भक्ते कलत्रे बन्धौ च सर्वत्र समता मम । विशेषतोऽतिमद्भक्तः कलत्रात्पर एव च
To me, all are equal—devotee, wife, or relative; but especially, one who is a supreme devotee is even dearer than a wife.
मद्भक्तौ तव पुतौ च द्वारपालौ दुरन्तकौ । क्षम मामपराथं च तयोश्च भक्तिपूर्णयोः
Your sons, the two gatekeepers, are fierce but full of devotion to me; forgive my offense and theirs, for both are filled with devotion.
मद्भक्तिपूर्णो बलवान्दैत्यैभ्यो न बिभेति च । रक्षितो मम चक्रेण भक्तिमाध्वीकदुर्मदः
He who is filled with devotion to me, who is strong, does not fear the demons; protected by my discus, he is a devotee, free from the intoxication of honeyed pride.
इत्युक्त्वा जगतां नायो लक्ष्मीं कृत्वा स्ववक्षसि । समानीय द्वारणकं तमुवाचेदमेव च
Having spoken thus, the Lord of the worlds placed Lakshmi upon his own chest, brought Dvaranaka near, and spoke these very words to him.
मा भैर्वत्स सुखं तिष्ठ भयं कि ते मयि स्थिते । मद्भक्तानां च कः शास्ता गच्छ वत्साऽऽत्मनः पदम्
Do not fear, child; remain at ease—what danger can there be for you while I am present? Who is the ruler over my devotees? Go, child, to your own place.
इत्युक्तवा भगवांस्तत्र विरराम महामुने । ययुर्देवाश्च स्वस्थातं प्रणम्य जगदीश्वरम्
Having spoken thus, the Blessed Lord there ceased, O great sage; and the gods, having bowed to the Lord of the universe, returned to their own abodes.
नारायणवचः श्रुत्वा द्वारापाल उवाच तम् । पुलकाञ्चितसर्वाङ्गो भक्तिनम्रात्मकंधरः
Hearing the words of Narayana, the gatekeeper replied to him, his whole body bristling with joy, his head bowed in devotion.
जय उवाच नाहं बिभेमि देवंश्च लक्ष्मीं सुनिगणांस्तथा । त्वदीयचरणाम्भोजध्यानैकतानमानसः
Jaya said: I do not fear the gods, nor even Lakshmi with her retinue; my mind is fixed solely on meditation upon your lotus feet.
इति श्रीब्लह्मo महाo श्रीकृष्णजन्मखo नारदनाo उत्तo लक्षमी- वैराग्यमोचनं नाम सप्तपञ्चाशत्तमोऽध्यायः
Thus ends the fifty-seventh chapter, called 'The Liberation of Lakshmi from Dispassion,' in the great Brahmavaivarta Purana, in the section concerning the birth of Krishna, as narrated by Narada.
अथाष्टपञ्चाशात्तमोऽध्यायः नारायण उवाच बभूव दर्पः पृथ्व्याश्च सर्पाधाराऽहमेव च । पृथृद्वारा च तद्दर्पं जघान चैव तत्प्रभुः
Now, the fifty-eighth chapter. Narayana said: Pride arose in the earth, and I am the support of serpents; through Prithu, that lord destroyed her pride.
बभूव दर्पः साविञ्या वेदमाताऽहमेव च । काले चकार तस्याश्च सपुत्राया अदर्शनम्
Pride arose in Savitri, the mother of the Vedas, and I am she; in time, she, along with her sons, became invisible.
बभूव दर्पं गङ्गया अहं निवणिदेति च । जह्नुद्वारा च तद्दर्प जहार जगतां पतिः
Pride arose in Ganga, thinking 'I am unrivaled'; through Jahnu, the Lord of the worlds removed her pride.
जहार मनसादर्प दुर्गाद्वारा पुरा मुने । विरजोपगतं कृष्णं भर्त्सयामास कोपतः
He removed the pride of the mind through Durga, O sage; Viraja, having approached Krishna, rebuked him in anger.
प्रविशन्तं रासगुहं गोपीभिर्विनिवारितम् । दौवारिकाभिर्वेत्रैश्च ताडितं तं च दर्पतः
As he was entering the rasa-cave, prevented by the gopis and struck by the gatekeepers with staffs out of pride.
सुदाम्ना निजभक्तेन राधा शप्ता बभूव ह । देवेन सहसा ध्वस्ता गोलोकादागता धराम्
By Sudama, his own devotee, Radha was cursed; suddenly cast down by the god, she came from Goloka to the earth.
वृषभानुस्त्रियां जाता कलावत्यां च नारद । कृष्णस्तदनुरौधेन कंसभीतिच्छलेन च
Vrishabhanu was born as a woman, Kalavati, O Narada; Krishna, following her, under the pretext of fear of Kamsa.
समागतो नन्दगेहं तेनाहं नन्दनन्दनः । सुदाम्नः शापवीच्छैदपालनार्थ जगत्पतिः
He came to the house of Nanda; thus I am called Nandanandana, the son of Nanda, the Lord of the world, for the sake of upholding Sudama's curse.
पुनर्जगाम मथुरामित्याह कमलोद्भवः । अस्यापरमभिप्रायं को वा जनाति नारद
Then he went again to Mathura—so says the lotus-born one; who, O Narada, knows the deeper intention of this?
कथं जातः समायाते सथुरायाश्च गोकुलम् । इत्येवं कथितं सर्वमपरं श्रूयतामिति
How he was born, how he came to Gokula from Mathura—thus all has been told; now listen to what comes next.
यथा जगाम मथुरां नन्दान्स नन्दनन्दनः । शोकं नन्दो यशोदा च यथा संप्रप दैवतः
How Nandanandana went to Mathura from Nanda's house, and how Nanda and Yashoda were overcome with grief—thus it happened, O divine one.
यथा गोपाश्च गोप्यश्च गावो वृन्दावने वने । वने वने का वन्यास्ते वन्या जानन्ति किंचन
Just as the cowherds, the cowherd women, and the cows dwell in the forest of Vṛndāvana, so too, in each and every forest, what do the wild creatures know?
वनं रम्यं वन्यपदमपि त्यक्तवा वने वने । श्मशाने वाऽश्मशाने वा बभ्राम भामिनी मुने
She abandoned even the delightful forest and the places of the wild, wandering from forest to forest, or even in cremation grounds, O beautiful one, O sage.
ग्रमं त्यक्त्वा च बभ्रम चेतनाऽचेतना क्षणम् । क्षणेन वर्जिता सा च प्रार्थयान्ती प्रतिक्षणम्
Having left the village, she wandered, conscious and unconscious, for a moment; and in a moment she was left alone, constantly seeking at every instant.
क्षणं क्षणं सा श्वसिति चिन्तनं कुर्वती क्षणम् । क्षणं विशन्ती तल्पे च क्षणम्त्थाय तिष्ठति
Moment by moment she sighed, her mind engaged in thought; for a moment she would lie upon her bed, and for a moment she would rise and stand.
इति श्रीब्रह्मo महाo श्रीकृष्णजन्मखo उत्तo नारदनाo अष्टप़ञ्चाशत्तमोऽध्यायः
Thus ends the fifty-eighth chapter in the section concerning the birth of Śrī Kṛṣṇa, in the great Brahma-vaivarta Purāṇa, narrated by Nārada.
अथैकोनषष्टितमोऽध्यायः नारायण उवाच इत्येवं कथितं सर्व सर्वेषां दर्पभञ्जनम् । इन्द्रस्य दर्पभङ्गं च विस्तरेण निशामज
Now begins the fifty-ninth chapter. Nārāyaṇa said: Thus has everything been told, the breaking of everyone's pride, and especially the humbling of Indra, in detail, O son of Night.
इन्दो दर्पात्सभायां च रत्नसिंहासनाद्वरात् । नोत्तस्यौ स्वगुरुं दृष्ट्वा ब्रह्मिष्ठं च बृहस्पतिम्
Because of pride, Indra did not rise from his jeweled throne in the assembly, even when he saw his own guru, the most learned Bṛhaspati.
गुरुर्जगामातिरुष्टः स्वापमाने समत्मरः । तथापि कृपया धर्मे स्नेहाच्च न शशाप तम्
The guru became exceedingly angry at this insult and left; yet, out of compassion, righteousness, and affection, he did not curse him.
विना शपेन तद्दर्वश्चूर्णीभूतो बभूव ह । अन्यश्चेन्न शपेद्धर्मात्प्रेम्णा वा चातिकिल्विषम्
Without a curse, that pride was utterly destroyed; but if another were to curse out of righteousness or love, even then sin would arise.
त्थाऽपि तं च फलति धर्मस्तं हन्ति नारद । यो यं हिंस्रं सापराधं शपेत्कोपेने धार्मिकः
Still, O Nārada, the fruit of righteousness comes to pass, and it destroys the offender; when a righteous person curses a wrongdoer out of anger, that one is ruined.