Brahma-khaṇḍa · Chapter 18
Sourceसौतिरुवाच ।। देवाः सार्द्धं ब्राह्मणेन मोहिता विष्णुमायया ।। प्रययुर्मालतीमूलं ब्रह्मेशानपुरोगमाः ।। १ ।। ब्रह्मा कमण्डलुजलं ददौ गात्रे शवस्य च ।। संचारं मनसस्तस्य चकार सुन्दरं वपुः ।। २ ।। ज्ञानदानं ददौ तस्मै ज्ञानानन्दः शिवः स्वयम् ।। धर्मज्ञानं स्वयं धर्मो जीवदानं च ब्राह्मणः ।। ३ ।। वह्निदर्शनमात्रेण बभूव जठरानलः ।। कामदर्शनमात्रेण सर्वकामः सुनिश्चितम् ।। ४ ।। तस्य वायोरधिष्ठानाज्जगत्प्राणस्वरूपिणः ।। निश्वासस्य च सञ्चारः प्राणानां च बभूव ह।। ।। ५ ।। सर्व्वाधिष्ठानमात्रेण दृष्टिशक्तिर्बभूव ह ।। वाक्यं वाणीदर्शनेन शोभा श्रीदर्शनेन च ।। ६ ।। शवस्तथाऽपि नोत्तस्थौ यथा शेते जडस्तथा ।। विशिष्टबोधनं प्राप चाधिष्ठानं विनाऽऽत्मनः ।। ७ ।। ब्रह्मणो वचनात्साध्वी तुष्टाव परमेश्वरम् ।। स्नात्वा शीघ्रं सरित्तोये धृत्वा धौते च वाससी ।। ८ ।। मालावत्युवाच ।। वन्दे तं परमात्मानं सर्वकारणकारणम् ।। विना येन शवाः सर्वे प्राणिनो जगतीतले ।। ९ ।। निर्लिप्तं साक्षिरूपं च सर्वेषां सर्वकर्मसु ।। विद्यमानं न दृष्टं च सर्वैः सर्वत्र सर्वदा ।। 1.18.१० ।। येन सृष्टा च प्रकृतिः सर्वाधारो परात्परा ।। ब्रह्मविष्णुशिवादीनां प्रसूर्या त्रिगुणात्मिका ।। ११ ।। जगत्स्रष्टा स्वयं ब्रह्मा नियतो यस्य सेवया ।। पाता विष्णुश्च जगतां संहर्त्ता शङ्करः स्वयम् ।। १२ ।। ध्यायन्ते यं सुराः सर्वे मुनयो मनवस्तथा ।। सिद्धाश्च योगिनः सन्तः सन्ततं प्रकृतेः परम्।।१३।। साकारं च निराकारं परं स्वेच्छामयं विभुम् ।। वरं वरेण्यं वरदं वरार्हं वरकारणम् ।।१४ ।। तपःफलं तपोबीजं तपसां च फलप्रदम् ।। स्वयंतपःस्वरूपं च सर्वरूपं च सर्वतः ।। १५ ।। सर्वाधारं सर्वबीजं कर्म तत्कर्मणां फलम् ।। तेषां च फलदातारं तद्बीजं क्षयकारणम् ।। १६ ।। स्वयंतेजःस्वरूपं च भक्तानुग्रहविग्रहम् ।। सेवाध्यानं न घटते भक्तानां विग्रहं विना ।। १७ ।। तत्तेजो मण्डलाकारं सूर्यकोटिसमप्रभम् ।। अतीव कमनीयं च रूपं तत्र मनोहरम् ।। १८ ।। नवीननीरदश्यामं शरत्पङ्कजलोचनम् ।। शरत्पार्वणचन्द्रास्यमीषद्धास्यसमन्वितम् ।। १९ ।। कोटिकन्दर्पलावण्यं लीलाधाम मनोहरम् ।। चन्दनोक्षितसर्वाङ्गं रत्नभूषणभूषितम् ।। ।। 1.18.२० ।। द्विभुजं मुरलीहस्तं पीतकौशेयवाससम् ।। किशोरवयसं शान्तं राधाकान्तमनन्तकम् ।। २१ ।। गोपाङ्गनापरिवृतं कुत्रचिन्निर्जने वने ।। कुत्रचिद्रासमध्यस्थं राधया परिषेवितम् ।। २२ ।। कुत्रचिद्गोपवेषं च वेष्टितं गोपबालकैः ।। शतशृङ्गाचलोत्कृष्टे रम्ये वृन्दावने वने ।। २३ ।। निकरं कामधेनूनां रक्षन्तं शिशुरूपिणम् ।। गोलोके विरजातीरे पारिजातवने वने ।। २४ ।। वेणुं क्वणन्तं मधुरं गोपीसम्मोहकारणम् ।। निरामये च वैकुंठे कुत्रचिच्च चतुर्भुजम् ।। २५ ।। लक्ष्मीकान्तं पार्षदैश्च सेवितं च चतुर्भुजैः ।। कुत्रचित्स्वांशरूपेण जगतां पालनाय च।।२६।। श्वेतद्वीपे विष्णुरूपं पद्मया परिषेवितम् ।। कुत्रचित्स्वांशकलया ब्रह्माण्डब्रह्मरूपिणम्।।२७।। शिवस्वरूपं शिवदं स्वांशेन शिवरूपिणम् ।। स्वात्मनः षोडशांशेन सर्वाधारं परात्परम्।।२८।। स्वयं महद्विराड्रूपं विश्वौघं यस्य लोमसु ।। लीलया स्वांशकलया जगतां पालनाय च।।२९।। नानावतारं बिभ्रन्तं बीजं तेषां सनातनम्।। वसन्तं कुत्रचित्सन्तं योगिनां हृदये सताम् ।।1.18.३०।। प्राणरूपं प्राणिनां च परमात्मानमीश्वरम्।। तं च स्तोतुमशक्ताऽहमबला निर्गुणं विभुम्।।३१।। निर्लक्ष्यं च निरीहं च सारं वाङ्मनसोः परम् ।। यं स्तोतुमक्षमोऽनन्तः सहस्रवदनेन च ।।३२।। पञ्चवक्त्रश्चतुर्वक्त्रो गजवक्त्रः षडाननः ।। यं स्तोतुं न क्षमा माया मोहिता यस्य मायया।।३३।। यं स्तोतुं न क्षमा श्रीश्च जडीभूता सरस्वती ।। वेदा न शक्ता यं स्तोतुं को वा विद्वांश्च वेदवित् ।। ३४ ।। किं स्तौमि तमनीहं च शोकार्त्ता स्त्री परात्परम् ।। इत्युक्त्वा सा च गान्धर्वी विरराम रुरोद च ।। ३५ ।। कृपानिधिं प्रणनाम भयार्ता च पुनः पुनः ।। कृष्णश्च शक्तिभिः सार्द्धमधिष्ठानं चकार ह ।। ३६ ।। भर्तुरस्यान्तरे तस्याः परमात्मा निराकृतिः ।।। उत्थाय शीघ्रं वीणां च धृत्वा स्नात्वा च वाससी ।। ३७ ।। प्रणनाम देवसंघं ब्राह्मणं पुरतः स्थितम् ।। नेदुर्दुन्दुभयो देवाः पुष्पवृष्टिं च चक्रिरे ।। ३८ ।। दृष्ट्वा चोपरि दम्पत्योः प्रददुः परमाशिषम् ।। गन्धर्वो देवपुरतो ननर्त्त च जगौ क्षणम् ।। ३९ ।। जीवितं पुरतः प्राप देवानां च वरेण च ।। जगाम पत्न्या सार्द्धं च पित्रा मात्रा च हर्षितः ।। 1.18.४० ।। उपबर्हणगन्धर्वो गन्धर्वनगरं पुनः ।। मालावती रत्नकोटिं धनानि विविधानि च ।। ४१ ।। प्रददौ ब्राह्मणेभ्यश्च भोजयामास तान्सती ।। वेदांश्च पाठयामास कारयामास मङ्गलम् ।। ४२ ।। महोत्सवं च विविधं हरेर्नामैकमङ्गलम् ।। जग्मुर्देवाश्च स्वस्थानं विप्ररूपी हरिः स्वयम् ।। ४३ ।। एतत्ते कथितं सर्वं स्तवराजं च शौनक ।। इदं स्तोत्रं पुण्यरूपं पूजाकाले तु यः पठेत् ।। ४४ ।। हरिभक्तिं हरेर्दास्यं लभते वैष्णवोजनः।। वरार्थी यः पठेद्भक्त्या चास्तिकः परमास्थया।। ४५ ।। धर्मार्थकाममोक्षाणां निश्चितं लभते फलम् ।। विद्यार्थी लभते विद्यां धनार्थी लभते धनम् ।। ४६ ।। भार्य्यार्थी लभते भार्य्यां पुत्रार्थी लभते सुतम् ।। धर्मार्थी लभते धर्मं यशोऽर्थी लभते यशः ।। ४७ ।। भ्रष्टराज्यो लभेद्राज्यं प्रजाभ्रष्टः प्रजां लभेत् ।। रोगार्त्तो मुच्यते रोगाद्बद्धो मुच्येत बन्धनात् ।। ४८ ।। भयान्मुच्येत भीतस्तु धनं नष्टधनो लभेत् ।। दस्युग्रस्तो महारण्ये हिंस्रजन्तुसमन्वितः ।। दावाग्निदग्धो मुच्येत निमग्नश्च जलार्णवे ।। ४९ ।। इति श्रीब्रह्मवैवर्त्ते महापुराणे ब्रह्मखण्डे सौतिशौनकसंवादे गन्धर्वजीवदाने महापुरुषस्तोत्रप्रणयनं नामाष्टादशोऽध्यायः ।। १८ ।।
sautiruvāca || devāḥ sārddhaṃ brāhmaṇena mohitā viṣṇumāyayā || prayayurmālatīmūlaṃ brahmeśānapurogamāḥ || 1 || brahmā kamaṇḍalujalaṃ dadau gātre śavasya ca || saṃcāraṃ manasastasya cakāra sundaraṃ vapuḥ || 2 || jñānadānaṃ dadau tasmai jñānānandaḥ śivaḥ svayam || dharmajñānaṃ svayaṃ dharmo jīvadānaṃ ca brāhmaṇaḥ || 3 || vahnidarśanamātreṇa babhūva jaṭharānalaḥ || kāmadarśanamātreṇa sarvakāmaḥ suniścitam || 4 || tasya vāyoradhiṣṭhānājjagatprāṇasvarūpiṇaḥ || niśvāsasya ca sañcāraḥ prāṇānāṃ ca babhūva ha|| || 5 || sarvvādhiṣṭhānamātreṇa dṛṣṭiśaktirbabhūva ha || vākyaṃ vāṇīdarśanena śobhā śrīdarśanena ca || 6 || śavastathā'pi nottasthau yathā śete jaḍastathā || viśiṣṭabodhanaṃ prāpa cādhiṣṭhānaṃ vinā''tmanaḥ || 7 || brahmaṇo vacanātsādhvī tuṣṭāva parameśvaram || snātvā śīghraṃ sarittoye dhṛtvā dhaute ca vāsasī || 8 || mālāvatyuvāca || vande taṃ paramātmānaṃ sarvakāraṇakāraṇam || vinā yena śavāḥ sarve prāṇino jagatītale || 9 || nirliptaṃ sākṣirūpaṃ ca sarveṣāṃ sarvakarmasu || vidyamānaṃ na dṛṣṭaṃ ca sarvaiḥ sarvatra sarvadā || 1.18.10 || yena sṛṣṭā ca prakṛtiḥ sarvādhāro parātparā || brahmaviṣṇuśivādīnāṃ prasūryā triguṇātmikā || 11 || jagatsraṣṭā svayaṃ brahmā niyato yasya sevayā || pātā viṣṇuśca jagatāṃ saṃharttā śaṅkaraḥ svayam || 12 || dhyāyante yaṃ surāḥ sarve munayo manavastathā || siddhāśca yoginaḥ santaḥ santataṃ prakṛteḥ param||13|| sākāraṃ ca nirākāraṃ paraṃ svecchāmayaṃ vibhum || varaṃ vareṇyaṃ varadaṃ varārhaṃ varakāraṇam ||14 || tapaḥphalaṃ tapobījaṃ tapasāṃ ca phalapradam || svayaṃtapaḥsvarūpaṃ ca sarvarūpaṃ ca sarvataḥ || 15 || sarvādhāraṃ sarvabījaṃ karma tatkarmaṇāṃ phalam || teṣāṃ ca phaladātāraṃ tadbījaṃ kṣayakāraṇam || 16 || svayaṃtejaḥsvarūpaṃ ca bhaktānugrahavigraham || sevādhyānaṃ na ghaṭate bhaktānāṃ vigrahaṃ vinā || 17 || tattejo maṇḍalākāraṃ sūryakoṭisamaprabham || atīva kamanīyaṃ ca rūpaṃ tatra manoharam || 18 || navīnanīradaśyāmaṃ śaratpaṅkajalocanam || śaratpārvaṇacandrāsyamīṣaddhāsyasamanvitam || 19 || koṭikandarpalāvaṇyaṃ līlādhāma manoharam || candanokṣitasarvāṅgaṃ ratnabhūṣaṇabhūṣitam || || 1.18.20 || dvibhujaṃ muralīhastaṃ pītakauśeyavāsasam || kiśoravayasaṃ śāntaṃ rādhākāntamanantakam || 21 || gopāṅganāparivṛtaṃ kutracinnirjane vane || kutracidrāsamadhyasthaṃ rādhayā pariṣevitam || 22 || kutracidgopaveṣaṃ ca veṣṭitaṃ gopabālakaiḥ || śataśṛṅgācalotkṛṣṭe ramye vṛndāvane vane || 23 || nikaraṃ kāmadhenūnāṃ rakṣantaṃ śiśurūpiṇam || goloke virajātīre pārijātavane vane || 24 || veṇuṃ kvaṇantaṃ madhuraṃ gopīsammohakāraṇam || nirāmaye ca vaikuṃṭhe kutracicca caturbhujam || 25 || lakṣmīkāntaṃ pārṣadaiśca sevitaṃ ca caturbhujaiḥ || kutracitsvāṃśarūpeṇa jagatāṃ pālanāya ca||26|| śvetadvīpe viṣṇurūpaṃ padmayā pariṣevitam || kutracitsvāṃśakalayā brahmāṇḍabrahmarūpiṇam||27|| śivasvarūpaṃ śivadaṃ svāṃśena śivarūpiṇam || svātmanaḥ ṣoḍaśāṃśena sarvādhāraṃ parātparam||28|| svayaṃ mahadvirāḍrūpaṃ viśvaughaṃ yasya lomasu || līlayā svāṃśakalayā jagatāṃ pālanāya ca||29|| nānāvatāraṃ bibhrantaṃ bījaṃ teṣāṃ sanātanam|| vasantaṃ kutracitsantaṃ yogināṃ hṛdaye satām ||1.18.30|| prāṇarūpaṃ prāṇināṃ ca paramātmānamīśvaram|| taṃ ca stotumaśaktā'hamabalā nirguṇaṃ vibhum||31|| nirlakṣyaṃ ca nirīhaṃ ca sāraṃ vāṅmanasoḥ param || yaṃ stotumakṣamo'nantaḥ sahasravadanena ca ||32|| pañcavaktraścaturvaktro gajavaktraḥ ṣaḍānanaḥ || yaṃ stotuṃ na kṣamā māyā mohitā yasya māyayā||33|| yaṃ stotuṃ na kṣamā śrīśca jaḍībhūtā sarasvatī || vedā na śaktā yaṃ stotuṃ ko vā vidvāṃśca vedavit || 34 || kiṃ staumi tamanīhaṃ ca śokārttā strī parātparam || ityuktvā sā ca gāndharvī virarāma ruroda ca || 35 || kṛpānidhiṃ praṇanāma bhayārtā ca punaḥ punaḥ || kṛṣṇaśca śaktibhiḥ sārddhamadhiṣṭhānaṃ cakāra ha || 36 || bharturasyāntare tasyāḥ paramātmā nirākṛtiḥ ||| utthāya śīghraṃ vīṇāṃ ca dhṛtvā snātvā ca vāsasī || 37 || praṇanāma devasaṃghaṃ brāhmaṇaṃ purataḥ sthitam || nedurdundubhayo devāḥ puṣpavṛṣṭiṃ ca cakrire || 38 || dṛṣṭvā copari dampatyoḥ pradaduḥ paramāśiṣam || gandharvo devapurato nanartta ca jagau kṣaṇam || 39 || jīvitaṃ purataḥ prāpa devānāṃ ca vareṇa ca || jagāma patnyā sārddhaṃ ca pitrā mātrā ca harṣitaḥ || 1.18.40 || upabarhaṇagandharvo gandharvanagaraṃ punaḥ || mālāvatī ratnakoṭiṃ dhanāni vividhāni ca || 41 || pradadau brāhmaṇebhyaśca bhojayāmāsa tānsatī || vedāṃśca pāṭhayāmāsa kārayāmāsa maṅgalam || 42 || mahotsavaṃ ca vividhaṃ harernāmaikamaṅgalam || jagmurdevāśca svasthānaṃ viprarūpī hariḥ svayam || 43 || etatte kathitaṃ sarvaṃ stavarājaṃ ca śaunaka || idaṃ stotraṃ puṇyarūpaṃ pūjākāle tu yaḥ paṭhet || 44 || haribhaktiṃ harerdāsyaṃ labhate vaiṣṇavojanaḥ|| varārthī yaḥ paṭhedbhaktyā cāstikaḥ paramāsthayā|| 45 || dharmārthakāmamokṣāṇāṃ niścitaṃ labhate phalam || vidyārthī labhate vidyāṃ dhanārthī labhate dhanam || 46 || bhāryyārthī labhate bhāryyāṃ putrārthī labhate sutam || dharmārthī labhate dharmaṃ yaśo'rthī labhate yaśaḥ || 47 || bhraṣṭarājyo labhedrājyaṃ prajābhraṣṭaḥ prajāṃ labhet || rogārtto mucyate rogādbaddho mucyeta bandhanāt || 48 || bhayānmucyeta bhītastu dhanaṃ naṣṭadhano labhet || dasyugrasto mahāraṇye hiṃsrajantusamanvitaḥ || dāvāgnidagdho mucyeta nimagnaśca jalārṇave || 49 || iti śrībrahmavaivartte mahāpurāṇe brahmakhaṇḍe sautiśaunakasaṃvāde gandharvajīvadāne mahāpuruṣastotrapraṇayanaṃ nāmāṣṭādaśo'dhyāyaḥ || 18 ||
English translation
Restoring Upabarhana back to life Sauti said—All the gods were influenced by the illusion of Visnu including Brahma and Siva who reached before Malavati together with the Brahma then sprinkled water out of his Kamandalu over the dead body of Upbarhana, as a result of which, life came back in his body and he became extremely active.
Siva who is the lord of all knowledge bestowed his knowledge on him. Dharma, on the other hand, educated him in Dhanna.
At the sight of Agni, the fire was kindled in his body. At the sight of the god of love, all the desires flourished in his body.
The wind god who happens to be the life of all, inserted wind into the body.
With the rays of the sun falling on the body his eye sight was revived. With the graceful look of Sarasvatl at the body, his strength of speech was revived and he could see the glory of the lord everywhere. Inspite of all this, that body remained lying on earth because without self- consciousness one cannot revive.
Thereafter at the instance of Brahma, the chaste lady washed the body with the water of the sacred river and made him wear the divine garments. Thereafter both of them started offering prayer to the lord.
Malavati said—I bow in reverence to the great soul who happens to be the cause of all the causes. Without whom all the people of the world are lifeless.
He is uninvolved and he remains witness to all the deeds of all the people at the times but all the people cannot see him.
The same Brahman has created prakrti who is the base of all the creatures of the universe and also happens to be the creator of Brahma, Visnu, Siva and others.
lustre, is compassionate to his devotees and to grace them he takes to human form. Because without the bodies how shall the devotees be able to serve him.
He has a disk of lustre, which could be compared with crores of the Suryas. He is quite beautiful and charming to look at.
Brahma himself, who is the creator of this world always serves him with devotion. Visnu and the lord Siva who are the destroyers of all, also serve him. he is beyond prakrti and the god is always adored by all the gods, ascetics, Manu, siddhas, yogis and other mendicants.
cPT: TTlct tBlldhi cPTOt W th^UcTJ^I He is visible, invisible and is the best. He moves according to his own sweet-will. He pervades everywhere; he is the best of all; granter of boons; cause of boons and giver of the fruits of tapas. He is the seed of tapas, grants results of tapas and he is himself the form of He is the base of everyone, the seed of everyone, the reward of all the deeds of the people. He grants the fruits and is the destroyer of the seed of karma. He himself is the fonn of cdlcHlillN Md)g<H.I He has the dark complexion comparable to the dark clouds; the eyes are like the lotus flowers; he wears a smile resembling the grace of the full moon and holds the beauty which could put crores of gods of love to shame. These are his normal qualities. The sandal-paste is applied over all the limbs of his body. All the limbs of the body are adorned with gems studded ornaments.
He has two arms and he holds a flute in his hands. He is clad in the yellow lower garment and always appears in the tender age. He is peaceful and is the lord of Radha. He is quite blissful and is surrounded by cowherdesses in lonely forests. Sometimes he is engaged in Rasallla with Radha.
Sometimes taking to the form of a cowherd, he is accompanied by cowherd boys in the Vmdavana garden having a mount Govardhan with a hundred high peaks. Sometimes he is found grazing the Ktoadhenu cows. The same Krsna sometimes roams about in the Goloka accompanied by LaksmI and entering the forest of Parijata flowers, prepares the garlands, adorning the heads of cowherdesses with them.
Sometimes he appears in the Vaikuntha, having four arms.
Sometimes taking to the fonn of the lord of LaksmI, having four arms, is surrounded by his attendants. Sometimes in order to preserve the three lokas he appears in the Sveta-dvlpa in the form of a Visnu and is served by Kamala or Laks ml. Sometime, he roams about in the form of a Brahmana in the universe. Sometimes with the application of his sixteenth rays he influences lord Siva and takes to his universal form. The entire universe is lodged in his body appropriately. Sometimes, displaying his illusion, he incarnates on earth, of which, he happens to be the eternal seed. Sometime, he resides in the' hearts of the virtuous yogis. I He is the invisible one and how can a helpless lady like me, offer prayers to him? The limitless Sesanaga is unable to recite his glory with thousands of his hoods.
Influenced by the illusion of whom the five faced ^iva and the four headed Brahma and the six headed Karttikeya are unable to recite his His glory cannot be recited by LaksmI or Sarasvatl who stand quietly before him. The Vedas are unable to sing his glory. Then how could one of the intellectuals do so? How can a helpless woman like me recite the glory of lord Saying this the Gandharva damsel started speaking and tears started flowing from her eyes.
In panic she bowed in reverence to her lord again. Then lord Krsna, the great soul, rejuvenated the heart of her husband. The body of the Gandharva was suddenly activated and he got up at once. Thereafter he took his lute and was clad in a couple of garments.
JTOHnr iwrt 3^: iWH;i He saluted the group of gods which was headed by lord Brahma. Thereafter the gods started plying on trumpets and showered flowers The gods then blessed them variously.
Gandharva then danced before the gods for a while besides singing and he got a new life.
Thereafter the Gandharva left the place and went to his abode accompanied by his parents and His wife Malavati gave away in charity crores of gems and riches to the Brahmanas feeding them at the same time. He also made them to recite the Vedas and performed other welfare activities; many types of festivities were organised and the reciting of the name of Hari dominated all the welfare ceremony. Thereafter the gods and the lord who had appeared in the fonn of a Brahmana went back to their own O Saunaka, I have narrated this story to you with Stavaraja. Whosoever will recite this auspicious stotra at the time of puja, will achieve the grace of Visnu, his devotion and the wish to serve him. Whosoever will recite it with a belief in the lord or the one who will recite this stotra with devotion, he will achieve Dharma, Artha, Kama and Moksa undoubtedly. Similarly a student will achieve his learnings, riches by the
desirous person, wife to the wife-seeker, son to the son-seeker and dharma to the religious The kings who are dethroned and have become wanderers will get back their kingdoms.
The sick will be relieved of their sickness. Those who are in bondages will be relieved of them.
The terrified persons would be relieved of the terror and the people who have lost their riches will get them back. When one is surrounded by wild animals or robbers in the forest, the reciting of this stotra would relieve them of the danger. If a person is surrounded by a forest fire or is about to drown in the ocean, he can be saved with the reciting of the stotra.
Chapter-aligned complete witnesses. Sanskrit Wikisource revision 400039 (2023-12-26T21:49:35Z); Shanti Lal Nagar English scan pages n100–n104: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n100/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.