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Prakṛti-khaṇḍa · Chapter 7

Chapter 7

Unit 37 of 276Prakṛti-khaṇḍa · Chapter 7Prakṛti-khaṇḍa · Chapter 71 source entries

Prakṛti-khaṇḍa · Chapter 7

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नारायण उवाच ।। पुण्यक्षेत्रे ह्याजगाम भारते सा सरस्वती ।। गङ्गाशापेन कलया स्वयं तस्थौ हरेः पदे ।। १ ।। भारती भारतं गत्वा ब्राह्मी च ब्रह्मणः प्रिया ।। वागधिष्ठातृदेवी सा तेन वाणी च कीर्त्तिता ।। २ ।। सर्वं विश्वं परिव्याप्य स्रोतस्येव हि दृश्यते ।। हरिः सरस्सु तस्येयं तेन नाम्ना सरस्वती ।। ३ ।। सरस्वती नदी सा च तीर्थरूपाऽतिपावनी ।। पापिपापेध्मदाहाय ज्वलदग्निस्वरूपिणी ।। ४ ।। पश्चाद्भगीरथानीता महीं भागीरथी शुभा ।। समाजगाम कलया वाणीशापेन नारद ।। ५ ।। तत्रैव समये तां च दधार शिरसा शिवः ।। वेगं सोढुमशक्ताया भुवः प्रार्थनया विभुः ।। ६ ।। पद्मा जगाम कलया सा च पद्मावती नदी ।। भारतं भारतीशापात्स्वयं तस्थौ हरेः पदे ।। ७ ।। ततोऽन्यया सा कलया चालभज्जन्म भारते ।। धर्मध्वजसुता लक्ष्मीर्विख्याता तुलसीति च ।। ८ ।। पुरा सरस्वतीशापात्तत्पश्चाद्धरिशापतः ।। बभूव वृक्षरूपा सा कलया विश्वपावनी ।। ९ ।। कलेः पञ्चसहस्रं च वर्षं स्थित्वा च भारते ।। जग्मुस्ताश्च सरिद्रूपं विहाय श्रीहरेः पदम् ।। 2.7.१० ।। यानि सर्वाणि तीर्थानि काशीं वृन्दावनं विना ।। यास्यन्ति सार्द्धं ताभिश्च हरेर्वैकुण्ठमाज्ञया ।। ११ ।। शालग्रामो हरेर्मूर्त्तिर्जगन्नाथश्च भारतम्।। कलेर्दशसहस्रान्ते ययौ त्यक्त्वा हरेः पदम् ।। १२ ।। वैष्णवाश्च पुराणानि शङ्खाश्च श्राद्धतर्पणम् ।। वेदोक्तानि च कर्माणि ययुस्तैः सार्द्धमेव च ।। १३ ।। हरिपूजा हरेर्नाम तत्कीर्त्तिगुणकीर्त्तनम् ।। वेदाङ्गानि च शास्त्राणि ययुस्तैः सार्द्धमेव च ।। १४ ।। सत्त्वं च सत्यं धर्मश्च वेदाश्च ग्राम्यदेवताः ।। व्रतं तपस्याऽनशनं ययुस्तैः सार्द्धमेव च ।। १५।। वामाचाररताः सर्वे मिथ्याकापट्यसंयुताः।। तुलसीवर्जिता पूजा भविष्यति ततः परम् ।। १६ ।। एकादशीविहीनाश्च सर्वे धर्मविवर्जिताः ।। हरिप्रसङ्गविमुखा भविष्यन्ति ततः परम् ।। १७ ।। शठाः क्रूरा दाम्भिकाश्च महाहङ्कारसंयुताः ।। चौराश्च हिंसकाः सर्वे भविष्यन्ति ततः परम् ।। १८ ।। पुंसां भेदस्तथा स्त्रीणां विवाहो वादनिर्णयः ।। स्वस्वामिभेदो वस्तूनां न भविष्यत्यतः परम् ।। १९ ।। सर्वे जनाः स्त्रीवशाश्च पुंश्चल्यश्च गृहे गृहे ।। तर्जनैर्भर्त्सनैः शश्वत्स्वामिनं ताडयन्ति च ।। 2.7.२० ।। गृहेश्वरी च गृहिणी गृही भृत्याधिकोऽधमः ।। चेटीभृत्यासमा वध्वः श्वश्रूश्च श्वशुरस्तथा ।। २१ ।। कर्त्तारो बलिनो गेहे योनिसम्बन्धिबान्धवाः ।। विद्यासम्बन्धिभिः सार्द्धं सम्भाषाऽपि न विद्यते।।२२।। यथा परिचिता लोकास्तथा पुंसश्च बान्धवाः ।। सर्वकर्माक्षमाः पुंसो योषितामाज्ञया विना ।। २३ ।। ब्रह्मक्षत्त्रियविट्शूद्रा जात्या चारविनिर्णयः ।। संध्या च यज्ञसूत्रं च भावलुप्तं न संशयः ।। २४ ।। म्लेच्छाचारा भविष्यन्ति वर्णाश्चत्वार एव च ।। म्लेच्छशास्त्रं पठिष्यन्ति स्वशास्त्राणि विहाय ते ।। ब्रह्मक्षत्रविशां वंशाः शूद्राणां सेवकाः कलौ ।। २५ ।। सूपकारा भविष्यन्ति धावका वृषवाहकाः ।। सत्यहीना जनाः सर्वे सस्यहीना च मेदिनी ।। २६ ।। फलहीनाश्च तरवोऽपत्यहीनाश्च योषितः ।। क्षीरहीनास्तथा गावः क्षीरं सर्पिर्विवर्जितम् ।। २७ ।। दम्पती प्रीतिहीनौ च गृहिणः सुखवर्जिताः ।। प्रतापहीना भूपाश्च प्रजाश्च करपीडिताः ।। २८ ।। जलहीना नदा नद्यो दीर्घिकाः कन्दरादयः ।। धर्महीना पुण्यहीना वर्णाश्चत्वार एव च ।। २९ ।। लक्षेषु पुण्यवान्कोऽपि न तिष्ठति ततः परम् ।। कुत्सिता विकृताकारा नरा नार्य्यश्च बालकाः ।। 2.7.३० ।। कुवार्त्ताः कुत्सितपथा भविष्यन्ति ततः परम् ।। केचिद्ग्रामाश्च नगरा नरशून्या भयानकाः ।।३१।। केचित्स्वल्पकुटीरेण नरेण च समन्विताः ।। अरण्यानि भविष्यन्ति ग्रामेषु नगरेषु च ।। ३२ ।। अरण्यवासिनः सर्वे जनाश्च करपीडिताः ।। सस्यानि च भविष्यन्ति तडागेषु नदीषु च ।। ३३ ।। क्षेत्राणि सस्यहीनानि प्रकृष्टान्यर्थतः परम् ।। हीनाः प्रकृष्टा धनिनो बलदर्पसमन्विताः ।।३४।। प्रकृष्टवंशजा हीना भविष्यन्ति कलौ युगे ।। अलीकवादिनो धूर्त्ताः शठा वै सत्यवादिनः ।।३५।। पापिनः पुण्यवन्तश्चाप्यशिष्टः शिष्ट एव च ।। जितेन्द्रिया लम्पटाश्च पुंश्चल्यश्च पतिव्रताः।।३६।। तपस्विनः पातकिनो विष्णुभक्ता अवैष्णवाः ।। हिंसकाश्च दयायुक्ताश्चौराश्च नरघातिनः।।३७।। भिक्षुवेषधरा धूर्त्ता निन्दन्त्युपहसन्ति च ।। भूतादिसेवानिपुणा जनानां मोदकारिणः ।। ३८ ।। पूजितास्ते भविष्यन्ति वञ्चका ज्ञानदुर्बलाः ।। वामना व्याधियुक्ताश्च नरा नार्य्यश्च सर्वतः ।। ३९ ।। अल्पायुषो जरायुक्ता यौवनेषु कलौ युगे ।। पलिता षोडशे वर्षे महावृद्धास्तु विंशतौ।।2.7.४०।। अष्टवर्षा च युवती रजोयुक्ता च गर्भिणी ।। वत्सरान्ते प्रसूता स्त्री षोडशेन जरान्विता ।। ४१ ।। एताः काश्चित्सहस्रेषु वन्ध्याश्चापि कलौ युगे ।। कन्याविक्रयिणः सर्वे वर्णाश्चत्वार एव च ।। ४२ ।। मातृजायावधूनां च जारोपार्जनतत्पराः ।। कन्यानां भगिनीनां च जारोपार्जनजीविनः।।४३।। हरेर्नाम्नां विक्रयिणो भविष्यन्ति कलौ युगे ।। स्वयमुत्सृज्य दानं च कीर्तिवर्द्धनहेतवे ।।४४।। तत्पश्चान्मनसाऽऽलोच्य स्वयमुल्लङ्घयिष्यति ।। देववृत्तिं ब्रह्मवृत्तिं वृत्तिं गुरुकुलस्य च ।।४५।। स्वदत्तां परदत्तां वा सर्वमुल्लङ्घयिष्यति ।। कन्यकागामिनः केचित्केचिच्छ्वश्र्वभिगामिनः ।। ४६ ।। केचिद्वधूगामिनश्च केचित्सर्वत्रगामिनः ।। भगिनीगामिनः केचित्सपत्नीमा तृगामिनः ।। ४७ ।। भ्रातृजायागामिनश्च भविष्यति कलौ युगे ।। अगम्यागमनं चैव करिष्यन्ति गृहे गहे ।। ४८ ।। आत्मयोनिं परित्यज्य विहरिष्यन्ति सर्वतः ।। पत्नीनां निर्णयो नास्ति भर्तॄणां च कलौ युगे।।४९।। प्रजानां चैव वस्तूनां ग्रामाणां च विशेषतः।। अलीकवादिनः सर्वे सर्वे चौर्यार्थलम्पटाः ।। 2.7.५० ।। परस्परं हिंसकाश्च सर्वे च नरघातिनः ।। ब्रह्मक्षत्रविशां वंशा भविष्यन्ति च पापिनः ।। ५१ ।। लाक्षालोहरसानां च व्यापारं लवणस्य च ।। वृषवाहा विप्रवंशाः शूद्राणां शवदाहिनः ।।९२।। शूद्रान्नभोजिनः सर्वे सर्वे च वृषलीरताः ।। पञ्चपर्वपरित्यक्ताः कुहूरात्रिषु भोजिनः ।। ५३ ।। यज्ञसूत्रविहीनाश्च सन्ध्याशौचविहीनकाः ।। ५४ ।। पुंश्चली वार्धुषाऽवीरा कुट्टिनी च रजस्वला।। विप्राणां रन्धनागारे भविष्यन्ति च पाचिकाः ।।५५।। अन्नानां निर्णयो नास्ति योनीनां च विशेषतः ।। आश्रमाणां जनानां च सर्वे म्लेच्छाः कलौ युगे ।। ५६ ।। एवं कलौ संप्रवृत्ते सर्वे म्लेच्छमया भवे ।। हस्तप्रमाणे वृक्षे चाङ्गुष्ठमाने च मानवे ।। ५७ ।। विप्रस्य विष्णुयशसः पुत्रः कल्की भविष्यति ।। नारायणकलांशश्च भगवान्बलिनां बली ।। ५८ ।। दीर्घेण करवालेन दीर्घघोटकवाहनः ।। म्लेच्छशून्यां च पृथिवीं त्रिरात्रेण करिष्यति ।। ५९ ।। निर्म्लेच्छां वसुधां कृत्वा चान्तर्द्धानं करिष्यति ।। अराजका च वसुधा दत्युग्रस्ता भविष्यति ।। 2.7.६० ।। स्थूलप्रमाणं षड्रात्रं वर्षाधाराप्लुता मही ।। लोकशून्या वृक्षशून्या गृहशून्या भविष्यति ।। ६१ ।। ततश्च द्वादशादित्याः करिष्यन्त्युदयं मुने ।। प्राप्नोति शुष्कतां पृथ्वी समा तेषं च तेजसा ।। ६२ ।। कलौ गते च दुर्द्धर्षे संप्रवृत्ते कृते युगे ।। तपस्सत्यसमायुक्तो धर्मः पूर्णो भविष्यति ।। ६३ ।। तपस्विनश्च धर्मिष्ठा वेदज्ञा ब्राह्मणा भुवि ।। पतिव्रताश्च धर्मिष्ठा योषितश्च गृहे गृहे ।। ६४ ।। राजानः क्षत्रियाः सर्वे विप्रभक्ताः स्वधर्मिणः ।। प्रतापवन्तो धर्मिष्ठाः पुण्यकर्मरताः सदा ।। ६५ ।। वैश्या वाणिज्यनिरता विप्रभक्ताश्च धार्मिकाः ।। शूद्राश्च पुण्यशीलाश्च धर्मिष्ठा विप्रसेविनः ।। ६६ ।। विप्रक्षत्त्रविशां वंशा विष्णुयज्ञपरायणाः ।। विष्णुमन्त्ररताः सर्वे विष्णुभक्ताश्च वैष्णवाः ।। ६७ ।। श्रुतिस्मृतिपुराणज्ञा धर्मज्ञा ऋतुगामिनः ।। लेशो नास्ति ह्यधर्माणां धर्मपूर्णे कृते युगे।।६८।। धर्मस्त्रिपाच्च त्रेतायां द्विपाच्च द्वापरे स्मृतः।। कलौ प्रवृत्ते पादात्मा सर्वलोपस्ततः परम् ।। ६९ ।। वाराः सप्त यथा विप्र तिथयः षोडश स्मृताः ।। यथा द्वादश मासाश्च ऋतवश्च षडेव हि ।। 2.7.७० ।। द्वौ पक्षौ चायने द्वे च चतुर्भिः प्रहरैर्दिनम् ।। चतुर्भिः प्रहरे रात्रिर्मासस्त्रिंशद्दिनैस्तथा ।। ७१ ।। वर्षः पञ्चविधो ज्ञेयः कालसंख्यां निबोध मे ।। यथा चायान्ति यान्त्येव तथा युगचतुष्टयम् ।। ७२ ।। वर्षे पूर्णे नराणां च देवानां च दिवानिशम् ।। शतत्रये षष्ट्यधिके नराणां च युगे गते ।। देवानां च युगो ज्ञेयः कालसंख्याविदां मतः ।। ७३ ।। मन्वन्तरं तु दिव्यानां युगानामेकसप्ततिः ।। मन्वतरसमं ज्ञेयं चेन्द्रायुः परिकीर्तितम् ।। ७४ ।। अष्टाविंशतिमे चेन्द्रे गते ब्राह्मं दिवानिशम् ।। अष्टोत्तरे वर्षशते गते पातो विधेर्भवेत् ।। ७५ ।। प्रलयः प्राकृतो ज्ञेयस्तत्रादृष्टा वसुन्धरा ।। जलप्लुतानि विश्वानि ब्रह्मविष्णुशिवादयः ।।७६।। ऋषयो जीविनः सर्वे लीनाः कृष्णे परात्परे ।। तत्रैव प्रकृतिर्लीना तेन प्राकृतिको लयः ।। ७७ ।। लये प्राकृतिकेऽतीते पाते च ब्रह्मणो मुने ।। निमेषमात्रः कालश्च कृष्णस्य परमात्मनः ।। ७८ ।। एवं नश्यन्ति सर्वाणि ब्रह्माण्डान्यखिलानि च ।। स्थितौ गोलोकवैकुण्ठौ श्रीकृष्णश्च सपार्षदः ।। ७९ ।। निमेषमात्रः प्रलयो यत्र विश्वं जलप्लुतम् ।। निमेषानन्तरे काले पुनः सृष्टिः क्रमेण च ।। 2.7.८० ।। एवं कतिविधा सृष्टिर्लयः कतिविधोऽपि वा ।। कतिकृत्वो गतायातः संख्यां जानाति कः पुमान् ।। ८१ ।। सृष्टीनां च कलानां च ब्रह्माण्डानां च नारद ।। ब्रह्मादीनां च विध्यण्डे संख्यां जानाति कः पुमान् ।।८२।। ब्रह्माण्डानां च सर्वेषामीश्वरश्चैक एव सः ।। सर्वेषां परमात्मा च श्रीकृष्णः प्रकृतेः परः ।। ८३ ।। ब्रह्मादयश्च तस्यांशास्तस्यांशश्च महाविराट् ।। तस्यांशश्च विराट् क्षुद्रस्तस्यांशा प्रकृतिः स्मृता ।। ८४ ।। स च कृष्णो द्विधाभूतो द्विभुजश्च चतुर्भुजः ।। चतुर्भुजश्च वैकुण्ठे गोलोके द्विभुजः स्वयम् ।। ८५ ।। ब्रह्मादितृणपर्य्यन्तं सर्वं प्राकृतिकं भवेत् ।। यद्यत्प्राकृतिकं सृष्टं सर्वं नश्वरमेव च ।। ८६ ।। विद्ध्येकं सृष्टिमूलं तत्सत्यं नित्यं सनातनम् ।। स्वेच्छामयं परं ब्रह्म निर्लिप्तं निर्गुणं परम् ।। ८७ ।। निरुपाधिं निराकारं भक्तानुग्रहविग्रहम् ।। अतीव कमनीयं च नवीनघनसन्निभम्।।८८।। द्विभुजं मुरलीहस्तं गोपवेषं किशोरकम् ।। सर्वज्ञं सर्वसेव्यं च परमात्मानमीश्वरम् ।। ८९ ।। करोति धाता ब्रह्माण्डं ज्ञानात्मा कम लोद्भवः ।। शिवो मृत्युञ्जयश्चैव संहर्त्ता सर्वतत्त्ववित् ।। 2.7.९० ।। यस्य ज्ञानाद्यत्तपसा सर्वेशस्तत्समो महान् ।। महाविभूतियुक्तश्च सर्वज्ञः सर्वदा स्वयम् ।। ९१ ।। सर्वव्यापी सर्वपाता स दाता सर्वसम्पदाम् ।। विष्णुः सर्वेश्वरः श्रीमान्यस्य ज्ञानाज्जगत्पतिः ।। ९२ ।। महामाया च प्रकृतिः सर्वशक्तिमतीश्वरी ।। यज्ज्ञानाद्यस्य तपसा यद्भक्त्या यस्य सेवया ।। ९३ ।। सावित्री वेदमाता च वेदाधिष्ठातृदेवता ।। पूज्या द्विजानां वेदज्ञा यज्ञाद्यस्याश्च सेवया ।। ९४ ।। सर्वविद्याधिदेवी सा पूज्या च विदुषां पुरा ।। यत्सेवया यत्तपसा यस्य ज्ञानात्सरस्वती ।। ९५ ।। यत्सेवया यत्तपसा प्रदात्री सर्वसंपदाम् ।। धनसस्याधिदेवी सा महालक्ष्मीः सनातनी ।। ९६ ।। यत्सेवया यत्तपसा सर्वविश्वेषु पूजिता ।। सर्वग्रामाधिदेवी सा सर्वसम्पत्प्रदा यिनी ।। ९७ ।। सर्वेश्वरी सर्ववन्द्या सर्वेशं प्राप या पतिम् ।। सर्वस्तुता च सर्वज्ञा दुर्गा दुर्गतिनाशिनी ।। ९८ ।। कृष्णवामांशसम्भूता कृष्णप्रेमाधिदेवता ।। कृष्णप्राणाधिका प्रेम्णा राधिका कृष्णसेवया ।। ९९ ।। सर्वाधिकं च रूपं च सौभाग्यं मानगौरवम् ।। कृष्णवक्षस्थलस्थानं पत्नीत्वं प्राप सेवया ।। 2.7.१०० ।। तपश्चकार सा पूर्वं शतशृङ्गे च पर्वते ।। दिव्यं युगसहस्रं च निराहाराऽतिकर्शिता ।। १०१ ।। कृशां निःश्वासरहितां दृष्ट्वा चन्द्रकलोपमाम् ।। कृष्णो वक्षःस्थले कृत्वा रुरोद कृपया विभुः ।। ।।१०२।। वरं तस्यै ददौ सारं सर्वेषामपि दुर्लभम् ।। मम वक्षःस्थले तिष्ठ मयि ते भक्तिरस्त्विति ।। १०३ ।। सौभाग्येन च मानेन प्रेम्णा वै गौरवेण च ।। त्वं मे श्रेष्ठा परं प्रेम्णा ज्येष्ठा त्वं सर्वयोषिताम् ।। १०४ ।। वरिष्ठा च गरिष्ठा च संस्तुता पूजिता मया ।। सन्ततं तव साध्योऽहं बाध्यश्च प्राणवल्लभे ।। १०५ ।। इत्युक्त्वा जगतां नाथश्चक्रे तच्चेतनां ततः ।। सपत्नीरहितां तां च चकार प्राणवल्लभाम् ।। १०६ ।। येषां या याश्च देव्यो वै पूजितास्तस्य सेवया ।। तपस्या यादृशी यासां तासां तादृक्फलं मुने ।। १०७ ।। दिव्यं वर्षसहस्रं च तपस्तप्त्वा हिमालये ।। दुर्गा च तत्पदं ध्यात्वा सर्वपूज्या बभूव ह ।। १०८ ।। सरस्वती तपस्तप्त्वा पर्वते गन्धमादने ।। लक्षवर्षं च दिव्यं च सर्ववन्द्या बभूव सा ।। १०९ ।। लक्ष्मीर्युगशतं दिव्यं तपस्तप्त्वा च पुष्करे ।। सर्वसम्पत्प्रदात्री सा चाभवत्तस्य सेवया ।।2.7.११० ।। सावित्री मलये तप्त्वा द्विजपूज्या बभूव सा ।। षष्टिवर्षसहस्रं च दिव्यं ध्यात्वा च तत्पदम् ।।१११।। शतमन्वन्तरं तप्तं शंकरेण पुरा विभो ।। शतमन्वन्तरं चैव ब्रह्मणा तस्य भक्तितः ।। ११२ ।। शतमन्वन्तरं विष्णुस्तप्त्वा पाता बभूव ह ।। शतमन्वन्तरं धर्मस्तप्त्वा पूज्यो बभूव ह ।।११३।। मन्वन्तरं तपस्तेपे शेषो भक्त्या च नारद ।। मन्वन्तरं च सूर्य्यश्च शक्रश्चन्द्रस्तथा गुरुः ।। ११४ ।। दिव्यं शतयुगं चैव वायुस्तप्त्वा च भक्तितः ।। सर्वप्राणः सर्वपूज्यः सर्वाधारो बभूव सः ।।११५।। एवं कृष्णस्य तपसा सर्वे देवाश्च पूजिताः ।। मुनयो मानवा भूपा ब्राह्मणाश्चैव पूजिताः ।। ११६ ।। एवं ते कथितं सर्वं पुराणं च तथाऽऽगमम् ।। गुरुवक्त्राद्यथा ज्ञातं किं भूयः श्रोतुमिच्छसि ।। ११७ ।। इति श्रीब्रह्मवैवर्त्ते महापुराणे द्वितीये प्रकृतिखण्डे नारद नारायणसंवादे युगतन्माहात्म्यमन्वन्तरकालेश्वरगुणनिरूपणं नाम सप्तमोऽध्यायः ।। ७ ।।

nārāyaṇa uvāca || puṇyakṣetre hyājagāma bhārate sā sarasvatī || gaṅgāśāpena kalayā svayaṃ tasthau hareḥ pade || 1 || bhāratī bhārataṃ gatvā brāhmī ca brahmaṇaḥ priyā || vāgadhiṣṭhātṛdevī sā tena vāṇī ca kīrttitā || 2 || sarvaṃ viśvaṃ parivyāpya srotasyeva hi dṛśyate || hariḥ sarassu tasyeyaṃ tena nāmnā sarasvatī || 3 || sarasvatī nadī sā ca tīrtharūpā'tipāvanī || pāpipāpedhmadāhāya jvaladagnisvarūpiṇī || 4 || paścādbhagīrathānītā mahīṃ bhāgīrathī śubhā || samājagāma kalayā vāṇīśāpena nārada || 5 || tatraiva samaye tāṃ ca dadhāra śirasā śivaḥ || vegaṃ soḍhumaśaktāyā bhuvaḥ prārthanayā vibhuḥ || 6 || padmā jagāma kalayā sā ca padmāvatī nadī || bhārataṃ bhāratīśāpātsvayaṃ tasthau hareḥ pade || 7 || tato'nyayā sā kalayā cālabhajjanma bhārate || dharmadhvajasutā lakṣmīrvikhyātā tulasīti ca || 8 || purā sarasvatīśāpāttatpaścāddhariśāpataḥ || babhūva vṛkṣarūpā sā kalayā viśvapāvanī || 9 || kaleḥ pañcasahasraṃ ca varṣaṃ sthitvā ca bhārate || jagmustāśca saridrūpaṃ vihāya śrīhareḥ padam || 2.7.10 || yāni sarvāṇi tīrthāni kāśīṃ vṛndāvanaṃ vinā || yāsyanti sārddhaṃ tābhiśca harervaikuṇṭhamājñayā || 11 || śālagrāmo harermūrttirjagannāthaśca bhāratam|| kalerdaśasahasrānte yayau tyaktvā hareḥ padam || 12 || vaiṣṇavāśca purāṇāni śaṅkhāśca śrāddhatarpaṇam || vedoktāni ca karmāṇi yayustaiḥ sārddhameva ca || 13 || haripūjā harernāma tatkīrttiguṇakīrttanam || vedāṅgāni ca śāstrāṇi yayustaiḥ sārddhameva ca || 14 || sattvaṃ ca satyaṃ dharmaśca vedāśca grāmyadevatāḥ || vrataṃ tapasyā'naśanaṃ yayustaiḥ sārddhameva ca || 15|| vāmācāraratāḥ sarve mithyākāpaṭyasaṃyutāḥ|| tulasīvarjitā pūjā bhaviṣyati tataḥ param || 16 || ekādaśīvihīnāśca sarve dharmavivarjitāḥ || hariprasaṅgavimukhā bhaviṣyanti tataḥ param || 17 || śaṭhāḥ krūrā dāmbhikāśca mahāhaṅkārasaṃyutāḥ || caurāśca hiṃsakāḥ sarve bhaviṣyanti tataḥ param || 18 || puṃsāṃ bhedastathā strīṇāṃ vivāho vādanirṇayaḥ || svasvāmibhedo vastūnāṃ na bhaviṣyatyataḥ param || 19 || sarve janāḥ strīvaśāśca puṃścalyaśca gṛhe gṛhe || tarjanairbhartsanaiḥ śaśvatsvāminaṃ tāḍayanti ca || 2.7.20 || gṛheśvarī ca gṛhiṇī gṛhī bhṛtyādhiko'dhamaḥ || ceṭībhṛtyāsamā vadhvaḥ śvaśrūśca śvaśurastathā || 21 || karttāro balino gehe yonisambandhibāndhavāḥ || vidyāsambandhibhiḥ sārddhaṃ sambhāṣā'pi na vidyate||22|| yathā paricitā lokāstathā puṃsaśca bāndhavāḥ || sarvakarmākṣamāḥ puṃso yoṣitāmājñayā vinā || 23 || brahmakṣattriyaviṭśūdrā jātyā cāravinirṇayaḥ || saṃdhyā ca yajñasūtraṃ ca bhāvaluptaṃ na saṃśayaḥ || 24 || mlecchācārā bhaviṣyanti varṇāścatvāra eva ca || mlecchaśāstraṃ paṭhiṣyanti svaśāstrāṇi vihāya te || brahmakṣatraviśāṃ vaṃśāḥ śūdrāṇāṃ sevakāḥ kalau || 25 || sūpakārā bhaviṣyanti dhāvakā vṛṣavāhakāḥ || satyahīnā janāḥ sarve sasyahīnā ca medinī || 26 || phalahīnāśca taravo'patyahīnāśca yoṣitaḥ || kṣīrahīnāstathā gāvaḥ kṣīraṃ sarpirvivarjitam || 27 || dampatī prītihīnau ca gṛhiṇaḥ sukhavarjitāḥ || pratāpahīnā bhūpāśca prajāśca karapīḍitāḥ || 28 || jalahīnā nadā nadyo dīrghikāḥ kandarādayaḥ || dharmahīnā puṇyahīnā varṇāścatvāra eva ca || 29 || lakṣeṣu puṇyavānko'pi na tiṣṭhati tataḥ param || kutsitā vikṛtākārā narā nāryyaśca bālakāḥ || 2.7.30 || kuvārttāḥ kutsitapathā bhaviṣyanti tataḥ param || kecidgrāmāśca nagarā naraśūnyā bhayānakāḥ ||31|| kecitsvalpakuṭīreṇa nareṇa ca samanvitāḥ || araṇyāni bhaviṣyanti grāmeṣu nagareṣu ca || 32 || araṇyavāsinaḥ sarve janāśca karapīḍitāḥ || sasyāni ca bhaviṣyanti taḍāgeṣu nadīṣu ca || 33 || kṣetrāṇi sasyahīnāni prakṛṣṭānyarthataḥ param || hīnāḥ prakṛṣṭā dhanino baladarpasamanvitāḥ ||34|| prakṛṣṭavaṃśajā hīnā bhaviṣyanti kalau yuge || alīkavādino dhūrttāḥ śaṭhā vai satyavādinaḥ ||35|| pāpinaḥ puṇyavantaścāpyaśiṣṭaḥ śiṣṭa eva ca || jitendriyā lampaṭāśca puṃścalyaśca pativratāḥ||36|| tapasvinaḥ pātakino viṣṇubhaktā avaiṣṇavāḥ || hiṃsakāśca dayāyuktāścaurāśca naraghātinaḥ||37|| bhikṣuveṣadharā dhūrttā nindantyupahasanti ca || bhūtādisevānipuṇā janānāṃ modakāriṇaḥ || 38 || pūjitāste bhaviṣyanti vañcakā jñānadurbalāḥ || vāmanā vyādhiyuktāśca narā nāryyaśca sarvataḥ || 39 || alpāyuṣo jarāyuktā yauvaneṣu kalau yuge || palitā ṣoḍaśe varṣe mahāvṛddhāstu viṃśatau||2.7.40|| aṣṭavarṣā ca yuvatī rajoyuktā ca garbhiṇī || vatsarānte prasūtā strī ṣoḍaśena jarānvitā || 41 || etāḥ kāścitsahasreṣu vandhyāścāpi kalau yuge || kanyāvikrayiṇaḥ sarve varṇāścatvāra eva ca || 42 || mātṛjāyāvadhūnāṃ ca jāropārjanatatparāḥ || kanyānāṃ bhaginīnāṃ ca jāropārjanajīvinaḥ||43|| harernāmnāṃ vikrayiṇo bhaviṣyanti kalau yuge || svayamutsṛjya dānaṃ ca kīrtivarddhanahetave ||44|| tatpaścānmanasā''locya svayamullaṅghayiṣyati || devavṛttiṃ brahmavṛttiṃ vṛttiṃ gurukulasya ca ||45|| svadattāṃ paradattāṃ vā sarvamullaṅghayiṣyati || kanyakāgāminaḥ kecitkecicchvaśrvabhigāminaḥ || 46 || kecidvadhūgāminaśca kecitsarvatragāminaḥ || bhaginīgāminaḥ kecitsapatnīmā tṛgāminaḥ || 47 || bhrātṛjāyāgāminaśca bhaviṣyati kalau yuge || agamyāgamanaṃ caiva kariṣyanti gṛhe gahe || 48 || ātmayoniṃ parityajya vihariṣyanti sarvataḥ || patnīnāṃ nirṇayo nāsti bhartṝṇāṃ ca kalau yuge||49|| prajānāṃ caiva vastūnāṃ grāmāṇāṃ ca viśeṣataḥ|| alīkavādinaḥ sarve sarve cauryārthalampaṭāḥ || 2.7.50 || parasparaṃ hiṃsakāśca sarve ca naraghātinaḥ || brahmakṣatraviśāṃ vaṃśā bhaviṣyanti ca pāpinaḥ || 51 || lākṣāloharasānāṃ ca vyāpāraṃ lavaṇasya ca || vṛṣavāhā vipravaṃśāḥ śūdrāṇāṃ śavadāhinaḥ ||92|| śūdrānnabhojinaḥ sarve sarve ca vṛṣalīratāḥ || pañcaparvaparityaktāḥ kuhūrātriṣu bhojinaḥ || 53 || yajñasūtravihīnāśca sandhyāśaucavihīnakāḥ || 54 || puṃścalī vārdhuṣā'vīrā kuṭṭinī ca rajasvalā|| viprāṇāṃ randhanāgāre bhaviṣyanti ca pācikāḥ ||55|| annānāṃ nirṇayo nāsti yonīnāṃ ca viśeṣataḥ || āśramāṇāṃ janānāṃ ca sarve mlecchāḥ kalau yuge || 56 || evaṃ kalau saṃpravṛtte sarve mlecchamayā bhave || hastapramāṇe vṛkṣe cāṅguṣṭhamāne ca mānave || 57 || viprasya viṣṇuyaśasaḥ putraḥ kalkī bhaviṣyati || nārāyaṇakalāṃśaśca bhagavānbalināṃ balī || 58 || dīrgheṇa karavālena dīrghaghoṭakavāhanaḥ || mlecchaśūnyāṃ ca pṛthivīṃ trirātreṇa kariṣyati || 59 || nirmlecchāṃ vasudhāṃ kṛtvā cāntarddhānaṃ kariṣyati || arājakā ca vasudhā datyugrastā bhaviṣyati || 2.7.60 || sthūlapramāṇaṃ ṣaḍrātraṃ varṣādhārāplutā mahī || lokaśūnyā vṛkṣaśūnyā gṛhaśūnyā bhaviṣyati || 61 || tataśca dvādaśādityāḥ kariṣyantyudayaṃ mune || prāpnoti śuṣkatāṃ pṛthvī samā teṣaṃ ca tejasā || 62 || kalau gate ca durddharṣe saṃpravṛtte kṛte yuge || tapassatyasamāyukto dharmaḥ pūrṇo bhaviṣyati || 63 || tapasvinaśca dharmiṣṭhā vedajñā brāhmaṇā bhuvi || pativratāśca dharmiṣṭhā yoṣitaśca gṛhe gṛhe || 64 || rājānaḥ kṣatriyāḥ sarve viprabhaktāḥ svadharmiṇaḥ || pratāpavanto dharmiṣṭhāḥ puṇyakarmaratāḥ sadā || 65 || vaiśyā vāṇijyaniratā viprabhaktāśca dhārmikāḥ || śūdrāśca puṇyaśīlāśca dharmiṣṭhā viprasevinaḥ || 66 || viprakṣattraviśāṃ vaṃśā viṣṇuyajñaparāyaṇāḥ || viṣṇumantraratāḥ sarve viṣṇubhaktāśca vaiṣṇavāḥ || 67 || śrutismṛtipurāṇajñā dharmajñā ṛtugāminaḥ || leśo nāsti hyadharmāṇāṃ dharmapūrṇe kṛte yuge||68|| dharmastripācca tretāyāṃ dvipācca dvāpare smṛtaḥ|| kalau pravṛtte pādātmā sarvalopastataḥ param || 69 || vārāḥ sapta yathā vipra tithayaḥ ṣoḍaśa smṛtāḥ || yathā dvādaśa māsāśca ṛtavaśca ṣaḍeva hi || 2.7.70 || dvau pakṣau cāyane dve ca caturbhiḥ praharairdinam || caturbhiḥ prahare rātrirmāsastriṃśaddinaistathā || 71 || varṣaḥ pañcavidho jñeyaḥ kālasaṃkhyāṃ nibodha me || yathā cāyānti yāntyeva tathā yugacatuṣṭayam || 72 || varṣe pūrṇe narāṇāṃ ca devānāṃ ca divāniśam || śatatraye ṣaṣṭyadhike narāṇāṃ ca yuge gate || devānāṃ ca yugo jñeyaḥ kālasaṃkhyāvidāṃ mataḥ || 73 || manvantaraṃ tu divyānāṃ yugānāmekasaptatiḥ || manvatarasamaṃ jñeyaṃ cendrāyuḥ parikīrtitam || 74 || aṣṭāviṃśatime cendre gate brāhmaṃ divāniśam || aṣṭottare varṣaśate gate pāto vidherbhavet || 75 || pralayaḥ prākṛto jñeyastatrādṛṣṭā vasundharā || jalaplutāni viśvāni brahmaviṣṇuśivādayaḥ ||76|| ṛṣayo jīvinaḥ sarve līnāḥ kṛṣṇe parātpare || tatraiva prakṛtirlīnā tena prākṛtiko layaḥ || 77 || laye prākṛtike'tīte pāte ca brahmaṇo mune || nimeṣamātraḥ kālaśca kṛṣṇasya paramātmanaḥ || 78 || evaṃ naśyanti sarvāṇi brahmāṇḍānyakhilāni ca || sthitau golokavaikuṇṭhau śrīkṛṣṇaśca sapārṣadaḥ || 79 || nimeṣamātraḥ pralayo yatra viśvaṃ jalaplutam || nimeṣānantare kāle punaḥ sṛṣṭiḥ krameṇa ca || 2.7.80 || evaṃ katividhā sṛṣṭirlayaḥ katividho'pi vā || katikṛtvo gatāyātaḥ saṃkhyāṃ jānāti kaḥ pumān || 81 || sṛṣṭīnāṃ ca kalānāṃ ca brahmāṇḍānāṃ ca nārada || brahmādīnāṃ ca vidhyaṇḍe saṃkhyāṃ jānāti kaḥ pumān ||82|| brahmāṇḍānāṃ ca sarveṣāmīśvaraścaika eva saḥ || sarveṣāṃ paramātmā ca śrīkṛṣṇaḥ prakṛteḥ paraḥ || 83 || brahmādayaśca tasyāṃśāstasyāṃśaśca mahāvirāṭ || tasyāṃśaśca virāṭ kṣudrastasyāṃśā prakṛtiḥ smṛtā || 84 || sa ca kṛṣṇo dvidhābhūto dvibhujaśca caturbhujaḥ || caturbhujaśca vaikuṇṭhe goloke dvibhujaḥ svayam || 85 || brahmāditṛṇaparyyantaṃ sarvaṃ prākṛtikaṃ bhavet || yadyatprākṛtikaṃ sṛṣṭaṃ sarvaṃ naśvarameva ca || 86 || viddhyekaṃ sṛṣṭimūlaṃ tatsatyaṃ nityaṃ sanātanam || svecchāmayaṃ paraṃ brahma nirliptaṃ nirguṇaṃ param || 87 || nirupādhiṃ nirākāraṃ bhaktānugrahavigraham || atīva kamanīyaṃ ca navīnaghanasannibham||88|| dvibhujaṃ muralīhastaṃ gopaveṣaṃ kiśorakam || sarvajñaṃ sarvasevyaṃ ca paramātmānamīśvaram || 89 || karoti dhātā brahmāṇḍaṃ jñānātmā kama lodbhavaḥ || śivo mṛtyuñjayaścaiva saṃharttā sarvatattvavit || 2.7.90 || yasya jñānādyattapasā sarveśastatsamo mahān || mahāvibhūtiyuktaśca sarvajñaḥ sarvadā svayam || 91 || sarvavyāpī sarvapātā sa dātā sarvasampadām || viṣṇuḥ sarveśvaraḥ śrīmānyasya jñānājjagatpatiḥ || 92 || mahāmāyā ca prakṛtiḥ sarvaśaktimatīśvarī || yajjñānādyasya tapasā yadbhaktyā yasya sevayā || 93 || sāvitrī vedamātā ca vedādhiṣṭhātṛdevatā || pūjyā dvijānāṃ vedajñā yajñādyasyāśca sevayā || 94 || sarvavidyādhidevī sā pūjyā ca viduṣāṃ purā || yatsevayā yattapasā yasya jñānātsarasvatī || 95 || yatsevayā yattapasā pradātrī sarvasaṃpadām || dhanasasyādhidevī sā mahālakṣmīḥ sanātanī || 96 || yatsevayā yattapasā sarvaviśveṣu pūjitā || sarvagrāmādhidevī sā sarvasampatpradā yinī || 97 || sarveśvarī sarvavandyā sarveśaṃ prāpa yā patim || sarvastutā ca sarvajñā durgā durgatināśinī || 98 || kṛṣṇavāmāṃśasambhūtā kṛṣṇapremādhidevatā || kṛṣṇaprāṇādhikā premṇā rādhikā kṛṣṇasevayā || 99 || sarvādhikaṃ ca rūpaṃ ca saubhāgyaṃ mānagauravam || kṛṣṇavakṣasthalasthānaṃ patnītvaṃ prāpa sevayā || 2.7.100 || tapaścakāra sā pūrvaṃ śataśṛṅge ca parvate || divyaṃ yugasahasraṃ ca nirāhārā'tikarśitā || 101 || kṛśāṃ niḥśvāsarahitāṃ dṛṣṭvā candrakalopamām || kṛṣṇo vakṣaḥsthale kṛtvā ruroda kṛpayā vibhuḥ || ||102|| varaṃ tasyai dadau sāraṃ sarveṣāmapi durlabham || mama vakṣaḥsthale tiṣṭha mayi te bhaktirastviti || 103 || saubhāgyena ca mānena premṇā vai gauraveṇa ca || tvaṃ me śreṣṭhā paraṃ premṇā jyeṣṭhā tvaṃ sarvayoṣitām || 104 || variṣṭhā ca gariṣṭhā ca saṃstutā pūjitā mayā || santataṃ tava sādhyo'haṃ bādhyaśca prāṇavallabhe || 105 || ityuktvā jagatāṃ nāthaścakre taccetanāṃ tataḥ || sapatnīrahitāṃ tāṃ ca cakāra prāṇavallabhām || 106 || yeṣāṃ yā yāśca devyo vai pūjitāstasya sevayā || tapasyā yādṛśī yāsāṃ tāsāṃ tādṛkphalaṃ mune || 107 || divyaṃ varṣasahasraṃ ca tapastaptvā himālaye || durgā ca tatpadaṃ dhyātvā sarvapūjyā babhūva ha || 108 || sarasvatī tapastaptvā parvate gandhamādane || lakṣavarṣaṃ ca divyaṃ ca sarvavandyā babhūva sā || 109 || lakṣmīryugaśataṃ divyaṃ tapastaptvā ca puṣkare || sarvasampatpradātrī sā cābhavattasya sevayā ||2.7.110 || sāvitrī malaye taptvā dvijapūjyā babhūva sā || ṣaṣṭivarṣasahasraṃ ca divyaṃ dhyātvā ca tatpadam ||111|| śatamanvantaraṃ taptaṃ śaṃkareṇa purā vibho || śatamanvantaraṃ caiva brahmaṇā tasya bhaktitaḥ || 112 || śatamanvantaraṃ viṣṇustaptvā pātā babhūva ha || śatamanvantaraṃ dharmastaptvā pūjyo babhūva ha ||113|| manvantaraṃ tapastepe śeṣo bhaktyā ca nārada || manvantaraṃ ca sūryyaśca śakraścandrastathā guruḥ || 114 || divyaṃ śatayugaṃ caiva vāyustaptvā ca bhaktitaḥ || sarvaprāṇaḥ sarvapūjyaḥ sarvādhāro babhūva saḥ ||115|| evaṃ kṛṣṇasya tapasā sarve devāśca pūjitāḥ || munayo mānavā bhūpā brāhmaṇāścaiva pūjitāḥ || 116 || evaṃ te kathitaṃ sarvaṃ purāṇaṃ ca tathā''gamam || guruvaktrādyathā jñātaṃ kiṃ bhūyaḥ śrotumicchasi || 117 || iti śrībrahmavaivartte mahāpurāṇe dvitīye prakṛtikhaṇḍe nārada nārāyaṇasaṃvāde yugatanmāhātmyamanvantarakāleśvaraguṇanirūpaṇaṃ nāma saptamo'dhyāyaḥ || 7 ||

English translation

She story of Kaliyuga, Measures of time and the divine dance of Krsna in Goloka At the time of descending, Siva established her in the matted locks of hair over his head because the earth was unable to bear the force of her flow and Siva had been prayed to contain her Narayana said—Because of the curse of the Gahga, Sarasvat! v/ith her single ray descended over the sacred land of Bharata and with her remaining rays she remained with the lord.

Laksmi on the other hand influenced with the curse of Sarasvat! appeared on earth in one of her rays as river Padmavatl and she herself remained close to the lord with the rest of her rays.

Sarasvat! on the other hand with her descending in the land of Bharata, was known as Bharat!. Because of her being the beloved of Brahma, she was known as Brahm! and being the goddess of speech she was known as Van!.

Though Visnu pervades the entire universe, he is seen sleeping in the watery bed therefore coming in touched with the waters, Van! the beloved of Visnu came to be known as Sarasvat!.

Thereafter, with another ray, she also appeared as the daughter of Dhannadhvaja and she came to be known as Tiilas!.

With the curse of Sarasvat! and subsequently with the curse of the lord, Laksm! the preseiwer of the universe, with one of her rays, turned herself into the form of a tree.

Descending on earth in the form of a river, jnany holy places developed on her banks which served as the fire flames to burn the sins of the O Narada thereafter with the curse of Sarasvat!, Gahga also descended on earth in one of her rays being meditated upon by Bhagnatha.

After the completion of five thousand years in Kaliyuga, all of them living there in river forms reverted to the abode of lord Visnu. The sacred places of Kas!, Vnidavana and all other returned to Vaikuntha with them.

After the completion of ten thousand years the image of Sdlagrdma and Jagannatha would also revert to Visnuloka.

The atlendaats of Visnu, Piiranas, the conch, tlic srciddhas, tarpana and all the rites prescribed in the Vedas will also disappear.

The adoration of the lord, the name of the lord, recitation of their names, the sixth parts of the Vedas and the Sastras will also disappear.

The saints, the truth, dharma, Vedas, village deities, resolution, penance and fast will also disappear with them.

g uTw i n?)!: ftOTTWwwr:!

Thereafter the followers of the left path and those who attacked the sastras, falsehood, cheat shall remain on the earth. Thereafter lord Visnu will be adored without Tulasl-leaves. All the people will remain without Ekadasi-vrata, devoid of dharma and shall always move against All the people thereafter would become wicked, heartless, crafty, arrogant, thief and violent. There would remain no difference between the men and women. The institution of marriage will disappear, miscarriage of justice would take place and an usurping trend in the title of objects would emerge.

All the men will be under the influence of women and the houses will be ruled by the wicked women who will denounce their husband's eveiy now and then.

The house-wife shall be the owner of the house and the position of the man will be verse then seiwants. All other ladies of the house would be treated as servants. The father-in-law and mother-in-law will also meet the same situation.

The one who is quite valorous shall be the leader of the house. Only those will be considered as brothers who are bom from the same mother but those who are connected with the knowledge and learnings, will be of no consequences.

wsTiftfeiT Htgrorerr wt^:i The brothers will conduct themselves as aliens. A man will not be able to perform anything without the permission on his wife.

i r TO gtnfg?gin: tig wi TO 'wyi'raifvi ^ii The Brahmanas, Kstarlyas, Vaisyas and Sudras will discard the duties of their own varnas would act like Mlecchas and disowning all their scriptures would own the scriptures of the Mlecchas. In the Kaliyuga, the Brahmanas, Ksartrlyas and the Vaisyas will serve the Sudras.

The people of all the castes will become the lords of stores, beside being the messengers, loading the bullocks and devoid of truth. The earth also will be deprived of her greenery.

The trees will be without fruits, the ladies will bear no children, the cows will yield;io milk and the milk will yield no ghee, graded people will be honoured. The rich and valorous people shall become arrogant.

In the Kaliyiiga the people of the high castes The husband and wife shall not be devoted to | Ail! engage themselves in degraded works and each other and the house hold would be deprived! resort of false hood cheating and wickedness.

of the pleasure. There will be no gloiy k U with the kings and the people will suffer fur the payment of revenue.

The rivers, rivulets, step-wells and the springs will remain without water and all the people of the four varnas will be deprived of their respective dhanna. There will be a virtuous person in lakhs, the thinking of men, women and children's will be polluted and will be deformed.

They will speak of malicious things, following the wrong path. Some of the cities and the villages will be without population and shall look terrific. In some of them the people will dwell in small huts. Therefore the outlook of the villages and the cities would become similar.

In spite of that, they will be considered as The sinful people would be considered as virtuous. The uncivilised people would be considered as civilised ones. The cheats would be considered as self-disciplined and the wicked women would be considered as chaste ones.

The degraded peoples would be considered as ascetics but the people who will believe in lord Visnu shall continued to be called as the devotees of Visnu. The people who resort to violence would be considered as the compassionate ones. The Ihicfs will become the killer of the people.

The cheats would take to the form of ascetics and continue denouncing everyone and finding fault with them. Those who believes in goblins md pretas etc. would become vciy popular.

gTTRT -sgriiiggiigr to gpisj ii ^ ii The forest-dwellers will also have to suffer from the payment of taxes. The irrigation would continue by means of the tanks and river water.

There would be no good yield of crops and the good harvest will not be profitable. The law- Thc people possessing little knowledge would be considered as intellectuals and the cheats would invite adoration. All the men and women would be of dwarfish nature.

Thus in the age of Kaliyuga the people have short span on life. They become old, while being young and at the age of sixteen their hair will grow grey and at the age of twenty the old age will over-power them.

The women shall attain youthfulness at the age of eight and will start menstruation at the same age and shall also conceive. They will produce a child at the end of each year and shall grow old at the age of sixteen.

In the age of Kali some of the ladies shall be barren and the people of all the varnas will sell away their daughters; the mother, the women and the daughter-in-law shall all remain busy in earnings livelihood from unfair means. The men will earn their livings through the friends of their daughters and sisters.

In the age of Kali the people will sell out the name of the lord and to enhance their glory shall give away things in charity.

But after the second thought they shall get back the same. The godhood, the Brahmana- hood are the functioning of a teacher, whether it is given by someone else are is self acquired. The people would snatch them away in the age of Kaliyuga. The people will enjoy the company of their own daughter; some would enjoy the company one's own father-in-law or daughters- in-law, while some of the people would enjoy the company of all. Some of them would have illicit relation with their own sisters, some with the step-mothers and some with the brother's wives.

In every house-hold the people will have illicit relation with prohibited women. Leaving their mothers, they will enjoy the company of all ladies. In the Kaliyuga no one would be able to decide the relationship between a husband and a grfit uftTMi tt fg?W:i The people will not be able to establish their ownership rights over the villages and the treasures. Almost all the people would resort to falsehood without any reason. All the people would take to stealing and become cheats.

grwt ftagng- ^ TTyri?R;i All will indulge themselves into violence and kill human beings. The off-springs of Brahmanas Ksatrlyas and Vaisyas will always resort to the sinful ways. The people born in the families of Brahmanas shall deal in wax, iron, rasa and salt besides loading over the bullocks and burning the bodies of the Sudras.

the people shall eat the food cooked by Sudras and shall enjoy the company of the Sudra damsels. The Brahmanas will not perfonn PancayajPias and can also eat food on the moonless night. They will discard yajnopavlta, performing of sandhya and all the cleansing practices. The wicked women, money-lenders, those having no sons, the degraded women and the women in period shall perfonn the duties of cooking food in the houses of Brahmanas.

No difference between will be left in the different types of foods of the ladies and the inmates of Asrama. All would become Mlecchas in the Kaliyuga.

Thus after the arrival of terrific Kaliyuga all would become Mleccha. At that point of time the trees will be of height of one hand and the humans will be of the size of a thumb.

At that point of time in the house of a Brahmana named Visnuyasa, Narayana shall appear in one of his rays in the form of the great Kalki as the son of the Brahmana.

He will be mounted over a very big horse and liolding a sword in his hand, he shall destroy all the Mlecchas on earth. Thus the earth would be rid of the Mlecchas, after which he will disappear. At that point of time there will be a chaos on earth. Everywhere and the undesirable activities of the thieves and plunderers would be on the increase.

Thereafter for six nights continuously, there I would be heavy rains on earth which would I submerge everything on earth. No human beings or the trees or the houses would be insight.

Thereafter, all the twelve Adityas would rise in the sky and dry away the water on earth.

Reaching at this stage, there will be an end to Kaliyuga and the start of Krtayuga, in which the truth and the tapas would remerge completely together with dharma.

At that point of time the Brahmana will perform tapas. They will be extremely religious and well-versed in the Vedic knowledge. In the every house hold, there will be chaste lady devoted to religion.

qqR: qifyiftrai: wfqur:i There will be regional kings who will be devoted to their own dharma, devoted to the Brahmana, glorious, devoted dharma and will be performing always the good deeds.

The Vaisyas will engage themselves in commerce and will be devoted to the Brahmana and the religion. The Sudras also will be quite meritorious, devoted to dharma and adore the The Brahmana, Ksatriyas and Vaisyas will perform X\\q yajna's of Visnu. There will be Vais navas always reciting the name of lord Visnu and devoted to me.

humans. Those well-versed in the signs of time, ordain that after the passing of the three hundred and sixty yugas of the humans, a divine yuga of gods is made.

They will be well-versed in Smrtis, sii4tis and Puranas, beside dharma and will enjoy the company of their wives only at the appropriate time. Therefore this Krtayuga will be influenced only by dharma and there will be no particle of In the Tretdyiiga, the dharma will stands on three legs, in Kaliyuga only on one leg and ultimately even that will disappear.

O Brahmana the seven days (in a weak), sixteen dates and twelve months have been prescribed; similarly six seasons have also been prescribed. In a month there are two fortnights, in a year there are two half years {Ayanas). There are eight praharas in a day, of which four of them form the night and four of them the day.

Thirty days make a month.

The year is of five types. Now I tell you about the counting of the time. As the days rise and end, similarly all the four yugas also come and end. A single divine day and night of Manu compares with the completed year of the Seventy one divine yugas comprise of a manvantara. And age of India is equivalent to one manvantara. Thus after the existence of twenty eight Indras, there is one day and night of the Brahma. Thus after the lapse of the hundred and eight years, the life of Brahma comes to an That is called the natural dissolution of the universe. At that point of time, the earth becomes invisible and the entire universe is submerged in water. All gods like Brahma, Visnu, Siva, the ascetics and all the creatures which are moveable and immovable merge to the body of lord Krsna.

The nature also is merged in him. That is why it is known as the natural dissolution.

O sage, after the fall of BrahmS and his merging at the time of dissolution, the entire period is like the winking of the eye like Krsna.

Thus the entire globe is destroyed but the Goloka and the Vaikuntha remain intact together with lord Krsna and his attendants.

URgr gg gRtggg;i The universe is resolved in ihe winking of the eyes of lord Krsna and submerged in water. In the winking of the eyes of lord Krsna the same universe re-emerges.

Thus the number of time the universe was created and it met with dissolution, the number of kalpas which might have passed, it difficult to describe and none knows about them.

Lord Krsna happens to be the cause of all the creations, tmthful, eternal, ever-lasting, moving according to his own wish, the extreme Brahman, unattached, invisible, beyond, the nature and is devoid of any degrees. Inspite of that, in order to bestow his grace on his devotee, he takes to human form. He is extremely beautiful and the complexion of his body resembles the new clouds.

fafstpil iRW 6 ^ I O Narada, who can know the number of the universes, the dissolutions, the globes, Brahma and other gods residing in them.

Krsna happens to be the lord of entire cosmic and is the siipreme-soul to all beyond Prakrti.

Brahma and other gods are the rays of that lord. Mahavirat is the ray of Brahma etc., Its ray formulates the jimior-Virat while the Prakrti is the ray of that junior-Virat.

There lord Krsna had been divided into two parts. One of them is two armed and the other form, has four arms,. He resides in the Vaikunt ha. The two armed lord Krsna resides in the Everything from Brahma to the hay are treated as Prakrti. Whatever comes under the purview of Prakrti is all perishable.

He has two arms, holds a flute in his hands and appears in the form of a tender aged cowherd. He knows everything and is served by all. He is the supreme soul and the lord, Brahma getting emerged from the navel of the lord, resorts to creation. He is well-versed in all the tattvas and has over-powered the death and in the form of Siva who has over-powered the death, engages himself in destruction. With the learning bestowed by him and with his influence, he has become great and achieved the highest position. With the influence of the supreme soul of lord Krsna, lord Visnu is possessed with greatest of the treasures, is all knowledgeable, the one who can see everyone, the one who pervades the universe, the protector of all and the one who can bestow all the treasures. He is the best of the gods and the lord of everyone.

With the learnings imparted by him, the tapas, the devotion and service, the nature (Prakrti) has possessed all the prowess besides achieving all the learnings and has become adorable by the By serving him and performing tapas for him the everlasting Mahalaksml has become the great goddess of riches and wealth.

By serving him and with the influence of his lapas Diirga is adored in the entire universe becoming the great goddess of knowledge, bcstower of all the riches, adorable by all, accepting Siva as her husband. She is adored by all and is all knowledgeable and removes the fear and pains of the people.

rt TfiWRf TTPpflT^I Radhika was originated from the left part of lord K|sna, the same place where the breathing god resides. She had by virtue of extreme service to that god, acquired as a boon excellent beciuty, luck, honour and pride as also secured wifehood and an everlasting place on the heart of that lord.

Radhika hc^d performed tapas at the mountain of hundred peaks for a thousand divine yiigas.

She became very weak by fasting.

Then finding her having been reduced to the form of a ray of the moon, lord Kr§na embraced her and started crying out of compassion.

Thereafter lord Krsna bestowed Radha with many boons saying, “O dearest one, you will always remain in my heart and also devoted to Because of your nature, your pride, your love and the gloiy, you will be the best of all and you will be senior most wife among the ladies.

You will achieve the best of glory and honour and I shall always praise you and adore you. You consider myself always to be under you and I shall obey your command always.” Thus Krsna who happens to be the lord of the universe cautioned her and he relieved his beloved wife of all the trouble.

All the wives of the gods whosoever have been honoured by each one of them, they have been so honoured because of the adoration of lord Krsna. O sage, those of the people who have performed tapas in a particular way reap the rTrO? SJMT Trffjtn?ll (i II RtWIdl d'-JtdWI UAIMK^I As goddess Durga achieved the divinehood after performing tapas over the Himalaya mountain for thousands of years, concentrating here mind at the feet of lord Krsiia, she became adorable by all. Sarasvatl on the other hand performed severe tapas for a lakh of divine years at the Gandhamadana mountain and thereafter she became adorable by all.

LaksmI performed tapas for the Puskara region for a hundred yugas as a result of which she achieved the proficiency of bestowing riches Savitrl on the other hand, performed severe tapas at Malayacala for divine sixty thousand years at the feet of the lord and became adorable by Brahma.

O lord, in the earlier times, Siva and Brahma performed tapas with great devotion for a hundred Manvantras. Visnu also performed tapas for a similar period and thereafter, he became the protector of all.

O Narada, Stirya, Sesa, Indra moon and Brhaspati also performed tapas with great devotion for the lord for a manvantara.

The wind-god also performed tapas with great devotion for a hundred and became the life of all and adorable by all.

Similarly, performing tapas for lord Krsna all the gods, the sages and humans besides the kings and Brahmanas, achieve the respectable position.

Thus I have spoken the gist of the Puranas and Agamas, whatever I had heard from the mouth of my teacher. What else do you want to know from

Chapter-aligned complete witnesses. Sanskrit Wikisource revision 400064 (2023-12-27T20:04:25Z); Shanti Lal Nagar English scan pages n205–n214: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n205/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.