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Maṇija-nṛpa-vaṃśa-kathanaṃ tathā Govinda-stutiḥ
Genealogical-Historiography and Devotional-Soteriology
Mahatapa ne ek raja ko Tretayug ke rajao ki kahani sunayi. Jo raja yajna karte the woh swarg pahunchte the. Yeh kahani sun kar rajarshi ne rajpat chhod diya. Woh Vrindavan gaya aur Govinda ki stuti karne laga. Usne Govinda ko srishti aur mukti ka karan bataya. Samsara samundar jaisa hai, Govinda hi isse paar karate hain. Ant mein rajarshi ne apna sharir chhod diya. Woh Govinda mein laya ho gaya aur mukt ho gaya.
Verse 1
महातपा उवाच । आदितरेतासु राजानो मणिजा ये प्रकीर्तिताः । कथयिष्यामि तान् राजन् यत्र जातोऽपि पार्थिव ॥ ३६.१ ॥
Mahatapa ne kaha, Raja main tumhe batata hoon. Aditreta ki line mein kaun kaun se raja aaye. Log unhe Manija kehte the. Tum bhi usi line mein paida hue ho.
Verse 2
योऽसौ सुप्रभानामासीत्त स त्वं राजन् कृते युगे । जातोऽसि नाम्ना विख्यातः प्रजापाल इति शोभनः ॥ ३६.२ ॥
Raja, Krita Yug mein tumhara naam Suprabha tha. Ab tum dobara paida hue ho. Is baar log tumhe Prajapala kehte hain. Tum acche raja ho.
Verse 3
शेषास्त्रेतायुगॆ राजन् भविष्यन्ति महाबलाः । यो दीप्ततेजा मणिजः स शान्तेति प्रकीर्तितः ॥ ३६.३ ॥
Raja, Treta Yug mein baaki raja bhi aayenge. Woh bahut taqatwale honge. Mani ki line mein ek raja hoga jiska naam Shanti hai. Uski chamak bahut tej hogi.
Verse 4
सुरश्मिर्भविता राजा शशकर्णो महाबलः । शुभदर्शनः पाञ्चालो भविष्यति नराधिपः ॥ ३६.४ ॥
Ek raja ka naam Surashmi hoga. Ek aur raja hoga jiska naam Shashakarna hai, woh bhi bahut taqatwala. Phir Panchala naam ka raja hoga. Woh accha dikhta hai aur logon ka raja banega.
Verse 5
सुशान्तिरङ्गवंशे वै सुन्दरोऽप्यङ्ग इत्युत । सुन्दश्च मुचुकुन्दोऽभूत्सुद्युम्नस्तुर एव च ॥ ३६.५ ॥
Anga ki line mein Sushanti raja tha. Uske baad Sundara tha jise log Anga bhi kehte the. Sunda aur Muchukunda bhi the. Aur Sudyumna aur Tura bhi aaye.
Verse 6
सुमनाः सोमदत्तस्तु शुभः संवरणोऽभवत् । सुशीलो वसुदानस्तु सुखदो सुपतिर्भवत् ॥ ३६.६ ॥
Sumana aur Somadatta, dono ne naye naam liye. Sumana ne Shubha aur Samvaran naam rakha. Susila aur Vasudana bhi badle. Woh Sukhada aur Supati ke naam se jaane gaye.
Verse 7
शम्भुः सेनापतिरभूत् सुकान्तो दशरथः स्मृतः । सोमोऽभूज्जनको राजा एते त्रेतायुगॆ नृप ॥ ३६.७ ॥
Shambhu sena ka mukhi bana. Sukanta ko log Dasharatha ke naam se jaante hain. Soma, Janaka raja ban gaya. Yeh sab Treta yug ke raja the.
Verse 8
सर्वे भूमिमिमां राजन् भुक्त्वा ते वसुधाधिपाः । इष्ट्वा च विविधैर्यज्ञैर्दिवं प्राप्स्यन्त्यसंशयम् ॥ ३६.८ ॥
Raja, yeh sab dharati ke malik the. Inhone yeh dharati ka maza liya. Phir alag-alag tarah ke yagya kiye. Ab to pakka swarg mein jayenge, koi shak nahi.
Verse 9
श्रीवराह उवाच । एवं श्रुत्वा स राजर्षिर्ब्रह्मविद्याममृतं प्रभुः । आख्यानं परमं प्रीतस्तपश्चर्तुमियाद्वनम् ॥ ३६.९ ॥
Shri Varaha ne kaha. Raja rishi ne yeh sab sun liya. Unhe Brahma ki gyan mil gayi, jaise amrit milta hai. Woh bahut khush huye. Phir van chalen gaye tapasya karne.
Verse 10
ऋषिरध्यात्मयोगेन विहायेदं कलेवरम् । ब्रह्मभूतोऽभवद्धात्री हरौ लयमवाप च ॥ ३६.१० ॥
Rishi ne yoga kiya aur apna sharir chhod diya. Woh Brahma mein mil gaye. Dhatri bhi wahi gayi. Dono Hari mein leen ho gaye.
Verse 11
वृन्दावनं च राजा असौ तपोऽर्थं गतवान् प्रभुः । तत्र गोविन्दनामानं हरिं स्तोतुमथारभत् ॥ ३६.११ ॥
Woh raja Vrindavan gaya tap karne ke liye. Wahan usne Govinda naam ke Hari ki bhakti shuru ki.
Verse 12
राजोवाच । नमामि देवं जगतां च मूर्तिं गोपेन्द्रमिन्द्रानुजमप्रमेयम् । संसारचक्रक्रमणैकदक्षं क्षितीधरं देववरं नमामि ॥ ३६.१२ ॥
Raja ne kaha, main us bhagwan ko naman karta hoon jo duniya ki shakal mein hai. Gopendra, Indra ke bhai, jise koi nap na sake. Woh sansar ke chakko ko chalane mein sabse expert hai. Yeh dharti ko dharan karta hai. Devataon mein sabse bada hai, main usko naman karta hoon.
Verse 13
भवोदधौ दुःखशतोर्मिभीमे जरावर्ते कृष्णपातालमूले । तदन्तमेको दधते सुखं मे नमोऽस्तु ते गोपतिरप्रमेय ॥ ३६.१३ ॥
Sansar samundar mein, jahan dard ki bohot lehrein hain. Budhape ke chakkar mein, neeche andhere mein. Sirf tum hi iska end kar sakte ho aur mujhe sukhi kar sakte ho. Gopati, tumhari jai ho, tum bade ho.
Verse 14
व्याध्यादियुक्तः पुरुषैर्ग्रहैश्च सङ्घट्टमानं पुनरेव देव । नमोऽस्तु ते युद्धरते महात्मा जनार्दनो गोपतिरुग्रबाहुः ॥ ३६.१४ ॥
Bhagwan, jab log bimari mein phans jate hain. Bura taqaton se ghire hain aur phir se takrate hain. Janardan, tum yuddh mein lage ho. Gopati, tumhare bade hath hain, tumhari jai ho.
Verse 15
त्वमुत्तमः सर्वविदां सुरेश त्वया ततं विश्वमिदं समस्तम् । गोपेन्द्र मां पाहि महानुभाव भवाद्भीतं तिग्मरथाङ्गपाणे ॥ ३६.१५ ॥
Tum sabse bade gyani ho, devataon ke raja. Tumhari wajah se yeh poora brahmand hai. Gopendra, mujhe bacha lo. Main sansar se darta hoon. Tumhare haath mein chakra hai, tum bade ho.
Verse 16
परोऽसि देव प्रवरः सुराणां पुंसः स्वरूपोऽसि शशिप्रकाशः । हुताशवक्त्राच्युत तीव्रभाव गोपेन्द्र मां पाहि भवे पतन्तम् ॥ ३६.१६ ॥
Bhagwan, tum deviyon mein sabse bade ho. Tum asli roop mein chamak rahe ho, jaise chaand chamakta hai. Tumhara muh aag jaisa hai aur tumhari taqat bahut tej hai. Gopendra, tum gaayon ke rakhwale ho. Mujhe bacha lo, main is duniya mein phans raha hoon.
Verse 17
संसारचक्रक्रमणान्यनेका- न्याविर्भवन्त्यच्युत देहिनां यत् । त्वन्मायया मोहितानां सुरेश कस्ते मायां तरते द्वन्द्वधामा ॥ ३६.१७ ॥
Achyuta, log is duniya mein baar-baar paida hote hain. Yeh ek chakkar hai jismein log phanse rehte hain. Bhagwan, tumhari maya logon ko bhula deti hai. Is maya se kaun bach sakta hai? Yeh maya accha-bura dono dikhlati hai.
Verse 18
अगोत्रमस्पर्शमरूपगन्ध- मनामनिर्देशमजं वरेण्यम् । गोपेन्द्र त्वां यद्युपासन्ति धीराः- स्ते मुक्तिभाजो भवबन्धमुक्ताः ॥ ३६.१८ ॥
Gopendra, jo log tumhe bhajte hain woh mukt ho jaate hain. Tum kisi jaat ke nahi ho, tumhe chhua nahi ja sakta. Tumhara koi roop nahi, koi khushbu nahi. Tum soch se pare ho aur bolne se bhi pare. Tum paida nahi hue, tum hamesha se ho. Tum sabse bade ho. Jo log tumhe bhajte hain woh is duniya ke bandhan se aazad ho jaate hain.
Verse 19
शब्दातिगं व्योमरूपं विमूर्त्तिं विकर्म्मिणां शुभभावं वरेण्यम् । चक्राब्जपाणिं तु तथोपचारादुक्तं पुराणे सततं नमामि ॥ ३६.१९ ॥
Main us bhagwan ko pranam karta hoon jo shabd se bhi pare hai. Unka roop aasmaan jaisa hai, koi body nahi hai. Jo log karm karte hain unke liye woh acche hain. Unke haath mein chakra aur kamal hai. Puran mein likha hai isliye main unhe pranam karta hoon.
Verse 20
त्रिविक्रमं क्रान्तजगत्त्रयं च चतुर्मूर्त्तिं विश्वगतां क्षितीशम् । शम्भुं विभुं भूतपतिं सुरेशं नमाम्यहं विष्णुमनन्तमूर्त्तिम् ॥ ३६.२० ॥
Main Vishnu ko pranam karta hoon. Unke anant roop hain. Woh Trivikrama hain, teen duniya mein paidal chale gaye. Woh char roop wale hain, duniya mein kahin bhi hain. Woh dharti ke swami hain. Woh acche hain, sabke upar hain, bhooton ke malik hain, deviyon ke bhagwan hain.
Verse 21
त्वं देव सर्वाणि चराचराणि सृजस्यथो संहरसे त्वमेव । मां मुक्तिकामं नय देव शीघ्रं यस्मिन् गता योगिनो नापयान्ति ॥ ३६.२१ ॥
Bhagwan, tum hi sab jeev banate ho, chale wale ya jo dhaire rehte hain. Aur tum hi sab ko wapas le lete ho. Main mukti chahta hoon, mujhe jaldi us jagah pahuncha do. Jahan yogi pahunch ke wapas nahi aate.
Verse 22
जयस्व गोविन्द महानुभाव जयस्व विष्णो जय पद्मनाभ । जयस्व सर्वज्ञ जयाप्रमेय जयस्व विश्वेश्वर विश्वमूर्ते ॥ ३६.२२ ॥
Govind ki jai ho, bade aadmi. Vishnu ki jai ho. Padmanabh ki jai ho. Sab kuch jaanne wale ki jai ho. Jisko naap na sake uski jai ho. Saari duniya ke malik ki jai ho, tumhara roop hi duniya hai.
Verse 23
श्रीवराह उवाच । एवं स्तुत्वा तदा राजा निधाय स्वं कलेवरम् । परमात्मनि गोविन्दे लयमागाच्छ शाश्वते ॥ ३६.२३ ॥
Varah ne kaha, raja ne aise hi bhagwan ki stuti ki. Phir apna sharir chhod diya. Aur Govind mein mil gaya, jo hamesha ke liye hain aur sabse bade hain.
Within the Varāha–Pṛthivī dialogue, the teaching opens as a didactic historiography: Mahātapā addresses a king and recounts a succession of Maṇija/Tretāyuga rulers, using their reigns to illustrate dharmic governance, yajña-performance, and the resulting heavenly attainments.
Varāha narrates the transformative effect of hearing this ‘brahmavidyā-like’ account: the rājarṣi’s mind turns from royal enjoyment and merit to renunciation; he withdraws to Vṛndāvana and begins an intense hymn (stuti) to Govinda as the supreme cause of creation, maintenance, dissolution, and liberation.
The stuti crescendos into a soteriological vision—saṃsāra as a dangerous ocean, māyā and dualities as binding forces, and Govinda as the sole refuge. The rājarṣi stabilizes his mind in yoga, relinquishes the body, and attains laya (mergence) in the eternal Govinda, modeling the passage from dharmic kingship to mokṣa-oriented withdrawal.
Vṛndāvana (sacred grove/forest landscape associated with Govinda); broader implied terrestrial domain of kingship (bhūmi, vasudhā) as Pṛthivī’s sphere.
The text juxtaposes two ideals: (1) dharmic governance—rulers enjoy and administer the earth (bhūmi/vasudhā) and perform yajñas, gaining posthumous merit; and (2) renunciant soteriology—hearing the teaching prompts a shift toward tapas, upāsanā of Govinda, and yogic release from saṃsāra. Together these present a continuum from responsible kingship (supporting Pṛthivī’s stability) to liberation-oriented withdrawal.
The chapter uses yuga-chronology rather than ritual calendrics: it explicitly references Kṛtayuga and Tretāyuga, and describes future rulers “in Tretāyuga.” No tithi, nakṣatra, māsa, or seasonal timings are specified for yajña or vrata practice in the provided verses.
Environmental stewardship is implicit in the idiom of Pṛthivī as the governed earth: kings ‘enjoy/hold’ the land (bhūmi, vasudhā) and are accountable through yajña and dharma, suggesting that legitimate rule includes maintaining terrestrial order. The narrative’s turn to renunciation further reduces the burden of acquisitive power on the earth, presenting withdrawal and self-restraint as complementary strategies for preserving balance within Pṛthivī’s domain.
A catalogue of rulers is presented, including names such as Suprabha (identified with the addressed king in Kṛtayuga), Śānti (as a noted Maṇija), Suraśmi, Śaśakarṇa, a Pāñcāla ruler, and other royal figures: Suśānti, Sundara (and Aṅga), Sunda, Muchukunda, Sudyumna, Sumanas, Somadatta, Śubha, Saṃvaraṇa, Suśīla, Vasudāna, Sukhada, Supati, Śambhu (as senāpati), Sukānta, Daśaratha, and Janaka. The chapter frames them as exemplary Tretāyuga nṛpas connected to royal succession traditions.
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