Brahma-khaṇḍa · Chapter 17
Sourceसौतिरुवाच ।। दृष्ट्वा द्विजं देवसंघः प्रत्युत्थानं चकार च ।। परस्परं च सम्भाषा बभूव तत्र संसदि ।। १ ।। मा तं बुबुधिरे देवाः श्रीहरिं विप्ररूपिणम् ।। पौर्वापर्य्यं विस्मृताश्च मोहिता विष्णुमायया ।। २ ।। सुरान्सम्बोध्य विप्रश्च वाचा मधुरया द्विज ।। उवाच सत्यं परमं प्राणिनां यच्छुभावहम् ।। ३ ।। ब्राह्मण उवाच ।। उपबर्हणभार्य्येयं कन्या चित्ररथस्य च ।। ययाचे जीवदानं च स्वामिनः शोककर्षिता ।। ४ ।। अधुना किमनुष्ठानमस्य कार्यस्य निश्चितम् ।। तन्मां ब्रूत सुराः सर्वे नित्यं यत्समयोचितम् ।। ५ ।। शप्तुकामा सुरान्सर्वान्साध्वी तेजस्विनी वरा ।। अहं क्षेमाय युष्माकमागतो बोधिता सती ।। ६ ।। स्तुतिः कृता च युष्माभिः श्वेतद्वीपे हरेरपि।। युष्माकमीशो विष्णुश्च कथमेवात्र नागतः ।। ७ ।। बभूवाकाशवाणीति पश्चाद्यास्यति केशव ।। विपरीतं कथं भूतं वाणीवाक्यमचञ्चलम्।। ।। ८ ।। ब्राह्मणस्य वचः श्रुत्वा स्वयं ब्रह्मा जगद्गुरुः ।। उवाच वचनं सत्यं हितं परममङ्गलम् ।।९।। ब्रह्मोवाच ।। मत्पुत्रो नारदः शप्तो गन्धर्वश्चोपबर्हणः ।। योगेन प्राणांस्तत्याज पुनः शापान्ममैव हि ।। 1.17.१० ।। कालं लक्षयुगं व्याप्य स्थितिरस्य महीतले ।। शूद्रयोनिं ततः प्राप्य भविता मत्सुतः पुनः ।। ११ ।। अस्य कालावशेषस्य किञ्चिदस्ति द्विजोत्तम ।। तत्तु वर्षसहस्रं चैवायुरस्यास्ति साम्प्रतम् ।। १२ ।। दास्यामि जीवदानं च स्वयं विष्णोः प्रसादतः ।। यथैनं न स्पृशेच्छापस्तत्करिष्यामि निश्चितम् ।। १३ ।। नागतो हरिरत्रेति त्वया यत्कथितं द्विज ।। हरिः सर्वत्र सर्वात्मा विग्रहः कुत आत्मनः ।। १४ ।। स्वेच्छामयः परं ब्रह्म भक्तानुग्रहविग्रहः ।। सर्वं पश्यति सर्वज्ञः सर्वत्रास्ति सनातनः ।। १५ ।। विषिश्च व्याप्तिवचनो नुश्च सर्वत्रवाचकः ।। सर्वव्यापी च सर्वात्मा तेन विष्णुः प्रकीर्त्तितः ।। १६ ।। अपवित्रः पवित्रो वा सर्वावस्थां गतोऽपि वा ।। यः स्मरेत्पुण्डरीकाक्षं स बाह्याभ्यन्तरः शुचिः ।।१७।। कर्मारम्भे च मध्ये वा शेषे विष्णुं च यः स्मरेत् ।। परिपूर्णं तस्य कर्म वैदिकं च भवेद्द्विज ।। १८ ।। अहं स्रष्टा च जगतां विधाता संहरो हरः ।। धर्मश्च कर्मणां साक्षी यस्याज्ञापरिपालकः ।। १९ ।। कालः संहरते लोकान्यमः शास्ता च पापिनाम् ।। उपैति मृत्युः सर्वांश्च भिया यस्याज्ञया सदा ।। 1.17.२० ।। सर्वेशा या च सर्वाद्या प्रकृतिः सर्वसूः पुरा ।। सा भीता यस्य पुरतो यस्याज्ञापरिपालिका ।। २१ ।। महेश्वर उवाच ।। पुत्राणां ब्रह्मणस्तेषां कस्य वंशोद्भवो भवान् ।। वेदानधीत्य भवता ज्ञातः कः सार एव च ।। २२ ।। शिष्यः कस्य मुनीन्द्रस्य कस्त्वं नाम्ना च भो द्विज ।। बिभर्त्त्यर्कातिरिक्तं च शिशुरूपोऽसि साम्प्रतम् ।। २३ ।। विडम्बयसि देवांश्च विष्णुमस्माकमीश्वरम् ।। हृदिस्थं च न जानासि परमात्मानमीश्वरम् ।। २४ ।। यस्मिन्गते पतेद्देहो देहिनां परमात्मनि ।। प्रयान्ति सर्वे तत्पश्चान्नरदेवानुगा इव ।। २५ ।। जीवस्तत्प्रतिबिम्बश्च मनो ज्ञानं च चेतना ।। प्राणाश्चेन्द्रियवर्गाश्च बुद्धिर्मेधा धृतिः स्मृतिः ।।२६।। निद्रा दया च तन्द्रा च क्षुत्तृष्णा पुष्टिरेव च ।। श्रद्धा संतुष्टिरिच्छा च क्षमा लज्जादिकाः स्मृताः ।। २७ ।। प्रयाति यत्पुरः शक्तिरीश्वरे गमनोन्मुखे ।। एते सर्वे च शक्तिश्च यस्याज्ञा परिपालकाः ।।२८।। ईश्वरे च स्थिते देही क्षमश्च सर्वकर्मसु ।। गतेऽस्पृश्यः शवस्त्याज्यः कस्तं देही न मन्यते ।। २९ ।। स्वयं ब्रह्मा च जगतां विधाता सर्वकारकः ।। पादारविन्दमनिशं ध्यायते द्रष्टुमक्षमः ।। 1.17.३० ।। युगलक्षं तपस्तप्तं श्रीकृष्णस्य च वेधसा ।। तदा बभूव ज्ञानी च जगत्स्रष्टुं क्षमस्तदा ।। ३१ ।। असंख्यकालं सुचिरं तपस्तप्तं हरेर्मया ।। तृप्तिं जगाम न मनस्तृप्यते केन मङ्गले ।।३२।। अधुना पञ्चवक्त्रेण यन्नामगुणकीर्तनम् ।। गायन्भ्रमामि सर्वत्र निस्पृहः सर्वकर्मसु ।। ३३ ।। मत्तो याति च मृत्युश्च यन्नामगुणकीर्त्तनात् ।। शश्वजपन्तं तन्नाम दृष्ट्वा मृत्युः पलायते ।। ३४ ।। सर्वब्रह्माण्डसंहर्त्ताऽप्यहं मृत्युंजयाभिधः ।। सुचिरं तपसा यस्य गुणनामानुकीर्त्तनात् ।। ३५ ।। काले तत्र विलीनोऽहमाविर्भूतस्ततः पुनः ।। न कालो मम संहर्त्ता न मृत्युर्यत्प्रसादतः ।।३६।। गोलोके यः स वैकुण्ठे श्वेतद्वीपे स एव च ।। अंशांशिनोर्न भेदश्च ब्रह्मन्वह्निस्फुलिङ्गवत् ।। ३७ ।। मन्वन्तरं तु दिव्यानां युगानामेकसप्ततिः ।। अष्टाविंशतिमे शक्रे गते च ब्रह्मणो दिनम् ।। ३८ ।। एतत्संख्याविशिष्टस्य शतवर्षायुषो विधेः ।। पाते लोचनपातश्च यद्विष्णोः परमात्मनः ।। ३९ ।। अहं कलानामृषभः कृष्णस्य परमात्मनः ।। परं महिम्नः को गच्छेन्न जानामि च किञ्चन ।। 1.17.४० ।। इत्युक्त्वा शङ्करस्तत्र विरराम च शौनक ।। धर्मश्च वक्तुमारेभे यः साक्षी सर्वकर्मणाम् ।। ४१ ।। धर्म उवाच ।। यत्पाणिपादौ सर्वत्र चक्षुश्च सर्वदर्शनम् ।। सर्वान्तरात्मा प्रत्यक्षोऽप्रत्यक्षश्च दुरात्मनः ।। ४२ ।। अधुनाऽपि सभां विष्णुर्नायात इति यद्वचः ।। त्वयोक्तं तत्कया बुद्ध्या मुनीनां च मतिभ्रमः ।। ४३ ।। महन्निन्दा भवेद्यत्र नैव साधु शृणोति ताम् ।। निन्दकः श्रोतृभिः सार्द्धं कुम्भीपाकं व्रजेद्युगम् ।। ४४ ।। श्रुत्वा दैवान्महन्निन्दां श्रीविष्णोः स्मरणाद् बुधः ।। मुच्यते सर्वपापेभ्यः पुण्यं प्राप्नोति दुर्लभम् ।।४५।। कामतोऽकामतो वाऽपि विष्णुनिन्दां करोति यः ।। शृणोति यो हसति वा सभामध्ये नराधमः ।। ४६ ।। कुम्भीपाके पचति स यावद्धि ब्रह्मणो वयः ।। स्थलं भवेदपूतं च सुरापात्रं यथा द्विज ।। ४७ ।। प्राणी च नरकं याति श्रुतं तत्रैव चेद्ध्रुवम् ।। विष्णुनिन्दा च त्रिविधा ब्रह्मणा कथिता पुरा।। ४८।। अप्रत्यक्षं च कुरुते किं वा तं च न मन्यते।।। देवान्यसाम्यं कुरुते ज्ञानहीनो नराधमः।।४९।। तस्यात्र निष्कृतिर्नास्ति यावद्वै ब्रह्मणः शतम् ।। गुरोर्निन्दां यः करोति पितुर्निन्दां नराधमः ।। स याति कालसूत्रं च यावच्चन्द्रदिवाकरौ ।। 1.17.५० ।। विष्णुर्गुरुश्च सर्वेषां जनको ज्ञानदायकः ।। पोष्टा पाता भयत्राता वरदाता जगत्त्रये ।। ५१ ।। एषां च वचनं श्रुत्वा त्रयाणां विप्रपुङ्गव ।। प्रहस्योवाच तान्देवान्वाचा मधुरया पुनः ।। ५२ ।। ब्राह्मण उवाच ।। का कृता विष्णुनिन्दाऽहो हे देवा धर्मशालिनः ।। नागतो हरिरत्रेति व्यर्थाऽऽकाशसरस्वती ।।५३।। इति प्रोक्तं मया भद्रं ब्रूत धर्मार्थमीश्वराः ।। सभायां पाक्षिकाः सन्तो घ्नन्ति स्म शतपूरुषम् ।।५४।। यूयं च भावुका ब्रूत विष्णुः सर्वत्र सन्ततम् ।। इति चेत्तत्कथं याताः श्वेतद्वीपं वराय च ।।५५।। अंशांशिनोर्न भेदश्चेदात्मनश्चेति निश्चितम्।। कलां हित्वा निषेवन्ते सन्तः पूर्णतमं कथम् ।।५६।। कोटिजन्मदुराराध्यमसाध्यमसतामपि ।। आशा बलवती पुंसां कृष्णं सेवितुमिच्छति ।।५७।। किं क्षुद्राः किं महान्तश्च वाञ्छन्ति परमं पदम् ।। लब्धुमिच्छति चन्द्रं च बाहुभ्यां वामनो यथा।।५८।। यो विष्णुर्विषयी विश्वे श्वेतद्वीपनिवासकृत्।। यूयं ब्रह्मेशधर्माश्च दिक्पालाश्च दिगीश्वराः।।५९।। ब्रह्मविष्णुशिवाद्याश्च सुरलोकाश्चराचराः ।। एवं कतिविधाः सन्ति प्रतिविश्वेषु सन्ततम् ।। 1.17.६० ।। विश्वानां च सुराणां च कः संख्यां कर्तुमीश्वरः ।। सर्वेषामीश्वरः कृष्णो भक्तानुग्रहविग्रहः ।। ६१ ।। ऊर्ध्वं च सर्वब्रह्माण्डाद्वैकुण्ठं सत्यमीप्सितम् ।। तस्मादूर्ध्वं च गोलोकः पञ्चाशत्कोटियोजनम् ।। ६२ ।। चतुर्भुजश्च वैकुण्ठे लक्ष्मीकान्तः सनातनः ।। सुनन्दनन्दकुमुदपार्षदादिभिरावृतः ।। ६३ ।। गोलोके द्विभुजः कृष्णो राधाकान्तः सनातनः ।। गोपाङ्गनादिभिर्युक्तो द्विभुजैर्वोपपार्षदैः ।। ६४ ।। परिपूर्णतमं ब्रह्म स चात्मा सर्वदेहिनाम् ।। स्वेच्छामयश्च विहरेद्रासे वृन्दावने सदा ।। ६९ ।। तज्ज्योतिर्मण्डलाकारं सूर्य्यकोटिसमप्रभम् ।। ध्यायन्ते योगिनः सन्तः सन्ततं च निरामयम् ।। ६६ ।। नवीननीरदश्यामं द्विभुजं पीतवाससम् ।। कोटिकन्दर्पलावण्यलीलाधाम मनोहरम् ।। ६७ ।। किशोरनयनं शश्वच्छान्तं सस्मितमी श्वरम् ।। ध्यायन्ते वैष्णवाः सन्तः सेवन्ते सत्यविग्रहम्।। ६८ ।। यूयं च वैष्णवा ब्रूत कस्य वंशोद्भवो भवान्।। शिष्यः कस्य मुनीन्द्रस्येत्येवं मां च पुनः पुनः ।। ६९ ।। यस्य वंशोद्भवोऽहं च यस्य शिष्यश्च बालकः ।। तस्येदं वचनं ज्ञानं देवसंघा निबोधत ।। ।। 1.17.७० ।। शीघ्रं जीवय गन्धर्वं देवेश्वर सुरेश्वर ।। व्यक्ते विचारे मूर्खः को वाग्युद्धे किं प्रयोजनम् ।। ७१ ।। इत्युक्त्वा बालकस्तत्र विप्ररूपी जनार्दनः ।। विरराम सभामध्ये प्रजहास च शौनक ।। ७२ ।। इति श्रीब्रह्मवैवर्ते महापुराणे ब्रह्मखण्डे विष्णुसुरसंघसंवादे विष्णुप्रशंसाप्रणयने सप्तदशोऽध्यायः ।। १७ ।।
sautiruvāca || dṛṣṭvā dvijaṃ devasaṃghaḥ pratyutthānaṃ cakāra ca || parasparaṃ ca sambhāṣā babhūva tatra saṃsadi || 1 || mā taṃ bubudhire devāḥ śrīhariṃ viprarūpiṇam || paurvāparyyaṃ vismṛtāśca mohitā viṣṇumāyayā || 2 || surānsambodhya vipraśca vācā madhurayā dvija || uvāca satyaṃ paramaṃ prāṇināṃ yacchubhāvaham || 3 || brāhmaṇa uvāca || upabarhaṇabhāryyeyaṃ kanyā citrarathasya ca || yayāce jīvadānaṃ ca svāminaḥ śokakarṣitā || 4 || adhunā kimanuṣṭhānamasya kāryasya niścitam || tanmāṃ brūta surāḥ sarve nityaṃ yatsamayocitam || 5 || śaptukāmā surānsarvānsādhvī tejasvinī varā || ahaṃ kṣemāya yuṣmākamāgato bodhitā satī || 6 || stutiḥ kṛtā ca yuṣmābhiḥ śvetadvīpe harerapi|| yuṣmākamīśo viṣṇuśca kathamevātra nāgataḥ || 7 || babhūvākāśavāṇīti paścādyāsyati keśava || viparītaṃ kathaṃ bhūtaṃ vāṇīvākyamacañcalam|| || 8 || brāhmaṇasya vacaḥ śrutvā svayaṃ brahmā jagadguruḥ || uvāca vacanaṃ satyaṃ hitaṃ paramamaṅgalam ||9|| brahmovāca || matputro nāradaḥ śapto gandharvaścopabarhaṇaḥ || yogena prāṇāṃstatyāja punaḥ śāpānmamaiva hi || 1.17.10 || kālaṃ lakṣayugaṃ vyāpya sthitirasya mahītale || śūdrayoniṃ tataḥ prāpya bhavitā matsutaḥ punaḥ || 11 || asya kālāvaśeṣasya kiñcidasti dvijottama || tattu varṣasahasraṃ caivāyurasyāsti sāmpratam || 12 || dāsyāmi jīvadānaṃ ca svayaṃ viṣṇoḥ prasādataḥ || yathainaṃ na spṛśecchāpastatkariṣyāmi niścitam || 13 || nāgato hariratreti tvayā yatkathitaṃ dvija || hariḥ sarvatra sarvātmā vigrahaḥ kuta ātmanaḥ || 14 || svecchāmayaḥ paraṃ brahma bhaktānugrahavigrahaḥ || sarvaṃ paśyati sarvajñaḥ sarvatrāsti sanātanaḥ || 15 || viṣiśca vyāptivacano nuśca sarvatravācakaḥ || sarvavyāpī ca sarvātmā tena viṣṇuḥ prakīrttitaḥ || 16 || apavitraḥ pavitro vā sarvāvasthāṃ gato'pi vā || yaḥ smaretpuṇḍarīkākṣaṃ sa bāhyābhyantaraḥ śuciḥ ||17|| karmārambhe ca madhye vā śeṣe viṣṇuṃ ca yaḥ smaret || paripūrṇaṃ tasya karma vaidikaṃ ca bhaveddvija || 18 || ahaṃ sraṣṭā ca jagatāṃ vidhātā saṃharo haraḥ || dharmaśca karmaṇāṃ sākṣī yasyājñāparipālakaḥ || 19 || kālaḥ saṃharate lokānyamaḥ śāstā ca pāpinām || upaiti mṛtyuḥ sarvāṃśca bhiyā yasyājñayā sadā || 1.17.20 || sarveśā yā ca sarvādyā prakṛtiḥ sarvasūḥ purā || sā bhītā yasya purato yasyājñāparipālikā || 21 || maheśvara uvāca || putrāṇāṃ brahmaṇasteṣāṃ kasya vaṃśodbhavo bhavān || vedānadhītya bhavatā jñātaḥ kaḥ sāra eva ca || 22 || śiṣyaḥ kasya munīndrasya kastvaṃ nāmnā ca bho dvija || bibharttyarkātiriktaṃ ca śiśurūpo'si sāmpratam || 23 || viḍambayasi devāṃśca viṣṇumasmākamīśvaram || hṛdisthaṃ ca na jānāsi paramātmānamīśvaram || 24 || yasmingate pateddeho dehināṃ paramātmani || prayānti sarve tatpaścānnaradevānugā iva || 25 || jīvastatpratibimbaśca mano jñānaṃ ca cetanā || prāṇāścendriyavargāśca buddhirmedhā dhṛtiḥ smṛtiḥ ||26|| nidrā dayā ca tandrā ca kṣuttṛṣṇā puṣṭireva ca || śraddhā saṃtuṣṭiricchā ca kṣamā lajjādikāḥ smṛtāḥ || 27 || prayāti yatpuraḥ śaktirīśvare gamanonmukhe || ete sarve ca śaktiśca yasyājñā paripālakāḥ ||28|| īśvare ca sthite dehī kṣamaśca sarvakarmasu || gate'spṛśyaḥ śavastyājyaḥ kastaṃ dehī na manyate || 29 || svayaṃ brahmā ca jagatāṃ vidhātā sarvakārakaḥ || pādāravindamaniśaṃ dhyāyate draṣṭumakṣamaḥ || 1.17.30 || yugalakṣaṃ tapastaptaṃ śrīkṛṣṇasya ca vedhasā || tadā babhūva jñānī ca jagatsraṣṭuṃ kṣamastadā || 31 || asaṃkhyakālaṃ suciraṃ tapastaptaṃ harermayā || tṛptiṃ jagāma na manastṛpyate kena maṅgale ||32|| adhunā pañcavaktreṇa yannāmaguṇakīrtanam || gāyanbhramāmi sarvatra nispṛhaḥ sarvakarmasu || 33 || matto yāti ca mṛtyuśca yannāmaguṇakīrttanāt || śaśvajapantaṃ tannāma dṛṣṭvā mṛtyuḥ palāyate || 34 || sarvabrahmāṇḍasaṃharttā'pyahaṃ mṛtyuṃjayābhidhaḥ || suciraṃ tapasā yasya guṇanāmānukīrttanāt || 35 || kāle tatra vilīno'hamāvirbhūtastataḥ punaḥ || na kālo mama saṃharttā na mṛtyuryatprasādataḥ ||36|| goloke yaḥ sa vaikuṇṭhe śvetadvīpe sa eva ca || aṃśāṃśinorna bhedaśca brahmanvahnisphuliṅgavat || 37 || manvantaraṃ tu divyānāṃ yugānāmekasaptatiḥ || aṣṭāviṃśatime śakre gate ca brahmaṇo dinam || 38 || etatsaṃkhyāviśiṣṭasya śatavarṣāyuṣo vidheḥ || pāte locanapātaśca yadviṣṇoḥ paramātmanaḥ || 39 || ahaṃ kalānāmṛṣabhaḥ kṛṣṇasya paramātmanaḥ || paraṃ mahimnaḥ ko gacchenna jānāmi ca kiñcana || 1.17.40 || ityuktvā śaṅkarastatra virarāma ca śaunaka || dharmaśca vaktumārebhe yaḥ sākṣī sarvakarmaṇām || 41 || dharma uvāca || yatpāṇipādau sarvatra cakṣuśca sarvadarśanam || sarvāntarātmā pratyakṣo'pratyakṣaśca durātmanaḥ || 42 || adhunā'pi sabhāṃ viṣṇurnāyāta iti yadvacaḥ || tvayoktaṃ tatkayā buddhyā munīnāṃ ca matibhramaḥ || 43 || mahannindā bhavedyatra naiva sādhu śṛṇoti tām || nindakaḥ śrotṛbhiḥ sārddhaṃ kumbhīpākaṃ vrajedyugam || 44 || śrutvā daivānmahannindāṃ śrīviṣṇoḥ smaraṇād budhaḥ || mucyate sarvapāpebhyaḥ puṇyaṃ prāpnoti durlabham ||45|| kāmato'kāmato vā'pi viṣṇunindāṃ karoti yaḥ || śṛṇoti yo hasati vā sabhāmadhye narādhamaḥ || 46 || kumbhīpāke pacati sa yāvaddhi brahmaṇo vayaḥ || sthalaṃ bhavedapūtaṃ ca surāpātraṃ yathā dvija || 47 || prāṇī ca narakaṃ yāti śrutaṃ tatraiva ceddhruvam || viṣṇunindā ca trividhā brahmaṇā kathitā purā|| 48|| apratyakṣaṃ ca kurute kiṃ vā taṃ ca na manyate||| devānyasāmyaṃ kurute jñānahīno narādhamaḥ||49|| tasyātra niṣkṛtirnāsti yāvadvai brahmaṇaḥ śatam || gurornindāṃ yaḥ karoti piturnindāṃ narādhamaḥ || sa yāti kālasūtraṃ ca yāvaccandradivākarau || 1.17.50 || viṣṇurguruśca sarveṣāṃ janako jñānadāyakaḥ || poṣṭā pātā bhayatrātā varadātā jagattraye || 51 || eṣāṃ ca vacanaṃ śrutvā trayāṇāṃ viprapuṅgava || prahasyovāca tāndevānvācā madhurayā punaḥ || 52 || brāhmaṇa uvāca || kā kṛtā viṣṇunindā'ho he devā dharmaśālinaḥ || nāgato hariratreti vyarthā''kāśasarasvatī ||53|| iti proktaṃ mayā bhadraṃ brūta dharmārthamīśvarāḥ || sabhāyāṃ pākṣikāḥ santo ghnanti sma śatapūruṣam ||54|| yūyaṃ ca bhāvukā brūta viṣṇuḥ sarvatra santatam || iti cettatkathaṃ yātāḥ śvetadvīpaṃ varāya ca ||55|| aṃśāṃśinorna bhedaścedātmanaśceti niścitam|| kalāṃ hitvā niṣevante santaḥ pūrṇatamaṃ katham ||56|| koṭijanmadurārādhyamasādhyamasatāmapi || āśā balavatī puṃsāṃ kṛṣṇaṃ sevitumicchati ||57|| kiṃ kṣudrāḥ kiṃ mahāntaśca vāñchanti paramaṃ padam || labdhumicchati candraṃ ca bāhubhyāṃ vāmano yathā||58|| yo viṣṇurviṣayī viśve śvetadvīpanivāsakṛt|| yūyaṃ brahmeśadharmāśca dikpālāśca digīśvarāḥ||59|| brahmaviṣṇuśivādyāśca suralokāścarācarāḥ || evaṃ katividhāḥ santi prativiśveṣu santatam || 1.17.60 || viśvānāṃ ca surāṇāṃ ca kaḥ saṃkhyāṃ kartumīśvaraḥ || sarveṣāmīśvaraḥ kṛṣṇo bhaktānugrahavigrahaḥ || 61 || ūrdhvaṃ ca sarvabrahmāṇḍādvaikuṇṭhaṃ satyamīpsitam || tasmādūrdhvaṃ ca golokaḥ pañcāśatkoṭiyojanam || 62 || caturbhujaśca vaikuṇṭhe lakṣmīkāntaḥ sanātanaḥ || sunandanandakumudapārṣadādibhirāvṛtaḥ || 63 || goloke dvibhujaḥ kṛṣṇo rādhākāntaḥ sanātanaḥ || gopāṅganādibhiryukto dvibhujairvopapārṣadaiḥ || 64 || paripūrṇatamaṃ brahma sa cātmā sarvadehinām || svecchāmayaśca viharedrāse vṛndāvane sadā || 69 || tajjyotirmaṇḍalākāraṃ sūryyakoṭisamaprabham || dhyāyante yoginaḥ santaḥ santataṃ ca nirāmayam || 66 || navīnanīradaśyāmaṃ dvibhujaṃ pītavāsasam || koṭikandarpalāvaṇyalīlādhāma manoharam || 67 || kiśoranayanaṃ śaśvacchāntaṃ sasmitamī śvaram || dhyāyante vaiṣṇavāḥ santaḥ sevante satyavigraham|| 68 || yūyaṃ ca vaiṣṇavā brūta kasya vaṃśodbhavo bhavān|| śiṣyaḥ kasya munīndrasyetyevaṃ māṃ ca punaḥ punaḥ || 69 || yasya vaṃśodbhavo'haṃ ca yasya śiṣyaśca bālakaḥ || tasyedaṃ vacanaṃ jñānaṃ devasaṃghā nibodhata || || 1.17.70 || śīghraṃ jīvaya gandharvaṃ deveśvara sureśvara || vyakte vicāre mūrkhaḥ ko vāgyuddhe kiṃ prayojanam || 71 || ityuktvā bālakastatra viprarūpī janārdanaḥ || virarāma sabhāmadhye prajahāsa ca śaunaka || 72 || iti śrībrahmavaivarte mahāpurāṇe brahmakhaṇḍe viṣṇusurasaṃghasaṃvāde viṣṇupraśaṃsāpraṇayane saptadaśo'dhyāyaḥ || 17 ||
English translation
Talk of Brahma with the Brahmana boy Sauti said— Seeing him all the gods stood up and welcomed the Brahmana. Thereafter all of them started conversation among themselves.
Infatuated with the illusion of Visnu, the gods had forgotten about all the earlier happenings.
Therefore, they could not recognise the Brahmana who was in fact lord Visnu himself.
Thereafter the Brahmana addressed the gods in sweet words which provided welfare to all the Brahmana said—She is the wife of Upabarhaiia and the daughter of Citraratha. She is plunged in grief and is begging for the life of her husband.
All the gods should tell me the method to be adopted for bringing back to life her husband. It should be quite appropriate and should be useful in future also.
to be deprived of life by yogic practices, because of the curse pronounced by me.
He would remain like this on earth for a lakh of years. Thereafter he would be bom as a Sudra.
Thereafter he again would become by son.
O best of the Brahmanas, therefore only very little time is self for his life. Presently he has to live for a thousand years more.
This illustrious and the chaste lady was about to pronounce a curse on all the gods, but taking into consideration your welfare, I have dissuaded her from doing so, convincing her appropriately.
diwifit 'dlddH ^ ^ fgrort: 3rOT2t?r:i All of you had gone to the Sveta-dvipa and had offered prayer to lord Visnu who has not arrived here.
There was a divine voice from the sky which declared that the lord would also arrive. “How has the declaration of the divine voice gone By the grace of Visnu I shall myself bring him back to life, I shall make appropriate efforts in this regard. This would relieve him of the curse of the gods. O Brahmana, you have asked me the reason for the absence of lord Visnu from this place. It is not true, because Hari pervades everywhere. He is the soul of everyone and the soul has no definite form. The eternal Brahman moves according to his own sweet will. He takes to the human form in order to shower his grace over his devotees. The eternal lord is present On hearing the words of the Brahmana, Brahma the teacher of the universe spoke truthful words for the benefit of all.
Brahma said—My son Narada, after having been cursed, was turned into the form of a Gaiidharva named Upbarhana. And again he had The root Vis means pervading and Nu means everywhere. Hari therefore is only present and because of that he is called Visnu.
You can recite the name of the lotus-eyed Vis nu in any position, whether you are unclean or clean because the very reciting of the name of O Brahmana, at the beginning, middle and the end of his life, whosoever recites the name of Vis nu, all his Vedic practices are considered to be complete. I am the creator of the world and Siva happens to be the destroyer. Dhanna happens to be the witness of one's deeds and obeys the command of Visnu.
With the command and the fear of whom the god of death destroys everything or Yamal controls the sinful people and the death reaches Similarly the goddess of all, adorable by all the primeval energy, who creates everyone, remains terrified before him and obeys his command. It is none else but Visnu alone.
sun on your face. You are putting even the gods of love to shame with your lustre but surpassingly you are not aware of our lord who is recited in the minds of everyone and is the supreme soul.
After the soul departs from the body of people, all the organs of the senses and life stops functioning. In the same way, as the king is followed by all his courtiers.
ggr g g gi Life is the reflection of the same. The mind, knowledge, consciousness, life, the sense-organs, intelligence, passions, memory, sleep, compassion, state of trance, hunger, lust, development, devotion, satisfaction, desire, forgiveness and shyness are the qualities which are also followed by life. Whenever the great soul decides to part, its strength moves ahead.
Ail the above qualities follow the prowess of Mahesvara said—In which one of the rays, the sons of Brahma, were you bom and what is the essence of the Vedas understood by you after reading them? O Brahmana who happens to be your teacher and what is your name? Currently you are just a child but you wear a lustre of the Till such time as the soul remains in the body, one can perform all the tasks and after departure of life the human body becomes untouchable and has to be abandoned. Who does not consider such a type of god Siva to possess a human fonn.
wg g gggt fengr g^gnw: i The creator of the universe and all the creatures of the world, is known by the name of Brahma who also adores at his feet day and night, but is unable to meet him.
Lord Brahma once adored lord Krsna to please him, for a lakh of yiigas and could achieve intelligence and was able to create the universe.
I have also adored lord Visnu for a long time but could not achieve the satisfaction of mind.
Who could be satisfied with one's own welfare.
Currently I am reciting his name with all the five faces and roaming about everywhere without involving myself in anything.
Since 1 continue reciting his name and his glory the death has not reached before me because the death runs away from the person who recites his name.
By reciting his name and performing tapas for him for a long time, I have achieved the prowess of the destruction of the globe and have conquered even the death.
At the appropriate time I get myself merged into him and thereafter I emerge from him at the appropriate time. By his grace I have been able to overcome the death and the time.
O Brahmana, lord Krsna who is in Goloka also resides in Vaikuntha or Sveta-dvlpa\ as there is hardly any difference in the fire and the spark, similarly there is hardly any difference between the lord and his arhsa.
Seventy one divine yugas stand for a manvantara and in every manvantara there are two Indras. After the expiry of the time of twenty eight Indras, a day of Brahma is formed.
Similarly at the expiry of the age of a hundred years of Brahma, lord Visnu twinkles an eye-lid.
fjWTW I Lord Krsna is the master of all the arts but no one can reach his glory. I am unaware of anything about him.
O Saunaka, thus speaking lord Siva kept quiet.
Thereafter Dharma who observes the deeds of all, said- Dharma said—The one whose hand and feet are spread everywhere, whose eyes see everything, he who happens to be visible to the noble souls and for the wicked souls he remains arprsfy jm ■ErsET:i You have spoken that he is not present currently in the assembly. How have you said thus? These your words can mislead even the The place were the elders are denounced, the noble people do not listen to such words, because the one who listens to such words, also proceeds to the terrific hell, with those who denounce him.
He remains there suffering foiyugas, As luck would have it, listening to the denouncing of the elderly people, even the intelligent people get relieved of the sins by reciting the name of Visnu and achieve great Those who denounce lord Visnu intentionally or unintentionally or the one who listens to the denouncing of Visnu, sitting in an assembly and laughs at him, he remains in the terrific hell up to the life of lord Brahma. O Brahmana, like the impure vase of wine that place also becomes Going there whosoever listens to the denouncing of the lord, surely falls into the hell.
Earlier Brahma had spelt out three types of denouncing of the lord. Firstly people denounce him in his absence, secondly there are those who don't believe in him and thirdly there are those who compare him with other gods. Such a type of denouncement is made by people who are short of knowledge.
The one who does so, is not redeemed even by remaining in the hell for the life of a hundred Brahmas. Similarly those who denounce their own father and teacher, fall in the hell and remain there as long as the sun and the moon Visnu is the lord and teacher of all the three worlds. He happens to be the father, the teacher, preserver, remover of the dangers and the one who bestows the boons.
On hearing the words of all the three, the great Brahmana smiled and looking at them, he spoke with a sweet voice.
Brahmana said—religious minded gods, have I denounced lord Visnu? I have only spoken that Visnu has not arrived here.
Therefore, the divine voice from the sky has been proved to be false. All of you are the lords, therefore tell me on oath, because the one, who takes sides,'in the assembly destroys his next Getting emotional you speak that Visnu is omnipresent. If it be so, why have you arrived in the Sveta-dvlpa for getting the boon.
i ifviRl4 fgfeg^i There is no different between Arnsa and Amsl and there is no difference in the soul. If this is your confirmed opinion then tell me why the best of the people discarding Arnsa, adore the ArhsV, O gods, the race in which I am bom and the one of whom I happen to be the child and the pupil, this entire knowledge is attributed to him, the lord. You must think over it, O god of gods, you revive this Gandharva back to life. In case you think over deeply, you will come to know as to who is intelligent and who happens to be the fool. What is the use of raising any controversy?
O Saunaka, the lord Janardana who had appeared in the form of a boy kept quiet after thus speaking and he laughed aloud in the
Chapter-aligned complete witnesses. Sanskrit Wikisource revision 114112 (2017-07-24T01:53:21Z); Shanti Lal Nagar English scan pages n93–n100: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n93/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.