikāścaiva prajāpālanatatparāḥ | gṛhṇāntyeva prajānāṃ ca ṣoḍaśāṃśakarāṣṛpāḥ || 7 || karaśūnyāśca viprāśca pūjyāḥ svacchandagāminaḥ | tataṃ sarvasasyāḍhyā ratnādhārā vasuṃdharā || 8 || gurubhaktāśca śiṣyāśca pitṛbhaktāḥ sutāstathā | yoṣitaḥ patibhaktāśca pativrataparāyaṇāḥ || 9 || ṛtau saṃbhoginaḥ sarve na strīlubdhā na lammapaṭāḥ | na bhayaṃ dasyucauryāṇāṃ na tatra pāradārikāḥ || 10 || taravaḥ pūrṇaphalinaḥ pūrṇakṣīrāśca dhenavaḥ | balavanto janāḥ sarve dīrghāḥ saundaryasaṃyutāḥ || 11 || lakṣavarṣāyuṣaḥ kecitpuṇyavanto kṣyarogiṇaḥ | yathā viprā viṣṇubhaktā strivarṇāṃ viṣṇusevinaḥ || 12 || jalapūrṇā nadā nadyaḥ saṃtataṃ kaṃdarāstathā | tīrthapūtāścaturvarṇāstapaḥ pūtā dvijātayaḥ || 13 || manaḥpūtāśca nikhilāḥ khalahīnaṃ jagattrayam | satkīrtiparibūrṇaṃ ca yaśasyaṃ maṅgalānvitam || 14 || pitaraḥ sarvakāleṣu tithikāleṣu devatāḥ | sarvakāleṣvatithayaḥ pūjitāśca gṛhe gṛhe || 15 || trivarṇā viprabhaktāśca viprabhojatatparāḥ | brāhmaṇasya mukhaṃ kṣetramanūṣaramakaṇṭakam || 16 || nārāyaṇotkīrtanena harṣayuktāstadutsave | na śatravo janānāṃ ca sarve sarvaṃhitaiṣiṇaḥ || 17 || nā''tmapraśaṃsakāḥ kecitsarve paraguṇotsukāḥ | na devānāṃ dvijānāṃ ca viduṣāṃ tatra nindakāḥ || 18 || puruṣā yoṣitaścāpi na hi sūrkhāśca paṇḍitāḥ | na duḥkhino janāḥsatye sarveṣāṃ ratnamandiram || 19 || maṇimāṇikyaratnaugharatnasvarṇasamanvitam | na bhikṣukā na rogārtāḥ śokahīnāścaharṣitāḥ || 20 || na hi bhūṣaṇahīrāśca narā nāryaśca kecana | na pāpino na dhūrtāśca na kṣudhārtā na kutsitāḥ || 21 || jarāhīnāḥ prāṇinaśca śaśvadyauvanasaṃsthitāḥ | ādhivyādhivihīnāśca nirvikārāśca dehinaḥ || 22 || yadukto vai satyayuge dharmaḥ satyaṃ dayādikam | pādahīnaśca tretāyāṃ satyārdha dvāpare'pi ca || 23 || dharmai kapācca prathame kaleścātikṛśo'balaḥ | duṣṭānāṃ dasyucauryāṇāmaṅkuraḥ prabhavedvraja || 24 || adharmaniratāḥ kecidbhītāḥ saṃgopinastathā | bhītā guptāśca puṃścalyau bhītāśca pāradārikāḥ || 25 || dharmiṣṭhānāṃ bhayaṃ śaśvadadharmiṣṭhāśca kampitāḥ | svalpadharmaratā bhūpāḥ svalpavedaratā dvijāḥ || 26 || vratadharmaratāḥ kecitsarve svacchandagāminaḥ | yāvattiṣṭhanti tīrthāni yāvattiṣṭhanti sādhavaḥ || 27 || yāvattiṣṭhanti grāmāṇāṃ devāḥ śāstrāṇi pūjanam | tāvatkiṃcittapaḥ satyaṃ svargadharmāśa eva ca || 28 || kalerdoṣanidhestāta guṇa eko mahānapi| mānasaṃ saṃbhavetpuṇyaṃ sukṛtaṃ na hi dṛṣkṛtam || 29 || tīrthādike gate tāta naṣṭo dharmāśa eva ca | kalārūpaśca dharmaśca yathā kuhvāṃ niśākaraḥ || 30 || nanda uvāca tīrthānyetāni sarvāṇi tiṣṭhantyeva kiyaddinam | sādhavo grāmyadevāśca śāstrāṇyetāni vatsaka || 31 || śrīkṛṣṇa uvāca kalau daśasahasrāṇi haristiṣṭhati medinīm | devānāṃ pratimā būjyā śāstrāṇi ca purāṇakam || 32 || tadardhamapi tīrthāni gaṅgādīni suniścitam | tadardha grāmadevāśca vedāśca viduṣāmapi || 33 || adharmaḥ paribūrṇaśca tadante ca kalau pitaḥ | ekavarṇā bhaviṣyanti varṇāścatvāra eva ca || 34 || na mantrapūtodvāhaśca na hi satyaṃ na ya kṣamā | strīsvīkārarato nityaṃ grāmyadharmapradhānataḥ || 35 || na yajñasūtraṃ tilakaṃ brāhmaṇanāṃ ca nityaśaḥ | saṃdhyāśāstravihīnāśca vipravaṃśāḥśrutā api || 36 || sarvaiḥ sārdha ca sarveṣāṃ bhakṣaṇaṃ niyamacyutam | abhakṣyabhakṣā lokāśca caturvarṇāśca lampaṭāḥ || 37 || nārīṣu na satī kācitpuṃścalī ca gṛhe gṛhe | karoti tarjanaṃ kāntaṃ bhṛtyatulyaṃ ca kampitam || 38 || jārāya dattvā miṣṭānnaṃ tāmbūlaṃ vastracandanam | na dadātyeva cā''hāraṃ svāmine duḥkhine pitaḥ || 39 || putreṇa bhartsitastātaḥ śiṣyeṇa bhartsito guruḥ | prajābhistāḍito bhūpo bhūpena pīḍitāḥ prajāḥ || 40 || dasyucoreśca duṣṭaiśca śiṣṭāśca paripīḍitāḥ | sasyahīnā ca vasudhā kṣīrahīnāśca dhanevaḥ || 41 || svalpakṣīre ghṛtaṃ nāsti navanītaṃ ca nityaśaḥ | satyahīnā janāḥ sarve nityaṃ mithyā vadanti ca || 42 || śaucasaṃdhyāśāstrahīnā brāhmaṇā vṛṣavāhakāḥ | sūpakārāśca śūdrāṇāṃ śūdrāṇāṃ śavadāhakāḥ || 43 || śūdrastrīniratāḥ śaśvacchūdrā vipravadhūratāḥ | khādanti yasya viprasya bhakṣyaṃ ca paripācakāḥ || 44 || mātuḥ parāṃ tasya patnīṃ śūdrā gṛhṇanti lampaṭāḥ | bhṛtyaśca hatvā rājānaṃ svayaṃ rājā bhaviṣyati || 45 || nārī hatvā patiṃ kāmādbhajejjāraṃ ca kautukāt | putraśca pitaraṃ hatvā svayaṃ bhūpo bhaviṣyati || 46 || sarve svacchandaniratāḥ śiśnodaraparāyaṇāḥ | vaṅkharā vyādhiyuktāśca kutsitāśca kucailakāḥ || 47 || vikṣuṇṇamantraliptāśca mithyāmantrapracārakāḥ | jātihīnāśca guravo vayohīnāśca nindakāḥ || 48 || rājānaścāpi malecchāśca yavanā dharmanindakāḥ | satkīrtimapi sādhūnāṃ kurvantyunmūlanaṃ mudā || 49 || pitṛdevadvijātīnāmatithīnāṃ ca nityaśaḥ | pūjā nāsti gurūṇāṃ ca pitrośca pūjanaṃ striyāḥ || 50 || strībandhūnāṃ gauravaṃ ca strīṇāṃ ca satataṃ pitaḥ | coraḥ satkulajātiśca brahmadevasvahārakaḥ || 51 || mānaṃ vahanti lobhena yugadharmeṇa kautukāt | devāyatanahīnaṃ ca jagatsarva bhayākulam || 52 || arājakaṃ ca durnītaṃ saṃtataṃ kalidoṣataḥ | bubhṛkṣitāḥ kucailāśca daridrā vyādhino narāḥ || 53 || kapardakaghaṭādhyakṣo rājendro hi ghaṭeśvaraḥ | vṛddhāṅguṣṭasamā lokā vṛkṣāḥśākasamāstathā || 54 || tālānāṃ nārikelāṇāṃ panasānāṃ tathaiva ca | phalāni sarṣapāṇyeva tatkṣudraṃ ca tataḥ param || 55 || jalabhājanapātreṇa sasyena vāsasā tathā | vihīnaṃ mandiraṃ sarvaṃ gṛhāṇāmapariṣkṛtam || 56 || gandhakena parivṛtaṃ dīpahīnaṃ tameyutam | hiṃsrajantubhayādbhītā janāḥ sarve ca pāpinaḥ || 57 || sarve ca kalahāviṣṭā puṃścalyaḥ kalahapriyāḥ | rūpavatyo na kāminyo narāścāpi na rūpiṇaḥ || 58 || nadyo nadāḥ kaṃdarāśca taḍāgāśca sarovarāḥ | jalapadmavihīnāśca jalahīnā dhanāstathā || 59 || apatyahīnā nāryaśca kāmukyo jārasaṃyutāḥ | aśvatthacchedinaḥ sarve vṛkṣahīnā vasuṃdharā || 60 || phalahīnāśca taravaḥ śākhāḥ skandhavihīnakāḥ | phalāni svāduhīnāni cānnāni ca jalāni ca || 61 || mānavāḥ kaṭuvaktāro nirdayā dharmavarjitāḥ | tadante dvādāśādityāḥ saṃhariṣyanti mānavān || 62 || sarvāñjantuṃśca tāpena bahuvṛṣṭyā vrajeśvara | avaśiṣṭā ca pṛthivī kathāmātrāvaśeṣitā || 63 || kalau gate ca pṛthivī kṣetraṃ varṣāgate tathā | punaḥ satyapravṛttiśca bhaviṣyati krameṇa vai || 64 || ityevaṃ kathitaṃ sarvaṃ gaccha tāta vrajaṃ sukham | ahaṃ dugdhamukho bālaḥputraste kathayāmi kim || 65 || navanītaṃ ghṛtaṃ dugdhaṃ dadhi takraṃ pariṣkṛtam | svastikaṃ śubhakarmārhaṃ miṣṭānnaṃ ca sudhopamam || 66 || miṣṭadravyaṃ ca yatkiṃcitpitṛdevanimittakam | bhuktaṃ balācca tatsarva bālānāṃ rodanaṃ balam || 67 || tatkṣamasvāparādhaṃ me bāladoṣaḥ pade pade | tvaṃ pitā tava putro'haṃ yaśodā jananī mama || 68 || madīyaṃ parihāsaṃ ca yaśodāṃ rohiṇīṃ vada | kumārāsyācchrutaṃ sarva so'hamityevamīpsitam || 69 || kīrtayiṣyasi tatsarva sarva gokulavāsinam | kālaḥ karoti sasairga bandhūnāṃ bandhubhiḥ saha || 70 || kālaḥ karoti vicchedaṃ virodhaṃ prītimeva ca | kālaḥ sṛṣṭiṃ ca kurute kālaśca paripālanam || 71 || kālaḥ karoti sānandaṃ kālaḥ saṃharate prajāḥ | sukhaṃ duḥkhaṃ bhayaṃ śokaṃ jarāṃ mṛtyuṃ ca janma ca || 72 || sarvaṃ karmānurodhena kāla eva karoti ca | sarvaṃ kālakṛtaṃ tāta vismayaṃ na vrajaṃ vraja || 73 || kutastvaṃ gokule vaiśyo nando vaiśyādhipo nṛpaḥ | vasudevasuto'cahaṃ ca mathurāyāmaho kutaḥ || 74 || pitā me kaṃsabhītena tvadgṛhe ca samapritaḥ | pitu paraḥ pitā tvaṃ ca mātā mātuḥ parā'pivā || 75 || mayā dattena jñānena pārvatyā ca vrajeśvara | tyaja mohaṃ mahābhāga gaccha tāta sukhaṃ gṛham || 76 || nanda uvāca smara vṛndāvanaṃ tāta ramyaṃ puṇyaṃ mahotsavam | gokulaṃ gokulaṃ ramyaṃ sundaraṃ yamunātaṭam || 77 || ramaṇīnāṃ suramyaṃ ca tvatpriyaṃ rāsamaṇḍalam | gopālikā gopabālānyaśodāṃ rohiṇīṃ priyām || 78 || prāṇādhikāṃ rādhikāṃ na kathaṃ smarasi putraka | vāramekaṃ svalpadinaṃ gokulaṃ gaccha vatsaka || 79 || ityevamuktavā nandaśca kroḍe kṛṣṇaṃ cakāra saḥ | netrāśruṇā ca pūrṇena taṃ siṣeca śucā'nvitaḥ || 80 || cucumba tadgaṇḍayugaṃ kṛtvā vakṣasi mohataḥ | sānandaḥ paramānado bhagavāṃstamuvāca saḥ || 81 || iti śrībrahmao mahāo śrīkṛṣṇajanmakhao uttao nāradanāo bhagavannandasaṃo navatitamo'dhyāyaḥ || 90 ||
English translation
Description for Yugas Sri Kirsna said- O Nanda, you listen to me delightfully. I am going to tell you an extremely charming story which has been described beautifully in the Puranas. In the Krtayuga, all the people are religious minded and the religion is fully established during that period. The people are truthful and are full of mercy and All the four Vedas, the post-Vedic literature, various types of historical treatises and the Saihhitas predominate the society. All the charming Puranas, the five Pancaratras and all the religious scriptures which bestow welfare, remain quite popular.
All the Brahmanas are well-versed in the Vedas, quite meritorious and tapasvis. They always remain devoted to Narayana and recite his mantras.
All the four varnas including Brahmanas, Ks atriyas, Sudras Vaisyas perform their duty I religiously. Out of them Sudras serve the Brahmanas and perform their dharma.
The Kings have a religious bent of mind and maintain the people always and receive the taxes equivalent to the sixteen part of their earnings.
The Brahmanas remain free from taxes and they roam about it will, the earth always produces various types of cereals and crops remaining filled with gems.
The pupil are devoted to the teacher, the son remain devoted to the father and the wives remain to their husbands maintaining to their chastity. All the people enjoy the conjugal pleasure of their wives at the appropriate time; no one is greedy of the women and or is wicked.
During this yuga there are no thieves or robbers and no one owns the wives of others.
trees remain laiden with fruit and the cows yield the maximum of milk. All the people are healthy, with long and well-built body besides being beautiful; some of the auspicious people remain alive up to a lakh of years and are never attracted by ailments. As the Brahmana are devoted to Visnu similarly, the remaining three varnas of the people are also devoted to Visnu.
All the rivers and rivulets are filled with water and the mountain caves look quite charming. The people of all the four varnas purify themselves by taking bath in the holy places. The Brahmanas purify themselves by performing tapas. Thus all the people of the earth have noble souls. One cannot hear the name of a wicked person in the three worlds during Satyayuga. All the varnas are filled with welfare, The ancestors arrive at the appropriate time, the gods also arrive at the appropriate time. The guests are adored in all the household; the people of all the three varijas respect the Brahmapa and provide them with food regularly because the mouth of a BrShmana, as never barren and is free from the thorns.
q f til Rr TJWRHhl The people remain extremely happy by reciting the name of Narayana in the festivities.
During this yuga no one denounces the gods, the Brahmanas and the intellectuals. No one praises himself. All the people remain engaged in praising others. No Person remains inimical to others. All the people think of the welfare of others; all the men and women are quite well- read and there is no one devoid of wisdom.
There is no one filled with greed and all the people reside in the palaces of gems which are studded with to sapphire and rubies beside the gold. At that point of time there are no beggars; no one suffers from ailment and all the people are free from grief and other ailments. They remain delightful all the times.
No man or woman is seen without ornaments.
There are no sinners, nor wicked. No one remains hungry or denounces. All the people are free from old age and remain always young; they are free from the ailment and other deformities.
Thus in the Satyayuga the people are truthful, compassionate and extremely religious. Dharma in Tretayuga remains present with three feet only and in Dvdpara, it has only two.
g 5 ^?Enf?[ii?ffsairT: i At the beginning of the age of Kali, the same Dharma becomes quite lean and thin and stands on earth on one leg. O lord of Vraja, at that point of time, the sprouting of the wicked people, the robbers and the thieves starts.
Some people engage themselves in performing evil deeds throughout the day and night but some of the people feel afraid of doing anything evil.
Therefore they start concealing their evil deeds.
The loose women feel panicky and indulge into sinful ways secretly. The men also become panicky and they enjoy secretly the company of other women. Similarly the religious minded people are also shaken, the kings would perform only pretty religious deeds and the Brahmanas would devote themselves to the study of Vedas only nominally.
Only a few people would get themselves devoted to their dharma and all the people would bp free to move anywhere alike. Till such time the holy places, the ascetics, noble people, the village deities and the scriptures besides the I method of adoration would remain on earth, the I truthfulness, the arhsa of dharma and the tapas would remain on earth.
O father, though the Kaliyuga is filled with all the evils but still there are great virtues in the same. There will be a performing of mental merit but not the sin. O father, after the sancti^ of thlf holy places is lost, the dharma, also lodges it| importance. The dharma would becomes'black form like the moonless night.
Nanda said- O son for how long the holy places, the ascetic, the village deities and the seriptures would remain on earth during Sri Krsna said- During Kaliyuga the lord remains on earth for ten thousand years. Till that time the images of the gods and the scriptures beside the Puranas are also adored.
For half that period (five thousand years), die Gahga and all other holy places would enjoy their sanctity and for half of that period, the village deities would be adored besides the intellectual and the Vedas.
O father at the end of Kaliyuga, wickedness would establish itself completely. At that point of time, the people of all the four varifas would become like Shdras. At that point of time no marriage would be performed with the reciting of the mantras. The people will be deprived of truthfulness and forgiveness. Because of the importance of the conjugal pleasures, the marriage would be performed only with the consent of the women. The BrShmanas would not wear the yajnopavltas would not apply tilakam on the forehead nor would the Brahmanas perform the sandhyds thrice a day All the people discarding all the vows would eat whatever they liked. Thus all the people of the four varnas would consume things irrespective of those which have been prescribed as eatables and non-eatables. All would be wicked. There will be dearth of chaste women on earth and in every house-hold, the loose women would be available, who would always
denounced their husbands, such a person would always feel panicky and shaky like a servant.
O father, the loose woman would serve the best of the sweets to her lower beside the food, betel, the fragrance, sandal-paste and the costumes, but would never care for the food of her husband. The son would always denounce the father and the pupil their teacher. The king would always be terrified by the public while the king would torture by the people The noble people would suffer at the hands of the robbers, the thieves and the wicked people.
The yielding of crop would be destroyed on earth and the cows would stop yielding enough of milk. The milk, butter and ghee would be in short supply. All the people would be devoid of truthfulness and always speak falsehood.
The BrShmana would be deprived of purity, performing of sandhyd, study of scriptures and become the drivers of bulls, cooks in the kitchen of ^Qdras, resorting to the burning of the dead bodies of the Sudras, getting entangled with Sudra women. The Sudras on the other hand would be attracted towards the Brahmapa ladies, consuming the food of a Brahmana the wicked would abducts the wife of the Brahmana who could be equated with his own mother and quite adorable. The servants would conspire to kill the king and occupy the throne. The women would kill the husband and would enjoy the company of the lover. The son would kill the father and himself become the king.
Thus all the people would become independent, moving at will, lustful, gluttons, suffering from ailment, dirty, the reciter of broken mantras and would propagate false mantras. The teachers would be casteless, devoid of age would be and denounced.
The mlecchas would become the king and the Yavana would denounce the dharma destroying the spotless glory of the ascetics.
The adoration of ancestors gods and Brahmanas, the guests, the teachers and the parents would not be respected; they would remain welcoming their own wives. O father the relatives of the wife would be preferred and the influence of the ladies would go on increasing, the people of high castes would become their and would steal the riches of the gods and the Brahmanas. in Kaliyuga the people would respect the religion only playfully or with the intention of causing grief;; the entire universe would be deprived of the abodes of gods and would become terrific.
Because of the evils of the age of Kali, there would be indiscipline everywhere and disturbance would increase. All the people would face hunger, wear dirty clothes and would become pauper. The one whose house is filled with pitchers of small shells would be treated as the king and the one having innumerable pitchers like the same would be known as the great king.
The people would be of the size of the thumb and the trees would be of the size of vegetables.
The fruits of tdla, coconut, jack fruit would be of the size of sesamum seeds and other fruits would be of still smaller in size, there will be general shortage of the vases for waters cereals and cloth in the households the houses would be quite broken and deserted.
They would be filled with bad smells; having no lamps and filled with bad smells, having no lamps and filled with darkness; all the humans would be sinful and would feel panicky of the wild animal. At that point of time the people would be greedy for fruits and the women would be quarrel some. The women would be depnved of deities beside the men.
All the rivers, rivulets, the caves, the lakes and pools beside the tanks would be deprived of the water. The women would be barren, passionate and would always like the company of lovers; all the people would cut the plpala tree and the land would be deprived of the trees. The trees would be without the branches fruit and trunks; the fruit would not be delicious. The water and the food would have no taste. The human beings would speak untruth, would be heartless and devoid of dharma. Thereafter the twelve Adityas would bum all the creatures of the universe with their heat. O lord of Vraja, at that point of time only the story of the earth would remain.
As the land dries up at the end of the rainy season, similarly after the expiry of Kaliyuga, the land would be free from all the creatures.
Thereafter again the Satyayuga would start.
O father, I have thus narrated to you everything; now you comfortably go back to Vraja; I am indeed like an infant before you and what could I speak about dharma before you.
Remaining in Vraja, I consumed butter, ghee^ milk, curd, butter-milk, svastika and the sweet dishes and several other sweet dishes which were prepared for the gods and the ancestors; I consumed them forcibly because he crying of a child has his own strength. Therefore all the short-comings committed by me at every step should be forgiven by you since you are my father and I am your son beside Yasoda is my You narrate this joke of mine to Yasoda and RohinI and tell them that you had heard all this from an infant like me. Thereafter you can narrate the same to all the dwellers of Gokula because the meeting between the relatives is arranged by destiny.
w?ncT gw g?gi 1 ^ 5,11 It is the destiny which is responsible for the separation from them, their opposition and the period of love. The destiny creates the universe and the destiny preserves the same. The destiny^ provides bliss and the destiny gets responsible of the destruction of the universe. Thus the destiny arranges for the pleasure, the pain, fear, the grief, old age, death, birth and all other things according to the deeds of a person. O father, therefore everything should be considered as having been arranged by destiny. There is no doubt about it. You are indeed the Vaisya of Gokula, known as the king Nanda and I am the son of Vasudeva from Mathura; my father getting terrified from Kamsa, left me in your house, therefore, you enjoy the greater respect from me than my own father and Yasoda enjoys greater respect for me than my mother. Therefore O lord of Vraja, you relieve yourself from the
illusion and attachment because of my discourse and that of Parvati you go back to your abode Nanda said- O son, you remember the charming and auspicious place of Vmdavana.
Why are you not reminded of the festivities of Gokula, the cows, the beautiful bank of Yamuna river, the Rdsamandala, your divine dance with cowherdesses in Rdsamandala, the cowherdesses, the cowherds, Yasoda, Rohini and Radhika who is dearer to you than your live? O son for the sake of these people you must go to Gokula for sometime. Thus speaking, Nanda took Krsna in his lap and started dropping tears over him. He embraced him and kissed his temples. Thereafter the blissful Krsna spoke to
Chapter-aligned complete witnesses. Sanskrit Wikisource revision 122519 (2017-09-18T13:29:41Z); Shanti Lal Nagar English scan pages n1481–n1488: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n1481/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.