Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 94
Sourceनारायण उवाच उद्धवो विस्मयं प्राप्य भयं च विपुलं मुने । चेतनं कारयामास तामुवाच मृतामिव ।। १ ।। तद्भक्तिं समभिज्ञाय स्वात्मानं भक्तसंख्यकम् । तुच्छं मेने जगत्सर्वं दृष्ट्वा भाग्यवतीं सतीम् ।। २ ।। उद्धव उवाच चेतनं कुरु कल्याणि जगन्मातर्नमोऽस्तु ते । त्वमेद प्राक्तनं सर्वं कृष्णं द्रक्ष्यसि सांप्रतम् ।। ३ ।। त्वत्तो विश्वं पवित्रं च त्वत्पादरजसा मही । सुपवित्रं त्वद्वदनं पुण्यवत्यश्च गोपिकाः ।। ४ ।। लोकास्त्वामेव गायन्ति संगीतैर्मङ्गलस्तवैः । त्वत्सुकीर्तिं च देवाश्च सनकाद्याश्च संततम् ।। ५ ।। कृतपापहरां पुण्यां तीर्थपूजां च निर्मलाम् । हरिभक्तिप्रदां भद्रां सर्वविघ्नदिनाशिनीम् ।। ६ ।। त्वमेव राधा त्वं कृष्णस्त्वं पुमान्प्रकृतिः परा । राधामाधवयोर्भेदो न पुराणे श्रुतौ तथा ।। ७ ।। राधिकां मूर्च्छितां दृष्ट्वा पश्चात्कृत्वा तमुद्ववम् । उवाच माधवी गोपी राधायाः पुरतः स्थिता ।। ८ ।। माधव्युवाच किं वा चोरस्य कृष्णस्य रूपं वा वेषमुत्तमम् । किं सुखं विभवं किं वा गौरवं चाप्यनुत्तमम् ।। ९ ।। किं वा तद्वीर्यमैश्वर्यं शौर्य वा दुरतिक्रमम् । किं वा सिद्धं प्रसिद्धं वा किं वा तुल्यं गुणोत्तमम् ।। १० ।। इतो वा कुत आयातः पुनरेव कुतो गतः । बालको गोपवेषश्च नहि राजात्मजः पुमान् ।। ११ ।। त्वं किं स्मरसि कल्याणि गोपालं नन्दनन्दनम् । आत्मानं रक्षयत्नेन कः प्रियः स्वात्मनः परः ।। १२ ।। धिक्त्वां राधेऽतिनिर्लज्जां तवैव जीवनं वृथा । जगतो युवतीनां च करोषि सुयशःक्षयम् ।। १३ ।। नारीणां गोपनं कार्य सुव्यक्ते स्वयशःक्षयम् । यत्नेन चक्षुषो वाऽर्हं सखि संचरणं कृरु ।। १४ ।। अन्तरे पतिभावं च संगोप्य भावनं कुरु । न वै जातिश्च शत्रूणां मित्राणां च सुरेश्वरि ।। १५ ।। शत्रुः कार्यवशेनैव मित्रं च कर्मणा भवेत् । स्वकार्यमुद्धरेत्प्राज्ञः कार्यध्वंसेन मूर्खता ।। १६ ।। कः कस्य वल्लभो राधे कः कस्याप्रिय एव च । कार्यं च समयं ज्ञात्वा सन्तः कुर्वन्ति संततम् ।। १७ ।। शत्रुर्धनापहारी च प्राणहर्ता ततः परः । कटुवक्ता दुःखदाता शत्रूणां लक्षणं श्रृणु ।। १८ ।। स्वकुलात्त्वां बहिष्कृत्य विसृज्य शोकसागरे । गृहीत्वा चेतनं प्राणान्निष्ठुरो दारुणो गतः ।। १९ ।। किं किं स्मरसिमूढे हि त्यज शोकं सुदारुणम् । आत्मानं रक्ष यत्नेन कः प्रियः स्वात्मनः परः ।। २० ।। पद्मावत्युवाच भवता कथितं पूर्णं यमुनाजलसंनिधौ । अरसस्य रतिर्दूरं नारीणां न सुखं प्रिये ।। २१ ।। विद्युज्ज्वारा जले रेखा खलानां प्रीतिरेव च । न नीतिर्तीतिशास्त्रेषु सुविश्वासः खलेषु च ।। २२ ।। यदा त्वं यमुनाकूले मुखं वीक्ष्य हरेरहो । सस्मितं सकटाक्षं च पुनः कृत्वाऽस्य गोपनम् ।। २३ ।। पुनः पुनस्त्वं संवीक्ष्य त्वया त्यक्तं च चेतनम् । गृहं त्यक्त्वा गुरुभयं सखीनां वचनं शुभम् ।। २४ ।। संततं ध्यायसे कृष्णं नाऽऽहारं जीवनं तथा। क्व कृष्णो मथुरायां च क्वापि त्वं कदलीवने ।। २५ ।। त्वं यदि त्यजसि प्राणान्नाऽऽविर्भवति सोऽधुना । काले द्रक्ष्यसि स्वात्मानं यदि रक्षसि सुन्दरि ।। २६ ।। चन्द्रमुख्युवाच प्राक्तनेन शुभं सर्वं सुखं च विभवश्चिरम् । दुःखं शोको प्राक्तनेन विपत्संपच्च सांप्रतम् ।। २७ ।। भारते पुण्यभूमौ च सर्वेषामीप्सिते वरे । लभेत्पतिं हरिं कान्तं तपसा प्रकृतेः परम् ।। २८ ।। तथाऽपि प्रदहेद्गात्रं कामबाणेन सांप्रतम् । अस्याः शत्रुः कथं चन्द्रो मधुर्वा मधुमाधवौ ।। २९ ।। शंकरेण प्रदग्धोऽभूत्पुनरेव स मन्मथः । चन्द्रं भक्षतु राहुश्च पुनश्चोद्वमनं तथा ।। ३० ।। मधुश्च मित्रशोकेन प्राणांस्त्यक्त्वा ययौयमम् । सुधासिन्धुश्च चेन्दुर्यो विषसिन्धुश्च मां प्रति ।। ३१ ।। सुवेषः स्याज्ज्वलद्वह्निश्चन्दनं तद् घृताहुतिः । संततं प्रदहेद्गात्रं सुगन्धिश्च समीरणः ।। ३२ ।। त्यक्ताहारा मम सखी पश्य श्वसिति जीवति । प्रशंसांकुरु कृष्णस्य मुखेन कुरुनन्दन ।। ३३ ।। तन्नामस्मृतिमात्रेण तद्गुणश्रवणेन च । तद्वार्तया च शुभया सहसा चेतनं भवेत् ।। ३४ ।। शशिकलोवाच त्वं किं माधवि जानासि कृष्णमात्मानमीश्वरम् । यं तं ब्रह्मादयो देवा वेदाश्चत्वार एव च ।। ३५ ।। ध्यायन्ति संतसं सन्तः पादपद्मं सुरेप्सितम् । पद्मा सरस्वती दुर्गा सोऽनन्तोऽपि महेश्वरः ।। ३६ ।। यं न जानन्ति सिद्धेन्द्र मुनीन्द्रां मनवस्तथा । सर्वात्मनः कुतो रूपं निर्गुणस्य कुतो गुणाः ।। ३७ ।। सत्यमुक्तं च सत्यस्य यत्तदेव यथोचितम् । धत्ते भारावतरणे पृथिव्याश्च मनोहरम् ।। ३८ ।। सुखमाह्लादकं रम्यं भक्तानुग्रहविग्रहम् । किमनिर्वचनीयं च रूपं जनमनोहरम् ।। ३९ ।। कोटिकन्दर्पलावण्यं लीलाधाम शुभाक्षयम् । यत्पादपद्ममधुरं मधु मन्दाकिनीजलम् ।। ४० ।। दध्रे शिरसि भक्त्या च सर्वेशः शंकरः परः । शश्वत्करोति वैरागी तीर्थकीर्तेश्च कीर्तनम् ।। ४१ ।। क्षणं नृत्यति भक्त्या च पञ्चवक्त्रेण गायति । आहारं भूषणं वस्त्रं परित्यज्य दिगम्बरः ।। ४२ ।। ब्रह्म ज्योतिः स्वरूपं च ध्यात्वा शुभ्रं सुनिर्मलम् । ब्रह्मा च तपसा जन्म नयत्येव हि सेवया ।। शेषः सनत्कुमारश्च सिद्धसंघश्य योगवित् ।। ४३ ।। सुशीलोवाच निर्मञ्छनार्हं न भवेत्तस्य कामशतं शतम् । चन्द्रोऽशिवनीकुमारो वा रुपेषु केन गण्यते ।। ४४ ।। असंख्येषु च विश्वेषु ब्रह्मविष्णुशिवादयः । मुनयो मनवः सिद्धा भक्ताः सन्तश्च संततम् ।। ४५ ।। ध्यायन्ते यत्पदाम्भोजं निर्गुणस्याऽऽत्मनश्च वै । वेदाः स्तोतुं न शक्ताश्च यमीशं च सरस्वती ।। ४६ ।। जडीभूता च भीता च स्तवनेन क्षमाण्येतु । सहस्रवक्त्रः स्तवने कम्पितश्च निरन्तरम् ।। ४७ ।। वेदानां जनको ब्रह्मा स्तोत्रेण तस्य हीश्वरः । तं सत्यं नित्यमीशं च माधवी परिनिन्दति ।। ४८ ।। अपवित्रा सभा भूता गोपीनां जीवनं वृथा । तासु पुण्यवती शोकः प्रणश्यति न संशयः ।। ५० ।। रत्नमालोवच दधार वामहस्तेन शैलं गोवर्धनं हरिः) । ततः किं तद्दशः शौर्य जगतां जनकस्य च ।। ५१ ।। शैलानां च सहस्रं यो भेतुं शक्तश्च दैत्यराट् । लीलामात्रेण तेषां च लक्षं हन्तु क्षमो हरिः ।। ५२ ।। यदंशकलया जातः सूकरो विष्णुरीश्वरः । वसुधां दशनाग्रेण चोद्दधार च लीलया ।। ५३ ।। शैलानां च सहस्राणि यत्र सन्ति महीतले । दैत्याश्च वाऽप्यसंख्याश्च वीराः शूरास्तथैव च ।। ५४ ।। तेनैव कर्मणा तस्य न शौर्यं न च पौरुषम् । न यशाश्च प्रशंसा वा सखि सर्वात्मनाऽऽत्मना ।। ५५ ।। पारिजातोवाच सप्तद्वीपा च वसुधा सशैलवनसागरा । काञ्चनीभूमिसहिता सर्वाधारा मनोहरा ।। ५६ ।। सप्त स्वर्गाश्च विविधा ब्रह्मलोकावधि प्रिये । विचित्राः सुन्दराश्चैव पातालानां च सप्त च ।। ५७ ।। एतैः परिमितं विश्वं ब्रह्माण्डं ब्रह्मणा कृतम् । महद्विष्णोर्लोमकूपे तदेवं चाणुवत्स्थितम् ।। ५८ ।। तस्य यावन्ति लोमानि तानि विश्वानि सन्ति च । स एव षोडशांशश्च कृष्णस्य परमात्मनः ।। ५९ ।। तस्यैव किं यशः शौर्चं महिमानमनूपमम् । घस्मरी गोपकन्या च किं वा जानाति माधवी ।। ६० ।। माधव्युवाच मया यदुक्तं न ज्ञात्वा मूढा जल्पन्ति गोपिकाः । उद्धव शुणु मे वाक्यं यन्मया कथितं शुभम् ।। ६१ ।। स्वेच्छया सगुणो विष्णुः स्वेच्छया निर्गुणोभवेत् । भुवो भारावतरणे गोपवेषः शिशुर्विभुः ।। ६२ ।। यदि वेदाः पुराणानि सिद्धाः सन्तश्च संततम् । ब्रह्मेशशेषभक्ताश्च न जानन्ति यमीश्वरम् ।। ६३ ।। तं किं जानामि मूढाऽहं घस्मरी गोपकन्यका । तथाऽपि मद्वचः सत्यं श्रूयतां वत्स तत्क्षणम् ।। ६४ ।। किमनिर्वचनीयं च रूपं शौर्यं यशो बलम् । वीर्यं वेषं च सिद्धिं चाप्यन्यो वा यो गुणो हरेः ।। ६५ ।। स्वेच्छामयस्य तस्यैव सगुणस्य च सांप्रतम् । किमनिर्वचनीयं च वर्तते तद्विशेषणम् ।। ६६ ।। निर्गुणस्य च विष्णोश्च वेहहीनस्य स्वात्मनः । वर्तते च किमाख्येयं तस्य रूपादिकं च किम् ।। ६७ ।। मां निन्दति महामूढा न बुद्धा वचनं मम । एषा जानाति किं मूढा तं सत्यं प्रकृतेः परम् ।। ६८ ।। ज्योतिः स्वरूपं परमं परमात्मानमीश्वरम् । तमनिर्वचनीयं च भक्तानुग्रहविग्रहम् ।। ६९ ।। यत्पादपद्भं पद्मा सा त्रैलोक्यजननी परा । सेवते कम्पिता भीता दासीवत्सततं भिया ।। ७० ।। विष्णुमाया च प्रकृतिर्मूलरूपा सनातनी । ब्रह्मस्वरूपा परमा भीता दक्षिणपार्श्वतः ।। ७१ ।। सरस्वती जडीभूता भीता च परमेश्वरी । स्तोतुं न शक्ता वेदाः किं स्तुवन्ति परमेश्वरम् ।। ७२ ।। तासां तद्वचनं श्रुत्वा चोद्धवो भक्तिविह्वलः । पुलकाञ्चितसर्वाङ्गो रुरोद च पपात च ।। ७३ ।। मूर्च्छं संप्राप्य भक्त्त्या च ध्यात्वा तं परमेश्वरम् । तुच्छं मेने स चाऽऽत्मानं गोपीं भक्त्याऽप्युवाच सः ।। ७४ ।। उद्धव उवाच धन्यं यशस्यं द्वीपानां जम्बुद्वीपं मनौहरम् । यत्र भारतवर्षं च पुण्यदं शुभदं तथा ।। ७५ ।। वणिजां च पुश्यकृतं वाणिज्यस्थलमीप्सितम् । अत्र कृत्वा सुपुण्यं च भुङ्क्तेऽन्यत्र शुभं फलम् ।। ७६ ।। धन्यं भारतवर्षं तु पुण्यदं शुभदं वरम् । गोपीपादाब्जरजसा पूतं परमनिर्मलम् ।। ७७ ।। ततोऽपि गोपिका धन्या सान्या योषित्सु भारते । नित्यं पश्यन्ति राधायाः पादपद्मं सुपुण्यदम् ।। ७८ ।। षष्टिवर्षसहस्राणि तपस्तप्तं च ब्रह्मणा । राधिकापादपद्मस्य रेणूनामुपलब्धये ।। ७९ ।। गोलोकवासिनी राधा कृष्णप्राणाधिका परा । तत्र श्रीदामशापेन वृषभानसुताऽधुना ।। ८० ।। ये ये भक्ताश्च कृष्णस्य देवा ब्रह्मादयस्तथा । राधायाश्चापि गोपीनांकरां नार्हन्ति षोडशीम् ।। ८१ ।। कृष्णभक्तिं विजानाति योगीन्द्रश्च महेश्वरः । राधा गोप्यश्च गोपाश्च गोलोकवासिनश्च ये ।। ८२ ।। किंचित्सनत्कुमारश्च ब्रह्मा चेद्विषयी तथा । किंचिदेव विजानन्ति सिद्धा भक्ताश्च निश्चितम् ।। ८३ ।। धन्योऽहं कृतकृत्योऽहमागतो गोकुलं यतः । गोपिकाभयो गुरुभ्यश्च हरिभक्तिं लभेऽचलाम् ।। ८४ ।। मथुरां च न यास्यामि तीर्थकीर्तेश्च कीर्तनम् । श्रोष्यामि किंकरो भूत्वा गोपीनां जन्मजन्मनि ।। ८५ ।। न गोपीभ्यः परो भक्तो हरेश्च परमात्मनः । यादृशीं लेभिरेगोप्यो भक्तिं नान्ये च तादृशीम् ।। ८६ ।। कलावत्युवाच पितणां मानसी कन्या धन्या मेना कलावती । वयं तिस्रो भगिन्यश्च भ्रमामः पृथिवीतले ।। ८७ ।। धन्या जनकपत्नी नः सीतामाता पतिव्रता । अयोनिसंभवा राधा अहं चायोनिसंभवा ।। ८८ ।। राधा श्रीदामशापेन वृषभानसुता भुवि । सनत्कुमारशापेन वयमेव महीतले ।। ८९ ।। क्षीरोदसागरं रम्यं श्वेतद्वीपं मनोहरम् । तिस्रो भगिन्यो भक्त्या च विष्णुंद्रष्टुं गता वयम् ।। ९० ।। अम्युत्थानादि न कृतं कोपादस्माञ्छशाप ह । सनत्कुमारो भगवान्योगीन्द्राणां गुरोर्गुरुः ।। ९१ ।। सनत्कुमार उवाच मूढास्तिष्ठत भूमौ च पुनः स्वर्गं न यास्यथ । मर्त्यप्राणिप्रिया भूत्वा चाहंकारैण हैतुना ।। ९२ ।। पुनर्वरं च प्रत्येकं ददौ तुष्टो द्विचेश्वरः । विष्णोर्वशस्य शैलस्य हिमाधारस्य कामिनी ।। ९३ ।। ज्येष्ठा भवतु त्वत्कन्या भविष्यत्येव पार्वती । धन्या प्रिया तु भवतु योगिनो जनकस्य च ।। ९४ ।। तस्य कन्या महालक्ष्मीः सीतादेवी भविष्यति । वृषभानस्य वैश्यस्य योगिनां प्रवरस्य च ।। ९५ ।। दुर्वाससश्च शिष्यस्य कनिष्ठा च कलावती । भविष्यति प्रिया साध्वीद्वापरान्ते च गोकुले ।। ९६ ।। कलावतीसुता राधा देवी गोलोकवासिनी । श्रीदामगोपशापेन भविष्यति न संशयः ।। ९७ ।। ईशो ब्रह्मेशशेषाणां भारावतरणेन च । आगमिष्यति पृथवीं च पुण्यक्षेत्रं च भारतम् ।। ९८ ।। कलावती वृष्भानः कौतुकात् कन्यया सह । जीवन्मुक्तश्च गोलोकं गमिष्यति न संशयः ।। ९९ ।। धन्या च सीत्या सार्धं वैकुण्ठं च गमिष्यति । मेनका योगिनी सिद्धा पार्वत्याश्च वरेण च ।। १०० ।। कल्पान्ते विष्णुलोके च लक्ष्मीवन्मोदते चिरम् । विना विपत्त्या महिमा केषां कुत्र भविष्यति ।। १०१ ।। कर्मणा च गते दुःखे प्रभवेद्दुर्लभं सुखम् । पुरा पितणां कन्याश्च स्वर्मभोगविलासिकाः ।। १०२ ।। लक्ष्मीसमा वरेणापि विप्रस्य विष्णुदर्शनात् । कर्मक्षयं चाप्यस्माकं बभूव विष्णुदर्शनात् ।। १०३ ।। पुण्ये तेन तीव्रेण कुमारस्यापि दर्शनम् । श्रुतं तत्र कुमारास्याज्ज्ञानं परमदुर्लभम् ।। १०४ ।। ब्रह्मविष्णुशिवादीनां सिद्धानां जगतामपि । ईश्वरः परमात्मा च श्रीकृष्णः प्रकृतेः परः निर्गुणश्च निरीहश्च परः स्वेच्छामयो वरः ।। १०५ ।। तुलस्युवाच सर्वप्राणिषु देवाश्च तिष्ठन्त्येव पृथक्पृथक् । प्राणो विष्णुश्च विषयी मनो ब्रह्मा च चेतना ।। १०६ ।। प्रकृतिर्बुद्धिरूपा च सर्वशक्त्यधिदेवता । ज्ञानस्वरूपः शंभुश्च स्वयं धर्मश्च पूरुषः ।। १०७ ।। निर्गुणः परमात्मा च तद्ब्रह्म प्रकृतेः परम् । स एव कृष्णः साक्षी च कर्मणां जीविनामपि ।। १०८ ।। भोक्ता च सुखदुःखानां जीवस्तत्प्रतिबिम्बकः । चक्षुषोश्चन्द्रसूर्यौ च जिह्वायां च सरस्वती ।। १०९ ।। वसुंधरा त्वचि सदा बाह्वोस्ते लोकपालकाः । आत्मनश्चापि ते सर्पे परिचारकरूपिणः ।। ११० ।। आत्मन्येव प्रियास्ते च सर्वे गच्छन्ति जीविनः । यथा संसदि संसारे नरदेह(व) मिवानुगाः ।। १११ ।। तस्मात्सर्वात्मनाऽऽत्मानं भजन्ति संततं सदा । सन्तश्च परया भक्त्या ध्यायन्ते योगिनो मुदा ।। ११२ ।। कर्मिणां कर्मणां साक्षी कुतः कर्म च गोपनम् । अन्तर्यामी च कृष्णश्च प्रचारं कुरुते मुदा ।। ११३ ।। कालिकोवाच नरा बालाश्च वृद्धाश्च युवानस्त्रिविधास्तथा । देवादयश्च चे सिद्धाः सर्वे जानन्ति तं परम् ।। ११४ ।। उद्धव उवाच सांप्रतं मूर्च्छितां राधां युक्तो बोधयितुं बुधः । अत्र युक्तिः प्रधाना त्वं तां प्रबोधय चोद्धव ।। ११५ ।। चेतनं कुरु कल्याणि जगन्मातर्निबोध माम् । उद्भवं कृष्णभक्तस्य किंकरस्यापि किंकरम् ।। ११६ ।। प्रसादं कुरु मातर्मां यास्यामि मथुरां पुनः । न स्वतन्त्रः पराधीनो योषा दारुमयी यथा ।। ११७ ।। यथा वृषो वशीभूतो वृषवाहस्य संततम् । तथा मातर्जगत्सर्वं जगन्नाथस्य निश्चितम् ।। ११८ ।। इति श्रीब्रह्मo महाo श्रीकृष्मजन्मखo उत्तo नारदनाo राधोद्धवसंo चतुर्नवतितमोऽध्यायः ।। ९४ ।।
nārāyaṇa uvāca uddhavo vismayaṃ prāpya bhayaṃ ca vipulaṃ mune | cetanaṃ kārayāmāsa tāmuvāca mṛtāmiva || 1 || tadbhaktiṃ samabhijñāya svātmānaṃ bhaktasaṃkhyakam | tucchaṃ mene jagatsarvaṃ dṛṣṭvā bhāgyavatīṃ satīm || 2 || uddhava uvāca cetanaṃ kuru kalyāṇi jaganmātarnamo'stu te | tvameda prāktanaṃ sarvaṃ kṛṣṇaṃ drakṣyasi sāṃpratam || 3 || tvatto viśvaṃ pavitraṃ ca tvatpādarajasā mahī | supavitraṃ tvadvadanaṃ puṇyavatyaśca gopikāḥ || 4 || lokāstvāmeva gāyanti saṃgītairmaṅgalastavaiḥ | tvatsukīrtiṃ ca devāśca sanakādyāśca saṃtatam || 5 || kṛtapāpaharāṃ puṇyāṃ tīrthapūjāṃ ca nirmalām | haribhaktipradāṃ bhadrāṃ sarvavighnadināśinīm || 6 || tvameva rādhā tvaṃ kṛṣṇastvaṃ pumānprakṛtiḥ parā | rādhāmādhavayorbhedo na purāṇe śrutau tathā || 7 || rādhikāṃ mūrcchitāṃ dṛṣṭvā paścātkṛtvā tamudvavam | uvāca mādhavī gopī rādhāyāḥ purataḥ sthitā || 8 || mādhavyuvāca kiṃ vā corasya kṛṣṇasya rūpaṃ vā veṣamuttamam | kiṃ sukhaṃ vibhavaṃ kiṃ vā gauravaṃ cāpyanuttamam || 9 || kiṃ vā tadvīryamaiśvaryaṃ śaurya vā duratikramam | kiṃ vā siddhaṃ prasiddhaṃ vā kiṃ vā tulyaṃ guṇottamam || 10 || ito vā kuta āyātaḥ punareva kuto gataḥ | bālako gopaveṣaśca nahi rājātmajaḥ pumān || 11 || tvaṃ kiṃ smarasi kalyāṇi gopālaṃ nandanandanam | ātmānaṃ rakṣayatnena kaḥ priyaḥ svātmanaḥ paraḥ || 12 || dhiktvāṃ rādhe'tinirlajjāṃ tavaiva jīvanaṃ vṛthā | jagato yuvatīnāṃ ca karoṣi suyaśaḥkṣayam || 13 || nārīṇāṃ gopanaṃ kārya suvyakte svayaśaḥkṣayam | yatnena cakṣuṣo vā'rhaṃ sakhi saṃcaraṇaṃ kṛru || 14 || antare patibhāvaṃ ca saṃgopya bhāvanaṃ kuru | na vai jātiśca śatrūṇāṃ mitrāṇāṃ ca sureśvari || 15 || śatruḥ kāryavaśenaiva mitraṃ ca karmaṇā bhavet | svakāryamuddharetprājñaḥ kāryadhvaṃsena mūrkhatā || 16 || kaḥ kasya vallabho rādhe kaḥ kasyāpriya eva ca | kāryaṃ ca samayaṃ jñātvā santaḥ kurvanti saṃtatam || 17 || śatrurdhanāpahārī ca prāṇahartā tataḥ paraḥ | kaṭuvaktā duḥkhadātā śatrūṇāṃ lakṣaṇaṃ śrṛṇu || 18 || svakulāttvāṃ bahiṣkṛtya visṛjya śokasāgare | gṛhītvā cetanaṃ prāṇānniṣṭhuro dāruṇo gataḥ || 19 || kiṃ kiṃ smarasimūḍhe hi tyaja śokaṃ sudāruṇam | ātmānaṃ rakṣa yatnena kaḥ priyaḥ svātmanaḥ paraḥ || 20 || padmāvatyuvāca bhavatā kathitaṃ pūrṇaṃ yamunājalasaṃnidhau | arasasya ratirdūraṃ nārīṇāṃ na sukhaṃ priye || 21 || vidyujjvārā jale rekhā khalānāṃ prītireva ca | na nītirtītiśāstreṣu suviśvāsaḥ khaleṣu ca || 22 || yadā tvaṃ yamunākūle mukhaṃ vīkṣya hareraho | sasmitaṃ sakaṭākṣaṃ ca punaḥ kṛtvā'sya gopanam || 23 || punaḥ punastvaṃ saṃvīkṣya tvayā tyaktaṃ ca cetanam | gṛhaṃ tyaktvā gurubhayaṃ sakhīnāṃ vacanaṃ śubham || 24 || saṃtataṃ dhyāyase kṛṣṇaṃ nā''hāraṃ jīvanaṃ tathā| kva kṛṣṇo mathurāyāṃ ca kvāpi tvaṃ kadalīvane || 25 || tvaṃ yadi tyajasi prāṇānnā''virbhavati so'dhunā | kāle drakṣyasi svātmānaṃ yadi rakṣasi sundari || 26 || candramukhyuvāca prāktanena śubhaṃ sarvaṃ sukhaṃ ca vibhavaściram | duḥkhaṃ śoko prāktanena vipatsaṃpacca sāṃpratam || 27 || bhārate puṇyabhūmau ca sarveṣāmīpsite vare | labhetpatiṃ hariṃ kāntaṃ tapasā prakṛteḥ param || 28 || tathā'pi pradahedgātraṃ kāmabāṇena sāṃpratam | asyāḥ śatruḥ kathaṃ candro madhurvā madhumādhavau || 29 || śaṃkareṇa pradagdho'bhūtpunareva sa manmathaḥ | candraṃ bhakṣatu rāhuśca punaścodvamanaṃ tathā || 30 || madhuśca mitraśokena prāṇāṃstyaktvā yayauyamam | sudhāsindhuśca cenduryo viṣasindhuśca māṃ prati || 31 || suveṣaḥ syājjvaladvahniścandanaṃ tad ghṛtāhutiḥ | saṃtataṃ pradahedgātraṃ sugandhiśca samīraṇaḥ || 32 || tyaktāhārā mama sakhī paśya śvasiti jīvati | praśaṃsāṃkuru kṛṣṇasya mukhena kurunandana || 33 || tannāmasmṛtimātreṇa tadguṇaśravaṇena ca | tadvārtayā ca śubhayā sahasā cetanaṃ bhavet || 34 || śaśikalovāca tvaṃ kiṃ mādhavi jānāsi kṛṣṇamātmānamīśvaram | yaṃ taṃ brahmādayo devā vedāścatvāra eva ca || 35 || dhyāyanti saṃtasaṃ santaḥ pādapadmaṃ surepsitam | padmā sarasvatī durgā so'nanto'pi maheśvaraḥ || 36 || yaṃ na jānanti siddhendra munīndrāṃ manavastathā | sarvātmanaḥ kuto rūpaṃ nirguṇasya kuto guṇāḥ || 37 || satyamuktaṃ ca satyasya yattadeva yathocitam | dhatte bhārāvataraṇe pṛthivyāśca manoharam || 38 || sukhamāhlādakaṃ ramyaṃ bhaktānugrahavigraham | kimanirvacanīyaṃ ca rūpaṃ janamanoharam || 39 || koṭikandarpalāvaṇyaṃ līlādhāma śubhākṣayam | yatpādapadmamadhuraṃ madhu mandākinījalam || 40 || dadhre śirasi bhaktyā ca sarveśaḥ śaṃkaraḥ paraḥ | śaśvatkaroti vairāgī tīrthakīrteśca kīrtanam || 41 || kṣaṇaṃ nṛtyati bhaktyā ca pañcavaktreṇa gāyati | āhāraṃ bhūṣaṇaṃ vastraṃ parityajya digambaraḥ || 42 || brahma jyotiḥ svarūpaṃ ca dhyātvā śubhraṃ sunirmalam | brahmā ca tapasā janma nayatyeva hi sevayā || śeṣaḥ sanatkumāraśca siddhasaṃghaśya yogavit || 43 || suśīlovāca nirmañchanārhaṃ na bhavettasya kāmaśataṃ śatam | candro'śivanīkumāro vā rupeṣu kena gaṇyate || 44 || asaṃkhyeṣu ca viśveṣu brahmaviṣṇuśivādayaḥ | munayo manavaḥ siddhā bhaktāḥ santaśca saṃtatam || 45 || dhyāyante yatpadāmbhojaṃ nirguṇasyā''tmanaśca vai | vedāḥ stotuṃ na śaktāśca yamīśaṃ ca sarasvatī || 46 || jaḍībhūtā ca bhītā ca stavanena kṣamāṇyetu | sahasravaktraḥ stavane kampitaśca nirantaram || 47 || vedānāṃ janako brahmā stotreṇa tasya hīśvaraḥ | taṃ satyaṃ nityamīśaṃ ca mādhavī parinindati || 48 || apavitrā sabhā bhūtā gopīnāṃ jīvanaṃ vṛthā | tāsu puṇyavatī śokaḥ praṇaśyati na saṃśayaḥ || 50 || ratnamālovaca dadhāra vāmahastena śailaṃ govardhanaṃ hariḥ) | tataḥ kiṃ taddaśaḥ śaurya jagatāṃ janakasya ca || 51 || śailānāṃ ca sahasraṃ yo bhetuṃ śaktaśca daityarāṭ | līlāmātreṇa teṣāṃ ca lakṣaṃ hantu kṣamo hariḥ || 52 || yadaṃśakalayā jātaḥ sūkaro viṣṇurīśvaraḥ | vasudhāṃ daśanāgreṇa coddadhāra ca līlayā || 53 || śailānāṃ ca sahasrāṇi yatra santi mahītale | daityāśca vā'pyasaṃkhyāśca vīrāḥ śūrāstathaiva ca || 54 || tenaiva karmaṇā tasya na śauryaṃ na ca pauruṣam | na yaśāśca praśaṃsā vā sakhi sarvātmanā''tmanā || 55 || pārijātovāca saptadvīpā ca vasudhā saśailavanasāgarā | kāñcanībhūmisahitā sarvādhārā manoharā || 56 || sapta svargāśca vividhā brahmalokāvadhi priye | vicitrāḥ sundarāścaiva pātālānāṃ ca sapta ca || 57 || etaiḥ parimitaṃ viśvaṃ brahmāṇḍaṃ brahmaṇā kṛtam | mahadviṣṇorlomakūpe tadevaṃ cāṇuvatsthitam || 58 || tasya yāvanti lomāni tāni viśvāni santi ca | sa eva ṣoḍaśāṃśaśca kṛṣṇasya paramātmanaḥ || 59 || tasyaiva kiṃ yaśaḥ śaurcaṃ mahimānamanūpamam | ghasmarī gopakanyā ca kiṃ vā jānāti mādhavī || 60 || mādhavyuvāca mayā yaduktaṃ na jñātvā mūḍhā jalpanti gopikāḥ | uddhava śuṇu me vākyaṃ yanmayā kathitaṃ śubham || 61 || svecchayā saguṇo viṣṇuḥ svecchayā nirguṇobhavet | bhuvo bhārāvataraṇe gopaveṣaḥ śiśurvibhuḥ || 62 || yadi vedāḥ purāṇāni siddhāḥ santaśca saṃtatam | brahmeśaśeṣabhaktāśca na jānanti yamīśvaram || 63 || taṃ kiṃ jānāmi mūḍhā'haṃ ghasmarī gopakanyakā | tathā'pi madvacaḥ satyaṃ śrūyatāṃ vatsa tatkṣaṇam || 64 || kimanirvacanīyaṃ ca rūpaṃ śauryaṃ yaśo balam | vīryaṃ veṣaṃ ca siddhiṃ cāpyanyo vā yo guṇo hareḥ || 65 || svecchāmayasya tasyaiva saguṇasya ca sāṃpratam | kimanirvacanīyaṃ ca vartate tadviśeṣaṇam || 66 || nirguṇasya ca viṣṇośca vehahīnasya svātmanaḥ | vartate ca kimākhyeyaṃ tasya rūpādikaṃ ca kim || 67 || māṃ nindati mahāmūḍhā na buddhā vacanaṃ mama | eṣā jānāti kiṃ mūḍhā taṃ satyaṃ prakṛteḥ param || 68 || jyotiḥ svarūpaṃ paramaṃ paramātmānamīśvaram | tamanirvacanīyaṃ ca bhaktānugrahavigraham || 69 || yatpādapadbhaṃ padmā sā trailokyajananī parā | sevate kampitā bhītā dāsīvatsatataṃ bhiyā || 70 || viṣṇumāyā ca prakṛtirmūlarūpā sanātanī | brahmasvarūpā paramā bhītā dakṣiṇapārśvataḥ || 71 || sarasvatī jaḍībhūtā bhītā ca parameśvarī | stotuṃ na śaktā vedāḥ kiṃ stuvanti parameśvaram || 72 || tāsāṃ tadvacanaṃ śrutvā coddhavo bhaktivihvalaḥ | pulakāñcitasarvāṅgo ruroda ca papāta ca || 73 || mūrcchaṃ saṃprāpya bhakttyā ca dhyātvā taṃ parameśvaram | tucchaṃ mene sa cā''tmānaṃ gopīṃ bhaktyā'pyuvāca saḥ || 74 || uddhava uvāca dhanyaṃ yaśasyaṃ dvīpānāṃ jambudvīpaṃ manauharam | yatra bhāratavarṣaṃ ca puṇyadaṃ śubhadaṃ tathā || 75 || vaṇijāṃ ca puśyakṛtaṃ vāṇijyasthalamīpsitam | atra kṛtvā supuṇyaṃ ca bhuṅkte'nyatra śubhaṃ phalam || 76 || dhanyaṃ bhāratavarṣaṃ tu puṇyadaṃ śubhadaṃ varam | gopīpādābjarajasā pūtaṃ paramanirmalam || 77 || tato'pi gopikā dhanyā sānyā yoṣitsu bhārate | nityaṃ paśyanti rādhāyāḥ pādapadmaṃ supuṇyadam || 78 || ṣaṣṭivarṣasahasrāṇi tapastaptaṃ ca brahmaṇā | rādhikāpādapadmasya reṇūnāmupalabdhaye || 79 || golokavāsinī rādhā kṛṣṇaprāṇādhikā parā | tatra śrīdāmaśāpena vṛṣabhānasutā'dhunā || 80 || ye ye bhaktāśca kṛṣṇasya devā brahmādayastathā | rādhāyāścāpi gopīnāṃkarāṃ nārhanti ṣoḍaśīm || 81 || kṛṣṇabhaktiṃ vijānāti yogīndraśca maheśvaraḥ | rādhā gopyaśca gopāśca golokavāsinaśca ye || 82 || kiṃcitsanatkumāraśca brahmā cedviṣayī tathā | kiṃcideva vijānanti siddhā bhaktāśca niścitam || 83 || dhanyo'haṃ kṛtakṛtyo'hamāgato gokulaṃ yataḥ | gopikābhayo gurubhyaśca haribhaktiṃ labhe'calām || 84 || mathurāṃ ca na yāsyāmi tīrthakīrteśca kīrtanam | śroṣyāmi kiṃkaro bhūtvā gopīnāṃ janmajanmani || 85 || na gopībhyaḥ paro bhakto hareśca paramātmanaḥ | yādṛśīṃ lebhiregopyo bhaktiṃ nānye ca tādṛśīm || 86 || kalāvatyuvāca pitaṇāṃ mānasī kanyā dhanyā menā kalāvatī | vayaṃ tisro bhaginyaśca bhramāmaḥ pṛthivītale || 87 || dhanyā janakapatnī naḥ sītāmātā pativratā | ayonisaṃbhavā rādhā ahaṃ cāyonisaṃbhavā || 88 || rādhā śrīdāmaśāpena vṛṣabhānasutā bhuvi | sanatkumāraśāpena vayameva mahītale || 89 || kṣīrodasāgaraṃ ramyaṃ śvetadvīpaṃ manoharam | tisro bhaginyo bhaktyā ca viṣṇuṃdraṣṭuṃ gatā vayam || 90 || amyutthānādi na kṛtaṃ kopādasmāñchaśāpa ha | sanatkumāro bhagavānyogīndrāṇāṃ gurorguruḥ || 91 || sanatkumāra uvāca mūḍhāstiṣṭhata bhūmau ca punaḥ svargaṃ na yāsyatha | martyaprāṇipriyā bhūtvā cāhaṃkāraiṇa haitunā || 92 || punarvaraṃ ca pratyekaṃ dadau tuṣṭo dviceśvaraḥ | viṣṇorvaśasya śailasya himādhārasya kāminī || 93 || jyeṣṭhā bhavatu tvatkanyā bhaviṣyatyeva pārvatī | dhanyā priyā tu bhavatu yogino janakasya ca || 94 || tasya kanyā mahālakṣmīḥ sītādevī bhaviṣyati | vṛṣabhānasya vaiśyasya yogināṃ pravarasya ca || 95 || durvāsasaśca śiṣyasya kaniṣṭhā ca kalāvatī | bhaviṣyati priyā sādhvīdvāparānte ca gokule || 96 || kalāvatīsutā rādhā devī golokavāsinī | śrīdāmagopaśāpena bhaviṣyati na saṃśayaḥ || 97 || īśo brahmeśaśeṣāṇāṃ bhārāvataraṇena ca | āgamiṣyati pṛthavīṃ ca puṇyakṣetraṃ ca bhāratam || 98 || kalāvatī vṛṣbhānaḥ kautukāt kanyayā saha | jīvanmuktaśca golokaṃ gamiṣyati na saṃśayaḥ || 99 || dhanyā ca sītyā sārdhaṃ vaikuṇṭhaṃ ca gamiṣyati | menakā yoginī siddhā pārvatyāśca vareṇa ca || 100 || kalpānte viṣṇuloke ca lakṣmīvanmodate ciram | vinā vipattyā mahimā keṣāṃ kutra bhaviṣyati || 101 || karmaṇā ca gate duḥkhe prabhaveddurlabhaṃ sukham | purā pitaṇāṃ kanyāśca svarmabhogavilāsikāḥ || 102 || lakṣmīsamā vareṇāpi viprasya viṣṇudarśanāt | karmakṣayaṃ cāpyasmākaṃ babhūva viṣṇudarśanāt || 103 || puṇye tena tīvreṇa kumārasyāpi darśanam | śrutaṃ tatra kumārāsyājjñānaṃ paramadurlabham || 104 || brahmaviṣṇuśivādīnāṃ siddhānāṃ jagatāmapi | īśvaraḥ paramātmā ca śrīkṛṣṇaḥ prakṛteḥ paraḥ nirguṇaśca nirīhaśca paraḥ svecchāmayo varaḥ || 105 || tulasyuvāca sarvaprāṇiṣu devāśca tiṣṭhantyeva pṛthakpṛthak | prāṇo viṣṇuśca viṣayī mano brahmā ca cetanā || 106 || prakṛtirbuddhirūpā ca sarvaśaktyadhidevatā | jñānasvarūpaḥ śaṃbhuśca svayaṃ dharmaśca pūruṣaḥ || 107 || nirguṇaḥ paramātmā ca tadbrahma prakṛteḥ param | sa eva kṛṣṇaḥ sākṣī ca karmaṇāṃ jīvināmapi || 108 || bhoktā ca sukhaduḥkhānāṃ jīvastatpratibimbakaḥ | cakṣuṣoścandrasūryau ca jihvāyāṃ ca sarasvatī || 109 || vasuṃdharā tvaci sadā bāhvoste lokapālakāḥ | ātmanaścāpi te sarpe paricārakarūpiṇaḥ || 110 || ātmanyeva priyāste ca sarve gacchanti jīvinaḥ | yathā saṃsadi saṃsāre naradeha(va) mivānugāḥ || 111 || tasmātsarvātmanā''tmānaṃ bhajanti saṃtataṃ sadā | santaśca parayā bhaktyā dhyāyante yogino mudā || 112 || karmiṇāṃ karmaṇāṃ sākṣī kutaḥ karma ca gopanam | antaryāmī ca kṛṣṇaśca pracāraṃ kurute mudā || 113 || kālikovāca narā bālāśca vṛddhāśca yuvānastrividhāstathā | devādayaśca ce siddhāḥ sarve jānanti taṃ param || 114 || uddhava uvāca sāṃprataṃ mūrcchitāṃ rādhāṃ yukto bodhayituṃ budhaḥ | atra yuktiḥ pradhānā tvaṃ tāṃ prabodhaya coddhava || 115 || cetanaṃ kuru kalyāṇi jaganmātarnibodha mām | udbhavaṃ kṛṣṇabhaktasya kiṃkarasyāpi kiṃkaram || 116 || prasādaṃ kuru mātarmāṃ yāsyāmi mathurāṃ punaḥ | na svatantraḥ parādhīno yoṣā dārumayī yathā || 117 || yathā vṛṣo vaśībhūto vṛṣavāhasya saṃtatam | tathā mātarjagatsarvaṃ jagannāthasya niścitam || 118 || iti śrībrahmao mahāo śrīkṛṣmajanmakhao uttao nāradanāo rādhoddhavasaṃo caturnavatitamo'dhyāyaḥ || 94 ||
English translation
Uddhava's Prayer to Radha Sri Narayana said- O sage finding, Radhika lying like dead, Uddhava was surprised and he felt extremely panicky. Thereafter, he somehow brought her back to senses and said to her, Witnessing the devotion of the chaste and thought on to himself that his devotion for the lord was of no consequence.
Uddhava said- O mother of the universe, O virtuous one, you regain your senses, I bow In reverence to you, you happen to have all good deeds performed in the earlier births, now you would surely meet Krsna.
This entire universe has been purified with you, this earth has been sanctified with the dust of your feet, your face is quite auspicious, adorable in the holy places, spotless, bestows the devotion of the lord, the form of welfare and removes all the obstructions.
You are Radha, you are Krsna, you are Purusa and you are Prakrti. The Vedas or the Puranas do not differentiate between Radha and Madhava.
Thereafter finding Radha in an unconscious condition, the cowherdesses MadhavT spoke to Radha pushing aside Uddhava and standing before Radha.
l fo f ''Tlwr MadhavT said- what is the virtue of lord Krsna, who is the form of a thief, clad in the best of garments, enjoys the best of pleasures, glory, prowess, fortunes and strength, beside the siddhis and the glory what more virtues does he have as compared to you? He a somehow arrived here from somewhere and again disappeared but the cowherds shall still remain there. There is no prince here therefore, O virtuous one, why are you dyeing for the son of Nanda, you protect yourself making all the efforts because there is no one else greater than ones own soul.
fesrtlqn xT gntfw i 11 Malatl said- O Radha, disgrace to your shamelessness and your life has become useless.
Presently you are destroying the good name of all the damsels of the universe. All the ladies should keep their moves a secret, because by revealing the same, there is the loss of reputation.
Therefore O friend, open your eyes and carefully look with your own eyes, you love anyone keeping the love of the husband as a secret in your heart. O goddess there is no caste between a friend and foe. In the deeds, one becomes a The intelligent person performs his own deeds because it is of no use spoiling the work of gj: Titr g;: ch^ifM.ij in O Radha, who is beloved of whom and who is inimical to whom, people conduct themselves taking both the things into consideration.
You listen from me the symptoms of an enemy. An enemy snatches away the riches and life besides being till spoken and causes pain.
Getting you excommunicated from your caste, throwing you in the ocean of grief, stealing away your consciousness, the heartless Krsna has disappeared. O foolish one, then why do you remember him? you shed away this terrific grief and preserve yourself making efforts, because who could be more important than self.
Padmavatl said- O dear, you had yourself spoken on the bank of the river Yamuna that the love of a dull person carries a person too far and with that the women have to suffer a lot. Because no line can be drawn in the lightening and the water, similarly the love of a wicked person is only short lived. Therefore the people who are well-versed in polity have pronounced that the wicked person should never be believed at any time, whenever you looked with a side glance towards Krsna on the bank of Yamuna, you had kept it a secret, because of your consciousness.
This is the result of the same and you have disowned your teachers and your relatives discarding their words. Now you always think of Krsna alone. You are unmindful about your food and life.
Lord Krsna is comfortably lodged in Mathura, while you are rotting here in the forest of banana trees. Even if you lay down your life for his sake, he is not going to appear before you. O beautiful one, you save yourself and you will surely meet him in due course of time.
CandramukhJ said- One achieves pleasure and pain according to one's earlier deeds including the everlasting fortune, the pain, grief, misfortune and the riches, in the land of Bharata which is sought for by all. You would achieve lord. Hari, your beloved as your husband by Why are you burning your body with the arrows of passion? How are the moon, the god of love and the spring season, the enemies of the passion? Siva had burnt the god of love to ashes, Rahu had swallowed the moon and vomited it back and the spring season died with the separation from his friend and arrived in the abode of Yama. The moon who was considered to be the ocean of nectar has turned as the ocean of poison for my friend Radha. The shining garments are like the fire, the sandal-paste serve as the offering in the fire and the fragrant breeze bums the body.
Look this friend of mine is lying motionless discarding food and is alive only by breathing, therefore, O son of the Kuru race, you praise your friend Krsna with your mouth again and again. Because the reciting of his name and his virtues are the good news about him and she would be brought back the life.
Trarc: T3R:l Sasikala said- O Madhavl, the one, whose glory is recited by Brahma and other gods beside the four Vedas, whose lotus-like feet are adored by the gods and the sages and whose glory is beyond the recitation of Kamala, Sarasvatl, Durga, Ananta, Mahesvara, the siddhas, the ascetics, Manus; therefore, what do you know about Krsna who is the supreme soul? He is the soul of all, is formless, is without qualities, is form of truth. The form of the lord which has been described is truthful, bestows pleasure, blissful, charming, bestower of grace over the devotees, the abode of divine play, the welfare of all the welfare's, whose beauty excels crores of the gods of love, whose beauty is beyond comparison. The same lord Krsna having the said form has incarnated on earth in order to rid of her of the burden. The v.ater of MandakinI has emerged from the sweat lotus-like feet of the lord, who was accommodated by lord ^iva
several in his head and getting detached always devotes his mind reciting his name. He discarding his food, costumes and ornaments remaining unrobed, starts dancing in a movement with devotion and recited the qualities of the lord from all his five faces. Brahma, ^esa, Sanatkumara and the siddhas in groups always meditate upon the divine lustre of the lord and engage themselves tapas for him and spend their lives, who' could know about the glory of the same Krspa.
Suslla said - Hundreds of the gods of love cannot be compared with the beauty of ^rl Krsna and the moon, Asvinikumaras are of no consequence before his beauty. Brahma, Visnu, the gods, the sages, Manus, siddhas and devotees besides the ascetic always adore and meditate upon the feet of the lord Krsna in the innumerable globes. All the four Vedas are unable to recite his glory. The goddess Sarasvatl becomes dumb before him and getting nervous she seeks apology from him, the serpent Se§a with a thousand hoods always shakes while offering prayers to him, Brahma the creator of the Vedas is known as a lord because of him.
The same lord is being denounced by Madhavl.
Therefore this assembly has become in auspicious and the life of a cowherdess is of no consequence now. Only Radha is the most virtuous of all who always remains engaged in the love of lord Kfsna, with the reciting of whose name the sin of crores of birth gets destroyed, there is no doubt about it.
Ratnamala said- Kfsna had lifted Govardhana with his left hand but he could add to the glory of the kings because the one who could reduce to pieces thousand of mountains, the same Krsna kills lakhs of demons at a time.
Visnu in the form of a boar incarnated on earth from bis ams'a and lifted the goddess earth over the tip of his tusks quite playfully, redeeming the earth from the vast ocean, with thousands of mountains and trees, in which innumerable O friend, by that deed alone one could asses his prowess, strength, reputation and praise. He happens to be the soul of ail.
Parijdta said- O dear, the earth is the base of all the seven continents, the forest, the mountains, the oceans, Mem mountain, seven heavens and up to Brahmaloka. Below the earth there are seven nether worlds. The globe comprises of all of them which is created by Brahma. The same Brahma resides in the hair- pits of Mahavisnu in a tiny form.
Because the number of globes is equivalent to the number of the hair-pits on the body of Mahavisnu. The same Mahavisnu is the sixteenth part of lord Krsna.
Therefore how could the reputation, the strength and the glory of lord Hari be described?
Therefore, cowherdess Madhavl who is a glutton, can never know about him.
Madhavl said- O Uddhava, these cowherdesses are uselessly speaking without understanding my words. Therefore, you please listen to me whatever I have to say.
Lord Vi§nu becomes Saguna aceording to his own sweet will and with his own sweet will he becomes Nirgum. The same lord, in order to rid the earth of her burden incarnate on the earth in the form of a cowherd.
In case the Vedas, the Puranas, the siddhas, the ascetics, the noble souls, Brahma, Siva, Sesa and his devotees are not aware of his tme identity, then how could a foolish cowherdesses like me, who is a glutton, know about him? Still O son, you listen to my tmthfiil words just now.
Are all the virtues of the lord including his duties, his strength, reputation, strength,prowess, costumes, siddhis and all other virtues are beyond description. Lord Krsna who move at will in definite form, can be beyond description?
What is the name of the Nirguna supreme soul?
What is his form.
All the foolish cowherdesses are denouncing me without understanding my words. How could this foolish cowherdess know about the lord who is beyond nature, truthful, the form of eternal flame, the supreme soul, the inexplicable lord and the one who takes to a human form in order to grace his devotees Kamala the spouse of Visnu who happens to be the mother of the three worlds serves at his feet like a slave getting panicky. He happens to be Visnumaya, Mulaprakrti, eternal and the form of Brahma. Still she remains panicky remaining on his right side, Similarly the goddess Sarasvatl getting terrified becomes non-pulsed and is unable to recite his glory, then how could the Vedas recite the glory of the lord.
rtrer rtfcR I On hearing the words of cowherdess, Uddhava was flooded with devotion and he felt emotional in his body. He then started crying and getting fainted, he fell down on the ground. On regaining consciousness he devoted his mind at the lotus-like feet of the lord and considered himself to be of no consequence before the cowherdesses and he spoke to them with Uddhava said- Of all the continents Jambudvipa is quite graceful glorious and pleasant, on which the auspicious land of Bharata is lodged. This is the auspicious place for the traders and is the best place for their auspicious commercial activities, because the merit earned by performing good deeds by anyone in the land of Bharata is enjoyed at another places.
This land of Bharata has been purified with the dust from the feet of Radha which is quite spotless, graceful, meritorious and auspicious.
Even more than that, of all the ladies in the land of Bharata, the cowherdesses are considered quite graceful, who always have the privilege of having an audience with Radha, looking at her w ip T iyirmiliicKi wi m ^wRfcTT5gqTii.i o n Brahma had performed tapas for sixty thousand years in order to achieve dust of the lotus-like feet of Radha but was unsuccessful.
Radha the dweller of a Goloka is dearer to Krsna more than his own life. She had to be bom as the daughter of Vrsabhana due to the curse of Sridama, such of the people who are devoted to lord Krsna, are also devoted to Radha, Brahma and other gods do not compare to the sixteen part of cowherdesses.
The devotion of lord Krsna is well know to the lord of the yogis, Radha, cowherdesses, the cowherds and the dwellers of Goloka.
Sanatkumara and Brahma also know a little about him. The siddhas and the devotees also known about him. I have been graceful by coming to Gokula. The cowherdesses have served as the teacher to me, as a result of which I have achieved the infallible devotion of lord. I shall not go back to Mathura now. For all future births I shall serve the cowherds and cowherdesses and spend my life reciting the name of Krsna because out of the devotees of lord Krsna, no one could be superior to the cowherdesses. The type of devotion which has been achieved by the cowherdesses has not been achieved by anyone else.
Kalavatl said- The manes had three daughters named Dhanya, Mena and KaMvatl and all the three of us roam abate on earth according to our sweet will. Out of these three, the chaste Dhanya became the wife of Janaka and the mother of Sita, both myself and Radhika are bom without any human contact. Because of the curse of SrTdaMa, Radha had to be bom as the daughter of Vrsabhana on earth and because of the curse of Sanatkumara, the three sisters had to be bom on earth.
Once all the three of us went to Sveta-dvlpa located on the ocean of milk with the mind filled with devotion, in order to have an audience with lord Visnu- At that point of time Sanatkumara the lord of the yogis also arrived there but all the three of us did not welcome him by standing, which enraged him and he pronounced a curse on us.
Sanatkumara said- O foolish girls, you would be reborn on earth and become the wives of human beings, because of the arrogance displayed by you. You would not be able to go back to the heaven again.
Thereafter the sage was somehow pleases and granted boon to all the three of us. He said to Mena you would be bom and become the wife of Himalaya from the arhsa of Visnu and you would have a daughter named Parvatl. Dhanya would be the wife of Janaka the great ascetic in whose house LaksmI in the form of Slta would incarnate. At the end of the Dvdpara you would be bom as Kalavatl and become the wife of Vrs abhana, Vaisya and would be known as chaste Kalavatl. Radha the dweller of Goloka would be the daughter of Kalavatl who would incarnate on earth because of the curse of Srld^ma. There is no doubt about it.
Sri Krsna, the lord of Mahesvara, Brahma and Sesa would also incarnate on the land of Bharata in order to rid the earth of her burden.
Thereafter accompanied by her daughter Radha, Vrsabhana and Kalavatl would be relieved of the cycle of the birth and death and arrived in Goloka. There is no doubt about it.
Dhanya too would go to Vaiku^tha together with Sita. Menaka with the boon of Parvatl would be turned into a Siddhayoginl and at the end of kalpa she would proceed to Vi§nuloka and reside there delightfully like Lak§ml. Who can achieve glory without facing the painful situation. After facing the difficult situation according to ones own deeds, one achieves the inaccessible pleasures. In earlier times the daughters of the manes enjoyed all the pleasures in the heaven. Because of the boon from Brahma and by at the adoring the feet of lord Visnu they were treated like LaksmI. Thereafter having an audience with lord Visnu or their deeds were destroyed. Because of the grace of same lord, we met Kumara and we achieved the divine knowledge from his mouth. ^rl Krsna happens to be the lord of Brahma, Visiiu, ^iva, gods, siddhas and the entire universe. He is beyond Prakrti, Nirguna, unattached, of all the best and
moves at will.
Tulasi said- In all the creatures the gods are variously lodged, Vi§nu happens to be the life Brahma, lord of consciousness and the mind, the goddess Prakfti, control all the and intelligence, Siva controls the eternal knowledge, Dharma himself appears in the form of nobility, lord Kfsna who is Nirgutja, the supreme soul, eternal Brahman and beyond Prakrti, remains as the witness of all the deeds which are performed by all the people. The jlva happens to be the recitation of the same, the sun and the moon reflect the eyes, Sarasvatl resides in the tongue, the earth dwells in the skin and the Lokapalas in the arms.
All of them serve the soul in one way or the other. The soul loves them all. As in the assembly of the human beings, the people go to the king, similarly all the Jivas, go to the supreme soul. The yogis meditate upon he lord with great devotion. Krsna happens to be the witness of the deeds of all the people, therefore, who can keep a secret of any deed from him?
Lord Krspa who pervades all the people propagates for them Kalika said- All the children, the old and young and three types of human beings including the gods and the siddhas know Krsna pretty well.
At the present movement, it would be only wise to bring Radhika back to consciousness who is lying fainted. O Uddhava, you therefore do something for that. Bring her back the Uddhava said- O virtuous one, 0 mother of the universe, you regain your consciousness, I happen to be the servant of the devotees of Krs na. Therefore O mother be compassionate on me.
I intend to return Mathura. I am controlled by somebody else like the puppet as the bull is controlled by the person who yokes him, similarly I am also controlled by the lord of the
Chapter-aligned complete witnesses. Sanskrit Wikisource revision 204768 (2019-06-18T23:13:33Z); Shanti Lal Nagar English scan pages n1505–n1514: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n1505/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.