विष्णुपुराणम् — पञ्चमांशे दशमोऽध्यायः

श्रीपराशर उवाच ।

तयोर्विहरतोरेवं रामकेशवयोर्व्रजे ।
प्रावृड्व्यतीता विकसत्सरोजा चाभवच्छरत् ॥

Summary AI As Rāma and Keśava wandered through Vraja, the rainy season passed away, and autumn arrived, beautifully adorned with blooming lotuses.

५.१०.२

अवापुस्तापमत्यर्थं शफर्यः पल्वलोदके ।
पुत्रक्षेत्रादिसक्तेन ममत्वेन यथा गृही ॥

Summary AI The small fish in the shallow puddles suffered great distress, much like a householder who is bound by intense possessiveness toward his children, fields, and property.

५.१०.३

मयुरा मौनमातस्थुः परित्यक्तमदा वने ।
असारतां परिज्ञाय संसारस्येव योगिनः ॥

Summary AI Abandoning their pride in the forest, the peacocks fell silent, resembling yogis who have realized the utter worthlessness of the material world.

५.१०.४

उत्सृज्य जलसर्वस्वं विमलाःसितमूर्तयः ।
तत्यजुश्चांबरं मेघा गृहं विज्ञानिनो यथा ॥

Summary AI The pure clouds, having surrendered their entire wealth of water, abandoned the sky just as wise men renounce their homes and worldly dwellings.

५.१०.५

शरत्सूर्यांशुतप्तानि ययुः शोषं सरांसि च ।
बह्वालंबममत्वेन हृदयानीव देहिनाम् ॥

Summary AI Dried by the rays of the autumnal sun, the lakes withered away, much like the hearts of embodied beings parched by numerous attachments and feelings of 'mine-ness'.

५.१०.६

कुमुदैः शरदंभांसि योग्यतालक्षणं ययुः ।
अवबोधैर्मनांसीव समत्वममलात्मनाम् ॥

Summary AI The autumnal waters, adorned with white lotuses, attained a state of equilibrium and fitness, just as the minds of pure-souled beings achieve tranquility through spiritual awakening.

५.१०.७

तारकाविमले व्योम्नि रराजाखण्डमण्डलः ।
चन्द्रश्चरमदेहात्मा योगी साधुकुले यथा ॥

Summary AI In the sky cleared of stars, the full moon shone brightly, like a yogi in his final incarnation born into a virtuous and noble family.

५.१०.८

शनकैः शनकैस्तीरं तत्यजुश्च जलाशयाः ।
ममत्वं क्षेत्रपुत्रादिरूढमुच्चैर्यथा बुधाः ॥

Summary AI The reservoirs gradually receded from their banks, just as wise men slowly cast off their deep-rooted possessiveness toward fields, children, and other worldly ties.

५.१०.९

पूर्वं त्यक्तैः सर्ॐभोभिर्हंसा योगं पुनर्ययुः ।
क्लेशैः कुयोगिनो शेषैरन्तरायहता इव ॥

Summary AI Returning to the lake waters they had previously abandoned, the swans united with them once more, like failed yogis being reunited with their remaining afflictions due to spiritual obstacles.

५.१०.१०

निभृतो भवदत्यर्थं समुद्रःस्तिमितोदकः ।
क्रमावाप्तमहायोगो विश्चलात्मा यथा यतिः ॥

Summary AI With its waters becoming perfectly still, the ocean grew exceedingly calm, resembling an ascetic who has attained the highest yoga and remains steady in the Self.

५.१०.११

सर्वत्रातिप्रसन्नानि सलिलानि तथाभवन् ।
ज्ञाते सर्वगते विष्णौ मनांसीव सुमेधसाम् ॥

Summary AI Everywhere the waters became perfectly clear and serene, just as the minds of the wise become tranquil upon realizing the omnipresent Lord Viṣṇu.

५.१०.१२

बभूव निर्मलं व्योम शरदा ध्वस्ततोयदम् ।
योगाग्निदग्धक्लेशौघं योगिनामिव मानसम् ॥

Summary AI The sky, with its clouds dispersed by autumn, became pure, like the minds of yogis whose host of afflictions have been burned away by the fire of yoga.

५.१०.१३

सूर्यांशुजनितं तापं नित्ये तारापतिः शमम् ।
अहंमानोद्भवं दुःखं विवेकः सुमहानिव ॥

Summary AI The moon constantly quelled the heat generated by the sun’s rays, much like profound discernment subdues the suffering born from egoism and false pride.

५.१०.१४

नभसोब्दं भुवः पङ्कं कालुष्यं चांभसः शरत् ।
इन्द्रियाणीन्द्रियार्थेभ्यः प्रत्याहार इवाहरत् ॥

Summary AI Autumn removed clouds from the sky, mud from the earth, and turbidity from the water, just as pratyāhāra withdraws the senses from their external objects.

५.१०.१५

प्राणायाम इवांभोभिः सरसां कृतपूरकैः ।
अभ्यस्यते ऽनुदिवसं रेचकाकुंभकादिभिः ॥

Summary AI Through the daily receding, steadying, and filling of their waters, the lakes appeared to be practicing the discipline of prāṇāyāma with its recaka, kumbhaka, and pūraka stages.

५.१०.१६

विमलांबरनक्षत्रे काले चाभ्यागते व्रजे ।
ददर्शेद्रो महारंभायोद्यतांस्तान्व्रजौकसः ॥

Summary AI When the season of clear skies and starry nights arrived in Vraja, Kṛṣṇa observed the residents of the settlement preparing for the great festival of Indra.

५.१०.१७

कृष्णस्तानुत्सुकान्दृष्ट्वा गोपानुत्सवलालसान् ।
कौतूहलादिदं वाक्यं प्राह वृद्धान्महामतिः ॥

Summary AI Seeing the cowherds eager and yearning for the festival, the highly intelligent Kṛṣṇa, out of curiosity, addressed the elders with these words.

५.१०.१८

को ऽयं शक्रमहो नाम येन वो हर्ष आगतः ।
प्राह तं नन्दगोपश्च पृच्छन्तमतिसादरम् ॥

Summary AI "What is this festival of Śakra that brings you such joy?" Kṛṣṇa asked. To him who inquired with great respect, the cowherd Nanda replied.

नन्दगोप उवाच ।

५.१०.१९

मेघानां पयसां चेशो देवराजः शतक्रतुः ।
तेन संचोदिता मेघा वर्षत्यंहुमयं रसम् ॥

Summary AI "Śatakratu, the king of gods, is the lord of clouds and waters. Commanded by him, the clouds pour forth their life-giving watery essence."

५.१०.२०

तद्वृष्टिजनितं सस्यं वयमन्ये च देहिनः ।
वर्तयामोपयुञ्जानास्तर्पयामश्च देवताः ॥

Summary AI "By utilizing the crops produced by those rains, we and other living beings sustain ourselves and offer satisfaction to the gods through sacrifices."

५.१०.२१

क्षीरवत्य इमा गावो वत्सवत्यश्च निर्वृताः ।
तेन संवर्धितैः सस्यैस्तुष्टाः पुष्टाः भवन्ति वै ॥

Summary AI These cows are full of milk, possess calves, and are content. Indeed, they become satisfied and nourished by the crops that were grown by that rain.

५.१०.२२

नासस्या नातृणा भूमिर्न बुभुक्षार्दितो जनः ।
दृश्यते यत्र दृस्यन्ते वृष्टिमन्तो बलाहकाः ॥

Summary AI Wherever rain-bearing clouds are seen, the land is never without grain or grass, and people are never seen afflicted by hunger.

५.१०.२३

भौममे तत्पयो दुग्धं गोभिः सूर्यस्य वारिदैः ।
पर्जन्यःसर्वलोकस्योद्भवाय भुवि वर्षति ॥

Summary AI This terrestrial milk, or water, is drawn by the sun's clouds and by cows. Parjanya, the rain god, showers upon the earth for the sustenance and growth of all beings.

५.१०.२४

तस्मात्प्रावृषि राजानःसर्वे शक्रं मुदा युताः ।
मखैः सुरेशमर्चन्ति वयमन्ये च मानवाः ॥

Summary AI Therefore, in the rainy season, all kings, ourselves, and other humans worship Śakra, the lord of gods, with sacrifices while filled with joy.

श्रीपराशर उवाच ।

५.१०.२५

नन्दगोपस्य वचनं श्रुत्वेत्थं शक्रपूजने ।
रोषाय त्रिदशेन्द्रस्य प्राहदामोदरस्तदा ॥

Summary AI Having heard these words of Nandagopa regarding the worship of Śakra, Dāmodara then spoke to incite the anger of the king of the gods.

५.१०.२६

न वयं कृषिकर्तारो वाणिज्याजीविनो न च ।
गावोस्मद्दैवतं तात वयं वनचरा यतः ॥

Summary AI O Father, we are neither farmers nor traders. Since we are forest-dwellers, cows are our true deities.

५.१०.२७

आन्विक्षिकी त्रयी वार्ता दण्डनितिस्तथा परा ।
विद्या चतुष्टयं चैतद्वार्तमात्रं शृणुष्व मे ॥

Summary AI Philosophy, the three Vedas, commerce, and the science of government constitute the four branches of knowledge. Listen to me regarding the subject of commerce alone.

५.१०.२८

कृषिर्वणिज्या तद्वच्च तृतीयं पशुपालनम् ।
विद्या ह्येका महाभाग वार्ता वृत्तित्रयाश्रया ॥

Summary AI O blessed one, agriculture, trade, and cattle-rearing constitute the single branch of knowledge called vārtā, which supports these three modes of livelihood.

५.१०.२९

कर्षकाणां कृषिर्वृत्तिः पण्यं विपणीजीविनाम् ।
अस्माकं गौः परावृत्तिर्वार्ताभेदैरियं त्रिभिः ॥

Summary AI Farming is the livelihood of cultivators and trade is for shopkeepers. Through these three divisions of vārtā, the cow serves as our supreme livelihood.

५.१०.३०

विद्यया यो यया युक्तस्तस्य सा दैवतं महत् ।
सैव पूज्यार्च नीया च सैव तस्योपकारिका ॥

Summary AI Whosoever is engaged in a particular branch of knowledge, that knowledge is their great deity. That alone is to be worshipped and honored, for it alone provides them benefit.

५.१०.३१

यो यस्य फलमश्रन्वै पूजयत्यपरं नरः ।
इह च प्रेत्य चैवासौ न तदाप्नोति शोभनम् ॥

Summary AI The person who enjoys the fruit of one thing but worships another does not obtain auspicious results either in this world or the next.

५.१०.३२

कृष्यान्ता प्रथिता सीमा मीमान्तं च पुनर्वनम् ।
वनान्ता गिरयःसर्वे ते चास्माकं परा गतिः ॥

Summary AI Fields mark the boundary of cultivation, and the forest begins where fields end. All mountains lie at the forest's edge, and they are our ultimate refuge.

५.१०.३३

न द्वारबन्धावरणा न गृहक्षेत्रिणस्तथा ।
सुखिनस्त्वखिले लोके यथा वै चक्रचारिणः ॥

Summary AI We have no doors or walls to bind us, nor are we owners of fixed houses or fields. Like wanderers in carts, we are truly happy throughout the entire world.

५.१०.३४

श्रूयन्ते गिरयश्चैव वनेस्मिन्कामरूपिणः ।
तत्तद्रूपं समास्थाय रमन्ते स्वेषु सानुषु ॥

Summary AI It is said that the mountains in this forest are capable of taking any form at will. Assuming various forms, they sport upon their own peaks.

५.१०.३५

यदा चैते प्रबाध्यन्ते तेषां ये काननौकसः ।
तदा सिंहादिरूपैस्तान्घातयन्ति महीधराः ॥

Summary AI When the forest-dwellers belonging to these mountains are oppressed, the mountains themselves slay the offenders by assuming forms such as lions.

५.१०.३६

गिरीयज्ञस्त्वयं तस्माद्गोयज्ञश्च प्रवर्त्यताम् ।
किमस्माकं महेन्द्रेण गावः शैलाश्च देवताः ॥

Summary AI Therefore, let a sacrifice to the mountain and to the cows be initiated. What use have we for Mahendra? Cows and mountains are our proper deities.

५.१०.३७

मन्त्रयज्ञपरा विप्राःसीरयज्ञाश्च कर्षकाः ।
गिरिगोयज्ञशीलाश्च वयमद्रिवनाश्रयाः ॥

Summary AI Brahmins are devoted to sacrifices of mantras, and farmers to sacrifices of the plough. We, who take refuge in mountains and forests, are devoted to sacrifices for mountains and cows.

५.१०.३८

तस्माद्गोवर्धनः शैलो भवद्भिर्विविधार्हणैः ।
अर्च्यतां पूज्यतां मेध्यान्पशुन्हत्वा विधानतः ॥

Summary AI Therefore, after ritually offering sacrificial animals, let Govardhana hill be worshipped and honored by you with various offerings.

५.१०.३९

सर्वघोषस्य संदोहो गृह्यतां मा विचार्यताम् ।
भोज्यन्तां तेन वै विप्रास्तथा ये चाभिवाञ्छकाः ॥

Summary AI Let the milk production of the entire cowherd station be collected without hesitation. With that, let the Brahmins and all those who desire food be fed.

५.१०.४०

तत्रार्चिते कृते होमे भोजितेषु द्विजातिषु ।
शरत्पुष्पकृतापीडाः परिगच्छन्तु गोगणाः ॥

Summary AI Once the mountain is worshipped, the fire sacrifice performed, and the twice-born fed, let the herds of cows, adorned with wreaths of autumnal flowers, circumambulate the hill.

५.१०.४१

एतन्मम मतं गोपाःसंप्रीत्या क्रियते यदि ।
ततः कृता भवेत्प्रीतिर्गवामद्रेस्तथा मम ॥

Summary AI O cowherds, if this opinion of mine is followed with affection, then the cows, the mountain, and I shall be greatly pleased.

श्रीपराशर उवाच ।

५.१०.४२

इति तस्य वचः श्रुत्वा वन्दाद्यास्ते व्रजौकसः ।
प्रीत्युत्फुल्लमुखा गोपाःसाधुसाध्वित्यथाब्रुवन् ॥

Summary AI Hearing his words, the residents of Vraja, headed by Nanda and others, their faces blossoming with joy, exclaimed, 'Excellent, excellent!'

५.१०.४३

शोभनं ते मतं वत्स यदेतद्भवतोदितम् ।
तत्करिष्यामहे सर्वं गिरियज्ञः प्रवर्त्यताम् ॥

Summary AI 'Dear child, what you have spoken is a wonderful idea. We shall do everything accordingly; let the mountain sacrifice commence.'

५.१०.४४

तथा च कृतवन्तस्ते गिरियज्ञ व्रजौकसः ।
दधिपायसमांसाद्यैर्ददुः शैलबलिं ततः ॥

Summary AI Thus, the residents of Vraja performed the mountain sacrifice, offering various oblations such as curds, milk-rice, and meat to the mountain.

५.१०.४५

द्विजांश्च भोजयामासु- ।
स्शातशौऽथ सहस्रशः ॥

Summary AI Then, they fed the Brāhmaṇas by the hundreds and thousands.

५.१०.४६

गावः शैलं ततश्चकुरर्चितास्ताः प्रदक्षिणम् ।
वृषभाश्चातिनर्दन्तःसतोया जलदा इव ॥

Summary AI Then, the worshipped cows circumambulated the mountain, and the bulls bellowed loudly like rain-filled clouds.