First Night · Chapter 10
Sourceदशमो ऽध्यायः श्री-शुक उवाच— नारदो हि महा-ज्ञानी देवर्षिर् ब्रह्मणः सुतः । सर्व-वेद-विदाꣳ श्रेष्ठो गरिष्ठश् च वरिष्ठकः ॥१॥ कथꣳ स नोपदिष्टश् च ज्ञान-हीनो महा-मुनिः । तन् माꣳ बोधय विभो सन्देह-भञ्जनꣳ कुरु ॥२॥ श्री-व्यास उवाच— नारदो ब्रह्मणः पुत्रः पुरा-कल्पे बभूव सः । सर्व-ज्ञानꣳ ददौ तस्मै विधाता जगताम् अपि ॥३॥ वेदाꣳश् च पाठयाम् आस वेदाङ्गान्य् अपि सुव्रत । सिद्ध-विद्याꣳ शिल्प-विद्याꣳ योग-शास्त्रꣳ पुराणकम् ॥४॥ भगवान् एकदा पुत्रꣳ कथयाम् आस सꣳसदि । सृष्टिꣳ कुरु महा-भाग कृत्वा दार-परिग्रहम् ॥५॥ ब्रह्मणश् च वचः श्रुत्वा कोप-रक्तास्य-लोचनः । उवाच पितरꣳ कोपात् परꣳ कृष्ण-परायनः ॥६॥ श्री-नारद उवाच— सर्वेषाम् अपि वन्द्यानाꣳ पिता चैव महा-गुरुः । ज्ञान-दातुः परो वन्द्यो न भूतो न भविष्यति ॥७॥ स्तन-दात्री गर्भ-धात्री स्नेह-कर्त्री सदाम्बिका । जन्म-दातान्न-दाता स्यात् स्नेह-कर्ता पिता सदा ॥८॥ न क्षमौ तौ च पितरौ पुत्रस्य कर्म खण्डितुम् । करोति सद्-गुरुः शिष्य-कर्म-मूल-निकृन्तनम् ॥९॥ गुरुश् च ज्ञानोद्गिरणात् ज्ञानꣳ स्यान् मन्त्र-तन्त्रयोः । तत् तन्त्रꣳ स च मन्त्रश् च कृष्ण-भक्तिर् यतो भवेत् ॥१०॥ श्री-कृष्ण-विमुखो भूत्वा विषये यस्य मानसम् । विषम् अत्यमृतꣳ त्यक्त्वा स च मूढो नराधमः ॥११॥ स गुरुः स पिता वन्द्यः सा माता स पतिः सुतः । यो ददाति हरौ भक्तिꣳ कर्म-मूल-निकृन्तनी ॥१२॥ श्री-कृष्ण-भजनꣳ तात सर्व-मङ्गल-मङ्गलम् । कर्मोपभोग-रोगआणाम् औषधꣳ तन्-निकृन्तनम् ॥१३॥ अहो जगद्-विधातुश् च धर्म-शास्तुर् इयꣳ मतिः । स्वयꣳ माया-मोहितश् च परꣳ भ्रष्टꣳ करोति च ॥१४॥ विष्णुस् त्वाꣳ मोहिताम् कृत्वा युयोज स्रष्टुम् ईश्वरः । न ददौ स्वात्म-भक्तिꣳ ताꣳ स्व-दास्यꣳ चाति-दुर्लभम् ॥१५॥ माता ददाति पुत्राय मोदकꣳ क्षुन्-निवारकम् । स च बालो न जानाति कथꣳभूतꣳ च मोदकम् ॥१६॥ बालकꣳ वञ्चनꣳ कृत्वा मिष्टꣳ द्रव्यꣳ प्रदाय सः । पिता प्रयाति कार्यार्थꣳ विष्णुना मोहितस् तथा ॥१७॥ सꣳसार-कूप-पतितो विष्णुना प्रेरितो भवान् । न युक्तꣳ पतनꣳ तत्र तद् उद्धारम् अभीप्सितम् ॥१८॥ ज्ञानी गुरुश् च बलवान् भवाब्धेः शिष्यम् उद्धरेत् । गुरुः स्वयम् असिद्धश् च दुर्बलः कथम् उद्धरेत् ॥१९॥ गुरोर् अत्य्-अवलिप्तस्य कार्याकार्यम् अजानतः । उत्पथ-प्रतिपन्नस्य परित्यागो विधीयते ॥२०॥ स गुरुः परमो वैरी यो ददाति ह्य् असन्-मतिम् । तꣳ नमस्-कृत्य सत्-शिष्यः प्रयाति ज्ञानदꣳ गुरुम् ॥२१॥ सꣳसार-विषयोन्मत्तो गुरु-रार्तः स्व-कर्मणि । दुर्बलो दुर्वहꣳ भारꣳ ददाति जनकाय च ॥२२॥ नारदस्य वचः श्रुत्वा क्रुद्धः पुत्रम् उवाच सः । कम्पितस् तमसा धाता कोप-रक्तास्य-लोचनः ॥२३॥ ब्रह्मोवाच— ज्ञानꣳ ते भवतु भ्रष्टꣳ स्त्री-जितो भव पामर । सर्व-जातिषु गन्धर्वः कामी सो ऽपि भवान् भव ॥२४॥ पञ्चाशत्-कामिनीनाꣳ च स्वयꣳ भर्ता भवाचिरात् । तासाꣳ वशश् च सततꣳ स्त्रीणाꣳ क्रीडा मृगो यथा ॥२५॥ शृङ्गार-शूरो भव रे शश्वत्-सुस्थिर-यौवनः । तासाꣳ नित्यꣳ यौवनानाꣳ सुन्दरीणाꣳ प्रियो भव ॥२६॥ काम-बाध्यो भव चिरꣳ दिव्य-वर्ष-सहस्रकम् । निर्जने निर्जने रम्ये वने क्रीडाꣳ करिष्यसि ॥२७॥ ततो वर्ष-सहस्रान्ते मया शप्तः स्व-कर्मणा । विप्र-दास्याꣳ तु शूद्रायाꣳ जनिष्यसि न सꣳशयः ॥२८॥ ततो वैष्णव-सꣳसर्गात् विष्णोर् उच्छिष्ट-भोजनात् । विष्णु-मन्त्र-प्रसादेन विष्णु-माया-विमोहितः ॥२९॥ तातस्य वचनꣳ श्रुत्वा चुकोप नारदो मुनिः । शशाप पितरꣳ शिघ्रꣳ दारुणꣳ च यथोचितम् ॥३०॥ अपूज्यो भव दुष्टꣳ त्वꣳ त्वन्-मन्त्रोपासकः कुतः । अगम्यागमनेच्छा ते भविष्यति न सꣳशयः ॥३१॥ नारदस्य तु शापेन सो ऽपूज्यो जगताꣳ विधिः । दृष्ट्वा स्व-कन्या-रूपꣳ च पश्चाद् धावितवान् पुरा ॥३२॥ पुनः स्व-देहꣳ तत्याज भर्त्सितः सनकादिभिः । लज्जितः काम-युक्तश् च पुनर् ब्रह्मा बभूव सः ॥३३॥ नारदस् तु नमस्-कृत्य पितरꣳ कमलोद्भवम् । विप्र-देहꣳ परित्यज्य गन्धर्वश् च बभूव सः ॥३४॥ नव-यौवन-कालेन बलवान् मदनोद्धतः । जहार कन्याः पञ्चाशत् बलाच् चित्र-रथस्य तु ॥३५॥ गान्धर्वेन विवाहेन ता उवाह च निर्जने । मूर्च्छाꣳ प्रापुश् च ताः कन्या दृष्ट्वा सुन्दरम् ईश्वरम् ॥३६॥ विसस्पुरुश् च पितरꣳ मातरꣳ भ्रातरꣳ तथा । रेमिरे तेन सार्धꣳ च कामुक्यः कामुकेन च ॥३७॥ कन्दरेर् कन्दरे रम्ये रम्ये सुन्दर-मन्दिरे । शैले शैले सुरहसि कानने कानने तथा ॥३८॥ पुष्पोद्यने तरु-द्याने नद्याꣳ नद्याꣳ नदे नदे । सरःश्रेष्ठे सरःश्रेष्ठे वरे चन्द्र-सरोवरे ॥३९॥ सुरेशस्यापि निकटे सुभद्रस्य तटे तटे । अगम्ये च महा-घोरे गन्ध-मादन-गह्वरे ॥४०॥ परिजात-तरुणाꣳ च पुष्पितानाꣳ मनोहरे । तद्-अन्तरे सुन्दरे चामोदिते पुष्प-वायुना ॥४१॥ मलये निलये रम्ये सुगन्धे चन्दनान्विते । चन्दनोक्षित-सर्वाङ्गश् चन्दनाक्तेन कामिना ॥४२॥ रम्य-चम्पक-शय्यासु चन्दनाक्तासु सस्मिताः । दिवानिशꣳ न जानन्ति कामिना सस्मितेन च ॥४३॥ विस्यन्दके शूरसेने नन्दने पुष्प-भद्रके । स्वाहा-वने काम्यके च रम्यके पारिभद्रके ॥४४॥ सुरन्धके गन्धके च सुरङ्ह्रे पुण्ड्रके ऽपि च । कालञ्जरे पञ्जरे च काञ्ची-काञ्चन-कानने ॥४५॥ मधु-माधव-मासे च मधूरे मधु-कानने । वने कल्प-तरूणाꣳ च विश्व-कारु-कृत-स्थले ॥४६॥ रत्नाकराणाꣳ निकरे सुन्दरे सुन्दरान्तरे । सुवेले च सुपार्श्वे च प्रवालाꣳकुर-कानने ॥४७॥ मन्दारे मन्दिरे पूरे गान्धारे च युगन्धरे । वने केलि-कदम्बानाꣳ केतकीनाꣳ मनोहरे ॥४८॥ माधवी-मालतीनाꣳ च यूथिकानाꣳ वने वने । चम्पकानाꣳ पलाशानाꣳ कुन्दानाꣳ विपिने तथा ॥४९॥ नागेश्वर-लवङ्गानाꣳ अन्तरे ललितालये । कुमुदानाꣳ पङ्कजानाꣳ पङ्किले कोमल-स्थले ॥५०॥ स्थल-पद्म-प्रकारो च भूमि-चम्पक-कानने । लाङ्गलीनाꣳ रसालानाꣳ पनसानाꣳ सुख-प्रदे ॥५१॥ कदली-बदरीणाꣳ च श्री-फलानाꣳ च श्री-युते । जम्बीराणाꣳ च जम्बूनाꣳ करञ्जानाꣳ तथैव च ॥५२॥ कृत्वा बिहारꣳ ताभिश् च गन्धर्वश् चोपवर्हणः । दिव्यꣳ वर्ष-सहस्रꣳ च स्वाश्रमꣳ पुनर् आययौ ॥५३॥ श्रुत्वा विधातुर् आह्वानꣳ पुष्करꣳ च ययौ पुनः । ददर्श तत्र ब्रह्माणम् रत्न-सिꣳहासन-स्थितम् ॥५४॥ देवेन्द्रैश् चापि सिद्धेन्द्रैर् मुनीन्द्रैः सन्कादिभिः । समावृतꣳ सभायाꣳ च रक्षो-गन्धर्व-किन्नरैः ॥५५॥ सुशोभितꣳ यथा चन्द्रꣳ गगने भगणैः सह । प्रणनाम सभा-मध्ये ताभिः सार्धꣳ जगद्-विधिम् ॥५६॥ महेशꣳ च गणेशꣳ च धनेशꣳ शेषम् ईश्वरम् । धर्मꣳ धन्वन्तरिꣳ स्कन्दꣳ सूर्य-सोम-हुताशनम् ॥५७॥ उपेन्द्रेन्द्रꣳ विश्व-कारुꣳ वरुणꣳ पवनꣳ स्मरम् । यमम् अष्टौ वसून् रुद्रान् जयन्तꣳ नलकूवरम् ॥५८॥ सर्वान् देवान् नमस्-कृत्य ननाम मुनि-पुङ्गवम् । अगस्त्यꣳ च पुलस्त्यꣳ च पुलहꣳ च प्रचेतसम् ॥५९॥ सर्व-श्रेष्ठꣳ वसिष्ठꣳ च दक्षꣳ च कर्दमꣳ तथा । सनकꣳ सनन्दꣳ च तृतीयꣳ च सनातनम् ॥६०॥ सनत्-कुमारꣳ योगीशꣳ ज्ञानिनाꣳ च गुरोर् गुरुम् । वोढुꣳ पञ्च-शिखꣳ सङ्खꣳ भृगुम् अङ्गिरसꣳ तथा ॥६१॥ आसुरिꣳ कपिलꣳ कौत्सꣳ क्रतुꣳ नारायणꣳ नरम् । मरीचिꣳ कश्यपꣳ कण्वꣳ व्यासꣳ दुर्वाससꣳ कविम् ॥६२॥ बृहस्पतिꣳ च च्यवनꣳ मार्कण्डेयꣳ च लोमशम् । वाल्मीकिꣳ परशु-रामꣳ सꣳवर्तꣳ च विभाण्डकम् ॥६३॥ देवलꣳ च वाम-देवम् ऋशयशृङ्गꣳ पराशारम् । एतान् सर्वान् नमस्-कृत्य तस्थौ स पुरतो विधेः ॥६४॥ तुष्टाव सर्वान् देवाꣳश् च मुनीन्द्राꣳश् च तथैव च । तम् उवाच सभा-मध्ये विधाता जगताम् अपि । सस्मितः सुप्रसन्नश् च गन्धर्वम् उपवर्हणम् ॥६५॥ ब्रह्मोवाच— श्री-कृष्ण-रस-सङ्गीतꣳ वीणा-ध्वनि-समन्वितम् । कुरु वत्साधुनात्रैव शृण्वन्तु मुनयः सुराः ॥६६॥ गोपीनाꣳ वस्त्र-हरणꣳ हरꣳ रास-महोत्सवम् । ताभिः सार्धꣳ जल-क्रीडाꣳ हरेर् उत्कीर्तनꣳ कुरु ॥६७॥ कृष्ण-सङ्कीर्तनꣳ तूर्णꣳ पुनाति श्रुति-मात्रतः । श्रोतारꣳ च प्रवक्तारꣳ पुरुषैः सप्तभिः सह ॥६८॥ यत्रैव प्रभवेद् वत्स तन्-नाम-गुणानुकीर्तनम् । तत्र सर्वाणि तीर्थानि पुण्यानि मङ्गलानि च ॥६९॥ तत्-कीर्तन-ध्वनिꣳ श्रुत्वा सर्वाणि पातकानि च । दूराद् एव पलायन्ते वैनतेयम् इवोरगाः ॥७०॥ तद् दिनꣳ सफलꣳ धन्यꣳ यशस्यꣳ सर्व-मङ्गलम् । श्री-कृष्ण-कीर्तनꣳ यत्र तत्रैव नायुषो व्ययः ॥७१॥ सꣳकीर्तन-ध्वनिꣳ श्रुत्वा ये च नृत्यन्ति वैष्णवाः । तेषाꣳ पाद-रजः-स्पर्शात् सद्यः पूता वसुन्धरा ॥७२॥ तत्-कीर्तनꣳ भवेद् यत्र कृष्णस्य परमात्मनः । स्थानꣳ तच् च भवेत् तीर्थꣳ मृतानाꣳ तत्र मुक्तिदम् ॥७३॥ नात्र पापानि तिष्ठन्ति पुण्यानि सुस्थिराणि च । तपस्विनाꣳ च व्रतिनाꣳ व्रतानाꣳ तपसाꣳ स्थलम् ॥७४॥ वर्तते पापिनाꣳ देहे पापानि त्रि-विधानि च । महा-पापोपपापातिपापान्य् एव स्मृतानि च ॥७५॥ हन्ता यो विप्र-भिक्षूणाꣳ यतीनाꣳ ब्रह्म-चारिणाꣳ । स्त्रीणाꣳ च वैष्णवानाꣳ च स महा-पातकी स्मृतः ॥७६॥ भ्रूणा-घ्नश् चापि गो-घ्नश् च शूद्र-घ्नश् च कृत-घ्नकः । विश्वास-घाती विड्-भोजी स एव ह्य् उपपातकी ॥७७॥ अगम्यागमिनो ये च सुर-विप्र-स्वहारिणः । अतिपातकिनश् चैते वेद-विद्भिः प्रकीर्तिताः ॥७८॥ कृष्ण-सꣳकीर्त्न-ध्यानात् तन्-मन्त्र-ग्रहणाद् अहो । मुच्यन्ते पातकैस् तैस् तैः पापिनस् त्रि-विधाः स्मृताः ॥७९॥ तपो-यज्ञ-कृती पूतस् तीर्थ-स्नात-व्रती तथा । भिक्षुर् यतिर् ब्रह्म-चारी वान-प्रस्थश् च तापसः ॥८०॥ पवित्रः परमो वह्निः सुपवित्रꣳ जलꣳ यथा । एते सर्वे वैष्णवानाꣳ कलाꣳ नार्हन्ति षोडशीम् ॥८१॥ विष्णु-पादोदकोच्छिष्टꣳ भुञ्जते ये च नित्यशः । पश्यन्ति च शिला-चक्रꣳ पूजाꣳ कुर्वन्ति नित्यशः ॥८२॥ जीवन्-मुक्तास् च ते धन्या हरि-दासाश् च भारते । पदे पदे ऽश्वमेधस्य प्राप्नुवन्ति फलꣳ ध्रुवम् ॥८३॥ नहि तेषाꣳ पराभूताः पुण्यवन्तो जगत्-त्रये । तेषाꣳ च पाद-रजसा तीर्थꣳ पूतꣳ तथा धरा ॥८४॥। तेषाꣳ च दर्शनꣳ स्पर्शꣳ वाञ्छन्ति मुनयः सुराः । पुरुषाणाꣳ सहस्रꣳ च पूतꣳ तज्-जन्म-मात्रतः ॥८५॥ इत्य् उक्त्वा जगताꣳ धाता तत्र तूष्णीꣳ बभूव सः । आश्चर्यꣳ मेनिरे श्रुत्वा देवाश् च मुनयस् तथा ॥८६॥ एतस्मिन्न् अन्तरे तत्र विद्या-धर्यः समागताः । गन्धर्वाश् चापि विविधा ननृतुः किन्नरा जगुः ॥८७॥ रम्भोर् वशी घृताची च मेनका च तिलोत्तमा । सुधामुखी पूर्ण-चित्ती मोहिनी कलिका तथा ॥८८॥ चम्पावती चन्द्र-मुखी पद्मा पद्म-मुखीति च । एताश् चान्याश् च बह्व्यश् च श्वश्वत् सुस्थिर-यौवनाः ॥८९॥ बृहन्-नितम्ब-श्रोणीकास्तनभारैः समानताः । ईषद्धास्याः प्रसन्नास्याः कामार्ताश् च समाययुः ॥९०॥ वेद-ज्ञा मूर्तिमन्तश् च वेदाश् चात्वार एव च । ब्राह्मणा भिक्षवः सिद्धा यतयो ब्रह्म-चारिणः ॥९१॥ समाययुस् तथा मन्दा दैव-ज्ञाः स्तुति-पाठकाः । लक्ष्मी सरस्वती दुर्गा सावित्री रोहिणी रतिः ॥९२॥ तुलसी पृथिवी गङ्गा स्वाहा च यमुना तथा । वारुणी मनसेन्द्राणी ताः सर्वा देव-योषितः ॥९३॥ मुनि-पत्न्यश् च गन्धर्व्यो हर्ष-युक्ताः समाययुः । अहो महोत्सवꣳ परमानन्द-मानसाः । विचित्राꣳ च ब्रह्म-सभाꣳ पुष्करꣳ तीर्थम् आययुः ॥९४॥ इति श्री-नारद-पञ्च-रात्रे ज्ञानामृत-सारे प्रथमैक-रात्रे महोत्सवारम्भो नाम दशमो ऽध्यायः ॥१०॥ …
daśamo 'dhyāyaḥ śrī-śuka uvāca— nārado hi mahā-jñānī devarṣir brahmaṇaḥ sutaḥ | sarva-veda-vidāṁ śreṣṭho gariṣṭhaś ca variṣṭhakaḥ ||1|| kathaṁ sa nopadiṣṭaś ca jñāna-hīno mahā-muniḥ | tan māṁ bodhaya vibho sandeha-bhañjanaṁ kuru ||2|| śrī-vyāsa uvāca— nārado brahmaṇaḥ putraḥ purā-kalpe babhūva saḥ | sarva-jñānaṁ dadau tasmai vidhātā jagatām api ||3|| vedāṁś ca pāṭhayām āsa vedāṅgāny api suvrata | siddha-vidyāṁ śilpa-vidyāṁ yoga-śāstraṁ purāṇakam ||4|| bhagavān ekadā putraṁ kathayām āsa saṁsadi | sṛṣṭiṁ kuru mahā-bhāga kṛtvā dāra-parigraham ||5|| brahmaṇaś ca vacaḥ śrutvā kopa-raktāsya-locanaḥ | uvāca pitaraṁ kopāt paraṁ kṛṣṇa-parāyanaḥ ||6|| śrī-nārada uvāca— sarveṣām api vandyānāṁ pitā caiva mahā-guruḥ | jñāna-dātuḥ paro vandyo na bhūto na bhaviṣyati ||7|| stana-dātrī garbha-dhātrī sneha-kartrī sadāmbikā | janma-dātānna-dātā syāt sneha-kartā pitā sadā ||8|| na kṣamau tau ca pitarau putrasya karma khaṇḍitum | karoti sad-guruḥ śiṣya-karma-mūla-nikṛntanam ||9|| guruś ca jñānodgiraṇāt jñānaṁ syān mantra-tantrayoḥ | tat tantraṁ sa ca mantraś ca kṛṣṇa-bhaktir yato bhavet ||10|| śrī-kṛṣṇa-vimukho bhūtvā viṣaye yasya mānasam | viṣam atyamṛtaṁ tyaktvā sa ca mūḍho narādhamaḥ ||11|| sa guruḥ sa pitā vandyaḥ sā mātā sa patiḥ sutaḥ | yo dadāti harau bhaktiṁ karma-mūla-nikṛntanī ||12|| śrī-kṛṣṇa-bhajanaṁ tāta sarva-maṅgala-maṅgalam | karmopabhoga-rogaāṇām auṣadhaṁ tan-nikṛntanam ||13|| aho jagad-vidhātuś ca dharma-śāstur iyaṁ matiḥ | svayaṁ māyā-mohitaś ca paraṁ bhraṣṭaṁ karoti ca ||14|| viṣṇus tvāṁ mohitām kṛtvā yuyoja sraṣṭum īśvaraḥ | na dadau svātma-bhaktiṁ tāṁ sva-dāsyaṁ cāti-durlabham ||15|| mātā dadāti putrāya modakaṁ kṣun-nivārakam | sa ca bālo na jānāti kathaṁbhūtaṁ ca modakam ||16|| bālakaṁ vañcanaṁ kṛtvā miṣṭaṁ dravyaṁ pradāya saḥ | pitā prayāti kāryārthaṁ viṣṇunā mohitas tathā ||17|| saṁsāra-kūpa-patito viṣṇunā prerito bhavān | na yuktaṁ patanaṁ tatra tad uddhāram abhīpsitam ||18|| jñānī guruś ca balavān bhavābdheḥ śiṣyam uddharet | guruḥ svayam asiddhaś ca durbalaḥ katham uddharet ||19|| guror aty-avaliptasya kāryākāryam ajānataḥ | utpatha-pratipannasya parityāgo vidhīyate ||20|| sa guruḥ paramo vairī yo dadāti hy asan-matim | taṁ namas-kṛtya sat-śiṣyaḥ prayāti jñānadaṁ gurum ||21|| saṁsāra-viṣayonmatto guru-rārtaḥ sva-karmaṇi | durbalo durvahaṁ bhāraṁ dadāti janakāya ca ||22|| nāradasya vacaḥ śrutvā kruddhaḥ putram uvāca saḥ | kampitas tamasā dhātā kopa-raktāsya-locanaḥ ||23|| brahmovāca— jñānaṁ te bhavatu bhraṣṭaṁ strī-jito bhava pāmara | sarva-jātiṣu gandharvaḥ kāmī so 'pi bhavān bhava ||24|| pañcāśat-kāminīnāṁ ca svayaṁ bhartā bhavācirāt | tāsāṁ vaśaś ca satataṁ strīṇāṁ krīḍā mṛgo yathā ||25|| śṛṅgāra-śūro bhava re śaśvat-susthira-yauvanaḥ | tāsāṁ nityaṁ yauvanānāṁ sundarīṇāṁ priyo bhava ||26|| kāma-bādhyo bhava ciraṁ divya-varṣa-sahasrakam | nirjane nirjane ramye vane krīḍāṁ kariṣyasi ||27|| tato varṣa-sahasrānte mayā śaptaḥ sva-karmaṇā | vipra-dāsyāṁ tu śūdrāyāṁ janiṣyasi na saṁśayaḥ ||28|| tato vaiṣṇava-saṁsargāt viṣṇor ucchiṣṭa-bhojanāt | viṣṇu-mantra-prasādena viṣṇu-māyā-vimohitaḥ ||29|| tātasya vacanaṁ śrutvā cukopa nārado muniḥ | śaśāpa pitaraṁ śighraṁ dāruṇaṁ ca yathocitam ||30|| apūjyo bhava duṣṭaṁ tvaṁ tvan-mantropāsakaḥ kutaḥ | agamyāgamanecchā te bhaviṣyati na saṁśayaḥ ||31|| nāradasya tu śāpena so 'pūjyo jagatāṁ vidhiḥ | dṛṣṭvā sva-kanyā-rūpaṁ ca paścād dhāvitavān purā ||32|| punaḥ sva-dehaṁ tatyāja bhartsitaḥ sanakādibhiḥ | lajjitaḥ kāma-yuktaś ca punar brahmā babhūva saḥ ||33|| nāradas tu namas-kṛtya pitaraṁ kamalodbhavam | vipra-dehaṁ parityajya gandharvaś ca babhūva saḥ ||34|| nava-yauvana-kālena balavān madanoddhataḥ | jahāra kanyāḥ pañcāśat balāc citra-rathasya tu ||35|| gāndharvena vivāhena tā uvāha ca nirjane | mūrcchāṁ prāpuś ca tāḥ kanyā dṛṣṭvā sundaram īśvaram ||36|| visaspuruś ca pitaraṁ mātaraṁ bhrātaraṁ tathā | remire tena sārdhaṁ ca kāmukyaḥ kāmukena ca ||37|| kandarer kandare ramye ramye sundara-mandire | śaile śaile surahasi kānane kānane tathā ||38|| puṣpodyane taru-dyāne nadyāṁ nadyāṁ nade nade | saraḥśreṣṭhe saraḥśreṣṭhe vare candra-sarovare ||39|| sureśasyāpi nikaṭe subhadrasya taṭe taṭe | agamye ca mahā-ghore gandha-mādana-gahvare ||40|| parijāta-taruṇāṁ ca puṣpitānāṁ manohare | tad-antare sundare cāmodite puṣpa-vāyunā ||41|| malaye nilaye ramye sugandhe candanānvite | candanokṣita-sarvāṅgaś candanāktena kāminā ||42|| ramya-campaka-śayyāsu candanāktāsu sasmitāḥ | divāniśaṁ na jānanti kāminā sasmitena ca ||43|| visyandake śūrasene nandane puṣpa-bhadrake | svāhā-vane kāmyake ca ramyake pāribhadrake ||44|| surandhake gandhake ca suraṅhre puṇḍrake 'pi ca | kālañjare pañjare ca kāñcī-kāñcana-kānane ||45|| madhu-mādhava-māse ca madhūre madhu-kānane | vane kalpa-tarūṇāṁ ca viśva-kāru-kṛta-sthale ||46|| ratnākarāṇāṁ nikare sundare sundarāntare | suvele ca supārśve ca pravālāṁkura-kānane ||47|| mandāre mandire pūre gāndhāre ca yugandhare | vane keli-kadambānāṁ ketakīnāṁ manohare ||48|| mādhavī-mālatīnāṁ ca yūthikānāṁ vane vane | campakānāṁ palāśānāṁ kundānāṁ vipine tathā ||49|| nāgeśvara-lavaṅgānāṁ antare lalitālaye | kumudānāṁ paṅkajānāṁ paṅkile komala-sthale ||50|| sthala-padma-prakāro ca bhūmi-campaka-kānane | lāṅgalīnāṁ rasālānāṁ panasānāṁ sukha-prade ||51|| kadalī-badarīṇāṁ ca śrī-phalānāṁ ca śrī-yute | jambīrāṇāṁ ca jambūnāṁ karañjānāṁ tathaiva ca ||52|| kṛtvā bihāraṁ tābhiś ca gandharvaś copavarhaṇaḥ | divyaṁ varṣa-sahasraṁ ca svāśramaṁ punar āyayau ||53|| śrutvā vidhātur āhvānaṁ puṣkaraṁ ca yayau punaḥ | dadarśa tatra brahmāṇam ratna-siṁhāsana-sthitam ||54|| devendraiś cāpi siddhendrair munīndraiḥ sankādibhiḥ | samāvṛtaṁ sabhāyāṁ ca rakṣo-gandharva-kinnaraiḥ ||55|| suśobhitaṁ yathā candraṁ gagane bhagaṇaiḥ saha | praṇanāma sabhā-madhye tābhiḥ sārdhaṁ jagad-vidhim ||56|| maheśaṁ ca gaṇeśaṁ ca dhaneśaṁ śeṣam īśvaram | dharmaṁ dhanvantariṁ skandaṁ sūrya-soma-hutāśanam ||57|| upendrendraṁ viśva-kāruṁ varuṇaṁ pavanaṁ smaram | yamam aṣṭau vasūn rudrān jayantaṁ nalakūvaram ||58|| sarvān devān namas-kṛtya nanāma muni-puṅgavam | agastyaṁ ca pulastyaṁ ca pulahaṁ ca pracetasam ||59|| sarva-śreṣṭhaṁ vasiṣṭhaṁ ca dakṣaṁ ca kardamaṁ tathā | sanakaṁ sanandaṁ ca tṛtīyaṁ ca sanātanam ||60|| sanat-kumāraṁ yogīśaṁ jñānināṁ ca guror gurum | voḍhuṁ pañca-śikhaṁ saṅkhaṁ bhṛgum aṅgirasaṁ tathā ||61|| āsuriṁ kapilaṁ kautsaṁ kratuṁ nārāyaṇaṁ naram | marīciṁ kaśyapaṁ kaṇvaṁ vyāsaṁ durvāsasaṁ kavim ||62|| bṛhaspatiṁ ca cyavanaṁ mārkaṇḍeyaṁ ca lomaśam | vālmīkiṁ paraśu-rāmaṁ saṁvartaṁ ca vibhāṇḍakam ||63|| devalaṁ ca vāma-devam ṛśayaśṛṅgaṁ parāśāram | etān sarvān namas-kṛtya tasthau sa purato vidheḥ ||64|| tuṣṭāva sarvān devāṁś ca munīndrāṁś ca tathaiva ca | tam uvāca sabhā-madhye vidhātā jagatām api | sasmitaḥ suprasannaś ca gandharvam upavarhaṇam ||65|| brahmovāca— śrī-kṛṣṇa-rasa-saṅgītaṁ vīṇā-dhvani-samanvitam | kuru vatsādhunātraiva śṛṇvantu munayaḥ surāḥ ||66|| gopīnāṁ vastra-haraṇaṁ haraṁ rāsa-mahotsavam | tābhiḥ sārdhaṁ jala-krīḍāṁ harer utkīrtanaṁ kuru ||67|| kṛṣṇa-saṅkīrtanaṁ tūrṇaṁ punāti śruti-mātrataḥ | śrotāraṁ ca pravaktāraṁ puruṣaiḥ saptabhiḥ saha ||68|| yatraiva prabhaved vatsa tan-nāma-guṇānukīrtanam | tatra sarvāṇi tīrthāni puṇyāni maṅgalāni ca ||69|| tat-kīrtana-dhvaniṁ śrutvā sarvāṇi pātakāni ca | dūrād eva palāyante vainateyam ivoragāḥ ||70|| tad dinaṁ saphalaṁ dhanyaṁ yaśasyaṁ sarva-maṅgalam | śrī-kṛṣṇa-kīrtanaṁ yatra tatraiva nāyuṣo vyayaḥ ||71|| saṁkīrtana-dhvaniṁ śrutvā ye ca nṛtyanti vaiṣṇavāḥ | teṣāṁ pāda-rajaḥ-sparśāt sadyaḥ pūtā vasundharā ||72|| tat-kīrtanaṁ bhaved yatra kṛṣṇasya paramātmanaḥ | sthānaṁ tac ca bhavet tīrthaṁ mṛtānāṁ tatra muktidam ||73|| nātra pāpāni tiṣṭhanti puṇyāni susthirāṇi ca | tapasvināṁ ca vratināṁ vratānāṁ tapasāṁ sthalam ||74|| vartate pāpināṁ dehe pāpāni tri-vidhāni ca | mahā-pāpopapāpātipāpāny eva smṛtāni ca ||75|| hantā yo vipra-bhikṣūṇāṁ yatīnāṁ brahma-cāriṇāṁ | strīṇāṁ ca vaiṣṇavānāṁ ca sa mahā-pātakī smṛtaḥ ||76|| bhrūṇā-ghnaś cāpi go-ghnaś ca śūdra-ghnaś ca kṛta-ghnakaḥ | viśvāsa-ghātī viḍ-bhojī sa eva hy upapātakī ||77|| agamyāgamino ye ca sura-vipra-svahāriṇaḥ | atipātakinaś caite veda-vidbhiḥ prakīrtitāḥ ||78|| kṛṣṇa-saṁkīrtna-dhyānāt tan-mantra-grahaṇād aho | mucyante pātakais tais taiḥ pāpinas tri-vidhāḥ smṛtāḥ ||79|| tapo-yajña-kṛtī pūtas tīrtha-snāta-vratī tathā | bhikṣur yatir brahma-cārī vāna-prasthaś ca tāpasaḥ ||80|| pavitraḥ paramo vahniḥ supavitraṁ jalaṁ yathā | ete sarve vaiṣṇavānāṁ kalāṁ nārhanti ṣoḍaśīm ||81|| viṣṇu-pādodakocchiṣṭaṁ bhuñjate ye ca nityaśaḥ | paśyanti ca śilā-cakraṁ pūjāṁ kurvanti nityaśaḥ ||82|| jīvan-muktās ca te dhanyā hari-dāsāś ca bhārate | pade pade 'śvamedhasya prāpnuvanti phalaṁ dhruvam ||83|| nahi teṣāṁ parābhūtāḥ puṇyavanto jagat-traye | teṣāṁ ca pāda-rajasā tīrthaṁ pūtaṁ tathā dharā ||84||| teṣāṁ ca darśanaṁ sparśaṁ vāñchanti munayaḥ surāḥ | puruṣāṇāṁ sahasraṁ ca pūtaṁ taj-janma-mātrataḥ ||85|| ity uktvā jagatāṁ dhātā tatra tūṣṇīṁ babhūva saḥ | āścaryaṁ menire śrutvā devāś ca munayas tathā ||86|| etasminn antare tatra vidyā-dharyaḥ samāgatāḥ | gandharvāś cāpi vividhā nanṛtuḥ kinnarā jaguḥ ||87|| rambhor vaśī ghṛtācī ca menakā ca tilottamā | sudhāmukhī pūrṇa-cittī mohinī kalikā tathā ||88|| campāvatī candra-mukhī padmā padma-mukhīti ca | etāś cānyāś ca bahvyaś ca śvaśvat susthira-yauvanāḥ ||89|| bṛhan-nitamba-śroṇīkāstanabhāraiḥ samānatāḥ | īṣaddhāsyāḥ prasannāsyāḥ kāmārtāś ca samāyayuḥ ||90|| veda-jñā mūrtimantaś ca vedāś cātvāra eva ca | brāhmaṇā bhikṣavaḥ siddhā yatayo brahma-cāriṇaḥ ||91|| samāyayus tathā mandā daiva-jñāḥ stuti-pāṭhakāḥ | lakṣmī sarasvatī durgā sāvitrī rohiṇī ratiḥ ||92|| tulasī pṛthivī gaṅgā svāhā ca yamunā tathā | vāruṇī manasendrāṇī tāḥ sarvā deva-yoṣitaḥ ||93|| muni-patnyaś ca gandharvyo harṣa-yuktāḥ samāyayuḥ | aho mahotsavaṁ paramānanda-mānasāḥ | vicitrāṁ ca brahma-sabhāṁ puṣkaraṁ tīrtham āyayuḥ ||94|| iti śrī-nārada-pañca-rātre jñānāmṛta-sāre prathamaika-rātre mahotsavārambho nāma daśamo 'dhyāyaḥ ||10|| …
English translation
CHAPTER X
Sri Suka said :—The Devarsi Narada, the son of Brahma became the chief of those versed in the Vedas, a man of authority, superiority, name and fame and a great Jaani. (1)
O Lord! How it was then that he was uneducated and, being a great Muni, was void of knowledge, Kindly solve this doubt of mine. (2)
Sri Vyasa said :—In the previous Kalpa Sri Narada had been the son of Brahma. And Prajapati Brahma, the Creator of the universe gave all knowledge to Sri Narada. (3)
Brahma taught Narada all the Vedas, Vedangas, Siddha Vidyas, arts, Yogasastras, and all the Puranas. (4)
Now, once on an occasion, in an assembly Brahma gladly asked his learned son, proficient in all branches :—‘O- highly fortunate one ! Now marry and procreate. (5)
Hearing the words of the father, Narada, the devotee of Sri Krsna shuddered with anger ; hiseyes were reddened and he thus addressed his father :—(6)
Sri Narada said :—Of all the persons in this world it to be worshipped, the father is the greatest guru (spiritual teacher), is more to be respected than the one who imparts jiana (knowledge) ; so there is none so adorable in this world as one’s father nor will there be like such. (7)
Mother is the one who has got the greatest affection, who has borne the child in her womb and nursed with the milk of her breast; and the father gives birth to the child, gives food and loves the child. (8)
But the same father and mother cannot cut as under the root of Karma of their son ; it is only the Sat Guru that can completely sever the root of Karma. (9)
A Guru becomes so by advising on matters relating to Jaana (knowledge) ; what knowledge arises from mantra and Tantra is
On the Highest Knowledge 6s
jiana ; and that is called Tantra and Mantra whence springs the devotion to Sri Krsna. (10)
One whose mind is turned away from Sri Krsna and becomes attached to desires for enjoying objects of senses, is certainly stupid, deluded and the vile wretch amongst men, as ifa man who casts aside nectar and drinks venom. (11)
He is the Guru, he is the father, he ought to be chemn as the best, he is the mother, he is the husband, he is the son who can impart to another devotion to Hari (Hari) bhakti that cuts as under the root of Karma. (12)
O Father! It isthe worship of Sri Krsna, the auspicious of all auspicious things that is the curative medicine of the disease of enjoying the effect of Karma and destroys it. (13)
Alas! such is the turn that the mind of the Creator of the world and the Author of the injunctions of Dharma (Dharma Sasanam) has been deluded and He is deluding others. (14)
Visnu has deluded thee by His own Maya and has engaged you to this work of creation ; but He has not given to thee the service devotion to His of Self. (15) ;
A mother gives to her child balls of sweetmeats to appease his hunger ; but the child does not know of what nature that sweet ball is made up. (16)
The father gives the sweet-meat things to bis child and deludes him, and makes him do his own work in his absence ; so Sri Vignu deludes by His Maya. _—(17)
So Thou art deluded by Sri Vignu and thou hast fallen in this well of Samsara. It isnot worthy of Thee. Thou ought to exert Thyself to be delivered from it. (18)
_ A Guru who is Jaani and strong, délivers a disciple fallen in this ocean of SamSdra. But a Guru who himself is imperfect, how can he raise up the disciple ? (19)
There is rule to quit a Guru who goes. astray, who is proud, and who is ignorant of what should be done and what should not be done. (20)
knowledge ; so a good disciple should salute him and serve another Guru who can impart True Knowledge. (21)
A weak Guru, unable to do his own Karma, and mad after worldly enjoyments considers his own father to be too heavy a burden. (22)
Hearing the words of Narada, the Creator began to tremble with wrath ; his eyes became reddened and he said to his son. (23)
Brahma said :—“O villain! Let you be fallen from your knowledge ; Jet you be a victim of women ; Gandharvas become most licentious ; so let you'‘be one of them. (24)
Let you ‘be the single husband of fifty women and always at their control, as a deer becomes a play-thing to others. (25)
‘© Villain ! Let your youth. be’steady and you become a hero in amorous dalliances ; those women will remain steady in their youths too ; and let you be dear to those women. (26)
So let you be under ‘the control of KAma (passion) for one thousand Deva years and indalge in sexual pleasures in solitary Places and beautiful sites and forest grounds. (27)
And at the end of thosuand years let you be born, as the fruit
cf your Karma, at the womb of a Sidra woman, a slave girl of a Brahmana ; there is no doubt in this. (28)
When, by your coming in contact with a Vaisnava and feeding
on the remains of Vignu’s meal (pragidam) and by the grace of Visnu Maya. (29)
Narada became very angry at these words of his father and soon gave him in return a very severe curse. (30)
O wicked one! Let thou become unfit to be worshipped 5 no
one will be the worshipper of your mantra. Certainly _ you will desire to go after one who is unfit to be approached. {31)
And by the curse of Narada, Brahma has become an object of non-worship by the world and He in previous days went after His daughter, deluded by her beauty. (32)
On the Highest Knowledge 67
Brahma quitted that body, again when admonished by Sanaka -and other Rsis ; He became very much abashed and became a new Brahma, (33)
After duly saluting his father, Narada quitted his Brahmana body and took up the body of a Gandharva. (34) :
When he was full in his youth, he became infuriated by his violent passions and carried off stealing per force fifty daughters of a Gandharva named Citraratha. (35)
He married them according to the Gandharva rites in a solitary place ; and these females fainted on seeing the beauty of their husband. (36)
These passionate women indulged in sensual pleasures with that passionate man, and forgot their fathers, mothers and brothers. (37)
In every cave, in all the beautiful places, in every mountain, in very lovely places’ and in all the groves and forests, in flower gardens, in tree gardens, on all the rivers, tanks and beautiful Chandra sarovaras, before Indra, on the banks of Subhadra and in
the caves of the mountain Gandhamadana, very terrible and inaccessible, under the flowery Parijata tree, within the cool breeze scented with the sweet fragrance of flowers. and within the scented regions, they went on holding their sexual intercourses. Again these ladies, anointed all over their bodies with sandalpaste, were so much merged in their amorous dalliances with that young Gandharva, also sandalpasted over his body, that they become unconscious of day and night. In the most beautiful Malaya mountains (the western ghats), scented with sandalwood trees, on the most beautiful building made of beautiful campaka flowers, in Visyandaka (a celestial garden of lotuses). in Suraena (a name of Mathura) in Nandana, in Puspabhadraka, in Svahakanana, in Kanyaban, in the beautiful Paribhadraka, in Sarandhaka, in Gandhaka, in Sirandhra, in Pundraka, in K4lanjara in Panjara, in the golden forest of Kaici, in the months of Caitra and VaiSakha, in the sweet forests
of Madhu and in the Kalpapadapa united regions designed by -
Visvakarma, in the beautiful mid-regions and in subela, suparsva “forests, Where young sprouts were coming out, in the temples at
~ 68 ' Narada-Pajicaratram
Mandara, in the city itself in Gandhara in Yugandhara, in the exceedingly romantie forests of Kelikadamba and Ketaki trees, in the groves of Madhavi, Malati, Yathika, Campaka Paladsa and Kunda, behind Nagesvara and Lavangalata, in the most beautiful rooms, in the soft places amid spring lotuses and the cooing of cuckocs, in the delighting forests of Sthalapadma, Bhimicampaka, cocoanur, Rasala and Panasa trees, in places decorated with plantain, plum and Bel trees, in the forests of Jambira, Jambu, and Karanja, the Gandharva named Upavarbana held his amorous dalliances with these women for full one thousand divine years and then returned to his own place. (38-53)
When he arrived there, he was invited by Brahma at Fugskara and he went there and saw Brahmi, seated in the jewel throne. (54)
In that assembly, Brahma was surrounded by Devendras,
Siddhendras. Sanaka ond other Munindras, Rdaksasas and ‘Kinnaras. -(55)
Brahma looked beautiful as if the Moon was surrounded by hosts of stars; and Narada made pranams to them all (raised hands towards the head and bowed down). (56)
He saluted MaheSa, Ganesa, Dhanega, Sega, ISvara, Dharma, Dhanvantari, Skanda, Surya, Candra, Fire, Upendra, Indra. Visvakarma. Varuna, Pavana, Smara, Yama, the eight Vasus, Rudras, Jayanta, Nala-Kuvara and other Devas ; the then bowed
down before the chief Munis Agastya, Pulastya, Pulaha Praceta, Vasistha (the chief of all), Daksa, Kardama, Sanaka, Sananda and the third Sanatana, Sanatkumara, the prince of the Yogis and the greatest Jiiani, Bodhu, Pancasikha, Sankba, Bhrgu, Angira, Asuri, Kapila, Kautsa, Kratu, Narayana, Nara, Marichi, KaSyapa, Kanva, Vyasa, Durvas4, Kavi, Brihaspati, Cyavana, Markandeya, Lomaéga, Valmiki Parasurama, Samvarta, Bibhandaka, Devala, Vamadeva, Rsyagrnge, Paragara and other Rsis. He then remained standing before Brahma. He began to chant hymns to all the Devas and Munindras. Brahma then became pleased and, smiling, addressed
the Gandharva, named Upavaithana (Narada) in the midst of the assembly. — (57-65)
Brahma said:—O Child ! Now sing songs about the highly
On the Highest Knowledge 69
interesting Ragas of Sri Krsna, so full of flavour and sweetness, in unison with your Vina (the Indian lute) ; all the gods and Munis are going to listen. (66)
About the stealing away of the clothes of the Gopis (Vastra harana), about the famous dance called Rasa and the great festivity in connection thereof, and playing with the Gopis in water (Jala krida) and other Sankirtnas of Sri Hari. (67)
The Krsna Sankirtan (praising God in songs), purifies then and there the singers and the hearers both, no sooner they are heard, along with seven generations. (68)
O Son! where Hari’s name and glories are chanted, there all “the sanctifying and auspicious Tirthas reside. (69)
All the sins fly to a great distance away from the place, where ‘Hari’s name is chanted, as the snakes run away at the sight of
Garuda. — (70) That day is significant and useful, blessed and famous, on which Hari Sankirtanas are held ; the God of Death cannot enter
there. (71) The dust of the feet of those Vaisnavas, who dance with joy
‘-on hearing Hari Sankirtana, sanctifies the earth at once. (72) Where the name of the Supreme Spirit, §ri Krsna, is sung,
that place becomes Tirtha a and gives mukti to those that die
there. (73)
There the sins cannot stay; there heaps of pupyams (good merits) reign steadily and that place becomes the resort of ascetics and holders of vows to perform their asceticism and vows. (74)
Three-fold sins reside in the bodies of sinners iG) Mahipapa (great sins) (2) upapapa (secondary sins) and (3) Atipapa (very great sins). (75)
Those are called Mahapapis (great sinners) Who take away the
_ lives of (kills) Brahmanas, Bhiksus, Yatis, Brahmacaris, women, and Vaisnavas. (76) The upapatakis (second class sinners) are those who Kill . embryos (cause abortions), kills Sudras and cows, is treacherous and ungrateful and eats faesces. (77)
70 : Narada Pajncar Gtranm The Atipatakis (third class sinners) are those sinners who hold
illicit connections with those not fit to be approached, who steal away the wealth of the Devas and Brahmanas. (78)
But these three-fold sinners become free of all their sins. no sooner they hold Krgna sankirtans (chant the name and glories of Sri Krsna), meditate on Krgna and take Krsna mantra. (79)
Asceties, performers of yafijas (sacrifices). bathers in Tirthas, keepers of vows, Bhiksus, Yatis, Brahmacaris, Vanaprasthas, the highly sacred Fire, the pure drinking water etc., cannot compare
- to one sixteenth part of a Vaisnava. (80-81)
He who daily drinks the padodaka (water after washing the foot of Vignu) and eats Vigsnu naivedya (offerings of eatables to- Visnu) and sees and worships daily Salagram sila (Vignu stone),
reaps undoubtealy the fruit of performing horse sacrifice (Asvamedha) ; (82-83)
There is no one in this world so meritorious who can defeat them. The dust of their feet purifies the Tirthas and Earth. (84)
The Devas and the Munis always cherish desires to see and. touch a Vaisnava ; no sooner a Vaignava is born, hundred generations of his become pure. (85)
Saying so, Brahma remained silent. Munis were astonished to hear this, (86)
Then the Vidyadharis and Gandharvas that were present there in numbers began to dance and sing songs and the Kinnaras. began to sing. (87) -
Vidyadharis—(Females of a semi divine class of beings)
Kinnaras—a mythical being with a human figure and the head of a horse.
The Devas and the
Then came there Urvasi, Menaka, Rambha, Ghrtaci, Tilottama, Sudhamukhi, Purnacitti, Mohini, Kalika Campavati,
Candramukki. Padma, Padmamukhi, end other young ladies of steady beauties. (88-89)
There were also other passionate ladies of spacious hips, of wide and heavy breasts, smiling, and of pleased countenances, (90)
On the Highest Knowledge 71
There were persons versed in the Vedas, the four Vedas personified, the Brahmanas, Bhiksus, Siddhas, Yatis, Brahmacharis. Mandas, astrologers, and bards. There were Laksmi, Sarasvati, Durg4, Savitri, Rohini, Rati, Tulasi, Prithivi, Ganga Svaha, Jamun4, Varuni, Manasa, Indrani and the other ladies of the Devas. There were the wives of the Munis, Gandharvas. All came gladly to Puskara Tirtha to see the wonderful assembly of
Brahma and the great utsava. (91)
Here ends the tenth chapter of the first night in Narada Padcardtra on the Great Festival occasion.
Complete chapter-aligned witnesses. Sanskrit/IAST is the GGM complete amended text, version 1.1, based on Vijñānānanda’s 1997 edition; the displayed Devanagari is transliterated directly from that proofread IAST witness. English is Swami Vijñānānanda’s complete translation, printed pages 64–71 (scan pages 81–88). It was extracted with Tesseract 5 English OCR from the 200 ppi published scan, with chapter boundaries controlled against the printed contents. No unsupported verse-by-verse equivalence is asserted.