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Aśvamedha-khaṇḍa · Chapter 61

Chapter 61

Unit 262 of 263Aśvamedha-khaṇḍa · Chapter 61Aśvamedha-khaṇḍa · Chapter 611 source entries

Aśvamedha-khaṇḍa · Chapter 61

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अश्वमेधखण्डः - एकषष्टितमोऽध्यायः एकादशीमाहात्म्यम् - वज्रनाभिरुवाच - ब्रह्मन्नारायणो कृष्णो भगवान्प्रकृतेः परः । तस्य रूपं कथं श्यामं तन्मे व्याख्यातुमर्हसि ॥ १ ॥ त्वादृशा मुनयो बह्मञ्जानंति चरितं हरेः । तथा कृष्णस्य देवस्य न वयं कर्ममोहिताः ॥ २ ॥ सूत उवाच - इत्याकर्ण्य वचस्तेन संस्तुतः स मुनिर्मुने । तत्त्वज्ञानाय तत्त्वज्ञः करुणः प्रत्यभाषत ॥ ३ ॥ गर्ग उवाच - श्यामं तु शृङ्गाररसस्य रूपं श्रीकृष्णदेवं कथितं मुनींद्रैः । लावण्यसंघाच्च तथोज्ज्वलत्वा- च्छ्यामं सुरूपं हि तथा हरेश्च ॥ ४ ॥ यथा दूरतो दृश्यते श्यामरूपं घटायास्तथेदं नदस्यापि गर्ते । यथाऽऽकाशरूपं महच्छ्यामलं वा जलं चाम्बरं चोज्ज्वलं नापि कृष्णम् ॥ ५ ॥ यथा धौतवस्त्रे परे श्यामला हि छविर्दृश्यते चैव भावैः परस्य । तथा कोटिकंदर्पलीलाशयत्वा- द्धरेः श्यामरूपं तु संतो वदंति ॥ ६ ॥ वज्रनाभिरुवाच - तव वाक्यान्मुनिश्रेष्ठ संदेहश्च गतो मम । अग्रे ब्रह्मन्कलिर्घोर आगमिष्यति भूतले ॥ ७ ॥ तस्मिन्मर्त्याः कीदृशाश्च भविष्यन्ति मुने वद । त्वं जानासि भविष्यं च तस्मात्त्वां प्रणमाम्यहम् ॥ ८ ॥ कलेर्दशसहस्राणि जगन्नाथस्तु तिष्ठति । तदर्द्धं जाह्नवीतोयं तदर्द्धं ग्रामदेवताः ॥ ९ ॥ ततः सर्वे भविष्यन्ति पापिनः कलिमोहिताः । नरकांस्ते प्रयास्यन्ति सर्वे चाल्पायुषो नराः ॥ १० ॥ विप्राः स्वकन्यां दास्यन्ति ब्राह्मणाय च मौल्यतः । क्षत्रियाश्चैव पुत्रीं स्वां मारयिष्यन्ति लोलुपाः ॥ ११ ॥ मृषा कुर्वन्ति वाणिज्यं वैश्या ब्रह्मस्वतत्पराः । शूद्राश्च म्लेच्छसंगेन दूषयिष्यन्ति ब्राह्मणान् ॥ १२ ॥ ब्राह्मणा शास्त्रहीनाश्च राज्यहीनाश्च क्षत्रियाः । वैश्याश्च द्रव्यहीना वै शूद्रा नाथस्य दुःखदाः ॥ १३ ॥ दिने व्यवायनिरता विरता धर्मकर्मणि । स्त्रियः स्वच्छन्दगामिन्यः पुरुषा योनिलम्पटाः ॥ १४ ॥ पितॄणामर्चनं चैव वेदानामृत्विजां तथा । विष्णोश्च वैष्णवानां च तुलस्याश्च गवां तथा ॥ १५ ॥ न प्रायेण करिष्यन्ति मानवाः कलिमोहिताः । गणिकासु परस्त्रीषु परवित्तेषु मोहिताः ॥ १६ ॥ एकवर्णा भविष्यन्ति महाशूद्रसमाः किल । सस्यहीना भवेत्पृथ्वी शिलावृष्ट्या निरंतरम् ॥ १७ ॥ फलहीनोऽपि वृक्षश्च जलहीना सरित्तथा । प्रजाभिस्ताडितो भूपो भूपेन ताडिताः प्रजाः ॥ १८ ॥ राजोवाच - केनोपायेन जीवानां कलौ मुक्तिर्भविष्यति । तन्ममाख्याहि विप्रेन्द्र त्वं परावरवित्तमः ॥ १९ ॥ गर्ग उवाच - युधिष्ठिरो विक्रमश्च तथा वै शालिवाहनः । विजयाभिनन्दनश्चैव तथा नागार्जुनो नृपः ॥ २० ॥ तथा कल्किश्च भगवानेते वै शकबंधिनः । करिष्यन्ति कलौ भूपा धर्मस्थापनमेव च ॥ २१ ॥ अभूद्युधिष्ठिरो राजा भविष्यन्ति नृपाश्च ते । अधर्मं नाशयिष्यन्ति भूत्वा वै चक्रवर्तिनः ॥ २२ ॥ वामनश्च विधिः शेषः सनको विष्णुवाक्यतः । धर्मार्थहेतवे चैते भविष्यन्ति द्विजाः कलौ ॥ २३ ॥ विष्णुस्वामी वामनांशस्तथा माध्वस्तु ब्रह्मणः । रामानुजस्तु शेषांशो निंबार्कः सनकस्य च ॥ २४ ॥ एते कलौ युगे भाव्याः संप्रदायप्रवर्तकाः । संवत्सरे विक्रमस्य चत्वारः क्षितिपावनाः ॥ २५ ॥ संप्रदायविहीना ये मन्त्रास्ते निष्फलाः स्मृताः । तस्माच्च गमनं ह्यस्ति संप्रदाय नरैरपि ॥ २६ ॥ पापक्षयकरी यत्र श्रीकृष्णस्य कथा भवेत् । वैष्णवैर्विप्रमुख्यैश्च नारायणपरायणैः ॥ २७ ॥ कृते तु लिप्यते देशस्त्रेतायां ग्राम एव च । द्वापरे च कुलं प्रोक्तं कलौ कर्तैव लिप्यते ॥ २८ ॥ ध्यायन्कृते यजन् यज्ञैस्त्रेतायां द्वापरेऽर्चयन् । यदाप्नोति तदाप्नोति कलौ संकीर्त्य केशवम् ॥ २९ ॥ कृते यद्दशभिर्वर्षैस्त्रेतायां हायनेन च । द्वापरे चैकमासेन ह्यहोरात्रेण तत्कलौ ॥ ३० ॥ घोरे कलियुगे प्राप्ते सर्वधर्मविवर्जिते । वासुदेवपरा मर्त्यास्ते कृतार्था न संशयः ॥ ३१ ॥ ते सभाग्या मनुष्येषु कृतार्था नृप निश्चितम् । स्मरन्ति स्मारयन्ते ये हरेर्नामानि वै कलौ ॥ ३२ ॥ कृषिश्च सर्ववचनो णकारश्चात्मवाचकः । सर्वात्मा च परं ब्रह्म तेन कृष्णः प्रकीर्तितः ॥ ३३ ॥ संजप्य ब्रह्म परमं वेदसारं परात्परम् । परं नास्तीति नास्तीति कृष्ण इत्यक्षरद्वयम् ॥ ३४ ॥ तावद्‌गर्भे वसेत्कामी तावती यमयातना । तावद्‌गृही च भोगार्थी यावत्कृष्णं न सेवते ॥ ३५ ॥ नश्वरो विषमः सत्यं भोगश्च बन्धवो भुवि । स्वयं त्यक्ताः सुखायैव दुःखाय त्याजिताः परैः ॥ ३६ ॥ श्रुत्वा दैवान्महन्निंदां श्रीकृष्णस्मरणाद्‌बुधः । मुच्यते सर्वपापेभ्यो नान्यथा रौरवं व्रजेत् ॥ ३७ ॥ न काष्ठे विद्यते देवो न शिलायां न कांचने । यत्र भावस्तत्र हरिस्तस्माद्‌भावं हि कारयेत् ॥ ३८ ॥ सकृदुच्चरितं येन कृष्ण इत्यक्षरद्वयम् । बद्धः परिकरस्तेन मोक्षाय गमनं प्रति ॥ ३९ ॥ सरोगता साधुजनेषु वैरं परोपतापो द्विजवेदनिंदा । अत्यन्तकोपः कटुका च वाणी नरस्य चिह्नं नरके गतस्य ॥ ४० ॥ स्वर्गागतानामिह जीवलोके चत्वारि चिह्नानि सदा वसन्ति । दानप्रसंगो मधुरा च वाणी देवार्चनं ब्राह्मणपूजनं च ॥ ४१ ॥ राजोवाच - व्रतेषु किं वरं ब्रह्मन्सत्सु तीर्थेषु किं महत् । देवेषु पूजनीयेषु को मुख्यः कथयस्व नः ॥ ४२ ॥ गर्ग उवाच - एकादशी वरा ह्यस्ति व्रतेषु यदुनन्दन । भागीरथी च तीर्थेषु देवभक्तेषु वैष्णवः ॥ ४३ ॥ सुरेषु विष्णुर्भगवान्पूजनीयेषु श्रीगुरुः । इमां वार्तां न मन्यन्ते कुंभिपाके पतन्ति ते ॥ ४४ ॥ राजोवाच - एकादश्यास्तु महात्म्यमन्येषां चैव मे मुने । कथयस्व प्रसादेन गुरुदेव नमोऽस्तु ते ॥ ४५ ॥ गर्ग उवाच - कथयिष्याम्यहं सर्वं शृणुष्व यदुनन्दन । एकादश्यां न भोक्तव्यमन्नं चैव फलं तथा ॥ ४६ ॥ यथोक्तविधिना कुर्य्यादेकादशीं मुदा नरः । तदा सा तस्य फलदा भवेत नृपसत्तम ॥ ४७ ॥ व्रजनाभिरुवाच - फलाहारं च कुर्वन्ति ये नरा हरिवासरे । तेषां गतिः का भवति तन्नो वर्णय विस्तरात् ॥ ४८ ॥ ऋषिरुवाच - समस्तं चोपवासेन यथोक्तं लभते फलम् । फलाहारेण चार्द्धं स्यात्किंचिन्न्यूनं जलेन च ॥ ४९ ॥ अन्नान्सर्वान्वर्जयित्वा गोधूमाद्यान्नृपेश्वर । एकादश्यां प्रकुर्वीत फलाहारं मुदा नरः ॥ ५० ॥ अन्नं भुनक्ति यो राजन्नेकादश्यां नराधमः । इह लोके स चांडालो मृतः प्राप्नोति दुर्गतिम् ॥ ५१ ॥ दधि दुग्धं तथा मिष्टं कूटं कर्कटिकां तथा । वास्तूकं पद्ममूलं च रसालं जानकीफलम् ॥ ५२ ॥ गंगाफलं पत्रनिंबून्दाडिमञ्च विशेषतः । शृङ्गाटकं नागरंगं सैंधवं कदलीफलम् ॥ ५३ ॥ आम्रातकमार्द्रकं च तूलं च बदरीफलम् । जंबूफलमामलकं पटोलं त्रिकुशं तथा ॥ ५४ ॥ रतालूं शर्कराकंदमिक्षुदंडं तथैव च । द्राक्षादीनि हि चान्यानि पवित्रं च फलं तथा ॥ ५५ ॥ एकवारं च राजेन्द्र भोक्तव्यं हरिवासरे । तृतीये प्रहरेऽतीते प्रस्थस्य च पलस्य च ॥ ५६ ॥ द्विजाय चार्द्धंदातव्य-मर्द्धमात्मनि भोजनम् । द्विवारं जलमश्नीयादेकवारं फलं तथा ॥ ५७ ॥ समाचरेज्जागरणं पूजयित्वा जनार्दनम् । द्विवारं वा त्रिवारं वा यो नरो हरिवासरे ॥ ५८ ॥ करोति च फलाहारं तस्य किंचित्फलं न हि । अन्नभुक्तेन यत्पापं जातं पंचदशैर्दिनैः ॥ ५९ ॥ एकादश्युपवासेन तत्सर्वं विलयं भवेत् । भोजनं ब्राह्मणे दत्त्वा ह्युपवासं समाचरेत् ॥ ६० ॥ श्रुत्वा तस्याश्च माहात्म्यं सर्वपापैः प्रमुच्यते । द्रव्यार्थी लभते द्रव्यं सुतार्थी लभते सुतम् । मोक्षार्थी लभते मोक्षमेकादश्या व्रतेन वै ॥ ६१ ॥ इति श्रीमद्‌गर्गसंहितायामश्वमेधखण्डे एकादशीमाहात्म्यं नामैकषष्टितमोऽध्यायः ॥ ६१ ॥ हरिः ॐ तत्सत् श्रीकृष्णार्पणमस्तु ॥

aśvamedhakhaṇḍaḥ - ekaṣaṣṭitamo'dhyāyaḥ ekādaśīmāhātmyam - vajranābhiruvāca - brahmannārāyaṇo kṛṣṇo bhagavānprakṛteḥ paraḥ | tasya rūpaṃ kathaṃ śyāmaṃ tanme vyākhyātumarhasi || 1 || tvādṛśā munayo bahmañjānaṃti caritaṃ hareḥ | tathā kṛṣṇasya devasya na vayaṃ karmamohitāḥ || 2 || sūta uvāca - ityākarṇya vacastena saṃstutaḥ sa munirmune | tattvajñānāya tattvajñaḥ karuṇaḥ pratyabhāṣata || 3 || garga uvāca - śyāmaṃ tu śṛṅgārarasasya rūpaṃ śrīkṛṣṇadevaṃ kathitaṃ munīṃdraiḥ | lāvaṇyasaṃghācca tathojjvalatvā- cchyāmaṃ surūpaṃ hi tathā hareśca || 4 || yathā dūrato dṛśyate śyāmarūpaṃ ghaṭāyāstathedaṃ nadasyāpi garte | yathā''kāśarūpaṃ mahacchyāmalaṃ vā jalaṃ cāmbaraṃ cojjvalaṃ nāpi kṛṣṇam || 5 || yathā dhautavastre pare śyāmalā hi chavirdṛśyate caiva bhāvaiḥ parasya | tathā koṭikaṃdarpalīlāśayatvā- ddhareḥ śyāmarūpaṃ tu saṃto vadaṃti || 6 || vajranābhiruvāca - tava vākyānmuniśreṣṭha saṃdehaśca gato mama | agre brahmankalirghora āgamiṣyati bhūtale || 7 || tasminmartyāḥ kīdṛśāśca bhaviṣyanti mune vada | tvaṃ jānāsi bhaviṣyaṃ ca tasmāttvāṃ praṇamāmyaham || 8 || kalerdaśasahasrāṇi jagannāthastu tiṣṭhati | tadarddhaṃ jāhnavītoyaṃ tadarddhaṃ grāmadevatāḥ || 9 || tataḥ sarve bhaviṣyanti pāpinaḥ kalimohitāḥ | narakāṃste prayāsyanti sarve cālpāyuṣo narāḥ || 10 || viprāḥ svakanyāṃ dāsyanti brāhmaṇāya ca maulyataḥ | kṣatriyāścaiva putrīṃ svāṃ mārayiṣyanti lolupāḥ || 11 || mṛṣā kurvanti vāṇijyaṃ vaiśyā brahmasvatatparāḥ | śūdrāśca mlecchasaṃgena dūṣayiṣyanti brāhmaṇān || 12 || brāhmaṇā śāstrahīnāśca rājyahīnāśca kṣatriyāḥ | vaiśyāśca dravyahīnā vai śūdrā nāthasya duḥkhadāḥ || 13 || dine vyavāyaniratā viratā dharmakarmaṇi | striyaḥ svacchandagāminyaḥ puruṣā yonilampaṭāḥ || 14 || pitṝṇāmarcanaṃ caiva vedānāmṛtvijāṃ tathā | viṣṇośca vaiṣṇavānāṃ ca tulasyāśca gavāṃ tathā || 15 || na prāyeṇa kariṣyanti mānavāḥ kalimohitāḥ | gaṇikāsu parastrīṣu paravitteṣu mohitāḥ || 16 || ekavarṇā bhaviṣyanti mahāśūdrasamāḥ kila | sasyahīnā bhavetpṛthvī śilāvṛṣṭyā niraṃtaram || 17 || phalahīno'pi vṛkṣaśca jalahīnā sarittathā | prajābhistāḍito bhūpo bhūpena tāḍitāḥ prajāḥ || 18 || rājovāca - kenopāyena jīvānāṃ kalau muktirbhaviṣyati | tanmamākhyāhi viprendra tvaṃ parāvaravittamaḥ || 19 || garga uvāca - yudhiṣṭhiro vikramaśca tathā vai śālivāhanaḥ | vijayābhinandanaścaiva tathā nāgārjuno nṛpaḥ || 20 || tathā kalkiśca bhagavānete vai śakabaṃdhinaḥ | kariṣyanti kalau bhūpā dharmasthāpanameva ca || 21 || abhūdyudhiṣṭhiro rājā bhaviṣyanti nṛpāśca te | adharmaṃ nāśayiṣyanti bhūtvā vai cakravartinaḥ || 22 || vāmanaśca vidhiḥ śeṣaḥ sanako viṣṇuvākyataḥ | dharmārthahetave caite bhaviṣyanti dvijāḥ kalau || 23 || viṣṇusvāmī vāmanāṃśastathā mādhvastu brahmaṇaḥ | rāmānujastu śeṣāṃśo niṃbārkaḥ sanakasya ca || 24 || ete kalau yuge bhāvyāḥ saṃpradāyapravartakāḥ | saṃvatsare vikramasya catvāraḥ kṣitipāvanāḥ || 25 || saṃpradāyavihīnā ye mantrāste niṣphalāḥ smṛtāḥ | tasmācca gamanaṃ hyasti saṃpradāya narairapi || 26 || pāpakṣayakarī yatra śrīkṛṣṇasya kathā bhavet | vaiṣṇavairvipramukhyaiśca nārāyaṇaparāyaṇaiḥ || 27 || kṛte tu lipyate deśastretāyāṃ grāma eva ca | dvāpare ca kulaṃ proktaṃ kalau kartaiva lipyate || 28 || dhyāyankṛte yajan yajñaistretāyāṃ dvāpare'rcayan | yadāpnoti tadāpnoti kalau saṃkīrtya keśavam || 29 || kṛte yaddaśabhirvarṣaistretāyāṃ hāyanena ca | dvāpare caikamāsena hyahorātreṇa tatkalau || 30 || ghore kaliyuge prāpte sarvadharmavivarjite | vāsudevaparā martyāste kṛtārthā na saṃśayaḥ || 31 || te sabhāgyā manuṣyeṣu kṛtārthā nṛpa niścitam | smaranti smārayante ye harernāmāni vai kalau || 32 || kṛṣiśca sarvavacano ṇakāraścātmavācakaḥ | sarvātmā ca paraṃ brahma tena kṛṣṇaḥ prakīrtitaḥ || 33 || saṃjapya brahma paramaṃ vedasāraṃ parātparam | paraṃ nāstīti nāstīti kṛṣṇa ityakṣaradvayam || 34 || tāvad‌garbhe vasetkāmī tāvatī yamayātanā | tāvad‌gṛhī ca bhogārthī yāvatkṛṣṇaṃ na sevate || 35 || naśvaro viṣamaḥ satyaṃ bhogaśca bandhavo bhuvi | svayaṃ tyaktāḥ sukhāyaiva duḥkhāya tyājitāḥ paraiḥ || 36 || śrutvā daivānmahanniṃdāṃ śrīkṛṣṇasmaraṇād‌budhaḥ | mucyate sarvapāpebhyo nānyathā rauravaṃ vrajet || 37 || na kāṣṭhe vidyate devo na śilāyāṃ na kāṃcane | yatra bhāvastatra haristasmād‌bhāvaṃ hi kārayet || 38 || sakṛduccaritaṃ yena kṛṣṇa ityakṣaradvayam | baddhaḥ parikarastena mokṣāya gamanaṃ prati || 39 || sarogatā sādhujaneṣu vairaṃ paropatāpo dvijavedaniṃdā | atyantakopaḥ kaṭukā ca vāṇī narasya cihnaṃ narake gatasya || 40 || svargāgatānāmiha jīvaloke catvāri cihnāni sadā vasanti | dānaprasaṃgo madhurā ca vāṇī devārcanaṃ brāhmaṇapūjanaṃ ca || 41 || rājovāca - vrateṣu kiṃ varaṃ brahmansatsu tīrtheṣu kiṃ mahat | deveṣu pūjanīyeṣu ko mukhyaḥ kathayasva naḥ || 42 || garga uvāca - ekādaśī varā hyasti vrateṣu yadunandana | bhāgīrathī ca tīrtheṣu devabhakteṣu vaiṣṇavaḥ || 43 || sureṣu viṣṇurbhagavānpūjanīyeṣu śrīguruḥ | imāṃ vārtāṃ na manyante kuṃbhipāke patanti te || 44 || rājovāca - ekādaśyāstu mahātmyamanyeṣāṃ caiva me mune | kathayasva prasādena gurudeva namo'stu te || 45 || garga uvāca - kathayiṣyāmyahaṃ sarvaṃ śṛṇuṣva yadunandana | ekādaśyāṃ na bhoktavyamannaṃ caiva phalaṃ tathā || 46 || yathoktavidhinā kuryyādekādaśīṃ mudā naraḥ | tadā sā tasya phaladā bhaveta nṛpasattama || 47 || vrajanābhiruvāca - phalāhāraṃ ca kurvanti ye narā harivāsare | teṣāṃ gatiḥ kā bhavati tanno varṇaya vistarāt || 48 || ṛṣiruvāca - samastaṃ copavāsena yathoktaṃ labhate phalam | phalāhāreṇa cārddhaṃ syātkiṃcinnyūnaṃ jalena ca || 49 || annānsarvānvarjayitvā godhūmādyānnṛpeśvara | ekādaśyāṃ prakurvīta phalāhāraṃ mudā naraḥ || 50 || annaṃ bhunakti yo rājannekādaśyāṃ narādhamaḥ | iha loke sa cāṃḍālo mṛtaḥ prāpnoti durgatim || 51 || dadhi dugdhaṃ tathā miṣṭaṃ kūṭaṃ karkaṭikāṃ tathā | vāstūkaṃ padmamūlaṃ ca rasālaṃ jānakīphalam || 52 || gaṃgāphalaṃ patraniṃbūndāḍimañca viśeṣataḥ | śṛṅgāṭakaṃ nāgaraṃgaṃ saiṃdhavaṃ kadalīphalam || 53 || āmrātakamārdrakaṃ ca tūlaṃ ca badarīphalam | jaṃbūphalamāmalakaṃ paṭolaṃ trikuśaṃ tathā || 54 || ratālūṃ śarkarākaṃdamikṣudaṃḍaṃ tathaiva ca | drākṣādīni hi cānyāni pavitraṃ ca phalaṃ tathā || 55 || ekavāraṃ ca rājendra bhoktavyaṃ harivāsare | tṛtīye prahare'tīte prasthasya ca palasya ca || 56 || dvijāya cārddhaṃdātavya-marddhamātmani bhojanam | dvivāraṃ jalamaśnīyādekavāraṃ phalaṃ tathā || 57 || samācarejjāgaraṇaṃ pūjayitvā janārdanam | dvivāraṃ vā trivāraṃ vā yo naro harivāsare || 58 || karoti ca phalāhāraṃ tasya kiṃcitphalaṃ na hi | annabhuktena yatpāpaṃ jātaṃ paṃcadaśairdinaiḥ || 59 || ekādaśyupavāsena tatsarvaṃ vilayaṃ bhavet | bhojanaṃ brāhmaṇe dattvā hyupavāsaṃ samācaret || 60 || śrutvā tasyāśca māhātmyaṃ sarvapāpaiḥ pramucyate | dravyārthī labhate dravyaṃ sutārthī labhate sutam | mokṣārthī labhate mokṣamekādaśyā vratena vai || 61 || iti śrīmad‌gargasaṃhitāyāmaśvamedhakhaṇḍe ekādaśīmāhātmyaṃ nāmaikaṣaṣṭitamo'dhyāyaḥ || 61 || hariḥ oṃ tatsat śrīkṛṣṇārpaṇamastu ||

English translation

The Mystery of God's Darkness; The Sinful Tendencies of the Kali Yuga; The Significance of Sri Krishna's Samaradhana and Ekadashi Vrat to Avoid It

Vajranabha asked, "Brahman! Lord Krishna, the Narayana form, is beyond nature, so how did his form become dark? Tell me this in detail. Wow! Just as you know the character of sage Shrikrishnadeva Sriharika, people like us do not because we are fascinated by karma. 1-2.

Sutji says - Munne! Hearing this, Vajranabha praised him, the wise and compassionate sage said thus to inculcate philosophy. 3 | (Ashwamedhkhanda Chapter 59 to 62)

Gargji said, "Rajan! The sage Bharata described 'Shyama' as a form of 'Shringarasa'. Its deity is Lord Krishna. The beautiful form of Sriharika, being the sum of splendor and radiance, is as dark as the diminutive form of the clouds appear dark from afar, as the dark is visible in the water tank of a river, and as the great sky appears to be dark; but the water or the sky is bright, never black. Similarly, the bright Lavanyasindhu Krishna appears as Shyamsundara. Just as in exquisite white garments, the dark aura is visible to the other according to their feelings, similarly, because of being the basis of the pastimes of millions of Kamadevas, saints refer to Sriharika as the dark form. 4-6.

Vajranabha asked - Munishreshtha. This statement of yours dispelled my doubts. O Brahman! Now ahead is going to be the Great Kali Yuga on the surface. Oh no! Tell me how humans would be in it! You also know the future; so I ask you and bow to you. 7 - 8.

Srigarghji said, "O king! Lord Jagannath remains on the earth's surface until ten thousand years of the Kali Yuga have passed (after which he ceases to control it as if it existed everywhere but does not exist). For half its time (five thousand years), the waters of the Ganges will be inhabited by its presiding deity, the Ganges. For half of its time (two and a half thousand years), the Gramadevatas will remain (after which their influence will diminish). Then all the people, enamored of tomorrow, will be sinners; therefore, they will fall into hell. All of them will be very young in age. The Brahmin will take the price from the Brahmin and give him his daughter. The Kshatriyas will get very lustful and kill their daughter. The Vaishyas will engage in a false trade, eager to steal the Brahmin's wealth. The Shudras, along with the Mlechchas, would corrupt the Brahmins. The Brahmins would be devoid of scriptural knowledge, the Kshatriyas deprived of state power, the Vaishyas poor, and the Shudras miserable to their masters. Everyone will abstain from religious practices and have sex during the day. Women will be promiscuous and men will be promiscuous. Worshipping and treating the gods, ancestors, Ritwijonka, Lord Vishnuka, Vaishnavites, Tulsikas, and cows are not usually performed by Kalimohita humans. People will be addicted to prostitutes, prostitutes, and foreign money. Almost all humans will become one varna, similar to a Shudra. The earth will be barren from the constant rain of hail and rocks. Farming will be done in a phased manner. The trees will not bear fruit. The water from the rivers will dry up. The people will kill the king, and the king the people. 9-18 | (Ashwamedhkhanda Chapter 59 to 62)

King Vajranabha asked - "Viprendra! You are the best of those who know the past and the future. So tell me, by what means will the living beings be liberated in the Kali Yuga? '. 19.

Gargaji said - King Yudhishthira, Vikramaditya, Shalivahana, Vijayabhinandan, King Nagarjuna and Lord Kalki will be the originators of this year. It is these Bhupals who will establish the religion in the prestigious post of Ho Kalim. The king has already become Yudhishthira. The remaining kings will be at the same time in the future. They will become emperors and destroy the unrighteous. Vamana, Brahma, Sheshnag, and Sanakadi will be Brahmins in the Kali Yuga to establish and protect Dharma by order of Lord Vishnu. Vamana's portion would be Vishnuswami and Brahma's portion would be Madhvacharya. The Sheshnag portion will appear as Ramanujacharya and the Sanakadika portion as Nimbarkacharya. These would be the preeminent acharyas of the Sampradaya in the Kali Yuga. These four will be at the beginning of the Vikram Samvat and will make this ground sacred with their contact. Non-sectarian mantras have been considered ineffective; therefore, all human beings should follow the path of sect. In these sects, there is the story of Krishna, the remover of sins. The best of the Brahmins, the Narayanaparayana Vaishnavas, preach and propagate these stories. In Satya Yuga, the entire country becomes involved in the sins committed by someone. In Tretama Grama, Dwapara Kula, and Kali Yuga, only the doer indulges in that sin. The virtuous fruits to which a person shares by meditating in the Satya Yuga, yajna through Treta yajna, and the worship of God in the Dwapara are attained only by chanting the name of 'Keshava' in the Kali Yuga. In Satya Yuga, the Satyakarma that succeeds in ten years becomes successful in Treta in a single year, in Dwapara in a single month, and in Kali Yuga only in a single day and night. On attaining the great Kali Yuga devoid of all religions, humans who are eager to worship Lord Vasudeva are undoubtedly grateful. Nareshwar. Among humans, those who remember and perform the names of Sriharika in the Kali Yuga are indeed fortunate and grateful. The word 'Krishna' is the speaker of 'Sarva' and 'Na' is the speaker of 'Atman'. That is why the all-self which is the Supreme Brahman is called 'Krishna'. The Parabrahman form, the essence of the Vedas, and the transcendent being 'Krishna' - these are the only two syllables that are worthy of proper chanting. There is no other element than that, there is not. A lustful man suffers from a painful pregnancy, a fearful Yamayata, and a householder remains a fearful enjoyer until he serves Krishna. Themes, indulgences, and bondages (all of which are destructive on this earthly plane, it is true) are, however, comforting if they are left alone; but if they are redeemed by others, their separation is painful. If the wise man, on hearing the blasphemy of the great men, remembers Lord Krishna, he is free from all sins; otherwise, he will go to hell. The deity does not exist in a wooden, stone, or gold image; wherever a person becomes Bhagavad-bhava, Srihari exists. Therefore, man must or will only make an emotion. Whoever uttered these two letters' Krishna 'even once, prepared to reach Moksha. Being ill, enmity with good men, heat to others, blasphemy against Brahmins and Vedas, being extremely angry, and speaking ill-treatment - all these are the signs of a man going to hell. In those who have returned from heaven to this living entity, these four symbols are always present - 1 - the context of charity, 2 - the sweet word, 3 - the worship of gods, and 4 - the hospitality of Brahmins. 20-41 | (Ashwamedhkhanda Chapter 59 to 62)

The king asked, "Brahman." Which of the vows is the best, which of the best is the greatest, and which of the deities is the most important? Tell me about it. 42.

Gargji said - Yadunandan. Ekadashi is the most auspicious of the fasts. The Bhagirathi 'Ganga' is the greatest among the Tithas, the 'Vaishnavas' among the Devotees, the 'Lord Vishnu' among the Gods, and the 'Sri Guru' among the Worshippers. Those who do not believe this fall into 'Kumbhipakam' hell. 43-44 |

The king spoke up. Gurudev! Please tell me the significance of Ekadashi and other Bhagirathi festivals; I salute you. 45.

Gargji said - Yadunandan. I will tell you everything, listen. On the day of Ekadashi, food and fruits should not be eaten. Oh dear Lord! There is always a reward for one who observes the Ekadashi fast happily according to the scriptural method. 46-47 |

Vajranabha said, "O Lord! What is the movement of humans who eat fruits on Ekadashi? Explain this to us in detail. 48. (Ashwamedhkhanda Chapter 59 to 62)

Garga Muni said - By fasting, the scriptural fruits of the Ekadashi fast are fully obtained, by eating fruits, it is half, and by drinking water, it is somewhat less fruitful than the whole. Oh dear God! Abandon all food grains like wheat and eat fruits on Ekadashi day with happiness. The king! One who eats food on Naradham Ekadashi is like Chandala in this world and on death, he attains misfortune. Rajendra! Yogurt, milk, sweets, kut, cucumber, bathua, kamalgatta, mango, sitafal, gangafal, neem leaves, pomegranate, singhada, orange, sandalwood, amda, ginger, tulsi, ber, jamun, amla, parwal, trikush, ratalu, sakarakand, sugarcane, and vine, among other holy fruits, should be eaten once on Ekadashi. At the end of the third hour of the day, one should donate half of a ser plate to a Brahmin and take half as food for oneself. On Ekadashi, eat fruits once and drink water twice. Worship Lord Vishnu and keep awake at night. A person who eats fruits twice or thrice on Ekadashi does not get any fruit. The sin of eating food for fifteen days is destroyed by fasting on Sab-Ka-Sab Ekadashi. Fast yourself by donating food to a Brahmin and listen to the significance of Ekadashi. By doing this, a person is freed from all sins. The Dhanarthi attains wealth by fasting on Ekadashi, the Putarthi attains a son, and the Moksharathi attains Moksha. 49-61 |

Thus was completed the sixty-first chapter called 'Ekadashi ka Mahatmya' in the Ashvamedha Khanda under the Srigargha Samhita. 61.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 32072, revision 216489 (2019-11-08T02:11:27Z). English was rendered from the complete Hindi chapter at https://www.mahakavya.com/ashwamedhkhand-chapter-59-to-62/ as a transparent machine-assisted translation using the pinned IndicTrans2 Indic–English Distilled 200M model and retained without claiming verse-by-verse alignment.