Brahmavaivarta Purana — Krishnajanma Khanda — Chapter 111
BvP 4 111.1
राधिकोवाच ज्ञानात्मकश्च परमो ब्रह्मेशशेषपूजितः । ज्ञानं च न ददौ तुभ्यं मन्मुलं प्रेषिता सति
rādhikovāca jñānātmakaśca paramo brahmeśaśeṣapūjitaḥ | jñānaṃ ca na dadau tubhyaṃ manmulaṃ preṣitā sati
Rādhikā said: He whose very nature is knowledge, the supreme one, worshipped by Brahmā, Śiva and Śeṣa — yet he gave no knowledge to you, and you were sent to me, O virtuous lady.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.2
तेनैव च्छद्मना तुभ्यं भावार्थं बोधयामि किम् । वेदाः सन्तश्च भावार्थं नैव जानन्ति तस्य च
tenaiva cchadmanā tubhyaṃ bhāvārthaṃ bodhayāmi kim | vedāḥ santaśca bhāvārthaṃ naiva jānanti tasya ca
By that very pretext, what real meaning am I to make known to you? The Vedas and the good do not know his real meaning at all.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.3
स्त्रीजातिरबला मूढा वक्तुतोऽज्ञानतत्परा । ततस्तद्विरहेणैव संततं हतचेतना
strījātirabalā mūḍhā vaktuto'jñānatatparā | tatastadviraheṇaiva saṃtataṃ hatacetanā
Womankind is weak, deluded, and, to speak of it, given over to ignorance; and therefore, by separation from him, (I am) continually bereft of consciousness.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 4 111.4
किं वाऽहं कथयिष्यामि ज्ञानं पञ्चविधेषु च । भक्त्यात्मकं सर्वपरं निबोध कथयामि ते
kiṃ vā'haṃ kathayiṣyāmi jñānaṃ pañcavidheṣu ca | bhaktyātmakaṃ sarvaparaṃ nibodha kathayāmi te
Or what shall I say about knowledge in its five kinds? Learn that which consists of devotion, highest of all — I shall tell it to you.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.5
श्रीकृष्णस्य वरेणापि न साधो निर्भयो भव । गोलोके चापि पतनं संभवेच्च कुयोगिनः
śrīkṛṣṇasya vareṇāpi na sādho nirbhayo bhava | goloke cāpi patanaṃ saṃbhavecca kuyoginaḥ
Even with Śrī Kṛṣṇa's boon, O good one, do not be without fear; even in Goloka a fall can befall a bad yogin.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.6
तस्मात्सर्वं परित्यज्य भजस्व परमेश्वरम् । पुत्रबुद्धिं परित्यज्य ब्रह्मरूपं निशामय
tasmātsarvaṃ parityajya bhajasva parameśvaram | putrabuddhiṃ parityajya brahmarūpaṃ niśāmaya
Therefore, abandoning everything, worship the Supreme Lord; abandoning the notion that (he is your) son, behold (him as) the very form of Brahman.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.7
यशोदे भवती सर्वे परित्यज्य च नश्वरम् । गत्वा वृन्दावनं रम्यं पुण्यक्षेत्रं च भारतम्
yaśode bhavatī sarve parityajya ca naśvaram | gatvā vṛndāvanaṃ ramyaṃ puṇyakṣetraṃ ca bhāratam
Yaśodā, do you, abandoning all that is perishable, go to lovely Vṛndāvana, the holy field, and to Bhārata.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 4 111.8
कृत्वा त्रिकालस्नानं च निर्मले यमुनाजले । कृत्वाऽष्टदलपद्मं च स्निग्धेन चन्दनेन च
kṛtvā trikālasnānaṃ ca nirmale yamunājale | kṛtvā'ṣṭadalapadmaṃ ca snigdhena candanena ca
Bathing three times a day in the clear water of the Yamunā, and making an eight-petalled lotus with smooth sandal paste,
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.9
ध्यानेन गर्गदत्तेन शुद्धेन मनसा सति । संपूज्य परमानन्दं सानन्दं व्रज तत्पदम्
dhyānena gargadattena śuddhena manasā sati | saṃpūjya paramānandaṃ sānandaṃ vraja tatpadam
and with the meditation given by Garga, with a pure mind, O good lady, having fully worshipped (him who is) supreme bliss, go joyfully to his abode.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.10
कृत्वा निकृन्तनं कर्म पिदृभिः शतकैः सह । वैष्णवेन सहाऽऽलापं कुरुष्व सततं सति
kṛtvā nikṛntanaṃ karma pidṛbhiḥ śatakaiḥ saha | vaiṣṇavena sahā''lāpaṃ kuruṣva satataṃ sati
Having performed the act of cutting off (worldly ties?) together with hundreds of ... , converse constantly with a Vaiṣṇava, O good lady.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 4 111.11
वरं हुतवहज्वालां भक्तो वाञ्छति पञ्जरम् । वरं च कण्टके वासं वरं च विष्भक्षणम्
varaṃ hutavahajvālāṃ bhakto vāñchati pañjaram | varaṃ ca kaṇṭake vāsaṃ varaṃ ca viṣbhakṣaṇam
A devotee would rather wish for the flame of fire (as his) cage, rather a dwelling among thorns, rather the eating of poison,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 4 111.12
हरिभक्तिविहीनानां न सङ्गं नाशकारणम् । स्वयं नष्टो भक्तिहीनो बृद्धिणेदं करोति च
haribhaktivihīnānāṃ na saṅgaṃ nāśakāraṇam | svayaṃ naṣṭo bhaktihīno bṛddhiṇedaṃ karoti ca
(but) not the company of those devoid of devotion to Hari, which is not (anything but) a cause of ruin. One devoid of devotion is himself ruined, and he makes this (ruin) grow (in others).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 4 111.13
अङ्कुरो भक्तिवृक्षस्य भक्तसङ्गेन वर्धते । परं हरिकथालापपीयूषासेचनेन च
aṅkuro bhaktivṛkṣasya bhaktasaṅgena vardhate | paraṃ harikathālāpapīyūṣāsecanena ca
The sprout of the tree of devotion grows through the company of devotees, and still more through the watering with the nectar of talk about Hari.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.14
अभक्तालापदीपाग्निज्वालायाः कलयापि च । अङ्कुरः शुष्कतां याति पुनः सेकेन वर्धते
abhaktālāpadīpāgnijvālāyāḥ kalayāpi ca | aṅkuraḥ śuṣkatāṃ yāti punaḥ sekena vardhate
But by even a fraction of the lamp-fire's flame that is talk with non-devotees, the sprout goes dry; by watering again it grows (once more).
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.15
तस्मादभक्तसङ्गं च सावधानः परित्यज । यथा दृष्ट्वा कालसर्पं नरो भीत्वा पलायते
tasmādabhaktasaṅgaṃ ca sāvadhānaḥ parityaja | yathā dṛṣṭvā kālasarpaṃ naro bhītvā palāyate
Therefore, being vigilant, abandon the company of non-devotees, just as a man, on seeing a deadly serpent, takes fright and flees.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.16
यशोदे च प्रयत्नेन स्वात्मनः पुत्रमीश्वरम् । राम नारायणनन्त मुकुन्द मधुसूदन
yaśode ca prayatnena svātmanaḥ putramīśvaram | rāma nārāyaṇananta mukunda madhusūdana
And, Yaśodā, (call) with effort your own son, the Lord: "Rāma, Nārāyaṇa, Ananta, Mukunda, Madhusūdana,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 4 111.17
कृष्ण केशव कंसारे हरे वैकुण्ठ वामन । इत्येकादश नामानि पठेद्वा पाठयेदिति
kṛṣṇa keśava kaṃsāre hare vaikuṇṭha vāmana | ityekādaśa nāmāni paṭhedvā pāṭhayediti
Kṛṣṇa, Keśava, foe of Kaṃsa, Hari, Vaikuṇṭha, Vāmana" — these eleven names one should recite or cause (others) to recite.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.18
जन्मकोटिसहस्राणां पातकादेव मुच्यते । राशब्दो विश्ववचनो मश्चापीश्वरवाचकः
janmakoṭisahasrāṇāṃ pātakādeva mucyate | rāśabdo viśvavacano maścāpīśvaravācakaḥ
He is freed from the sin of thousands of tens of millions of births. The syllable "rā" denotes the universe, and "ma" denotes the Lord.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.19
विश्वानामीश्वरो यो हि तेन रामः प्रकीर्तितः । रमते रमया सार्वं तेन रामं विदुर्बुधा
viśvānāmīśvaro yo hi tena rāmaḥ prakīrtitaḥ | ramate ramayā sārvaṃ tena rāmaṃ vidurbudhā
He who is indeed the lord of the universes — by that (he) is proclaimed "Rāma". He takes delight in everything with Ramā; by that the wise know him as Rāma.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.20
रमाया रमणस्थानं रामं रामविदो विदुः । राश्चेति लक्ष्मीवचनो मश्चापीश्वरवाचकः
ramāyā ramaṇasthānaṃ rāmaṃ rāmavido viduḥ | rāśceti lakṣmīvacano maścāpīśvaravācakaḥ
Those who know Rāma know Rāma to be the place of Ramā's delight. And "rā" denotes Lakṣmī, and "ma" denotes the Lord.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.21
लक्ष्मीपतिं गतिं रामं प्रवदन्ति मनीषिणः । नाम्नां सहस्रं दिव्यानां स्मरणे यत्फलं लभेत्
lakṣmīpatiṃ gatiṃ rāmaṃ pravadanti manīṣiṇaḥ | nāmnāṃ sahasraṃ divyānāṃ smaraṇe yatphalaṃ labhet
The wise declare Rāma, the lord of Lakṣmī, to be (the final) goal. Whatever fruit one may obtain in the remembrance of the thousand divine names,
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.22
तत्फलं लभते नूनं रामोच्चारणमात्रतः । सारूप्यमुक्तिवचनो सारेति च विदुर्बुधाः
tatphalaṃ labhate nūnaṃ rāmoccāraṇamātrataḥ | sārūpyamuktivacano sāreti ca vidurbudhāḥ
that fruit one surely obtains merely by uttering "Rāma". And the wise know "sā" as denoting the liberation of (attaining) the same form (as the Lord)...
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 4 111.23
यो देवोऽप्ययनं तस्य स च नारायणः स्मृतः । नाराश्च कृतपापाश्चाप्ययनं गमनं स्मृतम्
yo devo'pyayanaṃ tasya sa ca nārāyaṇaḥ smṛtaḥ | nārāśca kṛtapāpāścāpyayanaṃ gamanaṃ smṛtam
That god who is the resort of it — he is called Nārāyaṇa. "Nāras" are those who have committed sins, and "ayana" is said to be the going (i.e. resort).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 4 111.24
यतो हि गमनं तेषां सोऽयं नारायणः स्मृतः । सकृन्नारायणेत्युक्त्वा पुमान्कल्मशतत्रयम्
yato hi gamanaṃ teṣāṃ so'yaṃ nārāyaṇaḥ smṛtaḥ | sakṛnnārāyaṇetyuktvā pumānkalmaśatatrayam
Since the going of those (sinners) is (to him), he is called Nārāyaṇa. Having said "Nārāyaṇa" once, a man (is freed from) three hundred sins,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 4 111.25
गङ्गादिसर्वतीर्थेषु स्नातो भवति निश्चितम् । नारं च मोक्षणं पुण्यमयनं ज्ञानमीप्सितम्
gaṅgādisarvatīrtheṣu snāto bhavati niścitam | nāraṃ ca mokṣaṇaṃ puṇyamayanaṃ jñānamīpsitam
(and) he certainly becomes one who has bathed in all the sacred fords beginning with the Ganges. And "nāra" is release, the meritorious, and "ayana" is the knowledge that is desired.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 4 111.26
तयोर्ज्ञानं भवेद्यस्मात्सोऽयं नारायणः प्रभुः । नास्त्यन्तो यस्य वेदेषु पुराणेषु चतुर्षु च
tayorjñānaṃ bhavedyasmātso'yaṃ nārāyaṇaḥ prabhuḥ | nāstyanto yasya vedeṣu purāṇeṣu caturṣu ca
Since from those two (syllables) knowledge arises, he is this Nārāyaṇa, the Lord — he of whom there is no end in the four Vedas and in the Purāṇas,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 4 111.27
शास्त्रेष्वन्येषु योगेषु तेनानन्तं विदुर्बुधाः । मुकुमध्ययमानं च निर्वाणं मोक्षवाचकम्
śāstreṣvanyeṣu yogeṣu tenānantaṃ vidurbudhāḥ | mukumadhyayamānaṃ ca nirvāṇaṃ mokṣavācakam
nor in the other scriptures and in the yogas — therefore the wise know (him as) Ananta, 'the Endless.' And 'muku' (denotes) nirvāṇa, which means liberation.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 4 111.28
तद्ददाति च यो देवो मुकुंदस्तेन कीर्तितः । मुकुं भक्तिरसप्रेमवचनं वेदसंमतम्
taddadāti ca yo devo mukuṃdastena kīrtitaḥ | mukuṃ bhaktirasapremavacanaṃ vedasaṃmatam
And the god who gives that is thereby called Mukunda. 'Muku' is a word, accepted in the Veda, for the love that is the savour of devotion.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 4 111.29
यस्तं ददाति भक्तेभ्यो मुकंदस्तेन कीर्तितः । सूदनं मधुदैत्यस्य यस्मात्स मधुसूदनः
yastaṃ dadāti bhaktebhyo mukaṃdastena kīrtitaḥ | sūdanaṃ madhudaityasya yasmātsa madhusūdanaḥ
He who gives that to his devotees is thereby called Mukunda. Since (he is) the slaying of the demon Madhu, he is Madhusūdana.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.30
इति सन्तो वदन्तीशं वेदे भिन्नार्थमीप्सितम् । मधु क्लीबं च माध्वीके कृतकर्मशुभाशुभे
iti santo vadantīśaṃ vede bhinnārthamīpsitam | madhu klībaṃ ca mādhvīke kṛtakarmaśubhāśubhe
Thus the good speak of the Lord; in the Veda a different (yet) desired meaning (is found): 'madhu' is also neuter, (used) of mead and of good and bad deeds that have been done.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 4 111.31
भक्तानां कर्मणां चैव सूदनं मधुसूदनः । परिणामाशुभं कर्मं भ्रान्तानां मधुरं मधु
bhaktānāṃ karmaṇāṃ caiva sūdanaṃ madhusūdanaḥ | pariṇāmāśubhaṃ karmaṃ bhrāntānāṃ madhuraṃ madhu
And Madhusūdana is the destroyer of the (accumulated) deeds of his devotees; a deed whose ripening is inauspicious is 'madhu' — sweet to the deluded.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 4 111.32
करोति सूदनं यो हि स एव मधुसूदनः । कृषिरुत्कृष्टवचनो णश्च सद्भक्तिवाचकः
karoti sūdanaṃ yo hi sa eva madhusūdanaḥ | kṛṣirutkṛṣṭavacano ṇaśca sadbhaktivācakaḥ
He who indeed carries out its destruction is precisely Madhusūdana. And 'kṛṣ' is a word for what is excellent, and 'ṇa' denotes true devotion,
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.33
अश्चापि दातृवचनः कृष्णं तेन विदुर्बुधाः । कृषिश्च परमानन्दे णश्च तद्दास्यकर्मणि
aścāpi dātṛvacanaḥ kṛṣṇaṃ tena vidurbudhāḥ | kṛṣiśca paramānande ṇaśca taddāsyakarmaṇi
and 'a' too is a word for a giver; by that the wise know (the name) Kṛṣṇa. And 'kṛṣ' (applies) to supreme bliss, and 'ṇa' to the work of servitude to it,
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.34
तयोर्दाता च यो देवस्तेन कृष्णः प्रकीर्तितः । कोटिजन्मार्जिते पापे कृषिःक्लेशे च वर्तते
tayordātā ca yo devastena kṛṣṇaḥ prakīrtitaḥ | koṭijanmārjite pāpe kṛṣiḥkleśe ca vartate
and the god who is the giver of those two is thereby proclaimed Kṛṣṇa. 'Kṛṣ' applies to sin amassed in ten million births and to affliction,
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.35
भक्तानां णश्च निर्वाणे तेन कृष्णः प्रकीर्तितः । नाम्नां सहस्रं दिव्यानां त्रिरावृत्त्या चयत्फलम्
bhaktānāṃ ṇaśca nirvāṇe tena kṛṣṇaḥ prakīrtitaḥ | nāmnāṃ sahasraṃ divyānāṃ trirāvṛttyā cayatphalam
and 'ṇa' to the nirvāṇa of his devotees — thereby he is proclaimed Kṛṣṇa. And whatever fruit comes from three recitations of the thousand divine names,
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.36
एकावृत्त्या तु कृष्णस्य तत्फलं लभते नरः । कृष्णनाम्नः परं नाम न भूतं न भविष्यति
ekāvṛttyā tu kṛṣṇasya tatphalaṃ labhate naraḥ | kṛṣṇanāmnaḥ paraṃ nāma na bhūtaṃ na bhaviṣyati
that fruit a man obtains by a single repetition of 'Kṛṣṇa.' A name higher than the name Kṛṣṇa has not been, nor will be.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.37
सर्वेभ्यश्च परं नाम कृष्णेति वैदिका विदुः । कृष्ण कृष्णोति हे गोपि यस्तं स्मरति नित्यशः
sarvebhyaśca paraṃ nāma kṛṣṇeti vaidikā viduḥ | kṛṣṇa kṛṣṇoti he gopi yastaṃ smarati nityaśaḥ
The knowers of the Veda know 'Kṛṣṇa' to be the name higher than all. He who constantly remembers him (saying), 'Kṛṣṇa, Kṛṣṇa! O gopī!' —
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.38
जलं भित्त्वा यथा पद्मं नरकादुद्धरेच्च सः । कृष्णेति मङ्गलं नाम यस्य वाचि प्रवर्तते
jalaṃ bhittvā yathā padmaṃ narakāduddharecca saḥ | kṛṣṇeti maṅgalaṃ nāma yasya vāci pravartate
as a lotus breaks through the water, so he raises (one) up out of hell. He in whose speech the auspicious name 'Kṛṣṇa' is current —
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.39
भस्मीभवन्ति सद्यस्तु महापातककोटयः । अश्वमेधसहस्रेभ्यः फलं कृष्णजपस्य च
bhasmībhavanti sadyastu mahāpātakakoṭayaḥ | aśvamedhasahasrebhyaḥ phalaṃ kṛṣṇajapasya ca
ten million great sins at once become ashes. And greater than a thousand horse-sacrifices is the fruit of muttering 'Kṛṣṇa.'
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.40
वरं तेभ्यः पुनर्जन्म नातो भक्तपुनर्भवः । सर्वेषामपि यज्ञानां लक्षाणि च व्रतानि च
varaṃ tebhyaḥ punarjanma nāto bhaktapunarbhavaḥ | sarveṣāmapi yajñānāṃ lakṣāṇi ca vratāni ca
From those (sacrifices) rebirth comes again; from this there is no rebirth for the devotee. And of all sacrifices, and hundreds of thousands of vows,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 4 111.41
तीर्थस्नानानि सर्वाणि तपांस्यनशनानि च । वेदपाठसहस्राणि प्रादक्षिण्यं भुवः शतम्
tīrthasnānāni sarvāṇi tapāṃsyanaśanāni ca | vedapāṭhasahasrāṇi prādakṣiṇyaṃ bhuvaḥ śatam
and all bathings at holy fords, and austerities and fastings, and thousands of recitations of the Veda, and a hundred circumambulations of the earth —
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.42
कृष्णनामजपस्यास्य कलां नार्हन्ति षोडशीम् । तेषां लोभा द्भवेत्स्वर्गफलं च सुचिरं नृणाम्
kṛṣṇanāmajapasyāsya kalāṃ nārhanti ṣoḍaśīm | teṣāṃ lobhā dbhavetsvargaphalaṃ ca suciraṃ nṛṇām
(these) are not worth a sixteenth part of this muttering of Kṛṣṇa's name. From craving for them men get the fruit of heaven, and (that) for a long time;
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.43
स्वर्कादवश्यं पुंसश्च जपकर्तुर्हरेः पदम् । के जले सर्वदेहेऽपि शयनं यस्य चाऽऽत्मनः
svarkādavaśyaṃ puṃsaśca japakarturhareḥ padam | ke jale sarvadehe'pi śayanaṃ yasya cā''tmanaḥ
but from heaven a man must (fall), whereas for one who does the muttering (there is) the abode of Hari. 'Ke' (means) in water — and whose own resting place is in every body —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 4 111.44
वदन्ति वैदिकाः सर्वे तं देवं केशवं परम् । कंसश्च पातके विघ्ने रोगे शोके च दानवे
vadanti vaidikāḥ sarve taṃ devaṃ keśavaṃ param | kaṃsaśca pātake vighne roge śoke ca dānave
all the Vedic (sages) call that god the supreme Keśava. And 'kaṃsa' (applies) to sin, to obstruction, to disease, to grief, and to a demon;
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.45
तेषामरिर्निहन्ता च स कंसारिः प्रकीर्तितः । रुद्ररूपेण संहर्ता विश्वानामपि नित्यशः
teṣāmarirnihantā ca sa kaṃsāriḥ prakīrtitaḥ | rudrarūpeṇa saṃhartā viśvānāmapi nityaśaḥ
and he is the foe and destroyer of these, (so) he is proclaimed Kaṃsāri, 'foe of Kaṃsa.' In the form of Rudra he is perpetually the destroyer even of the universes,
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.46
भक्तानां पातकानां च हरिस्तेन प्रकीर्तितः । मा च ब्रह्मस्वरूपा या मूलप्रकृतिरीश्वरी
bhaktānāṃ pātakānāṃ ca haristena prakīrtitaḥ | mā ca brahmasvarūpā yā mūlaprakṛtirīśvarī
He is therefore called Hari, (the remover) of devotees and of sins. And Mā, who is of the nature of Brahman, is the root Nature, the sovereign lady,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 4 111.47
नारायणीति विख्याता विष्णुमाया सनातनी । महालक्ष्मीस्वरूपा च वेदमाता सरस्वती राधा वसुंधरा गङ्गा तासां स्वामी च माधवः
nārāyaṇīti vikhyātā viṣṇumāyā sanātanī | mahālakṣmīsvarūpā ca vedamātā sarasvatī rādhā vasuṃdharā gaṅgā tāsāṃ svāmī ca mādhavaḥ
famed as Nārāyaṇī, the eternal Viṣṇumāyā; she is of the nature of Mahālakṣmī, and Sarasvatī the mother of the Vedas, Rādhā, the Earth, the Gaṅgā — and Mādhava is the lord of them (all).
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.48
ब्रह्मेशशेषादिभवैश्च वन्द्यं ध्यानैर्न किंचित्सनकादिभिश्च । वेदैः पुराणैर्न निरूपितं च भजस्व भक्त्या नवनीतचोरम्
brahmeśaśeṣādibhavaiśca vandyaṃ dhyānairna kiṃcitsanakādibhiśca | vedaiḥ purāṇairna nirūpitaṃ ca bhajasva bhaktyā navanītacoram
With devotion worship the butter-thief, who is to be revered by Brahmā, Śiva, Śeṣa, Bhava and the rest, who is in no way (grasped) by the meditations of Sanaka and the others, and who is not determined by the Vedas or the Purāṇas.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.49
क्व चापि दुग्धं क्व दघि घृतं वा नवोद्धृतं वा क्व च तक्रमीप्सितम् । तेषां क्व चोरोभवतिं क्व चापि क्व बन्धनं ते भवमूलमध्ये
kva cāpi dugdhaṃ kva daghi ghṛtaṃ vā navoddhṛtaṃ vā kva ca takramīpsitam | teṣāṃ kva corobhavatiṃ kva cāpi kva bandhanaṃ te bhavamūlamadhye
Where indeed is milk, where curd or ghee, or freshly churned (butter), and where the desired buttermilk? Where is your becoming a thief of these, and where your binding, in the midst of the root of the (fig) tree?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 4 111.50
न योगिभिः सिद्धगणैर्मुनीन्द्रैर्न भक्तसंघैर्भवपद्मशेषैः । योगैर्न बद्धो न हि रक्षितुं क्षमैः कथं स वद्धस्तव मूलमध्यतः
na yogibhiḥ siddhagaṇairmunīndrairna bhaktasaṃghairbhavapadmaśeṣaiḥ | yogairna baddho na hi rakṣituṃ kṣamaiḥ kathaṃ sa vaddhastava mūlamadhyataḥ
He who is not bound by yogins, by hosts of siddhas, by the chief of sages, nor by throngs of devotees, by Bhava, by the lotus-born (Brahmā), by Śeṣa, nor by yogic practices — by those not able even to protect (him) — how is he bound to the middle of your (tree's) root?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 4 111.51
प्रम्णानु भक्त्या स्तवनेन पूजया भजस्व पुत्रं तरसा च भारते । हृत्पद्ममध्ये स्थितमीश्वरं परं ध्यानेन यत्नेन च संततं सति
pramṇānu bhaktyā stavanena pūjayā bhajasva putraṃ tarasā ca bhārate | hṛtpadmamadhye sthitamīśvaraṃ paraṃ dhyānena yatnena ca saṃtataṃ sati
With reverence, with devotion, with hymns and with worship, worship (your) son at once, O lady, here in Bhārata — the supreme Lord who dwells within the lotus of the heart — constantly, with meditation and with effort, O virtuous woman.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 4 111.52
वरं वृणुष्व भद्रं ते यत्ते मनसि वाञ्छितम् । सर्वं दास्यामि जगति देवानामपि दुर्लभम्
varaṃ vṛṇuṣva bhadraṃ te yatte manasi vāñchitam | sarvaṃ dāsyāmi jagati devānāmapi durlabham
Choose a boon — blessings on you — whatever is wished in your mind. I shall give everything, (even) what is hard to obtain in the world for the gods too.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.53
यशोदोवाच हरौ च निश्चला भक्तिस्तद्दास्यं वाञ्छितं मम । तव नाम्नश्च व्युत्पत्तिः का वा तद्वक्तुमर्हसि
yaśodovāca harau ca niścalā bhaktistaddāsyaṃ vāñchitaṃ mama | tava nāmnaśca vyutpattiḥ kā vā tadvaktumarhasi
Yaśodā said: Unwavering devotion to Hari and servitude to him — that is my wish. And what is the derivation of your name? That you ought to tell.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.54
राधिकोवाच भवेद्भक्तिर्निश्चला ते हरेर्दास्यं च दुर्लभम् । लभस्व मद्वरेणापि कथयामि सुनिर्णयम्
rādhikovāca bhavedbhaktirniścalā te harerdāsyaṃ ca durlabham | labhasva madvareṇāpi kathayāmi sunirṇayam
Rādhikā said: May you have unwavering devotion, and servitude to Hari, hard to obtain — receive it by my boon as well. I shall tell (you) the sure explanation.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.55
पुरा नन्देन दृष्टाऽहं भाण्डीरे वटमूलके । मया च कथितो नन्दो निषिद्धश्च प्रजेश्वरः
purā nandena dṛṣṭā'haṃ bhāṇḍīre vaṭamūlake | mayā ca kathito nando niṣiddhaśca prajeśvaraḥ
Formerly I was seen by Nanda at the root of the Bhāṇḍīra banyan; and Nanda was spoken to by me, and the lord of the people was forbidden (by me).
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.56
अहमेव स्वयं राधा छाया रायणकामिनी । रायणः श्रीहरेरंशः पार्षदप्रवरो महान्
ahameva svayaṃ rādhā chāyā rāyaṇakāminī | rāyaṇaḥ śrīhareraṃśaḥ pārṣadapravaro mahān
I myself am Rādhā; (my) shadow is the wife of Rāyāṇa. Rāyāṇa is a portion of Śrī Hari, the great foremost of (his) attendants.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.57
राशब्दश्च महाविष्णुर्विश्वानि यस्य लोमसु । विश्वप्राणिषु विश्वेषु धा धात्री मातृवाचकः
rāśabdaśca mahāviṣṇurviśvāni yasya lomasu | viśvaprāṇiṣu viśveṣu dhā dhātrī mātṛvācakaḥ
And the syllable 'rā' is Mahāviṣṇu, in whose body-hairs are the universes; 'dhā' among all living beings in all the universes means the sustainer, the mother.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.58
धात्री माताऽहमेतेषां मूलप्रकृतिरीश्वरी । तेन राधा समाख्याता हरिणा च पुरा बुधैः
dhātrī mātā'hameteṣāṃ mūlaprakṛtirīśvarī | tena rādhā samākhyātā hariṇā ca purā budhaiḥ
I am the sustainer, the mother of these, the root Nature, the sovereign lady; therefore I was formerly named Rādhā by Hari and by the wise.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.59
अहं सुदामशापेन वृषभानसुताऽधुना । शतवर्षं च विच्छेदो हरिणा सह सांप्रतम्
ahaṃ sudāmaśāpena vṛṣabhānasutā'dhunā | śatavarṣaṃ ca vicchedo hariṇā saha sāṃpratam
By Sudāman's curse I am now the daughter of Vṛṣabhānu, and at present (there is) a separation of a hundred years from Hari.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.60
वृषभानश्च कृष्णस्य पार्षदप्रवरो महान् । पितॄणां मानसी कन्या मम माता कलावती
vṛṣabhānaśca kṛṣṇasya pārṣadapravaro mahān | pitṝṇāṃ mānasī kanyā mama mātā kalāvatī
And Vṛṣabhānu is a great one, foremost among Kṛṣṇa's attendants; my mother Kalāvatī is a mind-born daughter of the Pitṛs.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.61
अयोनिसंभवाऽहं च मम माता च भारते । पुनः सार्थं च युष्माभिर्यास्यामि श्रीहरेः पदम्
ayonisaṃbhavā'haṃ ca mama mātā ca bhārate | punaḥ sārthaṃ ca yuṣmābhiryāsyāmi śrīhareḥ padam
And I am not born from a womb, and (neither is) my mother, here in Bhārata. Again, together with you all, I shall go to the abode of Śrī Hari.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.62
इति ते कथितं सर्वं व्रजं व्रज व्रजेश्वरि । व्रजेश्वरेण सहिता स्वामिना ज्ञानिना सति
iti te kathitaṃ sarvaṃ vrajaṃ vraja vrajeśvari | vrajeśvareṇa sahitā svāminā jñāninā sati
Thus all has been told to you; go to Vraja, O queen of Vraja, together with the lord of Vraja, your husband, who has knowledge, O virtuous lady.
AI translation rendered from the Sanskrit, not a published edition
BvP 4 111.63
ममाधुना च भवती ध्यानस्य व्यवधानिका । ध्यानभङ्गे महादोषो नराणामपि सुन्दरि
mamādhunā ca bhavatī dhyānasya vyavadhānikā | dhyānabhaṅge mahādoṣo narāṇāmapi sundari
And now you are an obstruction to my meditation; in the breaking of meditation there is great fault, even for men, O lovely one.
AI translation rendered from the Sanskrit, not a published edition