यशोदावचनं श्रुत्वा वार्तां प्राप्य गदाभृतः । श्रीकृष्णनामस्मरणाद्दूरिभूतममङ्गलम्
Hearing Yaśodā's words and receiving the news from the wielder of the mace, by remembering Śrī Kṛṣṇa's name, all inauspiciousness was dispelled.
संप्राप चेतनं राधा संभाव्य कृष्णमातरम् । उवाच मधुरं शान्ता लौकिकीं भक्तिमुत्तमाम्
Rādhā regained consciousness, honoring Kṛṣṇa's mother; she spoke sweetly and peacefully, expressing supreme worldly devotion.
इति श्रीब्रह्मo महाo श्रीकृष्णजन्मखo उत्तo नारदनाo राधायशोदासंo दशाधिकशततमोऽध्यायः
Thus ends the one hundred tenth chapter of the glorious Brahma Purāṇa, the account of Śrī Kṛṣṇa's birth, the narration of Nārada, and the meeting of Rādhā and Yaśodā.
अथैकादशाधिकशततमोऽध्यायः राधिकोवाच ज्ञानात्मकश्च परमो ब्रह्मेशशेषपूजितः । ज्ञानं च न ददौ तुभ्यं मन्मुलं प्रेषिता सति
Now begins the one hundred eleventh chapter. Rādhikā said: The supreme, knowledge-formed Lord, worshipped by Brahmā and Śeṣa, did not give you the root knowledge, O Sati, though sent by me.
तेनैव च्छद्मना तुभ्यं भावार्थं बोधयामि किम् । वेदाः सन्तश्च भावार्थं नैव जानन्ति तस्य च
By this very disguise, I am instructing you about the true meaning; even though the Vedas exist, they do not know its true meaning.
स्त्रीजातिरबला मूढा वक्तुतोऽज्ञानतत्परा । ततस्तद्विरहेणैव संततं हतचेतना
The female gender is weak, confused, ignorant in speech, and devoted to ignorance; therefore, being separated from that, she is always devoid of awareness.
किं वाऽहं कथयिष्यामि ज्ञानं पञ्चविधेषु च । भक्त्यात्मकं सर्वपरं निबोध कथयामि ते
What indeed shall I say about knowledge among the five kinds? Listen, I will tell you about the supreme, all-encompassing knowledge that is rooted in devotion.
श्रीकृष्णस्य वरेणापि न साधो निर्भयो भव । गोलोके चापि पतनं संभवेच्च कुयोगिनः
Even by the boon of Śrī Kṛṣṇa, O virtuous one, do not become fearless; for even in Goloka, a fall is possible for one who is a false yogi.
तस्मात्सर्वं परित्यज्य भजस्व परमेश्वरम् । पुत्रबुद्धिं परित्यज्य ब्रह्मरूपं निशामय
Therefore, renouncing everything, worship the Supreme Lord; give up the notion of 'son' and behold the form of Brahman.
यशोदे भवती सर्वे परित्यज्य च नश्वरम् । गत्वा वृन्दावनं रम्यं पुण्यक्षेत्रं च भारतम्
O Yaśodā, you too, renouncing all that is perishable, go to beautiful Vṛndāvana, the sacred land of Bhārata.
कृत्वा त्रिकालस्नानं च निर्मले यमुनाजले । कृत्वाऽष्टदलपद्मं च स्निग्धेन चन्दनेन च
Having bathed three times a day in the pure waters of the Yamunā, and having made an eight-petaled lotus with fragrant sandalwood,
ध्यानेन गर्गदत्तेन शुद्धेन मनसा सति । संपूज्य परमानन्दं सानन्दं व्रज तत्पदम्
With meditation given by Garga, and with a pure mind, worship the Supreme Bliss; joyfully attain that supreme state.
कृत्वा निकृन्तनं कर्म पिदृभिः शतकैः सह । वैष्णवेन सहाऽऽलापं कुरुष्व सततं सति
Having performed the ritual of cutting with hundreds of your ancestors, always engage in conversation with a Vaiṣṇava, O faithful one.
वरं हुतवहज्वालां भक्तो वाञ्छति पञ्जरम् । वरं च कण्टके वासं वरं च विष्भक्षणम्
A devotee would rather choose the flames of fire, or desire a cage, or prefer to dwell among thorns, or even to consume poison—
हरिभक्तिविहीनानां न सङ्गं नाशकारणम् । स्वयं नष्टो भक्तिहीनो बृद्धिणेदं करोति च
For those devoid of devotion to Hari, there should be no association, nor any cause for destruction; one without devotion is himself lost and brings about ruin.
अङ्कुरो भक्तिवृक्षस्य भक्तसङ्गेन वर्धते । परं हरिकथालापपीयूषासेचनेन च
The sprout of the tree of devotion grows by association with devotees, and especially by the watering of the nectar of discussions about Hari.
अभक्तालापदीपाग्निज्वालायाः कलयापि च । अङ्कुरः शुष्कतां याति पुनः सेकेन वर्धते
By even a fraction of the fiery lamp of talk with non-devotees, the sprout dries up; but with watering, it grows again.
तस्मादभक्तसङ्गं च सावधानः परित्यज । यथा दृष्ट्वा कालसर्पं नरो भीत्वा पलायते
Therefore, carefully avoid the company of non-devotees, just as a man, seeing a deadly serpent, flees in fear.
यशोदे च प्रयत्नेन स्वात्मनः पुत्रमीश्वरम् । राम नारायणनन्त मुकुन्द मधुसूदन
O Yaśodā, with effort, recite the names of your son, the Lord—Rāma, Nārāyaṇa, Ananta, Mukunda, Madhusūdana—
कृष्ण केशव कंसारे हरे वैकुण्ठ वामन । इत्येकादश नामानि पठेद्वा पाठयेदिति
Kṛṣṇa, Keśava, enemy of Kaṃsa, Hari, Vaikuṇṭha, Vāmana—thus these eleven names, one should recite or have recited.
जन्मकोटिसहस्राणां पातकादेव मुच्यते । राशब्दो विश्ववचनो मश्चापीश्वरवाचकः
By this, one is freed from the sins of thousands of millions of births; the syllable 'rā' is a universal word, and 'ma' is also a name of the Lord.
विश्वानामीश्वरो यो हि तेन रामः प्रकीर्तितः । रमते रमया सार्वं तेन रामं विदुर्बुधा
He who is the Lord of all the worlds is called Rāma; because he delights and causes all to delight, the wise know him as Rāma.
रमाया रमणस्थानं रामं रामविदो विदुः । राश्चेति लक्ष्मीवचनो मश्चापीश्वरवाचकः
Those who know the ways of Rāma understand Rāma as the beloved of Ramā; 'rā' is a word of Lakṣmī, and 'ma' is a term for the Lord.
लक्ष्मीपतिं गतिं रामं प्रवदन्ति मनीषिणः । नाम्नां सहस्रं दिव्यानां स्मरणे यत्फलं लभेत्
The wise declare Rāma, the husband of Lakṣmī, as the supreme goal; by remembering a thousand divine names, one attains the fruit that comes from their recitation.
तत्फलं लभते नूनं रामोच्चारणमात्रतः । सारूप्यमुक्तिवचनो सारेति च विदुर्बुधाः
Indeed, simply uttering the name 'Rāma' grants that very fruit; the learned know that 'sā' means resemblance and liberation.
यो देवोऽप्ययनं तस्य स च नारायणः स्मृतः । नाराश्च कृतपापाश्चाप्ययनं गमनं स्मृतम्
That god whose abode is the highest is remembered as Nārāyaṇa; 'nārāḥ' are those who have committed sins, and 'ayana' means going or attaining.
यतो हि गमनं तेषां सोऽयं नारायणः स्मृतः । सकृन्नारायणेत्युक्त्वा पुमान्कल्मशतत्रयम्
Because he is the destination for them, he is called Nārāyaṇa; by uttering 'Nārāyaṇa' even once, a person is freed from threefold sin.
गङ्गादिसर्वतीर्थेषु स्नातो भवति निश्चितम् । नारं च मोक्षणं पुण्यमयनं ज्ञानमीप्सितम्
He is considered as having bathed in all holy places like the Gaṅgā; 'nāra' means liberation, 'ayana' means merit, and knowledge is the desired aim.
तयोर्ज्ञानं भवेद्यस्मात्सोऽयं नारायणः प्रभुः । नास्त्यन्तो यस्य वेदेषु पुराणेषु चतुर्षु च
Because knowledge arises from these two, he is the Lord Nārāyaṇa; whose end is not found in the Vedas or in the four Purāṇas.
शास्त्रेष्वन्येषु योगेषु तेनानन्तं विदुर्बुधाः । मुकुमध्ययमानं च निर्वाणं मोक्षवाचकम्
In other scriptures and yogas as well, the wise know him as infinite; 'muku' means liberation, 'madhya' means absorption, and 'nirvāṇa' signifies release.