एवं भुक्त्वा धनं लब्ध्वा ययुः सर्वे गृहं मुदा । मङ्गलं कारयामास वसुदेवस्य वल्लभा
Thus, having eaten and received wealth, all departed joyfully to their homes; Vasudeva’s beloved arranged the auspicious rites.
इति श्रीब्रह्मo महाo श्रीकृष्णजन्मखo उत्तo नारादनाo रुक्मिण्यु- द्वाहो नाम नवाधिकशततमोऽध्यायः
Thus ends the one hundred and ninth chapter, entitled 'The Marriage of Rukmiṇī,' in the great Śrī Brahma-vaivarta Purāṇa, concerning the birth of Śrī Kṛṣṇa, as narrated by Nārada.
अथ दशाधिकशततमोऽध्यायः नारायण उवाच आगतेषु गतेष्वेवं साङ्गे मङ्गलकर्मणि । नन्दो यशोदया सार्ध पुत्राभ्याशं समाययौ
Now, the one hundred and tenth chapter. Nārāyaṇa said: When the auspicious ceremonies were thus completed, Nanda, together with Yaśodā, approached their sons.
यशोदोवाच ज्ञानं च भवता दत्तं पित्रे नन्दाय माधव । मां चापि मातरं वत्स कृपां कुरु कृपानिधे
Yaśodā said: O Mādhava, you gave knowledge to Nanda, your father; O compassionate one, grant your mercy also to me, your mother.
मामुद्धर महाभाग धरोद्धारणकारण । भवाब्धितरणे भीमौ भीतां च पतितामपि
Lift me up, O greatly fortunate one, cause of the earth’s deliverance; though fallen and fearful in the terrible ocean of existence, rescue me.
मायामयी सा प्रकृतिर्भवाब्धितरणे तरिः । त्वमेव कर्णधारश्च भक्तोत्तीर्णे कृपामय
That nature, composed of illusion, is the boat for crossing the ocean of existence; you alone, O compassionate one, are the helmsman for devotees who have crossed over.
यशोदावचनं श्रुत्वा जहास पुरुषोत्तमः । उवाच मातरं भक्त्या ज्ञानिनां च गुरोर्गुरुः
Hearing Yaśodā’s words, the supreme person smiled and, with devotion, spoke to his mother, he who is the guru of the wise and the guru of gurus.
श्रीभगवानुवाच ज्ञानं योगात्मकं मातर्ज्ञानं च विषयात्मकम् । ज्ञानं भक्त्यात्मकं श्रेष्ठं मद्दास्यकारणं शुभम्
The Blessed Lord said: O mother, knowledge that is of the nature of yoga, and knowledge that is of the nature of objects—of these, knowledge rooted in devotion is supreme, for it leads to my service and is auspicious.
ज्ञानं पञ्चविधं प्रोक्तं सर्ववेदेषु संमतम् । भक्त्यात्मकं सर्वपरं तेषां च लक्षणं शृणु
Knowledge is said to be of five kinds, accepted in all the Vedas; the highest of all is that which is rooted in devotion. Now hear their characteristics.
क्षुत्पिपासादिकानां च खण्डनं स्वान्तशोधनम् । नाडीनां शोधनं चैव चक्राणामपि भेदनम्
The removal of hunger, thirst, and the like, the purification of the inner self, the cleansing of the subtle channels, and the opening of the energy centers—
शक्तिकुण्डलिनीयुक्तमीश्वरं चिन्तयेत्ततः । इन्द्रियाणां च दमनं लौभादीनां च वर्जनम्
Then, one should meditate on the Lord endowed with the power of Kuṇḍalinī; subduing the senses and abandoning greed and similar faults.
मूलाधारं स्वधिष्ठानं मणिपूरमनाहतम् । विशुद्धं च तथा ज्ञाख्यं चक्रषट्कं प्रकीर्तितम्
The six energy centers are named: Mūlādhāra, Svaḍhiṣṭhāna, Maṇipūra, Anāhata, Viśuddha, and the one called Jñā; thus they are described.
नारीणामपि दुर्बोधं मुर्खाणां च विशेषतः । ज्ञानं योगात्मकं साध्वि सिद्धानां साध्यमीप्सितम्
Knowledge rooted in yoga is especially difficult for women and the ignorant to grasp; yet it is sought and attained by the accomplished and the virtuous.
जन्तूनामपि सर्वेषां ज्ञानं स्वविषये तथा । सन्तः सर्वे विजानन्ति स्वेच्छया च मदीयया
All living beings possess knowledge in their own domain; the wise know all this, by their own will and by mine.
सिद्ध्यात्मकं च सिद्धानां नियुक्तं सर्वकर्मसु । चतुस्त्रिंशत्सु सिद्धानां साधनं बोधनं तथा
For the perfected ones, knowledge is of the nature of accomplishment, applied in all actions; among the thirty-four siddhas, it is both the means and the awakening.
ज्ञानं मौक्षात्मकं सिद्धं परं निर्वाणकारणम् । निवृत्तिमार्गमारूढं भक्तस्तत्रैव वाञ्छति
Liberating knowledge is perfected and is the supreme cause of nirvāṇa; the devotee, ascending the path of renunciation, desires only that.
भक्त्यात्मकं च यज्ज्ञानं तुभ्यं राधा प्रदास्यति । तस्यां च मानवं भावं त्यक्त्वा ज्ञानं करिष्यति
The knowledge that is rooted in devotion, which Rādhā will bestow upon you, will be given after she abandons her human state.
नन्दाय दत्तं यज्ज्ञानं तच्च तुभ्यं प्रदास्यति । गच्छ नन्दव्रजं मातर्नन्देन सह सादरम्
The knowledge given to Nanda will also be given to you; go, mother, with respect, to Nanda's Vraja together with Nanda.
इत्युक्त्वा विनयं कृत्वा जगामाभ्यन्तरं हरिः । नन्दो यशोदया सार्धं प्रययौ कदलीवनम्
Having spoken thus and shown respect, Hari entered within; Nanda, together with Yaśodā, went to the grove of plantains.
ददर्श राधां तत्रैव निद्रितां त्यक्तभूषणम् । दधानां शुक्लवस्त्रं च निराहारां कृशोदरीम्
There they saw Rādhā, lying asleep, having cast off her ornaments, dressed in white garments, fasting, with a slender waist.
पङ्कस्थे पङ्कजदले सजले चन्दनार्चिते । शयानां शुष्कितौष्ठीं च साश्रुनेत्रां च मूर्च्छिताम्
Lying on a lotus leaf in the mud, adorned with sandal paste and water, her lips dry, her eyes filled with tears, unconscious.
ध्यायमानां पदाम्भोजं कृष्णस्य परमात्मनः । बाह्यज्ञानपरित्यक्तां तन्नि विष्टैकमानसाम्
Meditating on the lotus feet of Kṛṣṇa, the Supreme Soul, having abandoned all external awareness, her mind absorbed in him alone.
पश्यन्तीं सस्मितं कान्तं पश्यन्तीं तन्मुखाम्बुजम् । हसन्तीं च रुदन्तीं च स्वप्ने कान्तसमीपतः
Seeing her beloved with a gentle smile, gazing at his lotus-like face, laughing and weeping, as if near her beloved in a dream.
सखीभिः परितः शश्वत्सेवितां श्चेतचामरैः । दिवानिशं रक्षितां च गोपीभिः शतकोटिभिः
Constantly attended by her companions with fans, guarded day and night by hundreds of millions of gopīs.
सावधानपराभिश्च वेत्रहस्ताभिरीश्वरीम् । सप्तद्वारेषु युक्ताभिः परितः प्राङ्गणेषु च
By those ever-attentive, sovereign maidens, holding staffs, stationed at the seven gates and all around the courtyards.
तां दृष्ट्वा विस्मयं प्राप्य सभार्यो नन्द एव च । ननाम परया भक्त्या दण्डवत्प्रणिपत्य च
Seeing her, Nanda with his wife was filled with wonder; with supreme devotion, they bowed down, prostrating themselves.
निद्रां त्याक्त्वा च सहसा बुबुधे सेश्वरेच्छया । क्षणेन चेतनां प्राप विषयज्ञानवर्चिताम्
Suddenly, by the will of the Lord, she cast off sleep and awakened; in a moment, she attained consciousness, endowed with knowledge of the senses.
पुरतो दंपती दृष्ट्वा पप्रच्छ सादरं सती । उवाच मधुरं चैवं तत्रैव सखिसंसदि
Seeing the couple before her, Sati respectfully inquired; she spoke sweetly right there, in the assembly of friends.
राधिकोवाच कस्त्वं चात्र समायातो ब्रूहि वा किं प्रयोजनम् । न च मे विषयज्ञानं न जानामि नरं पशुम्
Rādhikā said: Who are you, who has come here? Tell me, what is your purpose? I do not know worldly knowledge, nor do I recognize man or beast.
किं जलं वा स्थलं किंवा नक्तं तिनं श्रुणु । स्त्रियं पुमांसं क्लीबं वा नाहं जानामि भेदाकम्
What is water, what is land, what is night or day? Listen: I do not know the distinctions of woman, man, or neuter.