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Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 111

Chapter 111

Unit 254 of 276Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 111Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 1111 source entries

Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 111

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राधिकोवाच ज्ञानात्मकश्च परमो ब्रह्मेशशेषपूजितः । ज्ञानं च न ददौ तुभ्यं मन्मुलं प्रेषिता सति ।। १ ।। तेनैव च्छद्मना तुभ्यं भावार्थं बोधयामि किम् । वेदाः सन्तश्च भावार्थं नैव जानन्ति तस्य च ।। २ ।। स्त्रीजातिरबला मूढा वक्तुतोऽज्ञानतत्परा । ततस्तद्विरहेणैव संततं हतचेतना ।। ३।। किं वाऽहं कथयिष्यामि ज्ञानं पञ्चविधेषु च । भक्त्यात्मकं सर्वपरं निबोध कथयामि ते ।। ४ ।। श्रीकृष्णस्य वरेणापि न साधो निर्भयो भव । गोलोके चापि पतनं संभवेच्च कुयोगिनः ।। ५ ।। तस्मात्सर्वं परित्यज्य भजस्व परमेश्वरम् । पुत्रबुद्धिं परित्यज्य ब्रह्मरूपं निशामय ।। ६ ।। यशोदे भवती सर्वे परित्यज्य च नश्वरम् । गत्वा वृन्दावनं रम्यं पुण्यक्षेत्रं च भारतम् ।। ७ ।। कृत्वा त्रिकालस्नानं च निर्मले यमुनाजले । कृत्वाऽष्टदलपद्मं च स्निग्धेन चन्दनेन च ।। ८ ।। ध्यानेन गर्गदत्तेन शुद्धेन मनसा सति । संपूज्य परमानन्दं सानन्दं व्रज तत्पदम् ।। ९ ।। कृत्वा निकृन्तनं कर्म पिदृभिः शतकैः सह । वैष्णवेन सहाऽऽलापं कुरुष्व सततं सति ।। १० ।। वरं हुतवहज्वालां भक्तो वाञ्छति पञ्जरम् । वरं च कण्टके वासं वरं च विष्भक्षणम् ।। ११ ।। हरिभक्तिविहीनानां न सङ्गं नाशकारणम् । स्वयं नष्टो भक्तिहीनो बृद्धिणेदं करोति च ।। १२ ।। अङ्कुरो भक्तिवृक्षस्य भक्तसङ्गेन वर्धते । परं हरिकथालापपीयूषासेचनेन च ।। १३ ।। अभक्तालापदीपाग्निज्वालायाः कलयापि च । अङ्कुरः शुष्कतां याति पुनः सेकेन वर्धते ।। १४ ।। तस्मादभक्तसङ्गं च सावधानः परित्यज । यथा दृष्ट्वा कालसर्पं नरो भीत्वा पलायते ।। १५ ।। यशोदे च प्रयत्नेन स्वात्मनः पुत्रमीश्वरम् । राम नारायणनन्त मुकुन्द मधुसूदन ।। १६ ।। कृष्ण केशव कंसारे हरे वैकुण्ठ वामन । इत्येकादश नामानि पठेद्वा पाठयेदिति ।। १७ ।। जन्मकोटिसहस्राणां पातकादेव मुच्यते । राशब्दो विश्ववचनो मश्चापीश्वरवाचकः ।। १८ ।। विश्वानामीश्वरो यो हि तेन रामः प्रकीर्तितः । रमते रमया सार्वं तेन रामं विदुर्बुधा ।। १९ ।। रमाया रमणस्थानं रामं रामविदो विदुः । राश्चेति लक्ष्मीवचनो मश्चापीश्वरवाचकः ।। २० ।। लक्ष्मीपतिं गतिं रामं प्रवदन्ति मनीषिणः । नाम्नां सहस्रं दिव्यानां स्मरणे यत्फलं लभेत् ।। २१ ।। तत्फलं लभते नूनं रामोच्चारणमात्रतः । सारूप्यमुक्तिवचनो सारेति च विदुर्बुधाः ।। २२ ।। यो देवोऽप्ययनं तस्य स च नारायणः स्मृतः । नाराश्च कृतपापाश्चाप्ययनं गमनं स्मृतम् ।। २३ ।। यतो हि गमनं तेषां सोऽयं नारायणः स्मृतः । सकृन्नारायणेत्युक्त्वा पुमान्कल्मशतत्रयम् ।। २४ ।। गङ्गादिसर्वतीर्थेषु स्नातो भवति निश्चितम् । नारं च मोक्षणं पुण्यमयनं ज्ञानमीप्सितम् ।। २५ ।। तयोर्ज्ञानं भवेद्यस्मात्सोऽयं नारायणः प्रभुः । नास्त्यन्तो यस्य वेदेषु पुराणेषु चतुर्षु च ।। २६ ।। शास्त्रेष्वन्येषु योगेषु तेनानन्तं विदुर्बुधाः । मुकुमध्ययमानं च निर्वाणं मोक्षवाचकम् ।। २७ ।।* तद्ददाति च यो देवो मुकुंदस्तेन कीर्तितः । मुकुं भक्तिरसप्रेमवचनं वेदसंमतम् ।। २८ ।।** यस्तं ददाति भक्तेभ्यो मुकंदस्तेन कीर्तितः । सूदनं मधुदैत्यस्य यस्मात्स मधुसूदनः ।। २९ ।। इति सन्तो वदन्तीशं वेदे भिन्नार्थमीप्सितम् । मधु क्लीबं च माध्वीके कृतकर्मशुभाशुभे ।। ३० ।। भक्तानां कर्मणां चैव सूदनं मधुसूदनः । परिणामाशुभं कर्मं भ्रान्तानां मधुरं मधु ।। ३१ ।। करोति सूदनं यो हि स एव मधुसूदनः । कृषिरुत्कृष्टवचनो णश्च सद्भक्तिवाचकः ।। ३२ ।। अश्चापि दातृवचनः कृष्णं तेन विदुर्बुधाः । कृषिश्च परमानन्दे णश्च तद्दास्यकर्मणि ।। ३३ ।। तयोर्दाता च यो देवस्तेन कृष्णः प्रकीर्तितः । कोटिजन्मार्जिते पापे कृषिःक्लेशे च वर्तते ।। ३४ ।। भक्तानां णश्च निर्वाणे तेन कृष्णः प्रकीर्तितः । नाम्नां सहस्रं दिव्यानां त्रिरावृत्त्या चयत्फलम् ।। ३५ ।। एकावृत्त्या तु कृष्णस्य तत्फलं लभते नरः । कृष्णनाम्नः परं नाम न भूतं न भविष्यति ।। ३६ ।। सर्वेभ्यश्च परं नाम कृष्णेति वैदिका विदुः । कृष्ण कृष्णोति हे गोपि यस्तं स्मरति नित्यशः ।। ३७ ।। जलं भित्त्वा यथा पद्मं नरकादुद्धरेच्च सः । कृष्णेति मङ्गलं नाम यस्य वाचि प्रवर्तते ।। ३८ ।। भस्मीभवन्ति सद्यस्तु महापातककोटयः । अश्वमेधसहस्रेभ्यः फलं कृष्णजपस्य च ।। ३९ ।। वरं तेभ्यः पुनर्जन्म नातो भक्तपुनर्भवः । सर्वेषामपि यज्ञानां लक्षाणि च व्रतानि च ।। ४० ।। तीर्थस्नानानि सर्वाणि तपांस्यनशनानि च । वेदपाठसहस्राणि प्रादक्षिण्यं भुवः शतम् ।। ४१ ।। कृष्णनामजपस्यास्य कलां नार्हन्ति षोडशीम् । तेषां लोभा द्भवेत्स्वर्गफलं च सुचिरं नृणाम् ।। ४२ ।। स्वर्कादवश्यं पुंसश्च जपकर्तुर्हरेः पदम् । के जले सर्वदेहेऽपि शयनं यस्य चाऽऽत्मनः ।। ४३ ।। वदन्ति वैदिकाः सर्वे तं देवं केशवं परम् । कंसश्च पातके विघ्ने रोगे शोके च दानवे ।। ४४ ।। तेषामरिर्निहन्ता च स कंसारिः प्रकीर्तितः । रुद्ररूपेण संहर्ता विश्वानामपि नित्यशः ।। ४५ ।। भक्तानां पातकानां च हरिस्तेन प्रकीर्तितः । मा च ब्रह्मस्वरूपा या मूलप्रकृतिरीश्वरी ।। ४६ ।। नारायणीति विख्याता विष्णुमाया सनातनी । महालक्ष्मीस्वरूपा च वेदमाता सरस्वती राधा वसुंधरा गङ्गा तासां स्वामी च माधवः ।। ४७ ।। ब्रह्मेशशेषादिभवैश्च वन्द्यं ध्यानैर्न किंचित्सनकादिभिश्च । वेदैः पुराणैर्न निरूपितं च भजस्व भक्त्या नवनीतचोरम् ।। ४८ ।। क्व चापि दुग्धं क्व दघि घृतं वा नवोद्धृतं वा क्व च तक्रमीप्सितम् । तेषां क्व चोरोभवतिं क्व चापि क्व बन्धनं ते भवमूलमध्ये ।। ४९ ।। न योगिभिः सिद्धगणैर्मुनीन्द्रैर्न भक्तसंघैर्भवपद्मशेषैः । योगैर्न बद्धो न हि रक्षितुं क्षमैः कथं स वद्धस्तव मूलमध्यतः ।। ५० ।। प्रम्णानु भक्त्या स्तवनेन पूजया भजस्व पुत्रं तरसा च भारते । हृत्पद्ममध्ये स्थितमीश्वरं परं ध्यानेन यत्नेन च संततं सति ।। ५१ ।। वरं वृणुष्व भद्रं ते यत्ते मनसि वाञ्छितम् । सर्वं दास्यामि जगति देवानामपि दुर्लभम् ।। ५२ ।। यशोदोवाच हरौ च निश्चला भक्तिस्तद्दास्यं वाञ्छितं मम । तव नाम्नश्च व्युत्पत्तिः का वा तद्वक्तुमर्हसि ।। ५३ ।। राधिकोवाच भवेद्भक्तिर्निश्चला ते हरेर्दास्यं च दुर्लभम् । लभस्व मद्वरेणापि कथयामि सुनिर्णयम् ।। ५४ ।। पुरा नन्देन दृष्टाऽहं भाण्डीरे वटमूलके । मया च कथितो नन्दो निषिद्धश्च प्रजेश्वरः ।। ५५ ।। अहमेव स्वयं राधा छाया रायणकामिनी । रायणः श्रीहरेरंशः पार्षदप्रवरो महान् ।। ५६ ।। राशब्दश्च महाविष्णुर्विश्वानि यस्य लोमसु । विश्वप्राणिषु विश्वेषु धा धात्री मातृवाचकः ।। ५७ ।। धात्री माताऽहमेतेषां मूलप्रकृतिरीश्वरी । तेन राधा समाख्याता हरिणा च पुरा बुधैः ।। ५८ ।। अहं सुदामशापेन वृषभानसुताऽधुना । शतवर्षं च विच्छेदो हरिणा सह सांप्रतम् ।। ५९ ।। वृषभानश्च कृष्णस्य पार्षदप्रवरो महान् । पितॄणां मानसी कन्या मम माता कलावती ।। ६० ।। अयोनिसंभवाऽहं च मम माता च भारते । पुनः सार्थं च युष्माभिर्यास्यामि श्रीहरेः पदम् ।। ६१ ।। इति ते कथितं सर्वं व्रजं व्रज व्रजेश्वरि । व्रजेश्वरेण सहिता स्वामिना ज्ञानिना सति ।। ६२ ।। ममाधुना च भवती ध्यानस्य व्यवधानिका । ध्यानभङ्गे महादोषो नराणामपि सुन्दरि ।। ६३ ।। इति श्रीब्रह्मo महाo श्रीकृष्णजन्मखo उत्तo नारादनाo राधायशोदासंo एकादशाधिकशततमोऽध्यायः ।। १११ ।।

rādhikovāca jñānātmakaśca paramo brahmeśaśeṣapūjitaḥ | jñānaṃ ca na dadau tubhyaṃ manmulaṃ preṣitā sati || 1 || tenaiva cchadmanā tubhyaṃ bhāvārthaṃ bodhayāmi kim | vedāḥ santaśca bhāvārthaṃ naiva jānanti tasya ca || 2 || strījātirabalā mūḍhā vaktuto'jñānatatparā | tatastadviraheṇaiva saṃtataṃ hatacetanā || 3|| kiṃ vā'haṃ kathayiṣyāmi jñānaṃ pañcavidheṣu ca | bhaktyātmakaṃ sarvaparaṃ nibodha kathayāmi te || 4 || śrīkṛṣṇasya vareṇāpi na sādho nirbhayo bhava | goloke cāpi patanaṃ saṃbhavecca kuyoginaḥ || 5 || tasmātsarvaṃ parityajya bhajasva parameśvaram | putrabuddhiṃ parityajya brahmarūpaṃ niśāmaya || 6 || yaśode bhavatī sarve parityajya ca naśvaram | gatvā vṛndāvanaṃ ramyaṃ puṇyakṣetraṃ ca bhāratam || 7 || kṛtvā trikālasnānaṃ ca nirmale yamunājale | kṛtvā'ṣṭadalapadmaṃ ca snigdhena candanena ca || 8 || dhyānena gargadattena śuddhena manasā sati | saṃpūjya paramānandaṃ sānandaṃ vraja tatpadam || 9 || kṛtvā nikṛntanaṃ karma pidṛbhiḥ śatakaiḥ saha | vaiṣṇavena sahā''lāpaṃ kuruṣva satataṃ sati || 10 || varaṃ hutavahajvālāṃ bhakto vāñchati pañjaram | varaṃ ca kaṇṭake vāsaṃ varaṃ ca viṣbhakṣaṇam || 11 || haribhaktivihīnānāṃ na saṅgaṃ nāśakāraṇam | svayaṃ naṣṭo bhaktihīno bṛddhiṇedaṃ karoti ca || 12 || aṅkuro bhaktivṛkṣasya bhaktasaṅgena vardhate | paraṃ harikathālāpapīyūṣāsecanena ca || 13 || abhaktālāpadīpāgnijvālāyāḥ kalayāpi ca | aṅkuraḥ śuṣkatāṃ yāti punaḥ sekena vardhate || 14 || tasmādabhaktasaṅgaṃ ca sāvadhānaḥ parityaja | yathā dṛṣṭvā kālasarpaṃ naro bhītvā palāyate || 15 || yaśode ca prayatnena svātmanaḥ putramīśvaram | rāma nārāyaṇananta mukunda madhusūdana || 16 || kṛṣṇa keśava kaṃsāre hare vaikuṇṭha vāmana | ityekādaśa nāmāni paṭhedvā pāṭhayediti || 17 || janmakoṭisahasrāṇāṃ pātakādeva mucyate | rāśabdo viśvavacano maścāpīśvaravācakaḥ || 18 || viśvānāmīśvaro yo hi tena rāmaḥ prakīrtitaḥ | ramate ramayā sārvaṃ tena rāmaṃ vidurbudhā || 19 || ramāyā ramaṇasthānaṃ rāmaṃ rāmavido viduḥ | rāśceti lakṣmīvacano maścāpīśvaravācakaḥ || 20 || lakṣmīpatiṃ gatiṃ rāmaṃ pravadanti manīṣiṇaḥ | nāmnāṃ sahasraṃ divyānāṃ smaraṇe yatphalaṃ labhet || 21 || tatphalaṃ labhate nūnaṃ rāmoccāraṇamātrataḥ | sārūpyamuktivacano sāreti ca vidurbudhāḥ || 22 || yo devo'pyayanaṃ tasya sa ca nārāyaṇaḥ smṛtaḥ | nārāśca kṛtapāpāścāpyayanaṃ gamanaṃ smṛtam || 23 || yato hi gamanaṃ teṣāṃ so'yaṃ nārāyaṇaḥ smṛtaḥ | sakṛnnārāyaṇetyuktvā pumānkalmaśatatrayam || 24 || gaṅgādisarvatīrtheṣu snāto bhavati niścitam | nāraṃ ca mokṣaṇaṃ puṇyamayanaṃ jñānamīpsitam || 25 || tayorjñānaṃ bhavedyasmātso'yaṃ nārāyaṇaḥ prabhuḥ | nāstyanto yasya vedeṣu purāṇeṣu caturṣu ca || 26 || śāstreṣvanyeṣu yogeṣu tenānantaṃ vidurbudhāḥ | mukumadhyayamānaṃ ca nirvāṇaṃ mokṣavācakam || 27 ||* taddadāti ca yo devo mukuṃdastena kīrtitaḥ | mukuṃ bhaktirasapremavacanaṃ vedasaṃmatam || 28 ||** yastaṃ dadāti bhaktebhyo mukaṃdastena kīrtitaḥ | sūdanaṃ madhudaityasya yasmātsa madhusūdanaḥ || 29 || iti santo vadantīśaṃ vede bhinnārthamīpsitam | madhu klībaṃ ca mādhvīke kṛtakarmaśubhāśubhe || 30 || bhaktānāṃ karmaṇāṃ caiva sūdanaṃ madhusūdanaḥ | pariṇāmāśubhaṃ karmaṃ bhrāntānāṃ madhuraṃ madhu || 31 || karoti sūdanaṃ yo hi sa eva madhusūdanaḥ | kṛṣirutkṛṣṭavacano ṇaśca sadbhaktivācakaḥ || 32 || aścāpi dātṛvacanaḥ kṛṣṇaṃ tena vidurbudhāḥ | kṛṣiśca paramānande ṇaśca taddāsyakarmaṇi || 33 || tayordātā ca yo devastena kṛṣṇaḥ prakīrtitaḥ | koṭijanmārjite pāpe kṛṣiḥkleśe ca vartate || 34 || bhaktānāṃ ṇaśca nirvāṇe tena kṛṣṇaḥ prakīrtitaḥ | nāmnāṃ sahasraṃ divyānāṃ trirāvṛttyā cayatphalam || 35 || ekāvṛttyā tu kṛṣṇasya tatphalaṃ labhate naraḥ | kṛṣṇanāmnaḥ paraṃ nāma na bhūtaṃ na bhaviṣyati || 36 || sarvebhyaśca paraṃ nāma kṛṣṇeti vaidikā viduḥ | kṛṣṇa kṛṣṇoti he gopi yastaṃ smarati nityaśaḥ || 37 || jalaṃ bhittvā yathā padmaṃ narakāduddharecca saḥ | kṛṣṇeti maṅgalaṃ nāma yasya vāci pravartate || 38 || bhasmībhavanti sadyastu mahāpātakakoṭayaḥ | aśvamedhasahasrebhyaḥ phalaṃ kṛṣṇajapasya ca || 39 || varaṃ tebhyaḥ punarjanma nāto bhaktapunarbhavaḥ | sarveṣāmapi yajñānāṃ lakṣāṇi ca vratāni ca || 40 || tīrthasnānāni sarvāṇi tapāṃsyanaśanāni ca | vedapāṭhasahasrāṇi prādakṣiṇyaṃ bhuvaḥ śatam || 41 || kṛṣṇanāmajapasyāsya kalāṃ nārhanti ṣoḍaśīm | teṣāṃ lobhā dbhavetsvargaphalaṃ ca suciraṃ nṛṇām || 42 || svarkādavaśyaṃ puṃsaśca japakarturhareḥ padam | ke jale sarvadehe'pi śayanaṃ yasya cā''tmanaḥ || 43 || vadanti vaidikāḥ sarve taṃ devaṃ keśavaṃ param | kaṃsaśca pātake vighne roge śoke ca dānave || 44 || teṣāmarirnihantā ca sa kaṃsāriḥ prakīrtitaḥ | rudrarūpeṇa saṃhartā viśvānāmapi nityaśaḥ || 45 || bhaktānāṃ pātakānāṃ ca haristena prakīrtitaḥ | mā ca brahmasvarūpā yā mūlaprakṛtirīśvarī || 46 || nārāyaṇīti vikhyātā viṣṇumāyā sanātanī | mahālakṣmīsvarūpā ca vedamātā sarasvatī rādhā vasuṃdharā gaṅgā tāsāṃ svāmī ca mādhavaḥ || 47 || brahmeśaśeṣādibhavaiśca vandyaṃ dhyānairna kiṃcitsanakādibhiśca | vedaiḥ purāṇairna nirūpitaṃ ca bhajasva bhaktyā navanītacoram || 48 || kva cāpi dugdhaṃ kva daghi ghṛtaṃ vā navoddhṛtaṃ vā kva ca takramīpsitam | teṣāṃ kva corobhavatiṃ kva cāpi kva bandhanaṃ te bhavamūlamadhye || 49 || na yogibhiḥ siddhagaṇairmunīndrairna bhaktasaṃghairbhavapadmaśeṣaiḥ | yogairna baddho na hi rakṣituṃ kṣamaiḥ kathaṃ sa vaddhastava mūlamadhyataḥ || 50 || pramṇānu bhaktyā stavanena pūjayā bhajasva putraṃ tarasā ca bhārate | hṛtpadmamadhye sthitamīśvaraṃ paraṃ dhyānena yatnena ca saṃtataṃ sati || 51 || varaṃ vṛṇuṣva bhadraṃ te yatte manasi vāñchitam | sarvaṃ dāsyāmi jagati devānāmapi durlabham || 52 || yaśodovāca harau ca niścalā bhaktistaddāsyaṃ vāñchitaṃ mama | tava nāmnaśca vyutpattiḥ kā vā tadvaktumarhasi || 53 || rādhikovāca bhavedbhaktirniścalā te harerdāsyaṃ ca durlabham | labhasva madvareṇāpi kathayāmi sunirṇayam || 54 || purā nandena dṛṣṭā'haṃ bhāṇḍīre vaṭamūlake | mayā ca kathito nando niṣiddhaśca prajeśvaraḥ || 55 || ahameva svayaṃ rādhā chāyā rāyaṇakāminī | rāyaṇaḥ śrīhareraṃśaḥ pārṣadapravaro mahān || 56 || rāśabdaśca mahāviṣṇurviśvāni yasya lomasu | viśvaprāṇiṣu viśveṣu dhā dhātrī mātṛvācakaḥ || 57 || dhātrī mātā'hameteṣāṃ mūlaprakṛtirīśvarī | tena rādhā samākhyātā hariṇā ca purā budhaiḥ || 58 || ahaṃ sudāmaśāpena vṛṣabhānasutā'dhunā | śatavarṣaṃ ca vicchedo hariṇā saha sāṃpratam || 59 || vṛṣabhānaśca kṛṣṇasya pārṣadapravaro mahān | pitṝṇāṃ mānasī kanyā mama mātā kalāvatī || 60 || ayonisaṃbhavā'haṃ ca mama mātā ca bhārate | punaḥ sārthaṃ ca yuṣmābhiryāsyāmi śrīhareḥ padam || 61 || iti te kathitaṃ sarvaṃ vrajaṃ vraja vrajeśvari | vrajeśvareṇa sahitā svāminā jñāninā sati || 62 || mamādhunā ca bhavatī dhyānasya vyavadhānikā | dhyānabhaṅge mahādoṣo narāṇāmapi sundari || 63 || iti śrībrahmao mahāo śrīkṛṣṇajanmakhao uttao nārādanāo rādhāyaśodāsaṃo ekādaśādhikaśatatamo'dhyāyaḥ || 111 ||

English translation

Conversation between RadhS and Yasoda RadhM said- O chaste lady, lord Kr§na is the form of knowledge and is adorable by Brahma, and Ananta; he instead of imparting the knowledge himself has directed you to me. By this, I am able to understand his feelings about me. Even the Vedas and the ascetics are unable to judge truly, his ideas.

I belong to the class of woman who are considered to be weak, devoid of wisdom and deprived of knowledge. Because of the separation from him, my knowledge has faded out. In such a condition what could I speak about the five types of knowledge. Still the devotion happens to be the best of knowledge which is being narrated by me. You please listen to the O virtuous lady, don't become fearless because of the boon of Krsna because even an ascetic has to fall from Goloka.

Therefore disowning everything, you recite the name of the lord. Discarding the feeling of his being the son you, take him to be the eternal O Yasoda, you, after discarding all the perishable articles, go to Vmdavana situated on the auspicious land of Bharata.

Taking bath in the spotless clean water of the Yamuna thrice a day, you prepare an eight pettaled lotus, with a devoted mind, adore blissful lord Kfsna variously and get absorbed in the blissful stage ultimately.

O chaste lady, you better uproot all the deeds performed earlier with hundred means and always converse with the Vaisiiavas.

A devotee accepts the flames; of fire, captivity in a cage, leaving among the thorns end consuming the poison but he fails to keep company of the people devoid of the devotion of lord Hari because the same deeds to destruction.

A person who is devoid of devotion, not only destroys himself but simultaneously create By keeping the company of a devotee, with the reciting of the story of lord Hari, the tree of devotion sprouts with the nectar-like stories. But by conversing with the people devoid of devotion, serves as the burning flame, the sprouting tree is dried up. Only by the serving the lord or reciting of his stories lord, it develops and sprouts.

The company of the non-believer should be left in the same way, as a person runs away in panic at the sight of a terrible snake.

O Yasoda, you must adore your son with great efforts, like a lord. The one who recites the name of R5ma, NarSyana, Ananta, Mukunda, Vaikuntha and Vamana or the one who reads these eight names daily, he is freed from the thousands and crores of sins of the previous births. Rs stands for globe and Ma stands for the lord. Thus the one who is the lord of the globe is called Rama. He enjoys the company of Rama, that is why he is also called Rama.

WIT TM U TTgl l d TW %:( Since Rama happens to be the cause o* the knowledge of RUmatattva and the place of keeping company with Rama, he is also called Rama. Even otherwise Rd stands for Laksmi and Ma stands for the lord. Therefore the intellectuals call the lord of Laksmi as Rama; the merit one earns by reciting thousands of the divine names the same is achieved by reciting the name of Rama only once.

The intellectuals believes that Ndra stands for Sdrupya salvation. Therefore the one who happens to be the god of the same or the Ayana is called NarSyana. The sins which are committed by some one are known as Ndra and Ayana stands for disappearing. This with the reciting of the name of NarSyana, all the sins disappear. With the reciting of the word Narayana once, a person achieves the merit of having a bath in all the sacred places for a hrmdred kalpas. According to another interpretation Ndra stands for merit and tnoksa while the Ayana stands for tl\e appropriate knowledge. The one who therefore, enshrines the knowledge of both, he is considered to be Narayana. The one who beyond the description of the four Vedas, Purapas, scriptures and others literature and is unlimited, he is called Ananta by the intellectuals. Muku stands for studies and salvation beside mok?a and the one who provides

the same, is known as Mukunda. Even otherwise, the word Muku stands for love and devotion as prescribed in the Vedas and the one who bestows the same to the devotees is called Mukunda.

Because he happens to be the killer of the demon Madhu, he is therefore called Madhusudana.

Even otherwise the people derive meaning from the word Madhu which is a neutral gender and is present in the good or bad deeds or a wine of intoxicated tree. Therefore the one who destroys the same together with the deeds of the devotees, he is called MadhusQdana. Such of the deeds which results in evil reward and are sweet in fallacy, they are termed as Madhu. The one who destroys the same he is called MadhusQdana. The word Krsi stands for excellence and ^a stands for the noble devotion and A stands for the container. That is why people call him by the name of Kf§na. According to another interpretation Krsi stands for blissM and na stands for the slavehood. The on who provides both of them is called Kysna. Even otherwise the word Kr^i stands for the sin earned during the crores of the births and (la stands for the reliever of the sins. This results in the making of the word Krsna. The merit one earns by

reciting the thousand divine names of the lord thrice, the same merit is earned by him while reciting the name of Krsna. There has been no name better than Krsna in the past nor would it be in future.

you? Therefore you adore your son who is lodged in the centre of the lotus flowers in the form of the lord and adore him with devotion, meditation, recitation, making all the efforts. You would meet with welfare. You ask for a boon, desired by you. The one which is beyond a reach of the gods his adoration would surely be bestowed by me to you.

Yasoda said- I desire a boon to achieve the infallible devotion at the feet of lord Hari and his slavehood. You also enlighten me about the root of your own name.

Radhika said- with my boon you would surely achieve the devotion of the lord besides his slavehood. Now I tell you the best of the In the earlier times Nanda found me in the Bhandira forest seated under the shed of a banyan tree, I stopped Praja^pati Nanda and said to him, 'T am Radha myself and by reflection the wife of Rayana. Rayana was bom of the arhsa of Hari and happens to be one of the important courtiers of lord Hari.

The word Rd stands for Mahavisnu in the hair- pits of whom several globes are lodged and dha stand for the motherhood among the creatures I being the Mulaprakrti and Isvarl, I am the mother of all of them. This is the reason why Hari and other people gave me the name of Radha in die earlier times.

I have become the daughter of Vrsabhana because of the curse of Sridama; now I shall be separated from lord Hari for a hundred years.

Vrsabhana happens to be the best of the courtiers of the Krsna and parson my mother named Kalavatl is the mind bom daughter of the sigtfqgggrst g gg gigr g gn^i In the land of Bharata, both myself and my mother are bom without human contact I shall move to the abode of Hari together with you. O queen of Vraja, I have thus spoken out to you all the things. O chaste lady, now you move back to Vraja together with your husband who is the lord of Vraja.

ggrgg g ggft sngw sgggrf^i Currently you are obstructing my meditation.

O beautiful one, a person earns sins by disturbing

Chapter-aligned complete witnesses. Sanskrit Wikisource revision 223715 (2020-01-28T23:32:58Z); Shanti Lal Nagar English scan pages n1589–n1594: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n1589/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.