In the Description of the Gomati River, the Glories of Cakra-tirtha

[Paramananda das]

Subject: GS 6.10: In the Description of the Gomati River, the Glories of Cakra-tirtha
We all remember how ISKCON Padayatra started in Dvaraka in 1984 I missed that part and first joined when Padayatra had reached Kerala in 1985 , but they been all over India starting from Dvaraka 6 times now recently they started 7th Padayatra :ISKCON News: Padayatra Embarks on 7th Pan-India Tour from Dwarka [Article]
Maybe you have seen the Padayatra gate in Dvaraka? Most devotees know few things about Dvaraka so I want share some glories from Dvaraka from Garga Samhita
GS 6.10: In the Description of the Gomati River, the Glories of Cakra-tirtha
Gomaty-upakhyane cakra-tirtha-mahatmya
from Garga Samhita
Text 1
shri-narada uvaca
ittham maya te kathitam dvarakagama-karanam sarva-papa-haram punyam kim bhuyah shrotum icchasi
shri-narada uvaca—Shri Narada said; ittham—thus; maya—by me; te—to you; kathitam—said; dvarakagama-karanam—the cause of the arrival of Dvaraka; sarva-papa-haram—removing all sins; punyam—sacred; kim—what?; bhuyah—more; shrotum—to hear; icchasi—you wish.
Shri Narada said: Thus I have told to you the story of how Dvaraka came to the earth, a sacred story that remnoves all sins. What more do you wish to hear?

Text 2
shri-bahulashva uvaca
sarva-tirtha-mayi bhumir dvaraka nagari shubha tatra mukhyani tirthani vada mam muni-sattama
shri-bahulashva uvaca—Shri Bahulashva said; sarva-tirtha-mayi—consisting of all holy places; bhumih—the land; dvaraka—Dvaraka; nagari—city; shubha—beautiful; tatra—there; mukhyani—most important; tirthani—holy places; vada—please tell; mam—to me; muni-sattama—O best of sages.
Shri Bahulashva said: All holy places are manifested in beautiful Dvaraka City. O best of sages, please describe to me the most important of the holy places there.
Text 3
shri-narada uvaca
a-prabhasat tirthamayi maryadi-kritya yajniya bhumir moksha-prada rajan dvaraka yojanaih shatam
shri-narada uvaca—Shri Narada said; a-prabhasat—from Prabhasa; tirthamayi—consisting of the holy places; maryadi-kritya—up to the boundary; yajniya—for performing yajna; bhumih—place; moksha-prada—giving liberation; rajan—O king; dvaraka—Dvaraka; yojanaih—yojanas; shatam—a hundred.
Shri Narada said: Extending all the way to Prabhasa-tirtha, the sacred land of Dvaraka is eight hundred miles in size.
Text 4
dvarakam nagarim drishöva naro nariayano bhavet dvarakayam mritah ko 'pi gardabho 'pi catur-bhujah
dvarakam nagarim—Dvaraka City; drishöva—seeing; narah—Nara; nariayanah—and Narayana; bhavet—may be; dvarakayam—in Dvaraka; mritah—dead; ko api—someone; gardabhah—donkey; api—even; catur-bhujah—a four-armed resident of Vaikunöha.
Anyone who sees Dvaraka City attains opulences like Lord Narayana. Even a donkey that dies in Dvaraka becomes a four-armed resident of Vaikunöha.
Text 5
pashyan shrinvan katham tasya dvaraketi vadan kvacit drishöva dadyat trinam mrityum gato yati param gatim
pashyan—seeing; shrinvan—hearing; katham—talk; tasya—of it; dvaraka—Dvaraka; iti—thus; vadan—saying; kvacit—somehow; drishöva—seeing; dadyat—placing; trinam—a blade of grass; mrityum—death; gatah—gone; yati—attains; param—the supreme; gatim—destination.
A person who sees Dvaraka, hears about it, or speaks the word “Dvaraka", thinks everything else to be like a piece of straw. When he dies he attains the supreme destination.
Text 6
ekada revatam bhaktam premananda-samakulam prekshya svam darshanam dattva harir ashru-mukho 'bhavat
ekada—one day; revatam—to Revata; bhaktam—the devotee; prema—of love; ananda-samakulam—filled with transcendental bliss; prekshya—seeing; svam—own; darshanam—sight; dattva—giving; harih—Krishna; ashru-mukhah—His face filled with tears; abhavat—was.
One day Lord Krishna appeared before King Revata. Seeing that His devotee Revata was filled with the bliss of spiritual love, Lord Krishna shed tears that glided down His face.
Text 7
tan-netra-bindu-sambhuta gomati sa maha-nadi yasya darshana-matrena brahma-hatya pramucyate
tan-netra-bindu-sambhuta—manifested from a teardrop; gomati—Gomati; sa—it; maha-nadi—the great river; yasya—of which; darshana—seeing; matrena—simply by; brahma-hatya—the sin of killing a brahmana; pramucyate—is freed.
From one of the Lord's teardrops the great Gomati river was created. Simply by seeing this river one becomes freed from the sin of killing a brahmana.
Note : this is how sacred Gomati river is ,it is created from the tears of Lord Sri Krsna , I recall when the Padayatra gate was being "installed " many years ago and we went with Lokanath Swami to Dvaraka and also I recall bathing in Gomati river ,next to me came a Swedish sannyasi floating Smita Krsna Swami always smiling as usual
Text 8
gomati-tirajam punyam rajo yo dharayen narah shata-janma-kritat papan mucyate natra samshayah
gomati-tirajam—manifested on the shore of the Gomati; punyam—sacred; rajah—dust; yah—who; dharayen—holds; narah—a person; shata-janma—a hundred births; kritat—done; papan—from sins; mucyate—is freed; na—not; atra—here; samshayah—doubt.
A person who touches the sacred dust on the Gomati's shore becomes free from the sins committed in a hundred births. Of this there is no doubt.
note not only the water from Gomati river is sacred even the dust ,thus we must offer our full obaisenes in the dust of Gomati River and then take a sacred bath
Text 9
snana-kale gomatiti vadaty api narah kvacit gomatyam snana-jam punyam labhate vai na samshayah
snana-kale—at the time of bathing; gomati—Gomati; iti—thus; vadaty—says; api—even; narah—a person; kvacit—somehow; gomatyam—in the Gomati; snana-jam—from bathing; punyam—the piety; labhate—attains; vai—indeed; na—no; samshayah—doubt.
A person who, as he bathes, says the word “Gomati" attains the pious result of bathing in the Gomati. Of this there is no doubt.
Note :you may say oh you was so fortunate to go to Gomati river in Dvaraka I have never been , read this sloka and chant out loud Gomati Gomati Gomati and remember the lotusfeet of Sri Sri Krsna Balarama
Text 10
makara-sthe ravau maghe prayage snanam acaret shatashvamedhajam punyam samprapnoti videha-raö
makara-sthe—in Capricorn; ravau—when the sun; maghe—in the month of Magha (January-February); prayage—at Prayaga; snanam—bath; acaret—does; shatashvamedhajam—a hundred asvamedha-yajnas; punyam—the piety; samprapnoti—attains; videha-raö—O king of Videha.
O king of Videha, a person who bathes at Prayaga in the month of Magha (January-February) when the sun is in Capricorn attains the pious result of performing a hundred ashvamedha-yajnas.
Text 11
tat-sahasra-gunam punyam gomatyam makare ravau gomatyash caiva mahatmyam vaktum nalam catur-mukhah
tat-sahasra-gunam—multiplied a thousand times; punyam—piety; gomatyam—in the Gomati; makare—in Capricorn; ravau—when the sun; gomatyah—of the Gomati; ca—and; eva—indeed; mahatmyam—the glory; vaktum—to speak; na—not; alam—is able; catur-mukhah—Brahma with his four mouths.
A person who bathes in the Gomati at that time, when the sun is in Capricorn, attains a pious result a thousand times greater than that attained at Prayaga. Even the demigod Brahma is not able to properly describe all the glories of the sacred Gomati river.
Note :there are special times where the result is bigger but any time bathing in Gomati river is a great blessing
Text 12
gomatyam cakra-tirtheshu pashana-nicayash ca ye te sarve cakratam yanti pujaniyah prayatnatah
gomatyam—in the Gomati; cakra-tirtheshu—at Cakra-tirtha; pashana-nicayah—many stones; ca—and; ye—which; te—they; sarve—all; cakratam—the state of being the Lord's cakra; yanti—attain; pujaniyah—worshipable; prayatnatah—with earnestness.
By the Gomati is a sacred place named Cakra-tirtha. All the stones there are incarnations of thr Lord's Sudarshana-cakra. They should be worshiped with great care.

note : these stones are Dvaraka Silas : Here is my Dvaraka Sila ,I will share with you some glories of worshipping Dvaraka Sila
The Brahma Purana states that wherever shalagrama-shila and Dwaraka sila sit together, there certainly mukti (salvation) also resides. In the conversation between Brahma and Narada in the Skanda Purana Brahma says, "O Munishvara! Wherever Dwaraka sila sits in front of the shalagrama-shila every class of opulence goes on increasing unlimitedly." In another place it says that one who daily worships dvaraka-shila along with twelve shalagrama-shila will be honored even in Vaikuntha-dhama.
The Varaha Purana says that whoever touches a shila with the mark of a Vishnu-chakra will become free of all sins. The Garuda Purana declares that simply the darshana of Sudarshana and other Dwaraka sila fulfils all desires. The Skanda Purana declares that without a doubt if a very sinful man worships a Dwaraka sila with devotion, or even without devotion, he becomes free from all sinful reactions. According to the Dwaraka Mahatmya, a shila marked with chakras coming from Dvaraka is also called chakra-tirtha. Even if this shila is worshipped by a sinful person from a degraded country, the worships still becomes liberated.
The Kapila-pancaratra explains the benefits of worshiping different types of Dwaraka sila. That charming shila known as Sudarsana, which has one chakra on it, gives one liberation. The Lakshmi-Narayana Dwaraka sila with two chakras gives opulence and liberation, and an Acyuta-shila with three chakras gives one respect equal to Lord Indra. The shila known as Caturbhuja with four cakras brings religion, economic development, enjoyment, and liberation. A Vasudeva-shila, Which has five chakras, will remove the fear of birth and death, and a Pradyumna-shila with six chakras will give one beauty and wealth. The one called Balabhadra-shila with seven cakras gives fame and a continuation of one's dynasty, while a Purushottama-shila with eight chakras gives all types of benedictions. With nine chakras, a Narasimhadeva-shila gives the highest benefits, and a Dashavatara Dwaraka sila with ten chakras gives kingship. An Aniruddha-shila, which has eleven chakras, give fame and lordship, and the one known as Dvadasatmaka-shila with twelve chakras gives liberation and happiness.
The Kapila-pancaratra also describes the bad results derived from worshiping certain types of Dwaraka sila. A black one gives death, a smoke colored one gives constant fear, a multi-colored one gives bad health and a blue coloured shila takes away one's wealth. That Dwaraka-shila that has a hole passing through it brings poverty, a pale one gives terrible distress, and a broken shila brings separation from the wife. The white shila gives sons, grandsons, wealth, power, and all types of happiness, so this type of shila should be adored.
The Prahlada-samhita also says that a black shila causes death, reddish gives constant fear, multi-colored brings disease, yellow or smoke-coloured gives poverty, and a broken one causes death to the wife. Shilas with a hole, uneven chakras, triangular in shape, or half-moon shaped should never be worshiped. Garga and Galava Rishis have stated that a shila with uniform chakras brings happiness, a twelve chakra shila is very auspicious, and round and square shilas give happiness. But worshiping shilas that are broken, triangular, having holes, with uneven chakras, or half-moon shaped is fruitless.
No photo description available.
Text 13
cakra-cihne cakra-tirthe dvadashyam snanam acaret cakrapani-padam yati papanam bhajano 'pi hi
cakra-cihne—the marek of the cakra; cakra-tirthe—at Cakra-tirtha; dvadashyam—on Dvadashi; snanam—bath; acaret—does; cakrapani-padam—the able of Lord Krishna, who holds thw cakra in His hand; yati—attains; papanam—of sins; bhajanah—a reservoir; api—even; hi—indeed.
A person, even though he is a great reservoir of sins, who on the dvadashi day bathes at Cakra-tirtha, which bears the mark of the Lord's cakra, attains the abode of Lord Krishna, who holds the cakra in His hand.
Note : where the ocean and Gomati river meets is Chakra Tirtha
Text 14
koöi-janma-kritaih papaih patito yo 'pi pataki cakra-tirthasya sopanam etya muktim samaruhet
koöi-janma-kritaih—performed in millions of births; papaih—by sins; patitah—fallen; yah—who; api—even; pataki—a sinner; cakra-tirthasya—of cakra-tirth; sopanam—the steps; etya—attaining; muktim—liberation; samaruhet—attains.
Degraded person who has sinned in many millions of births attains liberation if he comes to the steps of Cakra-tirtha.
Note do I need say more ?
Text 15
shri-bahulashva uvaca
gomatyam hi maha-nadyam cakra-tirtham shubharthadam katham jatam bahu-matam tan me bruhi maha-mate
shri-bahulashva uvaca—Shri Bahulashva said; gomatyam—at Gomati; hi—indeed; maha-nadyam—the great river; cakra-tirtham—Cakra-tirtha; shubharthadam—giving a great benefit; katham—how?; jatam—born; bahu-matam—considered great; tan—that; me—to me; bruhi—please tell; maha-mate—O noble-hearted one.
Shri Bahulashva said: O noble-hearted one, please tell me how Cakra-tirtha by the great Gomati river became so glorious and beneficial.
Text 16
shri-narada uvaca
atraivodaharantimam itihasam puratanam yasya darshana-matrena papa-hanih para bhavet
shri-narada uvaca—Shri Narada said; atra—here; eva—indeed; udaharanti—say; imam—this; itihasam—story; puratanam—ancient; yasya—of which; darshana-matrena—simnply by seeing; papa-hanih—by release from sins; para—great; bhavet—is.
Shri Narada said: The sages tell an ancient story of how by simply seeing Cakra-tirtha one becomes free of all sins.
Text 17
alakesho raja-rajo nidhisho dharma-bhrit prabhuh vaishnavam yajnam arebhe kailasottara-bhumishu
alakeshah—Alakesha; raja-rajah—king of kings; nidhishah—rich; dharma-bhrit—pious; prabhuh—master; vaishnavam—for Lord Vishnu; yajnam—a yajna; arebhe—began; kailasottara-bhumishu—on top of Mount Kailasa.
There once was a great, pious, and wealthy king named Alakesha, who performed a Vishnu-yajna on the summit of Mount Kailasa.
Texts 18 and 19
tasya yajne svayam vishnur agato vai sva-dhamatah brahma shivo jambhabhedi varuno yadasam patih
vayur yamo ravih somah kshitih sarva-janeshvari gandharvapsarasah siddhah sarve tatra samayayuh
tasya—of him; yajne—at the yajna; svayam—personally; vishnuh—Lord Vishnu; agatah—came; vai—indeed; sva-dhamatah—from His own abode; brahma—Brahma; shivah—Shiva; jambhabhedi—Indra; varunah—Varuna; yadasam—of the waters; patih—thbe master; vayuh—Vayu; yamah—Yama; ravih—Surya; somah—Candra; kshitih—Ksiti; sarva-janeshvari—the queen of all people; gandharvapsarasah—the Gandharvas and Apsaras; siddhah—the Siddhas; sarve—all; tatra—there; samayayuh—came.
Traveling from His own abode, Lord Vishnu personally came to his yajna, and Brahma, Shiva, Indra, Varuna king of the waters, Vayu, Yama, Surya, Candra, Kshiti the earth goddess who rules all people, and all the Gandharvas, Apsaras, and Siddhas also came.
Text 20
devarshayah samajagmus tatha brahmarshayo nripa dhanadhyaksho 'bhavat tasya putras te nalakuvarah
devarshayah—the divine sages; samajagmuh—came; tatha—so; brahmarshayah—the Brahmana safes; nripa—O king; dhanadhyakshah—Kuvera; abhavat—was; tasya—of him; putrah—the son; tu—indeed; nalakuvarah—Nalakuvara.
O king, the devarshis and Brahmarshis also came. Kuvera and his son Nalakuvara were also there.
Text 21
rakshayam virabhadro 'bhut sevayam ca gajananah tatha marud-ganah sarve pariveshana-karinah
rakshayam—in protection; virabhadrah—Virabhadra; abhut—was there; sevayam—in service; ca—and; gajananah—Ganesha; tatha—so; marud-ganah—the Maruts; sarve—all; pariveshana-karinah—serving meals.
Virabhadra was there as a guard. Ganesha was there to render service. All the Maruts were there to serve meals.
Texts 22 and 23
bahuleyah sabha-pujam akarod dharma-tat-parah ghanöanadah parshvamaulih kuverasya tu mantrinau
sarva-shastra-vidam shreshöhau danadhyakshau babhuvatuh evam hi vidhi-vad yajno babhuva paramotsavah
bahuleyah—karttikeya; sabha—of the assembly; pujam—worship; akarot—did; dharma-tat-parah—pious; ghanöanadah—Ghantanada; parshvamaulih—Parsvamauli; kuverasya—of Kuvera; tu—indeed; mantrinau—the two ministers; sarva-shastra-vidam—of they who know all the scriptures; shreshöhau—the best; danadhyakshau—generous; babhuvatuh—were; evam—thus; hi—indeed; vidhi-vat—properly; yajnah—the yajna; babhuva—was; paramotsavah—a great festival.
Karttikeya worshiped the assembly. Kuvera's two ministers, Ghanöanada and Parshvamauli, who were very generous and most learned in the scriptures, were also there. In this way the yajna, carefully performed according to the rules and regulations, was a great and festive success.
Text 24
adhvaravabhrita-snato raja-rajo maha-manah param bhagam ca devebhyo viprebhyo dakshinam adat
adhvaravabhrita-snatah—having taken the sacrifical bath; raja-rajah—the great king; maha-manah—noble-hearted; param—great; bhagam—portion; ca—and; devebhyah—to the demigods; viprebhyah—to the brahmanas; dakshinam—daksina; adat—gave.
Having performed the avabhrita bath, the noble-hearted king gave sacrifical offerings to the demigods and dakshina to the brahmanas.
Text 25
evam purne 'dhvare mukhye tushöe devarshi-sattame ajagamatha durvasa dandi chatri jaöadharah
evam—thus; purne—completed; adhvare—the yajna; mukhye—primary; tushöe—pleased; devarshi-sattame—the best of sages and demigods; ajagama—came; atha—then; durvasa—Durvasa; dandi—holding a stick; chatri—holding a parasol; jaöadharah—his hair matted.
When the yajna was thus completed and the sages and demigods were all pleased, Durvasa Muni, holding a stick and a parasol, suddenly arrived.
Text 26
krodhi krishah padukanghrir dirgha-smashruh krishodarah darbhasana-samit-patra- mriga-carma-dharah parah
krodhi—angry; krishah—emaciated; padukanghrih—wearing sandals on his feet; dirgha-smashruh—with a long beard; krishodarah—a slender waist; darbhasana—a seat of kusha grass; samit-patra—with a kamandalu; mriga-carma-dharah—wearing a deerskin; parah—great.
His beard was long. He carried a kamandalu and a kusha-grass seat. He wore sandals and a deerskin garment. He was very thin and emaciated, and he was very angry.
Text 27
tam agatam samagamya pujayitva vidhanatah bhaya-bhitah parikramya kuverah prananama ha
tam—to him; agatam—come; samagamya—approaching; pujayitva—worshiping; vidhanatah—properly; bhaya-bhitah—frightened; parikramya—circumambulating; kuverah—Kuvera; prananama—bowed down; ha—indeed.
Frightened, Kuvera approached him, worshiped him, circumambulated him, and bowed down before him.
Text 28
adya me sa-phalam janma sa-phalam mandiram ca me adya me sa-phalo yajno brahmams tvayy agate sati
adya—today; me—me; sa-phalam—fruitful; janma—birth; sa-phalam—fruitful; mandiram—home; ca—and; me—my; adya—today; me—my; sa-phalah—fruitful; yajnah—the yajna; brahmamh—O brahmana; tvayi—now that you; agate—have come; sati—being so.
Kuvera said: O brahmana, now that you have come here, my life is a success, my home is a success, and this yajna is a success.
Text 29
ittham santoshitas tena durvasa bhagavan munih devam manushya-dharmanam praha prahasitananah
ittham—thus; santoshitah—pleased; tena—by that; durvasa—Durvasa; bhagavan—Lord; munih—the sage; devam—to the Lord; manushya-dharmanam—of human religious principles; praha—said; prahasitananah—smiling.
Pleased by all this, the great sage Durvasa spoke about the religious duties of human beings.
Text 30
tvam raja-rajo dharmatma dani vipra-parayanah kritas te vaishnavo yajno vishnu-santosha-karanah
tvam—you; raja-rajah—a great king; dharmatma—pious; dani—generous; vipra-parayanah—devotedf to the brahmanas; kritah—done; te—of you; vaishnavah—to Lord Vishnu; yajnah—a yajna; vishnu-santosha-karanah—pleasing to Lord Vishnu.
He said: You are a great king. You are pious, generous, and devoted to the brahmanas. Your yajna has pleased Lord Vishnu.
Text 31
na yacito maya tvam vai kvapi vaishravana prabho adyaiva yacanam kurve jnatva tvam dani-sattamam
na—not; yacitah—asked; maya—by me; tvam—you; vai—indeed; kvapi—somewhere; vaishravana—O Kuvera; prabhah—O lord; adya—today; eva—indeed; yacanam—request; kurve—I do; jnatva—knowing; tvam—you; dani-sattamam—the most generous.
O Lord Kuvera, in the past I have never asked any favors of you, but today, aware that you are very generous by nature, I have a request to ask of you.
Text 32
mad-yacnam sa-phali-kuryas tubhyam dasyami sad-varam na cet tvam bhasmasat kurve shapenati-bhayena vai
mat—my; yacnam—request; sa-phali-kuryah—please make fruitful; tubhyam—to you; dasyami—I will give; sad-varam—a boon; na—not; cet—if; tvam—you; bhasmasat—burned to ashes; kurve—I will make; shapena—with a curse; ati-bhayena—fightening; vai—indeed.
Please grant my request. If you do, I will give you a boon. If you do not, I will burn you to ashes with a frightening curse.
Text 33
vartante tvad-grihe sarve trailokya-nidhayo nava tan me prayaccha bhadram te tad-artham gatavan aham
vartante—are; tvad-grihe—in your home; sarve—all; trailokya-nidhayah—the wealth of the three worlds; nava—nine; tan—that; me—to me; prayaccha—please give; bhadram—auspiciousness; te—to you; tad-artham—for that purpose; gatavan—come; aham—I.
In your home you keep the nine treasures that are the most precious in the three worlds. Please give them to me. May your life be auspicious. For that purpose I have come.
Text 34
shri-narada uvaca
etac chrutva raja-rajo dana-shila udara-dhih om iti pratigrihnishva praha tam guhyakeshvarah
shri-narada uvaca—Shri Narada said; etat—this; shrutva—hearing; raja-rajah—that great king; dana-shila—devoted to giving charity; udara—-dhih—generous at heart; om—yes; iti—thus; pratigrihnishva—please take; praha—said; tam—to him; guhyakeshvarah—Kuvera.
Shri Narada said: Hearing these words, generous and charitable Kuvera said, “Yes. I agree. Please take them.
Text 35
evam nidhin pradasyantam danadhyakshau nidhishvaram ghanöanadah parshvamaulir ucatur lobha-mohitau
evam—thus; nidhin—the treasures; pradasyantam—about to give; danadhyakshau—generous; nidhishvaram—to Kuvera; ghanöanada—Ghantanada; parshvamaulih—and Parsvamauli; ucatuh—said; lobha-mohitau—bewildered by greed.
As Kuvera was about to give the nine treasures, his two ministers, Ghanöanada and Parshvamauli, who were bewildered with greed, spoke.
Text 36
dvav ucatuh
eko 'yam brahmano lobhi nidhibhih kim karishyati laksham divyam dehi casmai vrittim raksha tathottaram
dvau—the two; ucatuh—said; ekah—one; ayam—this; brahmanah—brahmana; lobhi—greedy; nidhibhih—with treasures; kim—what is the need?; karishyati—will do; laksham—a hundred thousand; divyam—splendid; dehi—give; ca—and; asmai—to him; vrittim—wealth; raksha—protect; tatha—then; uttaram—great.
The two ministers said: What will this greedy brahmana do with those great treasures? Give him a hundred thousand other things and keep the nine great treasures for yourself.
Text 37
shri-narada uvaca
parusham tad-vacah shrutva durvasah krodha-vigrahah bhru-bhanga-kuöili-bhute rakta-netre cakara ha
shri-narada uvaca—Shri Narada said; parusham—harsh; tad-vacah—their words; shrutva—hearing; durvasah—Durvasa; krodha-vigrahah—filled with anger; bhru-bhanga-kuöili-bhute—knitting his eyebrows; rakta-netre—his eyes red; cakara—did; ha—indeed.
Shri Narada said: When he heard these harsh words Durvasa became filled with anger. His eyes were red and his eyebrows knitted with anger.
Text 38
sthaliva sarva-brahmandam cacala nimisha-dvayam pranatam dhanadam vikshya tabhyam shapam dadau munih
sthali—a place; iva—as if; sarva-brahmandam—the entire universe; cacala—went; nimisha-dvayam—for two brief moments; pranatam—bowing down; dhanadam—Kuvera; vikshya—seeing; tabhyam—to them; shapam—a curse; dadau—gave; munih—the sage.
For the time of two eyeblinks the entire universe shook. Seeing Kuvera humbly bowing down before him, Durvasa Muni proceeded to curse the two ministers.
Text 39
shri-munir uvaca
ghanöanada maha-dushöa papa-buddhe 'ti-lubdhaka grahavat tvam dhana-grahi graho bhava maha-khala
shri-munir uvaca-the sage said; ghanöanada—O Ghantanada; maha-dushöa—wicked; papa-buddhe—sinful; ati-lubdhaka—very greedy; grahavat—like a crocodile; tvam—you; dhana-grahi—grasping for wealth; grahah—a crocodile; bhava—become; maha-khala—O wretch.
Shri Durvasa said: Sinful, wicked, greedy Ghanöanada, you clutch at wealth as crocodile would clutch. I curse you: Become a crocodile!
Text 40
parshvamaule papa-buddhe dhana-lobha-madanvitah gajavat preranam kurvams tvam gajo bhava durmate
parshvamaule—Parshvamauli; papa-buddhe—sinful; dhana-lobha-madanvitah—greedy; gajavat—like an elephant; preranam—pushing; kurvamh—doing; tvam—you; gajah—an elephant; bhava—become; durmate—O wretch.
Sinful, wicked, greedy Parshvamauli, you are pushy like an elephant. I curse you: Become an elephant!
Text 41
shri-narada uvaca
tabhyam shapam munir dattva nidhim nitva kuveratah varam dadau punas tasmai durvasa durlabham param
shri-narada uvaca—Shri Narada said; tabhyam—to them; shapam—curse; munih—the sage; dattva—giving; nidhim—wealth; nitva—taking; kuveratah—from Kuvera; varam—boon; dadau—gave; punah—again; tasmai—to him; durvasa—Durvasa; durlabham—rare; param—great.
Shri Narada said: After thus cursing the two ministers, Durvasa Muni took the nine treasures from Kuvera and then offered him a great and rare boon.
Text 42
asmad danac ca dvi-guna bhavantu nidhayo nava ity uktva sa-nidhih pragad aho tejiyasam balam
asmat—from bim; danat—from the wealth; ca—and; dvi-guna—doubled; bhavantu—may be; nidhayah—treasures; nava—nine; ity—thus; uktva—saying; sa-nidhih—the treasure; pragat—went; ahah—Oh; tejiyasam—power; balam—power.
Durvasa Muni said, “Because you have offered them to me, I give you the boon that your nine treasures will now become twice as valuable as they were." As soon as these words were spoken the nine treasures became twice as valuable.Subject: GS 6.10: In the Description of the Gomati River, the Glories of Cakra-tirtha
We all remember how ISKCON Padayatra started in Dvaraka in 1984 I missed that part and first joined when Padayatra had reached Kerala in 1985 , but they been all over India starting from Dvaraka 6 times now recently they started 7th Padayatra :ISKCON News: Padayatra Embarks on 7th Pan-India Tour from Dwarka [Article]
Maybe you have seen the Padayatra gate in Dvaraka? Most devotees know few things about Dvaraka so I want share some glories from Dvaraka from Garga Samhita
GS 6.10: In the Description of the Gomati River, the Glories of Cakra-tirtha
Gomaty-upakhyane cakra-tirtha-mahatmya
from Garga Samhita
Text 1
shri-narada uvaca
ittham maya te kathitam dvarakagama-karanam sarva-papa-haram punyam kim bhuyah shrotum icchasi
shri-narada uvaca—Shri Narada said; ittham—thus; maya—by me; te—to you; kathitam—said; dvarakagama-karanam—the cause of the arrival of Dvaraka; sarva-papa-haram—removing all sins; punyam—sacred; kim—what?; bhuyah—more; shrotum—to hear; icchasi—you wish.
Shri Narada said: Thus I have told to you the story of how Dvaraka came to the earth, a sacred story that remnoves all sins. What more do you wish to hear?
Text 2
shri-bahulashva uvaca
sarva-tirtha-mayi bhumir dvaraka nagari shubha tatra mukhyani tirthani vada mam muni-sattama
shri-bahulashva uvaca—Shri Bahulashva said; sarva-tirtha-mayi—consisting of all holy places; bhumih—the land; dvaraka—Dvaraka; nagari—city; shubha—beautiful; tatra—there; mukhyani—most important; tirthani—holy places; vada—please tell; mam—to me; muni-sattama—O best of sages.
Shri Bahulashva said: All holy places are manifested in beautiful Dvaraka City. O best of sages, please describe to me the most important of the holy places there.
Text 3
shri-narada uvaca
a-prabhasat tirthamayi maryadi-kritya yajniya bhumir moksha-prada rajan dvaraka yojanaih shatam
shri-narada uvaca—Shri Narada said; a-prabhasat—from Prabhasa; tirthamayi—consisting of the holy places; maryadi-kritya—up to the boundary; yajniya—for performing yajna; bhumih—place; moksha-prada—giving liberation; rajan—O king; dvaraka—Dvaraka; yojanaih—yojanas; shatam—a hundred.
Shri Narada said: Extending all the way to Prabhasa-tirtha, the sacred land of Dvaraka is eight hundred miles in size.
Text 4
dvarakam nagarim drishöva naro nariayano bhavet dvarakayam mritah ko 'pi gardabho 'pi catur-bhujah
dvarakam nagarim—Dvaraka City; drishöva—seeing; narah—Nara; nariayanah—and Narayana; bhavet—may be; dvarakayam—in Dvaraka; mritah—dead; ko api—someone; gardabhah—donkey; api—even; catur-bhujah—a four-armed resident of Vaikunöha.
Anyone who sees Dvaraka City attains opulences like Lord Narayana. Even a donkey that dies in Dvaraka becomes a four-armed resident of Vaikunöha.
Text 5
pashyan shrinvan katham tasya dvaraketi vadan kvacit drishöva dadyat trinam mrityum gato yati param gatim
pashyan—seeing; shrinvan—hearing; katham—talk; tasya—of it; dvaraka—Dvaraka; iti—thus; vadan—saying; kvacit—somehow; drishöva—seeing; dadyat—placing; trinam—a blade of grass; mrityum—death; gatah—gone; yati—attains; param—the supreme; gatim—destination.
A person who sees Dvaraka, hears about it, or speaks the word “Dvaraka", thinks everything else to be like a piece of straw. When he dies he attains the supreme destination.
Text 6
ekada revatam bhaktam premananda-samakulam prekshya svam darshanam dattva harir ashru-mukho 'bhavat
ekada—one day; revatam—to Revata; bhaktam—the devotee; prema—of love; ananda-samakulam—filled with transcendental bliss; prekshya—seeing; svam—own; darshanam—sight; dattva—giving; harih—Krishna; ashru-mukhah—His face filled with tears; abhavat—was.
One day Lord Krishna appeared before King Revata. Seeing that His devotee Revata was filled with the bliss of spiritual love, Lord Krishna shed tears that glided down His face.
Text 7
tan-netra-bindu-sambhuta gomati sa maha-nadi yasya darshana-matrena brahma-hatya pramucyate
tan-netra-bindu-sambhuta—manifested from a teardrop; gomati—Gomati; sa—it; maha-nadi—the great river; yasya—of which; darshana—seeing; matrena—simply by; brahma-hatya—the sin of killing a brahmana; pramucyate—is freed.
From one of the Lord's teardrops the great Gomati river was created. Simply by seeing this river one becomes freed from the sin of killing a brahmana.
Note : this is how sacred Gomati river is ,it is created from the tears of Lord Sri Krsna , I recall when the Padayatra gate was being "installed " many years ago and we went with Lokanath Swami to Dvaraka and also I recall bathing in Gomati river ,next to me came a Swedish sannyasi floating Smita Krsna Swami always smiling as usual
Text 8
gomati-tirajam punyam rajo yo dharayen narah shata-janma-kritat papan mucyate natra samshayah
gomati-tirajam—manifested on the shore of the Gomati; punyam—sacred; rajah—dust; yah—who; dharayen—holds; narah—a person; shata-janma—a hundred births; kritat—done; papan—from sins; mucyate—is freed; na—not; atra—here; samshayah—doubt.
A person who touches the sacred dust on the Gomati's shore becomes free from the sins committed in a hundred births. Of this there is no doubt.
note not only the water from Gomati river is sacred even the dust ,thus we must offer our full obaisenes in the dust of Gomati River and then take a sacred bath
Text 9
snana-kale gomatiti vadaty api narah kvacit gomatyam snana-jam punyam labhate vai na samshayah
snana-kale—at the time of bathing; gomati—Gomati; iti—thus; vadaty—says; api—even; narah—a person; kvacit—somehow; gomatyam—in the Gomati; snana-jam—from bathing; punyam—the piety; labhate—attains; vai—indeed; na—no; samshayah—doubt.
A person who, as he bathes, says the word “Gomati" attains the pious result of bathing in the Gomati. Of this there is no doubt.
Note :you may say oh you was so fortunate to go to Gomati river in Dvaraka I have never been , read this sloka and chant out loud Gomati Gomati Gomati and remember the lotusfeet of Sri Sri Krsna Balarama
Text 10
makara-sthe ravau maghe prayage snanam acaret shatashvamedhajam punyam samprapnoti videha-raö
makara-sthe—in Capricorn; ravau—when the sun; maghe—in the month of Magha (January-February); prayage—at Prayaga; snanam—bath; acaret—does; shatashvamedhajam—a hundred asvamedha-yajnas; punyam—the piety; samprapnoti—attains; videha-raö—O king of Videha.
O king of Videha, a person who bathes at Prayaga in the month of Magha (January-February) when the sun is in Capricorn attains the pious result of performing a hundred ashvamedha-yajnas.
Text 11
tat-sahasra-gunam punyam gomatyam makare ravau gomatyash caiva mahatmyam vaktum nalam catur-mukhah
tat-sahasra-gunam—multiplied a thousand times; punyam—piety; gomatyam—in the Gomati; makare—in Capricorn; ravau—when the sun; gomatyah—of the Gomati; ca—and; eva—indeed; mahatmyam—the glory; vaktum—to speak; na—not; alam—is able; catur-mukhah—Brahma with his four mouths.
A person who bathes in the Gomati at that time, when the sun is in Capricorn, attains a pious result a thousand times greater than that attained at Prayaga. Even the demigod Brahma is not able to properly describe all the glories of the sacred Gomati river.
Note :there are special times where the result is bigger but any time bathing in Gomati river is a great blessing
Text 12
gomatyam cakra-tirtheshu pashana-nicayash ca ye te sarve cakratam yanti pujaniyah prayatnatah
gomatyam—in the Gomati; cakra-tirtheshu—at Cakra-tirtha; pashana-nicayah—many stones; ca—and; ye—which; te—they; sarve—all; cakratam—the state of being the Lord's cakra; yanti—attain; pujaniyah—worshipable; prayatnatah—with earnestness.
By the Gomati is a sacred place named Cakra-tirtha. All the stones there are incarnations of thr Lord's Sudarshana-cakra. They should be worshiped with great care.
note : these stones are Dvaraka Silas : Here is my Dvaraka Sila ,I will share with you some glories of worshipping Dvaraka Sila
The Brahma Purana states that wherever shalagrama-shila and Dwaraka sila sit together, there certainly mukti (salvation) also resides. In the conversation between Brahma and Narada in the Skanda Purana Brahma says, "O Munishvara! Wherever Dwaraka sila sits in front of the shalagrama-shila every class of opulence goes on increasing unlimitedly." In another place it says that one who daily worships dvaraka-shila along with twelve shalagrama-shila will be honored even in Vaikuntha-dhama.
The Varaha Purana says that whoever touches a shila with the mark of a Vishnu-chakra will become free of all sins. The Garuda Purana declares that simply the darshana of Sudarshana and other Dwaraka sila fulfils all desires. The Skanda Purana declares that without a doubt if a very sinful man worships a Dwaraka sila with devotion, or even without devotion, he becomes free from all sinful reactions. According to the Dwaraka Mahatmya, a shila marked with chakras coming from Dvaraka is also called chakra-tirtha. Even if this shila is worshipped by a sinful person from a degraded country, the worships still becomes liberated.
The Kapila-pancaratra explains the benefits of worshiping different types of Dwaraka sila. That charming shila known as Sudarsana, which has one chakra on it, gives one liberation. The Lakshmi-Narayana Dwaraka sila with two chakras gives opulence and liberation, and an Acyuta-shila with three chakras gives one respect equal to Lord Indra. The shila known as Caturbhuja with four cakras brings religion, economic development, enjoyment, and liberation. A Vasudeva-shila, Which has five chakras, will remove the fear of birth and death, and a Pradyumna-shila with six chakras will give one beauty and wealth. The one called Balabhadra-shila with seven cakras gives fame and a continuation of one's dynasty, while a Purushottama-shila with eight chakras gives all types of benedictions. With nine chakras, a Narasimhadeva-shila gives the highest benefits, and a Dashavatara Dwaraka sila with ten chakras gives kingship. An Aniruddha-shila, which has eleven chakras, give fame and lordship, and the one known as Dvadasatmaka-shila with twelve chakras gives liberation and happiness.
The Kapila-pancaratra also describes the bad results derived from worshiping certain types of Dwaraka sila. A black one gives death, a smoke colored one gives constant fear, a multi-colored one gives bad health and a blue coloured shila takes away one's wealth. That Dwaraka-shila that has a hole passing through it brings poverty, a pale one gives terrible distress, and a broken shila brings separation from the wife. The white shila gives sons, grandsons, wealth, power, and all types of happiness, so this type of shila should be adored.
The Prahlada-samhita also says that a black shila causes death, reddish gives constant fear, multi-colored brings disease, yellow or smoke-coloured gives poverty, and a broken one causes death to the wife. Shilas with a hole, uneven chakras, triangular in shape, or half-moon shaped should never be worshiped. Garga and Galava Rishis have stated that a shila with uniform chakras brings happiness, a twelve chakra shila is very auspicious, and round and square shilas give happiness. But worshiping shilas that are broken, triangular, having holes, with uneven chakras, or half-moon shaped is fruitless.
No photo description available.
Text 13
cakra-cihne cakra-tirthe dvadashyam snanam acaret cakrapani-padam yati papanam bhajano 'pi hi
cakra-cihne—the marek of the cakra; cakra-tirthe—at Cakra-tirtha; dvadashyam—on Dvadashi; snanam—bath; acaret—does; cakrapani-padam—the able of Lord Krishna, who holds thw cakra in His hand; yati—attains; papanam—of sins; bhajanah—a reservoir; api—even; hi—indeed.
A person, even though he is a great reservoir of sins, who on the dvadashi day bathes at Cakra-tirtha, which bears the mark of the Lord's cakra, attains the abode of Lord Krishna, who holds the cakra in His hand.
Note : where the ocean and Gomati river meets is Chakra Tirtha
Text 14
koöi-janma-kritaih papaih patito yo 'pi pataki cakra-tirthasya sopanam etya muktim samaruhet
koöi-janma-kritaih—performed in millions of births; papaih—by sins; patitah—fallen; yah—who; api—even; pataki—a sinner; cakra-tirthasya—of cakra-tirth; sopanam—the steps; etya—attaining; muktim—liberation; samaruhet—attains.
Degraded person who has sinned in many millions of births attains liberation if he comes to the steps of Cakra-tirtha.
Note do I need say more ?
Text 15
shri-bahulashva uvaca
gomatyam hi maha-nadyam cakra-tirtham shubharthadam katham jatam bahu-matam tan me bruhi maha-mate
shri-bahulashva uvaca—Shri Bahulashva said; gomatyam—at Gomati; hi—indeed; maha-nadyam—the great river; cakra-tirtham—Cakra-tirtha; shubharthadam—giving a great benefit; katham—how?; jatam—born; bahu-matam—considered great; tan—that; me—to me; bruhi—please tell; maha-mate—O noble-hearted one.
Shri Bahulashva said: O noble-hearted one, please tell me how Cakra-tirtha by the great Gomati river became so glorious and beneficial.
Text 16
shri-narada uvaca
atraivodaharantimam itihasam puratanam yasya darshana-matrena papa-hanih para bhavet
shri-narada uvaca—Shri Narada said; atra—here; eva—indeed; udaharanti—say; imam—this; itihasam—story; puratanam—ancient; yasya—of which; darshana-matrena—simnply by seeing; papa-hanih—by release from sins; para—great; bhavet—is.
Shri Narada said: The sages tell an ancient story of how by simply seeing Cakra-tirtha one becomes free of all sins.
Text 17
alakesho raja-rajo nidhisho dharma-bhrit prabhuh vaishnavam yajnam arebhe kailasottara-bhumishu
alakeshah—Alakesha; raja-rajah—king of kings; nidhishah—rich; dharma-bhrit—pious; prabhuh—master; vaishnavam—for Lord Vishnu; yajnam—a yajna; arebhe—began; kailasottara-bhumishu—on top of Mount Kailasa.
There once was a great, pious, and wealthy king named Alakesha, who performed a Vishnu-yajna on the summit of Mount Kailasa.
Texts 18 and 19
tasya yajne svayam vishnur agato vai sva-dhamatah brahma shivo jambhabhedi varuno yadasam patih
vayur yamo ravih somah kshitih sarva-janeshvari gandharvapsarasah siddhah sarve tatra samayayuh
tasya—of him; yajne—at the yajna; svayam—personally; vishnuh—Lord Vishnu; agatah—came; vai—indeed; sva-dhamatah—from His own abode; brahma—Brahma; shivah—Shiva; jambhabhedi—Indra; varunah—Varuna; yadasam—of the waters; patih—thbe master; vayuh—Vayu; yamah—Yama; ravih—Surya; somah—Candra; kshitih—Ksiti; sarva-janeshvari—the queen of all people; gandharvapsarasah—the Gandharvas and Apsaras; siddhah—the Siddhas; sarve—all; tatra—there; samayayuh—came.
Traveling from His own abode, Lord Vishnu personally came to his yajna, and Brahma, Shiva, Indra, Varuna king of the waters, Vayu, Yama, Surya, Candra, Kshiti the earth goddess who rules all people, and all the Gandharvas, Apsaras, and Siddhas also came.
Text 20
devarshayah samajagmus tatha brahmarshayo nripa dhanadhyaksho 'bhavat tasya putras te nalakuvarah
devarshayah—the divine sages; samajagmuh—came; tatha—so; brahmarshayah—the Brahmana safes; nripa—O king; dhanadhyakshah—Kuvera; abhavat—was; tasya—of him; putrah—the son; tu—indeed; nalakuvarah—Nalakuvara.
O king, the devarshis and Brahmarshis also came. Kuvera and his son Nalakuvara were also there.
Text 21
rakshayam virabhadro 'bhut sevayam ca gajananah tatha marud-ganah sarve pariveshana-karinah
rakshayam—in protection; virabhadrah—Virabhadra; abhut—was there; sevayam—in service; ca—and; gajananah—Ganesha; tatha—so; marud-ganah—the Maruts; sarve—all; pariveshana-karinah—serving meals.
Virabhadra was there as a guard. Ganesha was there to render service. All the Maruts were there to serve meals.
Texts 22 and 23
bahuleyah sabha-pujam akarod dharma-tat-parah ghanöanadah parshvamaulih kuverasya tu mantrinau
sarva-shastra-vidam shreshöhau danadhyakshau babhuvatuh evam hi vidhi-vad yajno babhuva paramotsavah
bahuleyah—karttikeya; sabha—of the assembly; pujam—worship; akarot—did; dharma-tat-parah—pious; ghanöanadah—Ghantanada; parshvamaulih—Parsvamauli; kuverasya—of Kuvera; tu—indeed; mantrinau—the two ministers; sarva-shastra-vidam—of they who know all the scriptures; shreshöhau—the best; danadhyakshau—generous; babhuvatuh—were; evam—thus; hi—indeed; vidhi-vat—properly; yajnah—the yajna; babhuva—was; paramotsavah—a great festival.
Karttikeya worshiped the assembly. Kuvera's two ministers, Ghanöanada and Parshvamauli, who were very generous and most learned in the scriptures, were also there. In this way the yajna, carefully performed according to the rules and regulations, was a great and festive success.
Text 24
adhvaravabhrita-snato raja-rajo maha-manah param bhagam ca devebhyo viprebhyo dakshinam adat
adhvaravabhrita-snatah—having taken the sacrifical bath; raja-rajah—the great king; maha-manah—noble-hearted; param—great; bhagam—portion; ca—and; devebhyah—to the demigods; viprebhyah—to the brahmanas; dakshinam—daksina; adat—gave.
Having performed the avabhrita bath, the noble-hearted king gave sacrifical offerings to the demigods and dakshina to the brahmanas.
Text 25
evam purne 'dhvare mukhye tushöe devarshi-sattame ajagamatha durvasa dandi chatri jaöadharah
evam—thus; purne—completed; adhvare—the yajna; mukhye—primary; tushöe—pleased; devarshi-sattame—the best of sages and demigods; ajagama—came; atha—then; durvasa—Durvasa; dandi—holding a stick; chatri—holding a parasol; jaöadharah—his hair matted.
When the yajna was thus completed and the sages and demigods were all pleased, Durvasa Muni, holding a stick and a parasol, suddenly arrived.
Text 26
krodhi krishah padukanghrir dirgha-smashruh krishodarah darbhasana-samit-patra- mriga-carma-dharah parah
krodhi—angry; krishah—emaciated; padukanghrih—wearing sandals on his feet; dirgha-smashruh—with a long beard; krishodarah—a slender waist; darbhasana—a seat of kusha grass; samit-patra—with a kamandalu; mriga-carma-dharah—wearing a deerskin; parah—great.
His beard was long. He carried a kamandalu and a kusha-grass seat. He wore sandals and a deerskin garment. He was very thin and emaciated, and he was very angry.
Text 27
tam agatam samagamya pujayitva vidhanatah bhaya-bhitah parikramya kuverah prananama ha
tam—to him; agatam—come; samagamya—approaching; pujayitva—worshiping; vidhanatah—properly; bhaya-bhitah—frightened; parikramya—circumambulating; kuverah—Kuvera; prananama—bowed down; ha—indeed.
Frightened, Kuvera approached him, worshiped him, circumambulated him, and bowed down before him.
Text 28
adya me sa-phalam janma sa-phalam mandiram ca me adya me sa-phalo yajno brahmams tvayy agate sati
adya—today; me—me; sa-phalam—fruitful; janma—birth; sa-phalam—fruitful; mandiram—home; ca—and; me—my; adya—today; me—my; sa-phalah—fruitful; yajnah—the yajna; brahmamh—O brahmana; tvayi—now that you; agate—have come; sati—being so.
Kuvera said: O brahmana, now that you have come here, my life is a success, my home is a success, and this yajna is a success.
Text 29
ittham santoshitas tena durvasa bhagavan munih devam manushya-dharmanam praha prahasitananah
ittham—thus; santoshitah—pleased; tena—by that; durvasa—Durvasa; bhagavan—Lord; munih—the sage; devam—to the Lord; manushya-dharmanam—of human religious principles; praha—said; prahasitananah—smiling.
Pleased by all this, the great sage Durvasa spoke about the religious duties of human beings.
Text 30
tvam raja-rajo dharmatma dani vipra-parayanah kritas te vaishnavo yajno vishnu-santosha-karanah
tvam—you; raja-rajah—a great king; dharmatma—pious; dani—generous; vipra-parayanah—devotedf to the brahmanas; kritah—done; te—of you; vaishnavah—to Lord Vishnu; yajnah—a yajna; vishnu-santosha-karanah—pleasing to Lord Vishnu.
He said: You are a great king. You are pious, generous, and devoted to the brahmanas. Your yajna has pleased Lord Vishnu.
Text 31
na yacito maya tvam vai kvapi vaishravana prabho adyaiva yacanam kurve jnatva tvam dani-sattamam
na—not; yacitah—asked; maya—by me; tvam—you; vai—indeed; kvapi—somewhere; vaishravana—O Kuvera; prabhah—O lord; adya—today; eva—indeed; yacanam—request; kurve—I do; jnatva—knowing; tvam—you; dani-sattamam—the most generous.
O Lord Kuvera, in the past I have never asked any favors of you, but today, aware that you are very generous by nature, I have a request to ask of you.
Text 32
mad-yacnam sa-phali-kuryas tubhyam dasyami sad-varam na cet tvam bhasmasat kurve shapenati-bhayena vai
mat—my; yacnam—request; sa-phali-kuryah—please make fruitful; tubhyam—to you; dasyami—I will give; sad-varam—a boon; na—not; cet—if; tvam—you; bhasmasat—burned to ashes; kurve—I will make; shapena—with a curse; ati-bhayena—fightening; vai—indeed.
Please grant my request. If you do, I will give you a boon. If you do not, I will burn you to ashes with a frightening curse.
Text 33
vartante tvad-grihe sarve trailokya-nidhayo nava tan me prayaccha bhadram te tad-artham gatavan aham
vartante—are; tvad-grihe—in your home; sarve—all; trailokya-nidhayah—the wealth of the three worlds; nava—nine; tan—that; me—to me; prayaccha—please give; bhadram—auspiciousness; te—to you; tad-artham—for that purpose; gatavan—come; aham—I.
In your home you keep the nine treasures that are the most precious in the three worlds. Please give them to me. May your life be auspicious. For that purpose I have come.
Text 34
shri-narada uvaca
etac chrutva raja-rajo dana-shila udara-dhih om iti pratigrihnishva praha tam guhyakeshvarah
shri-narada uvaca—Shri Narada said; etat—this; shrutva—hearing; raja-rajah—that great king; dana-shila—devoted to giving charity; udara—-dhih—generous at heart; om—yes; iti—thus; pratigrihnishva—please take; praha—said; tam—to him; guhyakeshvarah—Kuvera.
Shri Narada said: Hearing these words, generous and charitable Kuvera said, “Yes. I agree. Please take them.
Text 35
evam nidhin pradasyantam danadhyakshau nidhishvaram ghanöanadah parshvamaulir ucatur lobha-mohitau
evam—thus; nidhin—the treasures; pradasyantam—about to give; danadhyakshau—generous; nidhishvaram—to Kuvera; ghanöanada—Ghantanada; parshvamaulih—and Parsvamauli; ucatuh—said; lobha-mohitau—bewildered by greed.
As Kuvera was about to give the nine treasures, his two ministers, Ghanöanada and Parshvamauli, who were bewildered with greed, spoke.
Text 36
dvav ucatuh
eko 'yam brahmano lobhi nidhibhih kim karishyati laksham divyam dehi casmai vrittim raksha tathottaram
dvau—the two; ucatuh—said; ekah—one; ayam—this; brahmanah—brahmana; lobhi—greedy; nidhibhih—with treasures; kim—what is the need?; karishyati—will do; laksham—a hundred thousand; divyam—splendid; dehi—give; ca—and; asmai—to him; vrittim—wealth; raksha—protect; tatha—then; uttaram—great.
The two ministers said: What will this greedy brahmana do with those great treasures? Give him a hundred thousand other things and keep the nine great treasures for yourself.
Text 37
shri-narada uvaca
parusham tad-vacah shrutva durvasah krodha-vigrahah bhru-bhanga-kuöili-bhute rakta-netre cakara ha
shri-narada uvaca—Shri Narada said; parusham—harsh; tad-vacah—their words; shrutva—hearing; durvasah—Durvasa; krodha-vigrahah—filled with anger; bhru-bhanga-kuöili-bhute—knitting his eyebrows; rakta-netre—his eyes red; cakara—did; ha—indeed.
Shri Narada said: When he heard these harsh words Durvasa became filled with anger. His eyes were red and his eyebrows knitted with anger.
Text 38
sthaliva sarva-brahmandam cacala nimisha-dvayam pranatam dhanadam vikshya tabhyam shapam dadau munih
sthali—a place; iva—as if; sarva-brahmandam—the entire universe; cacala—went; nimisha-dvayam—for two brief moments; pranatam—bowing down; dhanadam—Kuvera; vikshya—seeing; tabhyam—to them; shapam—a curse; dadau—gave; munih—the sage.
For the time of two eyeblinks the entire universe shook. Seeing Kuvera humbly bowing down before him, Durvasa Muni proceeded to curse the two ministers.
Text 39
shri-munir uvaca
ghanöanada maha-dushöa papa-buddhe 'ti-lubdhaka grahavat tvam dhana-grahi graho bhava maha-khala
shri-munir uvaca-the sage said; ghanöanada—O Ghantanada; maha-dushöa—wicked; papa-buddhe—sinful; ati-lubdhaka—very greedy; grahavat—like a crocodile; tvam—you; dhana-grahi—grasping for wealth; grahah—a crocodile; bhava—become; maha-khala—O wretch.
Shri Durvasa said: Sinful, wicked, greedy Ghanöanada, you clutch at wealth as crocodile would clutch. I curse you: Become a crocodile!
Text 40
parshvamaule papa-buddhe dhana-lobha-madanvitah gajavat preranam kurvams tvam gajo bhava durmate
parshvamaule—Parshvamauli; papa-buddhe—sinful; dhana-lobha-madanvitah—greedy; gajavat—like an elephant; preranam—pushing; kurvamh—doing; tvam—you; gajah—an elephant; bhava—become; durmate—O wretch.
Sinful, wicked, greedy Parshvamauli, you are pushy like an elephant. I curse you: Become an elephant!
Text 41
shri-narada uvaca
tabhyam shapam munir dattva nidhim nitva kuveratah varam dadau punas tasmai durvasa durlabham param
shri-narada uvaca—Shri Narada said; tabhyam—to them; shapam—curse; munih—the sage; dattva—giving; nidhim—wealth; nitva—taking; kuveratah—from Kuvera; varam—boon; dadau—gave; punah—again; tasmai—to him; durvasa—Durvasa; durlabham—rare; param—great.
Shri Narada said: After thus cursing the two ministers, Durvasa Muni took the nine treasures from Kuvera and then offered him a great and rare boon.
Text 42
asmad danac ca dvi-guna bhavantu nidhayo nava ity uktva sa-nidhih pragad aho tejiyasam balam
asmat—from bim; danat—from the wealth; ca—and; dvi-guna—doubled; bhavantu—may be; nidhayah—treasures; nava—nine; ity—thus; uktva—saying; sa-nidhih—the treasure; pragat—went; ahah—Oh; tejiyasam—power; balam—power.
Durvasa Muni said, “Because you have offered them to me, I give you the boon that your nine treasures will now become twice as valuable as they were." As soon as these words were spoken the nine treasures became twice as valuable.