मयोपबृंहितं भूम्ना ब्रह्मणानन्तशक्तिना। भूतेषु घोषरूपेण बिसेषूर्णेव लक्ष्यते
It is expanded by me, the Infinite, by Brahman of endless power; among beings, it is perceived in the form of sound, like the thread within a lotus stalk.
यथोर्णनाभिर्हृदयादूर्णामुद्वमते मुखात्। आकाशाद्घोषवान्प्राणो मनसा स्पर्शरूपिणा
Just as a spider emits its web from its heart through its mouth, so too does the life-breath, endowed with sound, arise from space, taking the form of touch through the mind.
छन्दोमयोऽमृतमयः सहस्रपदवीं प्रभुः। ॐकाराद्व्यञ्जितस्पर्श स्वरोष्मान्तस्थभूषिताम्
He, the Lord, is made of meters and of immortality, possessing a thousand paths; from Om, adorned with consonants, vowels, sibilants, and resonant sounds, he is established within.
विचित्रभाषाविततां छन्दोभिश्चतुरुत्तरैः। अनन्तपारां बृहतीं सृजत्याक्षिपते स्वयम्
He creates and withdraws, by himself, the great and endless speech, spread out in various languages, with meters increasing by four syllables each.
गायत्र्युष्णिगनुष्टुप्च बृहती पङ्क्तिरेव च। त्रिष्टुब्जगत्यतिच्छन्दो ह्यत्यष्ट्यतिजगद्विराट्
Gāyatrī, Uṣṇik, Anuṣṭup, Bṛhatī, Paṅkti, Triṣṭubh, Jagatī, Aticchandas, Atyaṣṭi, Atijagat, and Virāṭ—these are the meters.
किं विधत्ते किमाचष्टे किमनूद्य विकल्पयेत्। इत्यस्या हृदयं लोके नान्यो मद्वेद कश्चन
What does it establish, what does it declare, what does it imply, or distinguish? In this world, no one but I knows its heart.
मां विधत्तेऽभिधत्ते मां विकल्प्यापोह्यते त्वहम्। एतावान्सर्ववेदार्थः शब्द आस्थाय मां भिदाम् । मायामात्रमनूद्यान्ते प्रतिषिध्य प्रसीदति
It establishes me, denotes me, distinguishes and negates me; thus, the entire meaning of the Vedas, relying on sound, differentiates me, and, having recited only illusion, finally negates it and becomes gracious.
तथैव हरिणैः क्रोडैः श्वावित् गवय कुञ्जरैः । गोपुच्छैः हरिभिः मर्कैः नकुलैः नाभिभिर्वृतम्
In the same way, it is surrounded by deer, boars, wild dogs, oxen, buffalo, elephants, cow-tails, monkeys, mongooses, and snakes.
प्रविश्य तत्तीर्थवरं आदिराजः सहात्मजः । ददर्श मुनिमासीनं तस्मिन् हुतहुताशनम्
Entering that foremost holy place, the chief of kings, along with his sons, saw the sage seated there, with the sacrificial fire burning.
विद्योतमानं वपुषा तपसि उग्रयुजा चिरम् । नातिक्षामं भगवतः स्निग्धापाङ्गावलोकनात् । तद्व्याहृतामृतकला पीयूषश्रवणेन च
He saw him shining with his form, long engaged in severe austerity; not too emaciated, due to the Lord's affectionate glances and the nectar-like words he had heard.
प्रांशुं पद्मपलाशाक्षं जटिलं चीरवाससम् । उपसंश्रित्य मलिनं यथार्हणं असंस्कृतम्
He was tall, with eyes like lotus petals, matted-haired, clad in bark garments, appearing unclean as was fitting for an ascetic, and unadorned.
अथोटजमुपायातं नृदेवं प्रणतं पुरः । सपर्यया पर्यगृह्णात् प्रतिनन्द्यानुरूपया
Then, as the king approached the hermitage and bowed before the sage, the sage welcomed him with appropriate hospitality and greetings.
गृहीतार्हणमासीनं संयतं प्रीणयन् मुनिः । स्मरन् भगवदादेशं इत्याह श्लक्ष्णया गिरा
The sage, having received the proper offerings and seated the self-restrained king, pleased him, remembering the Lord's command, and spoke with gentle words.
नूनं चङ्क्रमणं देव सतां संरक्षणाय ते । वधाय चासतां यस्त्वं हरेः शक्तिर्हि पालिनी
Certainly, O lord, your wandering is for the protection of the virtuous and the destruction of the wicked; for you are the sustaining power of Hari.
योऽर्केन्दु अग्नीन्द्रवायूनां यमधर्मप्रचेतसाम् । रूपाणि स्थान आधत्से तस्मै शुक्लाय ते नमः
You, who assume the forms and stations of the sun, moon, fire, Indra, wind, Yama, Dharma, and Varuṇa—homage to you, the pure one.
न यदा रथमास्थाय जैत्रं मणिगणार्पितम् । विस्फूर्जत् चण्डकोदण्डो रथेन त्रासयन् अघान्
When you do not mount your victorious chariot, adorned with jewels, brandishing your fierce bow, you terrify the wicked with your chariot.
स्वसैन्यचरणक्षुण्णं वेपयन् मण्डलं भुवः । विकर्षन् बृहतीं सेनां पर्यटसि अंशुमानिव
Crushing the earth's circle with the feet of your army, shaking its sphere, and drawing forth the great host, you roam like the radiant sun.
तदैव सेतवः सर्वे वर्णाश्रमनिबन्धनाः । भगवद् रचिता राजन् भिद्येरन् बत दस्युभिः
At that very time, O King, all the boundaries established by the divisions of varṇa and āśrama, created by the Lord, would surely be broken by bandits.
अधर्मश्च समेधेत लोलुपैर्व्यङ्कुशैर्नृभिः । शयाने त्वयि लोकोऽयं दस्युग्रस्तो विनङ्क्ष्यति
And unrighteousness would arise, fostered by greedy and unrestrained men; if you were to lie down, this world, seized by outlaws, would surely perish.
अथापि पृच्छे त्वां वीर यदर्थं त्वं इहागतः । तद्वयं निर्व्यलीकेन प्रतिपद्यामहे हृदा
Nevertheless, O hero, I ask you for what purpose you have come here; let us, with honest hearts, act accordingly.
चीरहरणलीला - श्रीशुक उवाच - ( अनुष्टुप् ) हेमन्ते प्रथमे मासि नन्दव्रजकुमारिकाः । चेरुर्हविष्यं भुञ्जानाः कात्यायन्यर्चनव्रतम्
Śuka said: In the first month of winter, the young girls of Nanda's Vraja performed the vow of worshipping Kātyāyanī, eating only simple food.
आप्लुत्याम्भसि कालिन्द्या जलान्ते चोदितेऽरुणे । कृत्वा प्रतिकृतिं देवीं आनर्चुः नृप सैकतीम्
Having bathed in the waters of the Kālindī at dawn, when the sun had just risen, they made an image of the goddess from sand on the riverbank and worshipped her, O King.
गन्धैर्माल्यैः सुरभिभिः बलिभिर्धूपदीपकैः । उच्चावचैश्चोपहारैः प्रवालफल तण्डुलैः
With fragrant garlands, perfumes, offerings, incense, lamps, and various gifts—both great and small—such as sprouts, fruits, and grains, they worshipped her.
कात्यायनि महामाये महायोगिन्यधीश्वरि । नन्दगोपसुतं देवि पतिं मे कुरु ते नमः । इति मन्त्रं जपन्त्यस्ताः पूजां चक्रुः कुमारिकाः
Chanting this mantra: 'O Kātyāyanī, great power, great yoginī, supreme ruler, O goddess, make the son of Nanda my husband; I bow to you,' the girls performed their worship.
एवं मासं व्रतं चेरुः कुमार्यः कृष्णचेतसः । भद्रकालीं समानर्चुः भूयान्नन्दसुतः पतिः
In this way, the maidens, their minds fixed on Kṛṣṇa, observed the vow for a month, worshipping Bhadrakālī, desiring that the son of Nanda become their husband.
ऊषस्युत्थाय गोत्रैः स्वैरन्योन्या बद्धबाहवः । कृष्णं उच्चैर्जगुर्यान्त्यः कालिन्द्यां स्नातुमन्वहम्
At dawn, rising with their companions, linking arms with one another, they sang loudly of Kṛṣṇa as they went each day to bathe in the Kālindī.
नद्याः कदाचिदागत्य तीरे निक्षिप्य पूर्ववत् । वासांसि कृष्णं गायन्त्यो विजह्रुः सलिले मुदा
Once, coming to the riverbank, they left their clothes as before, and, singing of Kṛṣṇa, they joyfully played in the water.
भगवान् तदभिप्रेत्य कृष्णो योगेश्वरेश्वरः । वयस्यैरावृतस्तत्र गतस्तत्कर्मसिद्धये
The Lord Kṛṣṇa, master of all yogis, understanding their intention, came there surrounded by his friends to fulfill their desire.
तासां वासांस्युपादाय नीपमारुह्य सत्वरः । हसद्भिः प्रहसन् बालैः परिहासमुवाच ह
Quickly taking their garments, he climbed a kadamba tree, and, laughing with the boys, he spoke to them in jest.
अत्रागत्याबलाः कामं स्वं स्वं वासः प्रगृह्यताम् । सत्यं ब्रवाणि नो नर्म यद्यूयं व्रतकर्शिताः
Come here, girls, and each of you take back your own garment as you wish; I speak the truth, not merely in jest, if you are truly wearied by your vow.