गोपीनां लक्षकोटीनां गोपानां च तथैव च । ब्रह्माण्डानामसंख्यानां तत्रस्थानां तथैव च
Among hundreds of thousands of gopīs and likewise among gopas, and among countless universes and those who dwell therein—
विश्वादिगोलकान्तानामीश्वरी यत्प्रसादतः । अहं न जाने तं कान्तं स्त्रीस्वभावो दुरत्ययः
By the grace of the Mistress of all worlds and Goloka, I do not know that beloved; the nature of women is difficult to overcome.
इत्युक्त्वा राधिका कृष्णं तत्र दध्यौ स्वभक्तितः । रुरोद प्रेम्णा सा राधा नाथ नाथेति चाब्रवीत्
Having spoken thus, Rādhikā meditated on Kṛṣṇa with her devotion; Rādhā wept with love, saying, 'Lord, O Lord!'
दर्शनं देहि रमण दीना विरहदुःखिता । अथ सा दक्षिणा देवी ध्वस्ता गोलोकतो मुने
'Grant me your vision, O lover! I am wretched and afflicted by separation.' Then that southern goddess was cast out from Goloka, O sage.
सुचिरं च तपस्तप्त्वा विवेश कमलातनौ । अथ देवादयः सर्वे यज्ञं कृत्वा सुदुष्करम्
After performing austerities for a long time, she entered the lotus-bodied one; then all the gods performed a most difficult sacrifice.
नालभंस्ते फलं तेषां विषण्णाः प्रययुर्विधिम् । विधिर्निवेदनं श्रुत्वा देवादीनां जगत्पतिम्
They did not obtain its fruit, and, disappointed, they approached the Lord of destiny; upon hearing the petition of the gods, the Lord of the universe—
दध्यौ च सुचिरं भक्त्या प्रत्यादेशमवाप सः । नारायणश्च भगवान् महालक्ष्याश्च देहतः
He meditated for a long time with devotion and received a divine instruction; then the blessed Nārāyaṇa and Mahālakṣmī emerged from his body.
विनिष्कृष्य मर्त्यलक्ष्मीं ब्रह्मणे दक्षिणां ददौ । ब्रह्मा ददौ तां यज्ञाय पूरणार्थं च कर्मणाम्
Having drawn out the mortal Lakṣmī, he gave her as a sacrificial fee to Brahmā; and Brahmā gave her to the sacrifice, for the completion of the rites.
यज्ञः सम्पूज्य विधिवत्तां तुष्टाव तदा मुदा । तप्तकाञ्चनवर्णाभां चन्द्रकोटिसमप्रभाम्
The sacrifice, having duly worshipped her, praised her with joy—she who shone with the radiance of molten gold, equal in brilliance to millions of moons.
अतीव कमनीयां च सुन्दरीं सुमनोहराम् । कमलास्यां कोमलाङ्गीं कमलायतलोचनाम्
She was exceedingly lovely, beautiful, and enchanting; with a lotus-like face, delicate limbs, and eyes shaped like lotus petals.
कमलासनपूज्यां च कमलाङ्गसमुद्भवाम् । वह्निशुद्धांशुकाधानां बिम्बोष्ठीं सुदतीं सतीम्
Worthy of worship by the lotus-seated one, born from the body of the lotus-limbed, clad in garments purified by fire, with lips like bimba fruit, lovely teeth, and pure in conduct.
बिभ्रतीं कबरीभारं मालतीमाल्यसंयुतम् । ईषद्धास्यप्रसन्नास्यां रत्नभूषणभूषिताम्
She bore a mass of hair adorned with garlands of jasmine, her face slightly smiling and serene, adorned with jeweled ornaments.
सुवेषाढ्यां च सुस्नातां मुनिमानसमोहिनीम् । कस्तूरीबिन्दुभिः सार्धं सुगन्धिचन्दनेन्दुभिः
Richly dressed and freshly bathed, she enchanted the minds of sages, her body fragrant with musk spots, sandalwood, and moonlight.
सिन्दूरबिन्दुनाल्पेनाप्यलकाधःस्थलोज्ज्वलाम् । सुप्रशस्तनितम्बाढ्यां बृहच्छ्रोणिपयोधराम्
With a small streak of vermilion shining below her hairline, her hips beautifully shaped, with broad thighs and full breasts.
कामदेवाधाररूपां कामबाणप्रपीडिताम् । तां दृष्ट्वा रमणीयां च यज्ञो मूर्च्छामवाप ह
She embodied the form that is the support of Kāma, afflicted by the arrows of desire; seeing her so lovely, the sacrifice fell into a swoon.
पत्नीं तामेव जग्राह विधिबोधितपूर्वकम् । दिव्यं वर्षशतं चैव तां गृहीत्वा तु निर्जने
He accepted her as his wife, as prescribed by the rites; and, having taken her, dwelt with her in solitude for a divine hundred years.
यज्ञो रेमे मुदा युक्तो रामेशो रमया सह । गर्भं दधार सा देवी दिव्यं द्वादशवर्षकम्
Yajña, united with joy, sported with her, the Lord of Sacrifice with Ramā; and that goddess bore a divine pregnancy for twelve years.
ततः सुषाव पुत्रं च फलं वै सर्वकर्मणाम् । परिपूर्णे कर्मणि च तत्पुत्रः फलदायकः
Then she gave birth to a son, the fruit of all actions; and when the rite was complete, that son became the giver of fruits.
यज्ञो दक्षिणया सार्धं पुत्रेण च फलेन च । कर्मिणां फलदाता चेत्येवं वेदविदो विदुः
Yajña, together with the sacrificial fee and the son as the fruit, is known by the knowers of the Veda as the giver of the fruits of actions.
यज्ञश्च दक्षिणां प्राप्य पुत्रं च फलदायकम् । फलं ददौ च सर्वेभ्यः कर्मणां चैव नारद
Yajña, having received the sacrificial fee and the son who grants the fruit, bestowed the results of actions upon all, O Nārada.
तदा देवादयस्तुष्टाः परिपूर्णमनोरथाः । स्वस्थाने ते ययुः सर्वे धर्मवक्त्रादिदं श्रुतम्
Then the gods and others, satisfied and their desires fulfilled, all returned to their own places, having heard this from the mouth of Dharma.
कृत्वा कर्म च कर्ता च तूर्णं दद्याच्च दक्षिणाम् । तत्क्षणं फलमाप्नोति वेदैरुक्तमिदं मुने
Having performed the act, the doer should promptly give the sacrificial fee; at that very moment, he attains the result—so it is declared in the Vedas, O sage.
कर्मी कर्मणि पूर्णे च तत्क्षणे यदि दक्षिणाम् । न दद्याद् ब्राह्मणेभ्यश्च दैवेनाज्ञानतोऽथवा
If, when the act is complete, the doer does not give the sacrificial fee to the Brāhmaṇas at that moment, whether by fate or ignorance—
मुहूर्ते समतीते तु द्विगुणा सा भवेद् ध्रुवम् । एकरात्रे व्यतीते तु भवेच्छतगुणा च सा
If even a moment passes, the fee surely becomes double; if a single night passes, it becomes a hundredfold.
त्रिरात्रे तच्छतगुणा सप्ताहे द्विगुणा ततः । मासे लक्षगुणा प्रोक्ता ब्राह्मणानां च वर्धते
In three nights, the merit increases a hundredfold; in seven days, it doubles that; in a month, it is said to increase a hundred thousand times, and for brāhmaṇas, it grows even more.
संवत्सरे व्यतीते तु सा त्रिकोटिगुणा भवेत् । कर्म तद्यजमानानां सर्वं वै निष्फलं भवेत्
But when a year has passed, it becomes three crores greater; yet all the actions of those who perform the sacrifice become fruitless.
स च ब्रह्मस्वहारी च न कर्मार्होऽशुचिर्नरः । दरिद्रो व्याधियुक्तश्च तेन पापेन पातकी
He who misappropriates brahminical wealth is unfit for ritual, impure, poor, afflicted with disease, and, because of that sin, becomes a great sinner.
तद्गृहाद्याति लक्ष्मीश्च शापं दत्त्वा सुदारुणम् । पितरो नैव गृह्णन्ति तद्दत्तं श्राद्धतर्पणम्
From such a house, Lakṣmī departs, having pronounced a terrible curse; the ancestors do not accept the offerings or libations given in śrāddha ceremonies there.
एवं सुराश्च तत्पूजां तद्दत्तामग्निराहुतिम् । दत्तं न दीयते दानं ग्रहीता नैव याचते
Likewise, the gods do not accept the worship or the oblations offered into the fire; the gifts given are not truly given, and the recipient does not truly receive.
उभौ तौ नरके यातश्छिन्नरज्जौ यथा घटः । नार्पयेद्यजमानश्चेद्याचितश्चापि दक्षिणाम्
Both the giver and the receiver go to hell, like a pot with its rope cut; if the sacrificer, even when asked, does not give the due fee.