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Brahma-khaṇḍa · Chapter 28

Chapter 28

Unit 28 of 276Brahma-khaṇḍa · Chapter 28Brahma-khaṇḍa · Chapter 281 source entries

Brahma-khaṇḍa · Chapter 28

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नारद उवाच ।। श्रुतं सर्वं जगन्नाथ त्वत्प्रसादाज्जगद्गुरो ।। भवान्ब्रह्मस्वरूपं च वद ब्रह्मनिरूपणम् ।। १ ।। प्रभो किं ब्रह्म साकारं किं निराकारमीश्वर ।। किं तद्विशेषणं किं वाऽप्यविशेषणमेव च ।।२।। किं वा दृश्यमदृश्यं वा लिप्तं देहिषु किं न वा ।। किं वा तल्लक्षणं शास्त्रे वेदे वा किं निरूपितम् ।। ३ ।। ब्रह्मातिरिक्ता प्रकृतिः किं वा ब्रह्मस्वरूपिणी ।। प्रकृतेर्लक्षणं किं वा सारभूतं श्रुतौ श्रुतम्।।४।। प्राधान्यं तस्य सृष्टौ च द्वयोर्मध्ये वरं परम् ।। विचार्य्य मनसा सर्वं सर्वज्ञ वद मां ध्रुवम् ।।५।। नारदस्य वचः श्रुत्वा पञ्चवक्त्रः प्रहस्य च ।। भगवान्कर्तुमारेभे परब्रह्मनिरूपणम् ।। ६ ।। महादेव उवाच ।। यद्यत्पृष्टं त्वया वत्स निगूढं ज्ञानमुत्तमम् ।। सुदुर्लभं च वेदेषु पुराणेषु च नारद ।। ७ ।। अहं ब्रह्मा च विष्णुश्च शेषो धर्मो महान्विराट्।। सर्वं निरूपितं ब्रह्मन्नस्माभिः श्रुतिभिर्मुने ।। ८ ।। यद्विशेषणयुक्तं च दृश्यं प्रत्यक्षमेव च ।। तन्निरूपितमस्माभिर्वेदे वेदविदांवर।।९।। वैकुण्ठे च पुरा पृष्टे धर्मेण ब्रह्मणा तदा ।। यदुवाच हरिः किञ्चिन्निबोध कथयामि ते ।।1.28.१०।। सारभूतं च तत्त्वानामज्ञानान्धकलोचनम्।। द्वैधभ्रमतमोध्वंस सुप्रकृष्टप्रदीपकम्।।११।। परमात्मस्वरूपं च परं ब्रह्म सनातनम्।। सर्वदेहस्थितं साक्षिस्वरूपं देहिकर्मणाम्।।१२।। प्राणाः पञ्च स्वयं विष्णुर्मनो ब्रह्मा प्रजापतिः ।। सर्वज्ञानस्वरूपोऽहं शक्तिः प्रकृतिरीश्वरी ।। १३ ।। आत्माधीना वयं सर्वे स्थिते तस्मिन्वयं स्थिताः ।। गते गताश्च परमे नरदेवमिवानुगाः ।। १४ ।। जीवस्तत्प्रतिबिम्बं च सर्वभोगी हि कर्मणाम् ।। यथाऽर्कचन्द्रयो र्बिम्बं जलपूर्णघटेषु च ।। १५ ।। बिम्बं घटेषु भग्नेषु प्रलीनं चन्द्रसूर्य्ययोः ।। तथा लयप्रसंगे स जीवो ब्रह्मणि लीयते ।। १६ ।। एकमेव परं ब्रह्म शेषे वत्स भवक्षये ।। वयं प्रलीनास्तत्रैव जगदेतच्चराचरम् ।। १७ ।। तच्च ज्योतिःस्वरूपं च मण्डलाकारमेव च ।।। ग्रीष्ममध्याह्नमार्त्तण्डकोटिकोटिसमप्रभम्।।१८।। आकाशमिव विस्तीर्णं सर्वव्यापकमव्ययम्।। सुखदृश्यं यथा चन्द्रबिम्बं योगिभिरेव च ।। १९ ।। वदन्ति योगिनस्तत्र परं ब्रह्म सनातनम् ।। दिवानिशं च ध्यायन्ते सत्यं तत्सर्वमङ्गलम् ।। 1.28.२० ।। निरीहं च निराकारं परमात्मानमीश्वरम् ।। स्वेच्छामयं स्वतन्त्रं च सर्वकारणकारणम् ।। २१ ।। परमानन्दरूपं च परमानन्दकारणम् ।। परं प्रधानं पुरुषं निर्गुणं प्रकृतेः परम् ।। तत्रैव लीना प्रकृतिः सर्वबीजस्वरूपिणी ।। २२ ।। यथाऽग्नौ दाहिका शक्तिः प्रभा सूर्य्ये यथा मुने।। यथा दुग्धे च धावल्यं जले शैत्यं यथैव च ।। २३ ।। यथा शब्दश्च गगने यथा गन्धः क्षितौ सदा ।। तथा हि निर्गुणं ब्रह्म निर्गुणा प्रकृतिस्तथा ।। २४ ।। सृष्ट्युन्मुखेन तद् ब्रह्म चांशेन पुरुषः स्मृतः ।। स एव सगुणो वत्स प्राकृतो विषयी स्मृतः ।। २५ ।। त्रिगुणा सा हि तत्रैव परा च्छायामयी स्मृता।।२६।। यथा मृदा कुलालश्च घटं कर्तुं क्षमः सदा।। तथा प्रकृत्या तद्ब्रह्म सृष्टिं स्रष्टुं क्षमो मुने।।२७।। स्वर्णेन कुण्डलं कर्त्तुं स्वर्णकारः क्षमो यथा ।। तथा ब्रह्म तया सार्द्ध सृष्टिं कर्तुमिहेश्वरः ।। २८ ।। कुलालसृष्टा न च मृन्नित्या चैव सनातनी ।। न स्वर्णकारसृष्टं तत्स्वर्णं वा नित्यमेव च ।। २९ ।। नित्यं तत्परमं ब्रह्म नित्या च प्रकृतिः स्मृता ।। द्वयोः समं च प्राधान्यमिति केचिद्वदन्ति हि ।। 1.28.३० ।। मृदं स्वर्णं समाहर्तुं कुलालस्वर्णकारकौ ।। न समर्थौ च मृत्स्वर्णं तयोराहरणे क्षमम् ।। ३१ ।। तस्मात्तत्प्रकृतेर्ब्रह्म परमेव च नारद ।। इति केचिद्वदन्त्येवं द्वयोर्वै नित्यता ध्रुवम् ।। ३२ ।। केचिद्वदन्ति तद्ब्रह्म स्वयं च प्रकृतिः पुमान् ।। ब्रह्मातिरिक्ता प्रकृतिर्वदन्तीति च केचन ।। ३३ ।। तद्ब्रह्म परमं धाम सर्वकारणकारणम् ।। तद्ब्रह्मलक्षणं ब्रह्मन्निदं किंचिच्छ्रुतौ श्रुतम् ।। ३४ ।। ब्रह्म चात्मा च सर्वेषां निर्लिप्तं साक्षिरूपि च ।। सर्वव्यापि च सर्वादि लक्षणं च श्रुतौ श्रुतम्।।३५।। तद्ब्रह्मशक्तिः प्रकृतिः सर्वबीजस्वरूपिणी ।। यतस्तच्छक्तिमद्ब्रह्म चेदं प्रकृतिलक्षणम् ।। ३६ ।। तेजोरूपं च तद्ब्रह्म ध्यायन्ते योगिनः सदा ।। वैष्णवास्तन्न मन्यन्ते मद्भक्ताः सूक्ष्मबुद्धयः ।। ३७ ।। तत्तेजः कस्य नाश्चर्य्यं ध्यायन्ते पुरुषं विना ।। कारणेन विना कार्य कुतो वा प्रभवेद्भुवि ।। ३८ ।। ध्यायन्ते वैष्णवास्तस्मात्तत्र रूपं मनोहरम् ।। स्वेच्छामयस्य पुंसश्च साकारस्यात्मनः सदा ।। ३९ ।। तत्तेजोमण्डलाकारे सूर्य्यकोटिसमप्रभे ।। नित्यं स्थलं च प्रच्छन्नं गोलोकाभिधमेव च ।।1.28.४०।। लक्षकोट्या योजनानां चतुरस्रं मनोहरम् ।। रत्नेन्द्रसारनिर्माणैर्गोपीभिश्चावृतं सदा ।।४१।। सुदृश्यं वर्तुलाकारं यथा चन्द्रस्य मण्डलम् ।। नानारत्नैश्च खचितं निराधारं तदिच्छया ।। ४२ ।। ऊर्ध्वं च नित्यवैकुण्ठात्पञ्चाशत्कोटियोजनम् ।। गोगोपगोपीसंयुक्तं कल्पवृक्षसमन्वितम् ।। ४३ ।। कामधेनुभिराकीर्णं रासमण्डलमण्डितम् ।। वृन्दावनवनाच्छत्रं विरजावेष्टितं मुने ।। ४४ ।। शतशृङ्गं शातकुम्भैः सुदीप्तं श्रीमदीप्सितम् ।। । लक्षकोट्या परिमितैराश्रमैः सुमनोहरैः ।। ४५ ।। शतमन्दिरसंयुक्तमाश्रमं सुमनोहरम् ।। प्राकारपरिखायुक्तं पारिजातवनान्वितम्।। ।। ४६ ।। कौस्तुभेन्द्रेण मणिना राजितं परमोज्ज्वलम् ।। हीरसारसुसंक्लृप्तसोपानैश्चातिसुन्दरैः ।। ४७ ।। मणीन्द्रसाररचितैः कपाटैर्दर्पणान्वितैः ।। नानाचित्रविचित्राढ्यैराश्रमं च सुसंस्कृतम् ।। ४८ ।। षोडशद्वारसंयुक्तं सुदीप्तं रत्नदीपकैः ।। रत्नसिंहासने रम्ये महार्घमणिनिर्मिते ।। ४९ ।। नानाचित्रविचित्राढ्ये वसन्तं वरमीश्वरम् ।। नवीननीरदश्यामं किशोरवयसं शिशुम् ।। 1.28.५० ।। शरन्मध्याह्नमार्त्तण्डप्रभामोचकलोचनम् ।। शरत्पार्वणपूर्णेन्दुशुभदीप्तिमदाननम् ।। ५१ ।। कोटिकन्दर्पलावण्यलीलानिन्दितमन्मथम् ।। कोटिचन्द्रप्रभाजुष्टं पुष्टं श्रीयुक्तविग्रहम् ।।५२।। सस्मितं मुरलीहस्तं सुप्रशस्तं सुमङ्गलम् ।। परमोत्तमपीतांशुकयुगेन समुज्ज्वलम् ।। ५३ ।। चन्दनोक्षितसर्वांगं कौस्तुभेन विराजितम् ।। आजानु मालतीमालावनमालाविभूषितम् ।। ५४ ।। त्रिभङ्गभङ्ग्या संयुक्तं मणिमाणिक्यभूषितम् ।। मयूरपुच्छचूडं च सद्रत्नमुकुटोज्ज्वलम् ।।५५।। रत्नकेयूरवलयरत्नमञ्जीररञ्जितम् ।। रत्नकुण्डलयुग्मेन गण्डस्थलसुशोभितम् ।। ५६ ।। मुक्तापङ्क्तिसदृक्षाभदशनं सुमनोहरम् ।। पक्वबिम्बाधरोष्ठं च नासिकोन्नतिशोभनम् ।। ।। ५७ ।। वीक्षितं गोपिकाभिश्च वेष्टिताभिस्समन्ततः ।। स्थिरयौवनयुक्ताभिः सस्मिताभिश्च सादरम् ।। ५८ ।। भूषिताभिश्च सद्रत्ननिर्मितैर्भूषणैः परम् ।। सुरेन्द्रैश्च मुनीन्द्रैश्च मुनिभिर्मानवेन्द्रकैः ।। ५९ ।। ब्रह्मविष्णुशिवानन्तधर्माद्यैर्वन्दितं मुदा ।। भक्तप्रियं भक्तनाथं भक्तानुग्रहकारकम् ।। 1.28.६० ।। रासेश्वरं सुरसिकं राधावक्षस्थलस्थितम् ।। एवंरूपमरूपं तं मुने ध्यायन्ति वैष्णवाः ।। ।। ६१ ।। सततं ध्येयमस्माकं परमात्मानमीश्वरम् ।। अक्षरं परमं ब्रह्म भगवन्तं सनातनम् ।। ६२ ।। स्वेच्छामयं निर्गुणं च निरीहं प्रकृतेः परम् ।। सर्वाधारं सर्वबीजं सर्वज्ञं सर्वमेव च ।। ६३ ।। सर्वेश्वरं सर्वपूज्यं सर्वसिद्धिकरं प्रदम् ।। स एव भगवानादिर्गोलोके द्विभुजः स्वयम् ।। ६४ ।। गोपवेषश्च गोपालैः पार्षदैः परिवेष्टितः ।। परिपूर्णतमः श्रीमान् श्रीकृष्णो राधिकेश्वरः ।। ६५ ।। सर्वान्तरात्मा सर्वत्र प्रत्यक्षः सर्वगः स्मृतः ।। कृषिश्च सर्ववचनो नकारश्चात्मवाचकः ।। सर्वात्मा च परं ब्रह्म तेन कृष्णः प्रकीर्तितः ।। ६६ ।। कृषिश्च सर्ववचनो नकारश्चादिवाचकः ।। सर्वादिपुरुषो व्यापी तेन कृष्णः प्रकीर्तितः ।। ६७ ।। स एवांशेन भगवान्वैकुण्ठे च चतुर्भुजः ।। चतुर्भुजैः पार्षदैस्तैरावृतः कमलापतिः ।। ६८ ।। स एव कलया विष्णुः पाता च जगतां प्रभुः ।। श्वेतद्वीपे सिन्धुकन्यापतिरेव चतुर्भुजः ।। ६९ ।। एतत्ते कथितं सर्वं परब्रह्मस्वरूपकम् ।। अस्माकं चिन्तनीयं च सेव्यं वन्दितमीप्सितम् ।। 1.28.७० ।। इत्युक्त्वा शङ्करस्तत्र विरराम च शौनक ।। गन्धर्वराजस्तोत्रेण तुष्टुवे तं च नारदः ।।७१ ।। मुनिस्तोत्रेण सन्तुष्टो भगवानादिरच्युतः ।। ज्ञानं मृत्युञ्जयस्तस्मै प्रददौ वरमीप्सितम् ।। ७२ ।। मुनीन्द्रस्तं संप्रणम्य प्रहृष्टवदनेक्षणः ।। तदाज्ञया पुण्यरूपं ययौ नारायणाश्रमम् ।। ७३ ।। इति श्रीब्रह्मवैवर्त्ते महापुराणे ब्रह्मखण्डे सौतिशौनकसंवादे ब्रह्मस्वरूपवैकुण्ठादिवर्णनं नारदप्रस्थानं नामाष्टाविंशतितमोऽध्यायः ।। २८ ।।

nārada uvāca || śrutaṃ sarvaṃ jagannātha tvatprasādājjagadguro || bhavānbrahmasvarūpaṃ ca vada brahmanirūpaṇam || 1 || prabho kiṃ brahma sākāraṃ kiṃ nirākāramīśvara || kiṃ tadviśeṣaṇaṃ kiṃ vā'pyaviśeṣaṇameva ca ||2|| kiṃ vā dṛśyamadṛśyaṃ vā liptaṃ dehiṣu kiṃ na vā || kiṃ vā tallakṣaṇaṃ śāstre vede vā kiṃ nirūpitam || 3 || brahmātiriktā prakṛtiḥ kiṃ vā brahmasvarūpiṇī || prakṛterlakṣaṇaṃ kiṃ vā sārabhūtaṃ śrutau śrutam||4|| prādhānyaṃ tasya sṛṣṭau ca dvayormadhye varaṃ param || vicāryya manasā sarvaṃ sarvajña vada māṃ dhruvam ||5|| nāradasya vacaḥ śrutvā pañcavaktraḥ prahasya ca || bhagavānkartumārebhe parabrahmanirūpaṇam || 6 || mahādeva uvāca || yadyatpṛṣṭaṃ tvayā vatsa nigūḍhaṃ jñānamuttamam || sudurlabhaṃ ca vedeṣu purāṇeṣu ca nārada || 7 || ahaṃ brahmā ca viṣṇuśca śeṣo dharmo mahānvirāṭ|| sarvaṃ nirūpitaṃ brahmannasmābhiḥ śrutibhirmune || 8 || yadviśeṣaṇayuktaṃ ca dṛśyaṃ pratyakṣameva ca || tannirūpitamasmābhirvede vedavidāṃvara||9|| vaikuṇṭhe ca purā pṛṣṭe dharmeṇa brahmaṇā tadā || yaduvāca hariḥ kiñcinnibodha kathayāmi te ||1.28.10|| sārabhūtaṃ ca tattvānāmajñānāndhakalocanam|| dvaidhabhramatamodhvaṃsa suprakṛṣṭapradīpakam||11|| paramātmasvarūpaṃ ca paraṃ brahma sanātanam|| sarvadehasthitaṃ sākṣisvarūpaṃ dehikarmaṇām||12|| prāṇāḥ pañca svayaṃ viṣṇurmano brahmā prajāpatiḥ || sarvajñānasvarūpo'haṃ śaktiḥ prakṛtirīśvarī || 13 || ātmādhīnā vayaṃ sarve sthite tasminvayaṃ sthitāḥ || gate gatāśca parame naradevamivānugāḥ || 14 || jīvastatpratibimbaṃ ca sarvabhogī hi karmaṇām || yathā'rkacandrayo rbimbaṃ jalapūrṇaghaṭeṣu ca || 15 || bimbaṃ ghaṭeṣu bhagneṣu pralīnaṃ candrasūryyayoḥ || tathā layaprasaṃge sa jīvo brahmaṇi līyate || 16 || ekameva paraṃ brahma śeṣe vatsa bhavakṣaye || vayaṃ pralīnāstatraiva jagadetaccarācaram || 17 || tacca jyotiḥsvarūpaṃ ca maṇḍalākārameva ca ||| grīṣmamadhyāhnamārttaṇḍakoṭikoṭisamaprabham||18|| ākāśamiva vistīrṇaṃ sarvavyāpakamavyayam|| sukhadṛśyaṃ yathā candrabimbaṃ yogibhireva ca || 19 || vadanti yoginastatra paraṃ brahma sanātanam || divāniśaṃ ca dhyāyante satyaṃ tatsarvamaṅgalam || 1.28.20 || nirīhaṃ ca nirākāraṃ paramātmānamīśvaram || svecchāmayaṃ svatantraṃ ca sarvakāraṇakāraṇam || 21 || paramānandarūpaṃ ca paramānandakāraṇam || paraṃ pradhānaṃ puruṣaṃ nirguṇaṃ prakṛteḥ param || tatraiva līnā prakṛtiḥ sarvabījasvarūpiṇī || 22 || yathā'gnau dāhikā śaktiḥ prabhā sūryye yathā mune|| yathā dugdhe ca dhāvalyaṃ jale śaityaṃ yathaiva ca || 23 || yathā śabdaśca gagane yathā gandhaḥ kṣitau sadā || tathā hi nirguṇaṃ brahma nirguṇā prakṛtistathā || 24 || sṛṣṭyunmukhena tad brahma cāṃśena puruṣaḥ smṛtaḥ || sa eva saguṇo vatsa prākṛto viṣayī smṛtaḥ || 25 || triguṇā sā hi tatraiva parā cchāyāmayī smṛtā||26|| yathā mṛdā kulālaśca ghaṭaṃ kartuṃ kṣamaḥ sadā|| tathā prakṛtyā tadbrahma sṛṣṭiṃ sraṣṭuṃ kṣamo mune||27|| svarṇena kuṇḍalaṃ karttuṃ svarṇakāraḥ kṣamo yathā || tathā brahma tayā sārddha sṛṣṭiṃ kartumiheśvaraḥ || 28 || kulālasṛṣṭā na ca mṛnnityā caiva sanātanī || na svarṇakārasṛṣṭaṃ tatsvarṇaṃ vā nityameva ca || 29 || nityaṃ tatparamaṃ brahma nityā ca prakṛtiḥ smṛtā || dvayoḥ samaṃ ca prādhānyamiti kecidvadanti hi || 1.28.30 || mṛdaṃ svarṇaṃ samāhartuṃ kulālasvarṇakārakau || na samarthau ca mṛtsvarṇaṃ tayorāharaṇe kṣamam || 31 || tasmāttatprakṛterbrahma parameva ca nārada || iti kecidvadantyevaṃ dvayorvai nityatā dhruvam || 32 || kecidvadanti tadbrahma svayaṃ ca prakṛtiḥ pumān || brahmātiriktā prakṛtirvadantīti ca kecana || 33 || tadbrahma paramaṃ dhāma sarvakāraṇakāraṇam || tadbrahmalakṣaṇaṃ brahmannidaṃ kiṃcicchrutau śrutam || 34 || brahma cātmā ca sarveṣāṃ nirliptaṃ sākṣirūpi ca || sarvavyāpi ca sarvādi lakṣaṇaṃ ca śrutau śrutam||35|| tadbrahmaśaktiḥ prakṛtiḥ sarvabījasvarūpiṇī || yatastacchaktimadbrahma cedaṃ prakṛtilakṣaṇam || 36 || tejorūpaṃ ca tadbrahma dhyāyante yoginaḥ sadā || vaiṣṇavāstanna manyante madbhaktāḥ sūkṣmabuddhayaḥ || 37 || tattejaḥ kasya nāścaryyaṃ dhyāyante puruṣaṃ vinā || kāraṇena vinā kārya kuto vā prabhavedbhuvi || 38 || dhyāyante vaiṣṇavāstasmāttatra rūpaṃ manoharam || svecchāmayasya puṃsaśca sākārasyātmanaḥ sadā || 39 || tattejomaṇḍalākāre sūryyakoṭisamaprabhe || nityaṃ sthalaṃ ca pracchannaṃ golokābhidhameva ca ||1.28.40|| lakṣakoṭyā yojanānāṃ caturasraṃ manoharam || ratnendrasāranirmāṇairgopībhiścāvṛtaṃ sadā ||41|| sudṛśyaṃ vartulākāraṃ yathā candrasya maṇḍalam || nānāratnaiśca khacitaṃ nirādhāraṃ tadicchayā || 42 || ūrdhvaṃ ca nityavaikuṇṭhātpañcāśatkoṭiyojanam || gogopagopīsaṃyuktaṃ kalpavṛkṣasamanvitam || 43 || kāmadhenubhirākīrṇaṃ rāsamaṇḍalamaṇḍitam || vṛndāvanavanācchatraṃ virajāveṣṭitaṃ mune || 44 || śataśṛṅgaṃ śātakumbhaiḥ sudīptaṃ śrīmadīpsitam || | lakṣakoṭyā parimitairāśramaiḥ sumanoharaiḥ || 45 || śatamandirasaṃyuktamāśramaṃ sumanoharam || prākāraparikhāyuktaṃ pārijātavanānvitam|| || 46 || kaustubhendreṇa maṇinā rājitaṃ paramojjvalam || hīrasārasusaṃklṛptasopānaiścātisundaraiḥ || 47 || maṇīndrasāraracitaiḥ kapāṭairdarpaṇānvitaiḥ || nānācitravicitrāḍhyairāśramaṃ ca susaṃskṛtam || 48 || ṣoḍaśadvārasaṃyuktaṃ sudīptaṃ ratnadīpakaiḥ || ratnasiṃhāsane ramye mahārghamaṇinirmite || 49 || nānācitravicitrāḍhye vasantaṃ varamīśvaram || navīnanīradaśyāmaṃ kiśoravayasaṃ śiśum || 1.28.50 || śaranmadhyāhnamārttaṇḍaprabhāmocakalocanam || śaratpārvaṇapūrṇenduśubhadīptimadānanam || 51 || koṭikandarpalāvaṇyalīlāninditamanmatham || koṭicandraprabhājuṣṭaṃ puṣṭaṃ śrīyuktavigraham ||52|| sasmitaṃ muralīhastaṃ supraśastaṃ sumaṅgalam || paramottamapītāṃśukayugena samujjvalam || 53 || candanokṣitasarvāṃgaṃ kaustubhena virājitam || ājānu mālatīmālāvanamālāvibhūṣitam || 54 || tribhaṅgabhaṅgyā saṃyuktaṃ maṇimāṇikyabhūṣitam || mayūrapucchacūḍaṃ ca sadratnamukuṭojjvalam ||55|| ratnakeyūravalayaratnamañjīrarañjitam || ratnakuṇḍalayugmena gaṇḍasthalasuśobhitam || 56 || muktāpaṅktisadṛkṣābhadaśanaṃ sumanoharam || pakvabimbādharoṣṭhaṃ ca nāsikonnatiśobhanam || || 57 || vīkṣitaṃ gopikābhiśca veṣṭitābhissamantataḥ || sthirayauvanayuktābhiḥ sasmitābhiśca sādaram || 58 || bhūṣitābhiśca sadratnanirmitairbhūṣaṇaiḥ param || surendraiśca munīndraiśca munibhirmānavendrakaiḥ || 59 || brahmaviṣṇuśivānantadharmādyairvanditaṃ mudā || bhaktapriyaṃ bhaktanāthaṃ bhaktānugrahakārakam || 1.28.60 || rāseśvaraṃ surasikaṃ rādhāvakṣasthalasthitam || evaṃrūpamarūpaṃ taṃ mune dhyāyanti vaiṣṇavāḥ || || 61 || satataṃ dhyeyamasmākaṃ paramātmānamīśvaram || akṣaraṃ paramaṃ brahma bhagavantaṃ sanātanam || 62 || svecchāmayaṃ nirguṇaṃ ca nirīhaṃ prakṛteḥ param || sarvādhāraṃ sarvabījaṃ sarvajñaṃ sarvameva ca || 63 || sarveśvaraṃ sarvapūjyaṃ sarvasiddhikaraṃ pradam || sa eva bhagavānādirgoloke dvibhujaḥ svayam || 64 || gopaveṣaśca gopālaiḥ pārṣadaiḥ pariveṣṭitaḥ || paripūrṇatamaḥ śrīmān śrīkṛṣṇo rādhikeśvaraḥ || 65 || sarvāntarātmā sarvatra pratyakṣaḥ sarvagaḥ smṛtaḥ || kṛṣiśca sarvavacano nakāraścātmavācakaḥ || sarvātmā ca paraṃ brahma tena kṛṣṇaḥ prakīrtitaḥ || 66 || kṛṣiśca sarvavacano nakāraścādivācakaḥ || sarvādipuruṣo vyāpī tena kṛṣṇaḥ prakīrtitaḥ || 67 || sa evāṃśena bhagavānvaikuṇṭhe ca caturbhujaḥ || caturbhujaiḥ pārṣadaistairāvṛtaḥ kamalāpatiḥ || 68 || sa eva kalayā viṣṇuḥ pātā ca jagatāṃ prabhuḥ || śvetadvīpe sindhukanyāpatireva caturbhujaḥ || 69 || etatte kathitaṃ sarvaṃ parabrahmasvarūpakam || asmākaṃ cintanīyaṃ ca sevyaṃ vanditamīpsitam || 1.28.70 || ityuktvā śaṅkarastatra virarāma ca śaunaka || gandharvarājastotreṇa tuṣṭuve taṃ ca nāradaḥ ||71 || munistotreṇa santuṣṭo bhagavānādiracyutaḥ || jñānaṃ mṛtyuñjayastasmai pradadau varamīpsitam || 72 || munīndrastaṃ saṃpraṇamya prahṛṣṭavadanekṣaṇaḥ || tadājñayā puṇyarūpaṃ yayau nārāyaṇāśramam || 73 || iti śrībrahmavaivartte mahāpurāṇe brahmakhaṇḍe sautiśaunakasaṃvāde brahmasvarūpavaikuṇṭhādivarṇanaṃ nāradaprasthānaṃ nāmāṣṭāviṃśatitamo'dhyāyaḥ || 28 ||

English translation

Description of the form of the Great Soul wt i?r tucfiri f% Narada said—O lord of the universe and teacher of the universe, by your grace I have been enlightened about everything. Now you kindly enlighten me on the fonn of Brahman and Brahmatattva. “O lord, tell me, whether Brahman is visible or invisible”? Are there any adjectives for him? Or is he without adjective? Can be remain invisible or out of sight? Does he reside in the human bodies or not? What are his features described in the Vedas and other scriptures? Does nature fonn part of Brahman or it has a separate from? What is the essence of the nature in the Vedas? Who dominates in the universe? Who is the better of the two? You are all knowledgeable and as such you kindly give a deep thought in your mind over the subject and enlighten me about the truth.” On hearing the words of Narada the five faced Siva smiled for a movement and then started

narrating the form of Brahman to Narada.

Mahadeva said—O son Narada, you have enquired from me about the best of the knowledge which is difficult to get even from the Vedas and the Puranas.

O sage, the srutis and myself, have describe about Siva, Brahma, Visnu, Sesa, Dharma and the great universal fonn. O Narada you are the best of those who are welhversed in the Vedas, the element which is apparently visible has been described in the Vedas.

I am going to tell you now, whatever was spoken to us by lord Visnu in Vaikuntha, when myself, Brahma and Dharma questioned him similarly on the subject. You listen to me. The gist of those tattvas is like the eyes for blind and remover of the darkness of illusion and jealously because it illumines.

tHMlrtHcRcvii trt ■HHIdHH.I The eternal Brahman is like the form of lord which resides in all the bodies and remains witness to the deeds of all.

The same eternal Brahman appears in the form of lustre resembling the crores of Siiryas at noon in the summer season. He is wide-spread like the sky, indestructible and appears to the yogis like the reflection of moon which is quite pleasant.

The five Pranas of the universe are Visnu, the mind is Prajapati Brahma and the nature is the salcti for ail of us.

Like the courtiers of the king, we are all subordinate to the soul till such time he resides in our body we remain active and the moment the great Brahman leaves our body, the life also The soul happens to be the reflection of the eternal soul and has to reap the harvest of its deeds. As the reflection of sun and moon can be seen in a pitcher filled with water and after the pitcher is broken the reflection of sun and moon disappears. Similarly at the time of dissolution, the lord enters the great soul.

O son, at the time of dissolution and the destruction of the universe, only the Brahman remains and the entire universe beside the moveable and immovable elements of the universe also merge in it.

The yogis and ascetics describe him as the eternal Brahman and meditate upon on him through out the day and night as the bestower of welfare and truthful.

Mi g tqrraTt wTTrqFnftwi,i He is without any desire, invisible the supreme soul, the lord who moves according to his own sweet-will to be the cause of all the causes.

He is blissful, cause of the bliss and best of the Purusas, virtuous, all virtuous, free from sattva, rajas and tamas, besides being beyond the nature. The nature containing the seeds of everything merges in him at the time of dissolution. In the same way, as the rays in the sun, the flames in the fire, the whiteness in milk and coolness in the water, O sage as the sound always echoes in the sky and the fragrance on earth similarly the Nirguna Brahman always remains united with Nirguna Prakrti.

The same Brahman turns to the form of a Purusa at the time of creation and he is called as possessing the gunas and the associate of Prakrti The eternal Prakrti having three fold form, reside in him as a shadow.

As a potter is competent to create any number of pitcher with earth, similarly the Brahman creates the universe with the help of Prakrti As a gold-smith can prepare any number of ornaments with gold, similarly the Brahman can create the universe with the help of Prakrti.

The earth which is used by the potter for the creation of the vases is neither eternal nor everlasting. Similarly gold of which the ornaments are made by the gold-smith can never be eternal or everlasting.

But the eternal Brahman and the Prakrti are everlasting because both of them are equally important according to the opinion of certain people. The potter and the gold-smith cannot themselves produce the earth or the gold. On the other hand the earth and the gold are not competent to bring out the potter and the pitcher beside the gold. The gold-smith and the ornaments are equally important.

O Narada, Brahma is better than Prakrti. Thus some of the people describe both of them as Some people (philosophers) say that the said Brahman represent Prakrti and Punisa both.

Some people consider Prakrti separate from the The cause of all the causes. O Narada, the personality of that Brahman has been variously described by the people.

The same Brahman happens to be the soul of all uninvolved, witness, omnipresent and the bestower of all. This is what has been described in the Vedas.

He represents in the form of seeds of all and Prakrti happens to be the force of the Brahman. It is also conceived, if Prakrti is taken to be the force, Brahman in that case has to be the possessor of the force. ^ All the yogis meditate upon the illustrious Brahman but those who are highly iniclligent my devotees Vaisnavas do not agree with this.

Who will not get surprised on the lustre of that Brahman without existence of Pumsa? On the earth, there is no object without any causative I. "g y-fild loiyid HlR<i g Therefore the Vaisnavas meditate upon the eternal Purusa, who moves at will, has a beautiful form and is the visible form of the great He represents the accumulation of lustre of crores of suns and resides iii'-a circular form with an eternal abode inside the same known as That divine loka is spread over to lakhs and crore of yojanas. It has been constructed with the use of the best of the divine gems. That loka is filled with beautiful houses and the It can be seen pleasantly. It is circular like the moon. Built with the use of gems, that place stayed in the sky without any support with the O sage, this Goloka is situated fifty crores of yojanas beyond Vaikuntha. It is filled with cows, cows), dancing halls an orchard named of

Vrndavana, beside a river named Viraja.

Himalaya the king of mountains resides there with hundreds of its peaks. There are lakhs and crores of Asramas built in gold. They all live enjoying all the riches, in the centre of the loka, there is a beautiflil Asrama having a hundred buildings. It is surrounded by the boundary walls and moats studded with gems, it has been built with precious gems. It looks beautiful like lakhs of the houses. Its size is like that of the reflection of moon. It is beautifully located in the centre of Goloka, It is surrounded by the boundary walls and moats beside the forests of Parijata trees. The pitchers installed in that Asrama were made of precious Kustubha-gem. Because of this, the shining lustre emerges from that place. The steps have been built with the dust of the gems.

The doors are made of gems and have mirrors fitted in them. The Asrama is decorated with various types of instruments, it has sixteen doors and it is illuminated with the burning lamps made of gems. There is a lion throne in that Asrama which is made of precious gems over which Sri Krsna the lord of universe, is seated.

He has a complexion of the fresh clouds. He is represented in a child fonn.

His eyes emit lustres like the rays of the sun during the summer season and his face reflects the charming glory of the full moon of Sarada- purnima. His beauty puts crores of the gods of love to shame. His developed body emitting rays like crores of moon. He wear a serene smile over his face and holds a flute in his hand. His beautiful appearance is commendable and he bestowed welfare. He wears two lower garments of the colour of molten gold, his body always All his limbs are plastered with sandal-paste.

His chest is adorned with the kaustubha gem. He wears a long garland of forest flowers, which falls up to the knees.

His teeth resemble those of the lustre of gems and his lips resembled the ripe bimba fruit. His developed nose looks beautiful. He is surrounded by the cowherdesses from all the sides, who always look on him. These cowherdesses are always youthful, wear serene smile over their faces and are adorned with all the ornaments.

The sages, Indra, ascetics, humans, Brahma, Vis nil, Siva and other gods adore him with devotion.

He is loved by his devotees, he happens to be their lord and is always compassionate to them.

O sage, all the Vaisnavas adore the lord who is beloved of Radha in whose heart, he always Such a lord is adorable for us. He is indestructible the eternal Brahman and everlasting lord.

He stands in tribhahga posture and is adorned with all the ornaments and gems, he wears a crown of peacock feathers, besides a crown studded with gems, he wears the gems-studded armlets, wristlets and the anklets, the gems studded Kundalas appear in his ears.

He moves according to his wishes, is formless, unattached, beyond Prakrti, the base of all, the seed of all, all knowledgeable lord of everyone, adorable by all and bestowers of all the success, he is the only lord who reside in the Goloka in the form of a cowherd having two arms only. He is surrounded by the cowherd courtiers. He is known as lord Krsna, the lord of Radha, the soul of all and is present everywhere. (In Krsna word) The word h/s is derived from the root which means all and n stands for the soul. Therefore Krsna stands for the soul of all.

It has been explained in another form according to which krs stands for the eternal and n stands for the soul. Therefore Krsna is conceived to be the soul eternal. The same lord appears in the Vaikuntha from his Amsas having four arms and is the lord of LaksmL He appears from his Amsa as Visnu, protects the universe and residing in the Sveta-dvipa, he resides as the husband of the daughter of Sindhu, having four arms. Thus I have explained to you the form of Parabrahman to you, who is adored by eveiyone.

O Saunaka, thus speaking lord Siva kept quiet.

Thereafter, Narada offered prayer to the lord, with the prayer composed by the king of the Gandharvas; thereafter lord Siva getting pleased with his adoration bestowed the desired knowledge on him. The sage Narada then delightflilly bowed in reverence before Siva.

With his permission Narada there went to

Chapter-aligned complete witnesses. Sanskrit Wikisource revision 400048 (2023-12-26T22:00:34Z); Shanti Lal Nagar English scan pages n150–n155: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n150/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.