Gaṇapati-khaṇḍa · Chapter 7
Sourceनारायण उवाच ।। हरेराज्ञां समादाय हरः संहृष्टमानसः ।। उवाच पार्वतीं प्रीत्या हरिसंलापमङ्गलम् ।। १ ।। शिवाज्ञां च समादाय शिवा संहृष्टमानसा ।। वाद्यं च वादयामास मंगलं मगलव्रते ।। २ ।। सुस्नाता सुदती शुद्धा बिभ्रती धौतवाससी ।। संस्थाप्य रत्नकलशं शुक्लधान्योपरि स्थिरम् ।। ३ ।। आम्रपल्लवसंयुक्तं फलाक्षतसुशोभितम् ।। चन्दनागुरुकस्तूरीकुंकुमेन विराजितम् ।। ४ ।। रत्नासनस्था रत्नाढ्या रत्नोद्भवसुता सती ।। रत्नसिंहासनस्थांश्च संपूज्य मुनिपुंगवान् ।। ५ ।। रत्नसिंहासनस्थं च संपूज्य सुपुरोहितम् ।। चन्दनागुरुकस्तूरीरत्नभूषणभूषितम् ।। ६ ।। संस्थाप्य पुरतो भक्त्या दिक्पालान्रत्नभूषितान् ।। देवान्नरांश्च नागांश्च समर्च्य विधिबोधितम् ।। ७ ।। समर्च्य परया भक्त्या ब्रह्मविष्णुमहेश्वरान् ।। चन्दनागुरुकस्तूरीकुंकुमेन विराजितान् ।। ८ ।। वह्निशुद्धैस्सुवस्त्रैश्च सद्रत्नैर्भूषणैस्तथा ।। पूजाद्रव्यैश्च विविधैः पूजितान्पुण्यके मुने ।। समारेभे व्रतं देवी स्वस्तिवाचनपूर्वकम् ।। ९ ।। आवाह्याभीष्टदेवं तं श्रीकृष्णं मंगले घटे ।। भक्त्या ददौ क्रमेणैव चोपचारांस्तु षोडश ।। १० ।। यानि व्रते विधेयानि देयानि विविधानि च ।। प्रददौ तानि सर्वाणि प्रत्येकं फलदानि च ।। ११ ।। व्रतोक्तमुपहारं च दुर्लभं भुवनत्रये ।। तच्च सर्वं ददौ भक्त्या सुव्रते सुव्रता सती ।। १२ ।। दत्त्वा द्रव्याणि सर्वाणि वेदमन्त्रेण सा सती ।। होमं च कारयामास त्रिलक्षं तिलसर्पिषा ।। ब्राह्मणान्भोजयामास पूजयित्वाऽतिथींस्तथा ।। १३ ।। भोजयामास सा देवी सुव्रते सुव्रता सती ।। प्रत्यहं सविधानं च चक्रे सा पूर्णवत्सरम् ।। १४ ।। समाप्तिदिवसे विप्रस्तमुवाच पुरोहितः ।। सुव्रते सुव्रते मह्यं देहि त्वं पतिदक्षिणाम् ।। १५ ।। इति तद्वचनं श्रुत्वा विलप्य सुरसंसदि ।। मूर्च्छां प्राप महामाया मायामोहितचेतसा ।।१६।। तां च ते मूर्च्छितां दृष्ट्वा प्रहस्य मुनिपुंगवाः ।। शङ्करं प्रेषयामास ब्रह्मा विष्णुश्च नारद ।। १७ ।। संप्रार्थितः सभासद्भिः शिवां बोधयितुं तदा ।। शिवः समुद्यमं चक्रे प्रवक्तुं वदतां वरः ।।१८।। श्रीमहादेव उवाच ।। उत्तिष्ठ भद्रे भद्रं ते भविष्यति न संशयः ।। साम्प्रतं चेतनं कृत्वा मदीयं वचनं शृणु ।। १९ ।। शिवः शिवां तामित्युक्त्वा शुष्ककण्ठौष्ठतालुकाम् ।। वक्षसि स्थापयामास कारयामास चेतनाम् ।। २० ।। हितं सत्यं मितं सर्वं परिणामसुखावहम् ।। यशस्करं च फलदं प्रवक्तुमुपचक्रमे ।। ।। २१ ।। शृणु देवि प्रवक्ष्यामि यद्वेदेन निरूपितम् ।। सर्वसम्मतमिष्टं च धर्मार्थं धर्म्मसंसदि ।। २२ ।। सर्वेषां कर्म्मणां देवि सारभूता च दक्षिणा ।। यशोदा फलदा नित्यं धर्मिष्ठे धर्मकर्मणि ।। २३ ।। दैवं वा पैतृकं वाऽपि नित्यं नैमित्तिकं प्रिये ।। यत्कर्म्म दक्षिणाहीनं तत्सर्वं निष्फलं भवेत् ।। दाता च कर्म्मणा तेन कालसूत्रं व्रजेद्ध्रुवम् ।। २४ ।। अथान्ते दैन्यमाप्नोति शत्रुणा परिपीडितः ।। दक्षिणा विप्रमुद्दिश्य तत्कालं तु न दीयते ।। २९ ।। तन्मुहूर्ते व्यतीते तु दक्षिणा द्विगुणा भवेत् ।। चतुर्गुणा दिनातीते पक्षे शतगुणा भवेत् ।। २६ ।। मासे पञ्चशतघ्ना स्यात्षण्मासे तच्चतुर्गुणा ।। संवत्सरे व्यतीते तु कर्म्म तन्निष्फलं भवेत् ।। २७ ।। दाता च नरकं याति यावद्वर्षसहस्रकम् ।। पुत्रपौत्रधनैश्वर्य्यं क्षयमाप्नोति पातकात् ।। धर्मो नष्टो भवेत्तस्य धर्म्महीने च कर्म्मणि ।। २८ ।। श्रीविष्णुरुवाच ।। रक्ष स्वधर्मं धर्मिष्ठे धर्मज्ञे धर्मकर्मणि ।। सर्वेषां च भवेद्रक्षा स्वधर्मपरिपालने ।। २९ ।। ब्रह्मोवाच ।। यश्च केन निमित्तेन न धर्मं परिरक्षति ।। धर्मे नष्टे च धर्मज्ञे तस्य कर्ता विनश्यति ।। ३० ।। धर्म उवाच ।। मां रक्ष यत्नतः साध्वि प्रदाय पतिदक्षिणाम् ।। मयि स्थिते महासाध्वि सर्वं भद्रं भविष्यति ।। ३१ ।। देवा ऊचुः ।। धर्मं रक्ष महासाध्वि कुरु पूर्णं व्रतं सति ।। वयं तव व्रते पूर्णे कुर्मस्त्वां पूर्णमानसाम् ।।३२।। मुनय ऊचुः ।। कृत्वा साध्वि पूर्णहोमं देहि विप्राय दक्षिणाम् ।। स्थितेष्वस्मासु धर्मज्ञे किमभद्रं भविष्यति ।।३३।। सनत्कुमार उवाच ।। शिवे शिवं देहि मह्यं न चेद्व्रतफलं त्यज ।। सुचिरं संचितस्यापि स्वात्मनस्तपसः फलम् ।। ३४ ।। कर्मण्यदक्षिणे साध्वि यागस्याहं तु तत्फलम् ।। प्राप्स्यामि यजमानस्य संपूर्णं कर्मणः फलम् ।। ३५ ।। पार्वत्युवाच ।। किं कर्म्मणा मे देवेशाः किं मे दक्षिणया मुने ।। किं पुत्रेण च धर्मेण यत्र भर्त्ता च दक्षिणा ।। ३६ ।। वृक्षार्चने फलं किं वै यदि भूमिर्न चार्च्यते ।। गते च कारणे कार्य्यं कुतः सस्यं कुतः फलम् ।। ३७ ।। प्राणास्त्यक्ताः स्वेच्छया चेद्देहैस्स्यात्किं प्रयोजनम् ।। दृष्टिशक्तिविहीनेन चक्षुषा किं प्रयोजनम् ।।३८।। शतपुत्रसमः स्वामी साध्वीनां च सुरेश्वराः ।। यदि भर्त्ता व्रते देयः किं व्रतेन सुतेन वा ।। ३९ ।। भर्तुर्वंशश्च तनयः केवलं भर्तृमूलकः ।। यत्र मूलं भवेद्भ्रष्टं तद्वाणिज्यं च निष्फलम् ।। ४० ।। श्रीविष्णुरुवाच ।। पुत्रादपि परः स्वामी धर्मश्च स्वामिनः परः ।। नष्टे धर्मे च धर्मिष्ठे स्वामिना किं सुतेन वा ।। ४१ ।। ब्रह्मोवाच ।। स्वामिनश्च परो धर्मो धर्मात्सत्यं च सुव्रते।। सत्यं संकल्पितं कर्म न तु भ्रष्टं कुरु व्रतम्।।४२।। पार्वत्युवाच।। निरूपितश्च वेदेषु स्वशब्दो धनवाचकः।। तद्यस्यास्तीति स स्वामी वेदज्ञ शृणु मद्वचः।।४३।। तस्य दाता सदा स्वामी न च स्वस्वामितां लभेत्।। अहोऽव्यवस्था भवतां वेदज्ञानामबोधतः ।।४४।। धर्म्म उवाच ।। पत्नी विनाऽन्यं स्वं साध्वि स्वामिनं दातुमक्षमा ।। दम्पती ध्रुवमेकाङ्गौ द्वयोर्दाने द्वकौ समौ ।। ४५ ।। पार्वत्युवाच ।। पिता ददाति जामात्रे स च गृह्णाति तत्सुताम् ।। न श्रुतं विपरीतं च श्रुतौ श्रुतिपरायणाः ।। ४६ ।। देवा ऊचुः ।। बुद्धिस्वरूपा त्वं दुर्गे बुद्धिमन्तो वयं त्वया ।। वेदज्ञे वेदवादेषु के वा त्वां जेतुमीश्वराः ।।४७।। निरूपिता पुण्यके तु व्रते स्वामी च दक्षिणा ।। श्रुतौ श्रुतो यः स धर्मो विपरीतो ह्यधर्मकः ।।४८।। पार्वत्युवाच ।। केवलं वेदमाश्रित्य कः करोति विनिर्णयम् ।। बलवाँल्लौकिको वेदाल्लोकाचारं च कस्त्यजेत् ।। ४९ ।। वेदे प्रकृतिपुंसोश्च गरीयान्पुरुषो ध्रुवम् ।। निबोधत सुराः प्राज्ञा बालाहं कथयामि किम् ।। ५० ।। बृहस्पतिरुवाच ।। न पुमांसं विना सृष्टिर्न साध्वि प्रकृतिं विना ।। श्रीकृष्णश्च द्वयोः स्रष्टा समौ प्रकृतिपूरुषौ ।। ५१ ।। पार्वत्युवाच ।। सर्वस्रष्टा च यः कृष्णः सोंऽशेन सगुणः पुमान् ।। पुमान्गरीयान्प्रकृतेस्तथैव न ततश्च सा ।। ५२ ।। एतस्मिन्नन्तरे देवा मुनयस्तत्र संसदि ।। रत्नेन्द्रसाररचितमाकाशे ददृशू रथम् ।। ५३ ।। पार्षदैस्संपरिवृतं युतं श्यामैश्चतुर्भुजैः ।। वनमालापरिवृतै रत्नभूषणभूषितैः ।। अवरुह्य मुदा यानादाजगाम सभातलम् ।। ५४ ।। तुष्टुवुस्तं सुरेन्द्रास्ते देवं वैकुण्ठवासिनम् ।। शंखचक्रगदापद्मधरमीशं चतुर्भुजम् ।। ९५ ।। लक्ष्मीसरस्वतीकान्तं शान्तं तं सुमनोहरम् ।। सुखदृश्यमभक्तानामदृश्यं कोटिजन्मभिः ।। ५६ ।। कोटिकन्दर्पलावण्यं कोटिचन्द्रसमप्रभम् ।। अमूल्यरत्नरचितचारुभूषणभूषितम् ।। ।। ५७ ।। सेव्यं ब्रह्मादिदेवैश्च सेवकैः सततं स्तुतम् ।। तद्भासा संपरिच्छन्नैर्वेष्टितं च सुरर्षिभिः ।। ९८ ।। वासयामास तं ते च रत्नसिंहासने वरे ।। तं प्रणेमुश्च शिरसा ब्रह्मशक्तिशिवादयः ।। ९९ ।। सम्पुटाञ्जलयः सर्वे पुलकाङ्गाश्रुलोचनाः ।। ६० ।। सस्मितस्तांश्च पप्रच्छ सर्वं मधुरया गिरा ।। प्रबोधितः सुबोधज्ञः प्रवक्तुमुपचक्रमे ।। ६१ ।। श्रीनारायण उवाच ।। सह बुद्ध्या बुद्धिमन्तो न वक्तुमुचितं सुराः।। सर्वे शक्त्या यया विश्वे शक्तिमन्तो हि जीविनः।।६२।। ब्रह्मादितृणपर्य्यन्तं सर्वं प्राकृतिकं जगत्।। सत्यं सत्यं विना मां च मया शक्तिः प्रकाशिता ।। ६३ ।। आविर्भूता च सा मत्तः सृष्टौ देवी मदिच्छया ।। तिरोहिता च सा शेषे सृष्टिसंहरणे मयि ।। ६४ ।। प्रकृतिः सृष्टिकर्त्री च सर्वेषां जननी परा ।। मम तुल्या च मन्माया तेन नारायणी स्मृता ।। ।। ६५ ।। सुचिरं तपसा तप्तं शंभुना ध्यायता च माम् ।। तेन तस्मै मया दत्ता तपसां फलरूपिणी ।। ६६ ।। व्रतं च लोकशिक्षार्थमस्या न स्वार्थमेव च ।। स्वयं व्रतानां तपसां फलदात्री जगत्त्रये ।। ६७ ।। मायया मोहिताः सर्वे किमस्या वास्तवं व्रतम् ।। साध्यमस्य व्रतफलं कल्पे कल्पे पुनः पुनः ।। ६८ ।। सुरेश्वरा मदंशाश्च ब्रह्मशक्तिमहेश्वराः ।। कलाः कलांशरूपाश्च जीविनश्च सुरादयः ।। ६९ ।। मृदा विना घटं कर्त्तुं कुलालश्च यथाऽक्षमः ।। विना स्वर्णं स्वर्णकारः कुण्डलं कर्त्तुमक्षमः ।। ७० ।। विना शक्त्या तथाऽहं च स्वसृष्टिं कर्तुमक्षमः ।। शक्तिप्रधाना सृष्टिश्च सर्वदर्शनसम्मता ।। ७१ ।। अहमात्मा हि निर्लिप्तोऽदृश्यः साक्षी च देहिनाम् ।। देहाः प्राकृतिकाः सर्वे नश्वराः पाञ्चभौतिकाः ।। ७२ ।। अहं नित्यः शरीरी च भानुविग्रहविग्रहः ।। सर्वाधारा सा प्रकृतिः सर्वात्माऽहं जगत्सु च ।।७३।। अहमात्मा मनो ब्रह्मा ज्ञानरूपो महेश्वरः ।। पञ्च प्राणाः स्वयं विष्णुर्बुद्धिः प्रकृतिरीश्वरी ।। ।। ७४ ।। मेधा निद्रादयश्चैताः सर्वाश्च प्रकृतेः कलाः ।। सा च शैलेन्द्रकन्यैषा त्विति वेदे निरूपितम् ।। ७९ ।। अहं गोलोकनाथश्च वैकुण्ठेशः सनातनः ।। गोपीगोपैः परिवृतस्तत्रैव द्विभुजः स्वयम् ।। चतुर्भुजोऽत्र देवेशो लक्ष्मीशः पार्षदैर्वृतः ।। ७६ ।। ऊर्ध्व परश्च वैकुण्ठात्पञ्चाशत्कोटियोजने ।। ममाश्रयश्च गोलोके यत्राहं गोपिकापतिः ।। ७७ ।। व्रताराध्यस्स द्विभुजः स च तत्फलदायकः।। यद्रूपं चिन्तयेद्यो हि तच्च तत्फलदायकः।।७८।। व्रतं पूर्णं कुरु शिवे शिवं दत्त्वा च दक्षिणाम्।। पुनः समुचितं मूल्यं दत्त्वा नाथं ग्रहीष्यसि।।७९।। विष्णुदेहा यथा गावो विष्णुदेहस्तथा शिवः ।। द्विजाय दत्त्वा गोमूल्यं गृहाण स्वामिनं शुभे।।८०।। यज्ञपत्नीं यथा दातुं क्षमः स्वामी सदैव तु ।। तथा सा स्वामिनं दातुमीश्वरीति श्रुतेर्मतम्।।८१।। इत्युक्त्वा स सभामध्ये तत्रैवान्तरधीयत ।। हृष्टास्ते सा च संहृष्टा दक्षिणां दातुमुद्यता ।। ८२ ।। कृत्वा शिवा पूर्णहोमं सा शिवं दक्षिणां ददौ ।। स्वस्तीत्युक्त्वा च जग्राह कुमारो देवसंसदि ।।८३।। उवाच दुर्गा संत्रस्ता शुष्ककण्ठौष्ठतालुका ।। कृत्वाञ्जलिपुटा विप्रं हृदयेन विदूयता ।।८४।। पार्वत्युवाच ।। गोमूल्यं मत्पतिसममिति वेदे निरूपितम्।। गवां लक्षं प्रयच्छामि देहि मत्स्वामिनं द्विज।।८५।। तदा दास्यामि विप्रेभ्यो दानानि विविधानि च।। आत्महीनो हि देहश्च कर्म्म किं कर्तुमीश्वरः।।८६।। सनत्कुमार उवाच ।। गवां लक्षेण मे देवि वल्गुना किं प्रयोजनम् ।। दत्तस्यामूल्य रत्नस्य गवां प्रत्यर्पणेन च।।८७।। स्वस्य स्वस्य स्वयं दाता लोकः सर्वो जगत्त्रये।। कर्त्तुरेवेप्सितं कर्म भवेत्किं वा परेच्छया ।। ८८ ।। दिगम्बरं पुरः कृत्वा भ्रमिष्यामि जगत्त्रयम्।। बालकानां बालिकानां समूहस्मितकारणम्।।८९।। इत्युक्त्वा ब्रह्मणः पुत्रो गृहीत्वा शङ्करं मुने।। सन्निधौ वासयामास तेजस्वी देवसंसदि।।९०।। दृष्ट्वा शिवं गृह्यमाणं कुमारेण च पार्वती।। समुद्यता तनुं त्यक्तुं शुष्ककण्ठौष्ठतालुका।। ।। ९१ ।। विचिन्त्य मनसा साध्वीत्येवमेव दुरत्ययम् ।। न दृष्टोऽभीष्टदेवश्च न च प्राप्तं फलं व्रते ।। ९२ ।। एतस्मिन्नन्तरे देवाः पार्वतीसहितास्तदा ।। सद्यो ददृशुराकाशे तेजसां निकरं परम् ।। ९३ ।। कोटिसूर्य्यप्रभोर्ध्वं च प्रज्वलन्तं दिशो दश ।। कैलासशैलपुरतः सर्वदेवादिभिर्युतम् ।। ९४ ।। सर्वाश्रयं गणाच्छन्नं विस्तीर्णं मण्डलाकृतिम् ।। तच्च दृष्ट्वा भगवतस्तुष्टुवुस्ते क्रमेण च ।। ।। ९५ ।। विष्णुरुवाच ।। ब्रह्माण्डानि च सर्वाणि यल्लोमविवरेषु च ।। सोऽयं ते षोडशांशश्च के वयं यो महाविराट् ।। ९६ ।। ब्रह्मोवाच ।। वेदोपयुक्तं दृश्यं यत्प्रत्यक्षं द्रष्टुमीश्वर ।। स्तोतुं तद्वर्णितुमहं शक्तः किं स्तौमि तत्परः ।।९७।। श्रीमहादेव उवाच ।। ज्ञानाधिष्ठातृदेवोऽहं स्तौमि ज्ञानपरं च किम् ।। सर्वानिर्वचनीयं तं त्वां च स्वेच्छामयं विभुम् ।। ९८ ।। धर्म उवाच ।। अदृश्यमवतारेषु यद्दृश्यं सर्वजन्तुभिः ।। किं स्तौमि तेजोरूपं तद्भक्तानुग्रहविग्रहम् ।। ९९ ।। देवा उचुः ।। के वयं त्वत्कलांशाश्च किं वा त्वां स्तोतुमीश्वराः ।। स्तोतुं न शक्ता वेदा यं न च शक्ता सरस्वती ।। १०० ।। मुनय उचुः ।। वेदान्पठित्वा विद्वांसो वयं किं वेदकारणम् ।। स्तोतुमीशा न वाणी च त्वां वाङ्मनसयोः परम् ।। १०१ ।। सरस्वत्युवाच ।। वागधिष्ठातृदेवीं मां वदन्ते वेदवादिनः ।। किञ्चिन्न शक्ता त्वां स्तोतुमहो वाङ्मनसोः परम् ।। १०२ ।। सावित्र्युवाच ।। वेदप्रसूरहं नाथ सृष्ट्वा त्वत्कलया पुरा ।। किं स्तौमि स्त्रीस्वभावेन सर्वकारणकारणम्।।१०३।। लक्ष्मीरुवाच ।। त्वदंशविष्णुकान्ताहं जगत्पोषणकारिणी।। किं स्तौमि त्वत्कलासृष्टा जगतां बीजकारणम् ।। १०४ ।। हिमालय उवाच ।। हसन्ति सन्तो मां नाथ कर्मणा स्थावरं परम्।। स्तोतुं समुद्यतं क्षुद्रः किं स्तौमि स्तोतुमक्षमः ।। १०५ ।। क्रमेण सर्वे तं स्तुत्वा देवा विररमुर्मुने ।। देव्यश्च मुनयः सर्वे पार्वती स्तोतुमुद्यता ।। १०६ ।। धौतवस्त्रा जटाभारं बिभ्रती सुव्रता व्रते ।। प्रेरिता परमात्मानं व्रताराध्यं शिवेन च ।।१०७।। ज्वलदग्निशिखारूपा तेजोमूर्तिमती सती ।। तपसां फलदा माता जगतां सर्वकर्मणाम् ।। १०८ ।। पार्वत्युवाच ।। कृष्ण जानासि मां भद्रं नाहं त्वां ज्ञातुमीश्वरी ।। के वा जानन्ति वेदज्ञा वेदा वा वेदकारकाः ।।१०९।। त्वदंशास्त्वां न जानन्ति कथं ज्ञास्यन्ति ते कलाः।। त्वं चापि तत्त्वं जानासि किमन्ये ज्ञातुमीश्वराः ।। ११० ।। सूक्ष्मात्सूक्ष्मतमोऽव्यक्तः स्थूलात्स्थूलतमो महान् ।। विश्वस्त्वं विश्वरूपश्च विश्वबीजं सनातनः ।। १११ ।। कार्य्यं त्वं कारणं त्वं च कारणानां च कारणम् ।। तेजस्स्वरूपो भगवान्निराकारो निराश्रयः ।। ११२ ।। निर्लिप्तो निर्गुणः साक्षी स्वात्मारामः परात्परः ।। प्रकृतीशो विराड्बीजं विराड्रूपस्त्वमेव च ।। सगुणस्त्वं प्राकृतिकः कलया सृष्टिहेतवे ।। ११३ ।। प्रकृतिस्त्वं पुमांस्त्वं च वेदाऽन्यो न क्वचिद्भवेत् ।। जीवस्त्वं साक्षिणो भोगी स्वात्मनः प्रतिबिम्बकम् ।। ११४ ।। कर्म त्वं कर्मबीजं त्वं कर्मणां फलदायकः ।। ध्यायन्ति योगिनस्तेजस्त्वदीयमशरीरि यत् ।। केचिच्चतुर्भुजं शान्तं लक्ष्मीकान्तं मनोहरम् ।। ११५ ।। वैष्णवाश्चैव साकारं कमनीयं मनोहरम् ।। शङ्खचक्रगदापद्मधरं पीताम्बरं परम् ।।११६।। द्विभुजं कमनीयं च किशोरं श्यामसुन्दरम् ।। शान्तं गोपाङ्गनाकान्तं रत्नभूषणभूषितम् ।। ११७ ।। एवं तेजस्विनं भक्ताः सेवन्ते सन्ततं मुदा ।। ध्यायन्ति योगिनो यत्तत्कुतस्तेजस्विनं विना ।। १३. ।। तत्तेजो बिभ्रतां देव देवानां तेजसा पुरा ।। आविर्भूता सुराणां च वधाय ब्रह्मणा स्तुता ।। ११९ ।। नित्या तेजस्त्वरूपाऽहं धृत्वा वै विग्रहं विभो ।। स्त्रीरूपं कमनीयं च विधाय समुपस्थिता ।। १२० ।। मायया तव मायाऽहं मोहयित्वाऽसुरान्पुरा ।। निहत्य सर्वाञ्छैलेन्द्रमगमं तं हिमालयम् ।। १२१ ।। ततोऽहं संस्तुता देवैस्तारकाक्षेण पीडितैः ।। अभवं दक्षजायायां शिवस्त्री भवजन्मनि ।।१२२।। त्यक्त्वा देहं दक्षयज्ञे शिवाऽहं शिवनिन्दया ।। अभवं शैलजायायां शैलाधीशस्य कर्मणा ।। १२३ ।। अनेकतपसा प्राप्तः शिवश्चात्रापि जन्मनि ।। पाणिं जग्राह मे योगी प्रार्थितो ब्रह्मणा विभुः ।। १२४ ।। शृङ्गारजं च तत्तेजो नालभं देवमायया ।। स्तौमि त्वामेव तेनेश पुत्रदुःखेन दुःखिता ।। १२५ ।। व्रते भवद्विधं पुत्रं लब्धुमिच्छामि साम्प्रतम् ।। देवेन विहिता वेदे सांगे स्वस्वामिदक्षिणा ।। १२६ ।। श्रुत्वा सर्वं कृपासिन्धो कृपां मे कर्तुमर्हसि ।। इत्युक्त्वा पार्वती तत्र विरराम च नारद ।। १२७ ।। भारते पार्वतीस्तोत्रं यः शृणोति सुसंयतः ।। सत्पुत्रं लभते नूनं विष्णुतुल्यपराक्रमम् ।। १२८ ।। संवत्सरं हविष्याशी हरिमभ्यर्च्य भक्तितः ।। सुपुण्यकव्रतफलं लभते नात्र संशयः ।। १२९ ।। विष्णुस्तोत्रमिदं ब्रह्मन्सर्वसम्पत्तिवद्धर्नम् ।। सुखदं मोक्षदं सारं स्वामिसौभाग्यवर्द्धनम् ।।१३०।। सर्वसौन्दर्य्यबीजं च यशोराशिविवर्द्धनम् ।। हरिभक्तिप्रदं तत्त्वज्ञानबुद्धिसुखप्रदम् ।। १३१ ।। इति श्रीब्रह्मवैवर्त्ते महापुराणे तृतीये गणपतिखण्डे नारदनारायणसंवादे पुण्यकव्रते पतिदाने पार्वतीकृतं श्रीकृष्णस्तोत्रकथनं नाम सप्तमोऽध्यायः ।। ७ ।।
nārāyaṇa uvāca || harerājñāṃ samādāya haraḥ saṃhṛṣṭamānasaḥ || uvāca pārvatīṃ prītyā harisaṃlāpamaṅgalam || 1 || śivājñāṃ ca samādāya śivā saṃhṛṣṭamānasā || vādyaṃ ca vādayāmāsa maṃgalaṃ magalavrate || 2 || susnātā sudatī śuddhā bibhratī dhautavāsasī || saṃsthāpya ratnakalaśaṃ śukladhānyopari sthiram || 3 || āmrapallavasaṃyuktaṃ phalākṣatasuśobhitam || candanāgurukastūrīkuṃkumena virājitam || 4 || ratnāsanasthā ratnāḍhyā ratnodbhavasutā satī || ratnasiṃhāsanasthāṃśca saṃpūjya munipuṃgavān || 5 || ratnasiṃhāsanasthaṃ ca saṃpūjya supurohitam || candanāgurukastūrīratnabhūṣaṇabhūṣitam || 6 || saṃsthāpya purato bhaktyā dikpālānratnabhūṣitān || devānnarāṃśca nāgāṃśca samarcya vidhibodhitam || 7 || samarcya parayā bhaktyā brahmaviṣṇumaheśvarān || candanāgurukastūrīkuṃkumena virājitān || 8 || vahniśuddhaissuvastraiśca sadratnairbhūṣaṇaistathā || pūjādravyaiśca vividhaiḥ pūjitānpuṇyake mune || samārebhe vrataṃ devī svastivācanapūrvakam || 9 || āvāhyābhīṣṭadevaṃ taṃ śrīkṛṣṇaṃ maṃgale ghaṭe || bhaktyā dadau krameṇaiva copacārāṃstu ṣoḍaśa || 10 || yāni vrate vidheyāni deyāni vividhāni ca || pradadau tāni sarvāṇi pratyekaṃ phaladāni ca || 11 || vratoktamupahāraṃ ca durlabhaṃ bhuvanatraye || tacca sarvaṃ dadau bhaktyā suvrate suvratā satī || 12 || dattvā dravyāṇi sarvāṇi vedamantreṇa sā satī || homaṃ ca kārayāmāsa trilakṣaṃ tilasarpiṣā || brāhmaṇānbhojayāmāsa pūjayitvā'tithīṃstathā || 13 || bhojayāmāsa sā devī suvrate suvratā satī || pratyahaṃ savidhānaṃ ca cakre sā pūrṇavatsaram || 14 || samāptidivase viprastamuvāca purohitaḥ || suvrate suvrate mahyaṃ dehi tvaṃ patidakṣiṇām || 15 || iti tadvacanaṃ śrutvā vilapya surasaṃsadi || mūrcchāṃ prāpa mahāmāyā māyāmohitacetasā ||16|| tāṃ ca te mūrcchitāṃ dṛṣṭvā prahasya munipuṃgavāḥ || śaṅkaraṃ preṣayāmāsa brahmā viṣṇuśca nārada || 17 || saṃprārthitaḥ sabhāsadbhiḥ śivāṃ bodhayituṃ tadā || śivaḥ samudyamaṃ cakre pravaktuṃ vadatāṃ varaḥ ||18|| śrīmahādeva uvāca || uttiṣṭha bhadre bhadraṃ te bhaviṣyati na saṃśayaḥ || sāmprataṃ cetanaṃ kṛtvā madīyaṃ vacanaṃ śṛṇu || 19 || śivaḥ śivāṃ tāmityuktvā śuṣkakaṇṭhauṣṭhatālukām || vakṣasi sthāpayāmāsa kārayāmāsa cetanām || 20 || hitaṃ satyaṃ mitaṃ sarvaṃ pariṇāmasukhāvaham || yaśaskaraṃ ca phaladaṃ pravaktumupacakrame || || 21 || śṛṇu devi pravakṣyāmi yadvedena nirūpitam || sarvasammatamiṣṭaṃ ca dharmārthaṃ dharmmasaṃsadi || 22 || sarveṣāṃ karmmaṇāṃ devi sārabhūtā ca dakṣiṇā || yaśodā phaladā nityaṃ dharmiṣṭhe dharmakarmaṇi || 23 || daivaṃ vā paitṛkaṃ vā'pi nityaṃ naimittikaṃ priye || yatkarmma dakṣiṇāhīnaṃ tatsarvaṃ niṣphalaṃ bhavet || dātā ca karmmaṇā tena kālasūtraṃ vrajeddhruvam || 24 || athānte dainyamāpnoti śatruṇā paripīḍitaḥ || dakṣiṇā vipramuddiśya tatkālaṃ tu na dīyate || 29 || tanmuhūrte vyatīte tu dakṣiṇā dviguṇā bhavet || caturguṇā dinātīte pakṣe śataguṇā bhavet || 26 || māse pañcaśataghnā syātṣaṇmāse taccaturguṇā || saṃvatsare vyatīte tu karmma tanniṣphalaṃ bhavet || 27 || dātā ca narakaṃ yāti yāvadvarṣasahasrakam || putrapautradhanaiśvaryyaṃ kṣayamāpnoti pātakāt || dharmo naṣṭo bhavettasya dharmmahīne ca karmmaṇi || 28 || śrīviṣṇuruvāca || rakṣa svadharmaṃ dharmiṣṭhe dharmajñe dharmakarmaṇi || sarveṣāṃ ca bhavedrakṣā svadharmaparipālane || 29 || brahmovāca || yaśca kena nimittena na dharmaṃ parirakṣati || dharme naṣṭe ca dharmajñe tasya kartā vinaśyati || 30 || dharma uvāca || māṃ rakṣa yatnataḥ sādhvi pradāya patidakṣiṇām || mayi sthite mahāsādhvi sarvaṃ bhadraṃ bhaviṣyati || 31 || devā ūcuḥ || dharmaṃ rakṣa mahāsādhvi kuru pūrṇaṃ vrataṃ sati || vayaṃ tava vrate pūrṇe kurmastvāṃ pūrṇamānasām ||32|| munaya ūcuḥ || kṛtvā sādhvi pūrṇahomaṃ dehi viprāya dakṣiṇām || sthiteṣvasmāsu dharmajñe kimabhadraṃ bhaviṣyati ||33|| sanatkumāra uvāca || śive śivaṃ dehi mahyaṃ na cedvrataphalaṃ tyaja || suciraṃ saṃcitasyāpi svātmanastapasaḥ phalam || 34 || karmaṇyadakṣiṇe sādhvi yāgasyāhaṃ tu tatphalam || prāpsyāmi yajamānasya saṃpūrṇaṃ karmaṇaḥ phalam || 35 || pārvatyuvāca || kiṃ karmmaṇā me deveśāḥ kiṃ me dakṣiṇayā mune || kiṃ putreṇa ca dharmeṇa yatra bharttā ca dakṣiṇā || 36 || vṛkṣārcane phalaṃ kiṃ vai yadi bhūmirna cārcyate || gate ca kāraṇe kāryyaṃ kutaḥ sasyaṃ kutaḥ phalam || 37 || prāṇāstyaktāḥ svecchayā ceddehaissyātkiṃ prayojanam || dṛṣṭiśaktivihīnena cakṣuṣā kiṃ prayojanam ||38|| śataputrasamaḥ svāmī sādhvīnāṃ ca sureśvarāḥ || yadi bharttā vrate deyaḥ kiṃ vratena sutena vā || 39 || bharturvaṃśaśca tanayaḥ kevalaṃ bhartṛmūlakaḥ || yatra mūlaṃ bhavedbhraṣṭaṃ tadvāṇijyaṃ ca niṣphalam || 40 || śrīviṣṇuruvāca || putrādapi paraḥ svāmī dharmaśca svāminaḥ paraḥ || naṣṭe dharme ca dharmiṣṭhe svāminā kiṃ sutena vā || 41 || brahmovāca || svāminaśca paro dharmo dharmātsatyaṃ ca suvrate|| satyaṃ saṃkalpitaṃ karma na tu bhraṣṭaṃ kuru vratam||42|| pārvatyuvāca|| nirūpitaśca vedeṣu svaśabdo dhanavācakaḥ|| tadyasyāstīti sa svāmī vedajña śṛṇu madvacaḥ||43|| tasya dātā sadā svāmī na ca svasvāmitāṃ labhet|| aho'vyavasthā bhavatāṃ vedajñānāmabodhataḥ ||44|| dharmma uvāca || patnī vinā'nyaṃ svaṃ sādhvi svāminaṃ dātumakṣamā || dampatī dhruvamekāṅgau dvayordāne dvakau samau || 45 || pārvatyuvāca || pitā dadāti jāmātre sa ca gṛhṇāti tatsutām || na śrutaṃ viparītaṃ ca śrutau śrutiparāyaṇāḥ || 46 || devā ūcuḥ || buddhisvarūpā tvaṃ durge buddhimanto vayaṃ tvayā || vedajñe vedavādeṣu ke vā tvāṃ jetumīśvarāḥ ||47|| nirūpitā puṇyake tu vrate svāmī ca dakṣiṇā || śrutau śruto yaḥ sa dharmo viparīto hyadharmakaḥ ||48|| pārvatyuvāca || kevalaṃ vedamāśritya kaḥ karoti vinirṇayam || balavā~llaukiko vedāllokācāraṃ ca kastyajet || 49 || vede prakṛtipuṃsośca garīyānpuruṣo dhruvam || nibodhata surāḥ prājñā bālāhaṃ kathayāmi kim || 50 || bṛhaspatiruvāca || na pumāṃsaṃ vinā sṛṣṭirna sādhvi prakṛtiṃ vinā || śrīkṛṣṇaśca dvayoḥ sraṣṭā samau prakṛtipūruṣau || 51 || pārvatyuvāca || sarvasraṣṭā ca yaḥ kṛṣṇaḥ soṃ'śena saguṇaḥ pumān || pumāngarīyānprakṛtestathaiva na tataśca sā || 52 || etasminnantare devā munayastatra saṃsadi || ratnendrasāraracitamākāśe dadṛśū ratham || 53 || pārṣadaissaṃparivṛtaṃ yutaṃ śyāmaiścaturbhujaiḥ || vanamālāparivṛtai ratnabhūṣaṇabhūṣitaiḥ || avaruhya mudā yānādājagāma sabhātalam || 54 || tuṣṭuvustaṃ surendrāste devaṃ vaikuṇṭhavāsinam || śaṃkhacakragadāpadmadharamīśaṃ caturbhujam || 95 || lakṣmīsarasvatīkāntaṃ śāntaṃ taṃ sumanoharam || sukhadṛśyamabhaktānāmadṛśyaṃ koṭijanmabhiḥ || 56 || koṭikandarpalāvaṇyaṃ koṭicandrasamaprabham || amūlyaratnaracitacārubhūṣaṇabhūṣitam || || 57 || sevyaṃ brahmādidevaiśca sevakaiḥ satataṃ stutam || tadbhāsā saṃparicchannairveṣṭitaṃ ca surarṣibhiḥ || 98 || vāsayāmāsa taṃ te ca ratnasiṃhāsane vare || taṃ praṇemuśca śirasā brahmaśaktiśivādayaḥ || 99 || sampuṭāñjalayaḥ sarve pulakāṅgāśrulocanāḥ || 60 || sasmitastāṃśca papraccha sarvaṃ madhurayā girā || prabodhitaḥ subodhajñaḥ pravaktumupacakrame || 61 || śrīnārāyaṇa uvāca || saha buddhyā buddhimanto na vaktumucitaṃ surāḥ|| sarve śaktyā yayā viśve śaktimanto hi jīvinaḥ||62|| brahmāditṛṇaparyyantaṃ sarvaṃ prākṛtikaṃ jagat|| satyaṃ satyaṃ vinā māṃ ca mayā śaktiḥ prakāśitā || 63 || āvirbhūtā ca sā mattaḥ sṛṣṭau devī madicchayā || tirohitā ca sā śeṣe sṛṣṭisaṃharaṇe mayi || 64 || prakṛtiḥ sṛṣṭikartrī ca sarveṣāṃ jananī parā || mama tulyā ca manmāyā tena nārāyaṇī smṛtā || || 65 || suciraṃ tapasā taptaṃ śaṃbhunā dhyāyatā ca mām || tena tasmai mayā dattā tapasāṃ phalarūpiṇī || 66 || vrataṃ ca lokaśikṣārthamasyā na svārthameva ca || svayaṃ vratānāṃ tapasāṃ phaladātrī jagattraye || 67 || māyayā mohitāḥ sarve kimasyā vāstavaṃ vratam || sādhyamasya vrataphalaṃ kalpe kalpe punaḥ punaḥ || 68 || sureśvarā madaṃśāśca brahmaśaktimaheśvarāḥ || kalāḥ kalāṃśarūpāśca jīvinaśca surādayaḥ || 69 || mṛdā vinā ghaṭaṃ karttuṃ kulālaśca yathā'kṣamaḥ || vinā svarṇaṃ svarṇakāraḥ kuṇḍalaṃ karttumakṣamaḥ || 70 || vinā śaktyā tathā'haṃ ca svasṛṣṭiṃ kartumakṣamaḥ || śaktipradhānā sṛṣṭiśca sarvadarśanasammatā || 71 || ahamātmā hi nirlipto'dṛśyaḥ sākṣī ca dehinām || dehāḥ prākṛtikāḥ sarve naśvarāḥ pāñcabhautikāḥ || 72 || ahaṃ nityaḥ śarīrī ca bhānuvigrahavigrahaḥ || sarvādhārā sā prakṛtiḥ sarvātmā'haṃ jagatsu ca ||73|| ahamātmā mano brahmā jñānarūpo maheśvaraḥ || pañca prāṇāḥ svayaṃ viṣṇurbuddhiḥ prakṛtirīśvarī || || 74 || medhā nidrādayaścaitāḥ sarvāśca prakṛteḥ kalāḥ || sā ca śailendrakanyaiṣā tviti vede nirūpitam || 79 || ahaṃ golokanāthaśca vaikuṇṭheśaḥ sanātanaḥ || gopīgopaiḥ parivṛtastatraiva dvibhujaḥ svayam || caturbhujo'tra deveśo lakṣmīśaḥ pārṣadairvṛtaḥ || 76 || ūrdhva paraśca vaikuṇṭhātpañcāśatkoṭiyojane || mamāśrayaśca goloke yatrāhaṃ gopikāpatiḥ || 77 || vratārādhyassa dvibhujaḥ sa ca tatphaladāyakaḥ|| yadrūpaṃ cintayedyo hi tacca tatphaladāyakaḥ||78|| vrataṃ pūrṇaṃ kuru śive śivaṃ dattvā ca dakṣiṇām|| punaḥ samucitaṃ mūlyaṃ dattvā nāthaṃ grahīṣyasi||79|| viṣṇudehā yathā gāvo viṣṇudehastathā śivaḥ || dvijāya dattvā gomūlyaṃ gṛhāṇa svāminaṃ śubhe||80|| yajñapatnīṃ yathā dātuṃ kṣamaḥ svāmī sadaiva tu || tathā sā svāminaṃ dātumīśvarīti śrutermatam||81|| ityuktvā sa sabhāmadhye tatraivāntaradhīyata || hṛṣṭāste sā ca saṃhṛṣṭā dakṣiṇāṃ dātumudyatā || 82 || kṛtvā śivā pūrṇahomaṃ sā śivaṃ dakṣiṇāṃ dadau || svastītyuktvā ca jagrāha kumāro devasaṃsadi ||83|| uvāca durgā saṃtrastā śuṣkakaṇṭhauṣṭhatālukā || kṛtvāñjalipuṭā vipraṃ hṛdayena vidūyatā ||84|| pārvatyuvāca || gomūlyaṃ matpatisamamiti vede nirūpitam|| gavāṃ lakṣaṃ prayacchāmi dehi matsvāminaṃ dvija||85|| tadā dāsyāmi viprebhyo dānāni vividhāni ca|| ātmahīno hi dehaśca karmma kiṃ kartumīśvaraḥ||86|| sanatkumāra uvāca || gavāṃ lakṣeṇa me devi valgunā kiṃ prayojanam || dattasyāmūlya ratnasya gavāṃ pratyarpaṇena ca||87|| svasya svasya svayaṃ dātā lokaḥ sarvo jagattraye|| kartturevepsitaṃ karma bhavetkiṃ vā parecchayā || 88 || digambaraṃ puraḥ kṛtvā bhramiṣyāmi jagattrayam|| bālakānāṃ bālikānāṃ samūhasmitakāraṇam||89|| ityuktvā brahmaṇaḥ putro gṛhītvā śaṅkaraṃ mune|| sannidhau vāsayāmāsa tejasvī devasaṃsadi||90|| dṛṣṭvā śivaṃ gṛhyamāṇaṃ kumāreṇa ca pārvatī|| samudyatā tanuṃ tyaktuṃ śuṣkakaṇṭhauṣṭhatālukā|| || 91 || vicintya manasā sādhvītyevameva duratyayam || na dṛṣṭo'bhīṣṭadevaśca na ca prāptaṃ phalaṃ vrate || 92 || etasminnantare devāḥ pārvatīsahitāstadā || sadyo dadṛśurākāśe tejasāṃ nikaraṃ param || 93 || koṭisūryyaprabhordhvaṃ ca prajvalantaṃ diśo daśa || kailāsaśailapurataḥ sarvadevādibhiryutam || 94 || sarvāśrayaṃ gaṇācchannaṃ vistīrṇaṃ maṇḍalākṛtim || tacca dṛṣṭvā bhagavatastuṣṭuvuste krameṇa ca || || 95 || viṣṇuruvāca || brahmāṇḍāni ca sarvāṇi yallomavivareṣu ca || so'yaṃ te ṣoḍaśāṃśaśca ke vayaṃ yo mahāvirāṭ || 96 || brahmovāca || vedopayuktaṃ dṛśyaṃ yatpratyakṣaṃ draṣṭumīśvara || stotuṃ tadvarṇitumahaṃ śaktaḥ kiṃ staumi tatparaḥ ||97|| śrīmahādeva uvāca || jñānādhiṣṭhātṛdevo'haṃ staumi jñānaparaṃ ca kim || sarvānirvacanīyaṃ taṃ tvāṃ ca svecchāmayaṃ vibhum || 98 || dharma uvāca || adṛśyamavatāreṣu yaddṛśyaṃ sarvajantubhiḥ || kiṃ staumi tejorūpaṃ tadbhaktānugrahavigraham || 99 || devā ucuḥ || ke vayaṃ tvatkalāṃśāśca kiṃ vā tvāṃ stotumīśvarāḥ || stotuṃ na śaktā vedā yaṃ na ca śaktā sarasvatī || 100 || munaya ucuḥ || vedānpaṭhitvā vidvāṃso vayaṃ kiṃ vedakāraṇam || stotumīśā na vāṇī ca tvāṃ vāṅmanasayoḥ param || 101 || sarasvatyuvāca || vāgadhiṣṭhātṛdevīṃ māṃ vadante vedavādinaḥ || kiñcinna śaktā tvāṃ stotumaho vāṅmanasoḥ param || 102 || sāvitryuvāca || vedaprasūrahaṃ nātha sṛṣṭvā tvatkalayā purā || kiṃ staumi strīsvabhāvena sarvakāraṇakāraṇam||103|| lakṣmīruvāca || tvadaṃśaviṣṇukāntāhaṃ jagatpoṣaṇakāriṇī|| kiṃ staumi tvatkalāsṛṣṭā jagatāṃ bījakāraṇam || 104 || himālaya uvāca || hasanti santo māṃ nātha karmaṇā sthāvaraṃ param|| stotuṃ samudyataṃ kṣudraḥ kiṃ staumi stotumakṣamaḥ || 105 || krameṇa sarve taṃ stutvā devā viraramurmune || devyaśca munayaḥ sarve pārvatī stotumudyatā || 106 || dhautavastrā jaṭābhāraṃ bibhratī suvratā vrate || preritā paramātmānaṃ vratārādhyaṃ śivena ca ||107|| jvaladagniśikhārūpā tejomūrtimatī satī || tapasāṃ phaladā mātā jagatāṃ sarvakarmaṇām || 108 || pārvatyuvāca || kṛṣṇa jānāsi māṃ bhadraṃ nāhaṃ tvāṃ jñātumīśvarī || ke vā jānanti vedajñā vedā vā vedakārakāḥ ||109|| tvadaṃśāstvāṃ na jānanti kathaṃ jñāsyanti te kalāḥ|| tvaṃ cāpi tattvaṃ jānāsi kimanye jñātumīśvarāḥ || 110 || sūkṣmātsūkṣmatamo'vyaktaḥ sthūlātsthūlatamo mahān || viśvastvaṃ viśvarūpaśca viśvabījaṃ sanātanaḥ || 111 || kāryyaṃ tvaṃ kāraṇaṃ tvaṃ ca kāraṇānāṃ ca kāraṇam || tejassvarūpo bhagavānnirākāro nirāśrayaḥ || 112 || nirlipto nirguṇaḥ sākṣī svātmārāmaḥ parātparaḥ || prakṛtīśo virāḍbījaṃ virāḍrūpastvameva ca || saguṇastvaṃ prākṛtikaḥ kalayā sṛṣṭihetave || 113 || prakṛtistvaṃ pumāṃstvaṃ ca vedā'nyo na kvacidbhavet || jīvastvaṃ sākṣiṇo bhogī svātmanaḥ pratibimbakam || 114 || karma tvaṃ karmabījaṃ tvaṃ karmaṇāṃ phaladāyakaḥ || dhyāyanti yoginastejastvadīyamaśarīri yat || keciccaturbhujaṃ śāntaṃ lakṣmīkāntaṃ manoharam || 115 || vaiṣṇavāścaiva sākāraṃ kamanīyaṃ manoharam || śaṅkhacakragadāpadmadharaṃ pītāmbaraṃ param ||116|| dvibhujaṃ kamanīyaṃ ca kiśoraṃ śyāmasundaram || śāntaṃ gopāṅganākāntaṃ ratnabhūṣaṇabhūṣitam || 117 || evaṃ tejasvinaṃ bhaktāḥ sevante santataṃ mudā || dhyāyanti yogino yattatkutastejasvinaṃ vinā || 13. || tattejo bibhratāṃ deva devānāṃ tejasā purā || āvirbhūtā surāṇāṃ ca vadhāya brahmaṇā stutā || 119 || nityā tejastvarūpā'haṃ dhṛtvā vai vigrahaṃ vibho || strīrūpaṃ kamanīyaṃ ca vidhāya samupasthitā || 120 || māyayā tava māyā'haṃ mohayitvā'surānpurā || nihatya sarvāñchailendramagamaṃ taṃ himālayam || 121 || tato'haṃ saṃstutā devaistārakākṣeṇa pīḍitaiḥ || abhavaṃ dakṣajāyāyāṃ śivastrī bhavajanmani ||122|| tyaktvā dehaṃ dakṣayajñe śivā'haṃ śivanindayā || abhavaṃ śailajāyāyāṃ śailādhīśasya karmaṇā || 123 || anekatapasā prāptaḥ śivaścātrāpi janmani || pāṇiṃ jagrāha me yogī prārthito brahmaṇā vibhuḥ || 124 || śṛṅgārajaṃ ca tattejo nālabhaṃ devamāyayā || staumi tvāmeva teneśa putraduḥkhena duḥkhitā || 125 || vrate bhavadvidhaṃ putraṃ labdhumicchāmi sāmpratam || devena vihitā vede sāṃge svasvāmidakṣiṇā || 126 || śrutvā sarvaṃ kṛpāsindho kṛpāṃ me kartumarhasi || ityuktvā pārvatī tatra virarāma ca nārada || 127 || bhārate pārvatīstotraṃ yaḥ śṛṇoti susaṃyataḥ || satputraṃ labhate nūnaṃ viṣṇutulyaparākramam || 128 || saṃvatsaraṃ haviṣyāśī harimabhyarcya bhaktitaḥ || supuṇyakavrataphalaṃ labhate nātra saṃśayaḥ || 129 || viṣṇustotramidaṃ brahmansarvasampattivaddharnam || sukhadaṃ mokṣadaṃ sāraṃ svāmisaubhāgyavarddhanam ||130|| sarvasaundaryyabījaṃ ca yaśorāśivivarddhanam || haribhaktipradaṃ tattvajñānabuddhisukhapradam || 131 || iti śrībrahmavaivartte mahāpurāṇe tṛtīye gaṇapatikhaṇḍe nāradanārāyaṇasaṃvāde puṇyakavrate patidāne pārvatīkṛtaṃ śrīkṛṣṇastotrakathanaṃ nāma saptamo'dhyāyaḥ || 7 ||
English translation
The Procedure for performing vrata by Parvati and the stotra of ^rl Kr$9a R f gmR ' R:i Narayana said - Lord ^iva bowed at the command of the lord and all the welfare ceremony was explained by him to Parvati.
Parvati accepting the command of lord Siva, felt delighted and started the playing of welfare music, starting the wata for prosperity.
Parvati, having beautiful teeth, took a bath purifying herself, clad herself in beautiful garments and consecrated the pitcher of gems filled with water on the fried paddy which contained mango leaves, fruits, unbroken rice, sandal-paste, agunt, kasturl and vermilion.
i? Ri a r?iw fd(tj<i)iit rP i ii^ii Parvatl who was bom in Himalaya in a bed of gems and jewels, adorning herself with gems, took her seat on the gem-studded seat; thereafter all the sages were made to sit on the gem- studded lion-thrones and were adored. The priest was also seated on the gem-studded lion-throne and offered sandal-paste, aguru, kasturl, gem- studded ornaments and was offered adoration.
The dikpdlas were then consecrated on the gem- studded throne with devotion and all the gods, the humans and the Nagas were gracefully Thereafter with devotion Brahma, Visnu and Siva, offered sandal-paste, aguru, kasturl and O sage, thus the purified garments having the lustre of fire, the gem-studded ornaments and several types of articles for worship were offered; thereafter for establishing the vrata, the Svastivacana was recited. Lord Krsna was invoked in the pitcher with the mind filled with devotion. Sixteen types of offering were made, while adoring the god. Whatever articles were required to be given in the adoration, were made available in abundance.
The chaste Parvatl made all the valuable presents available in the three worlds and offered them with devotion to all of them. All the articles were given away in charity; thereafter Parvatl at the reciting of the Vedic hymns poured the offerings of sea-same and ghee which counted three lakhs in number. During the performing of the noble vrata, the chaste Parvatl offered food to the Brahmanas and other guests after adoring them; thus she continued the vrata for a complete one year.
At the end of pujd, the priest said to her, "O chaste lady, you give me your husband as daks ina as a result of my performing the vrata ^ Listening to these words of the priest, Parvatl started wailing; thereafter Parvatl who is the great illusion by herself, got infatuated with the illusion and fainted.
O Ntoda, finding her fainted there, the chief of the sages and Visnu and Siva smilingly sent Brahma to him.
At that point of time all the people started persuading Siva to bring Parvatl back to her senses. Thereafter Siva the best of the narrators, tried to convince Parvatl.
Mahadeva said - "O noble one, you get up, you will surely meet with prosperity. You revive your consciousness and listen to my words."
After thus speaking ^iva lifted up Parvatl whose throat, lips and palate had dried up, embraced her and tried to revive her He started speaking beneficial, truthful, short but pleasant and glorious words to Parvatl.
He said: "O goddess I am speaking to you the words that have been told to me in this connection by Dharma in the assembly, which are acceptable to all and which are according to Dharma; you please listen to them."
O goddess, daksina is the essence of all the ceremoiiies and its bestows noble results for all the deeds.
O dear one, all the deeds performed by the gods and the manes without the offering of daks iria become infructuous and because of that, the performer is thrown into the kdlasGtra hell and thereafter he is tortured by his enemies in miserable conditions. Therefore, in case the Brahmana is not given the daksina, then after the expiry of the muhUrta, the amount of daksind is sure to be doubled. After the expiry of a day, it is escalated to four times and with the expiry of a fortnight it gets multiplied to a hundred times; with the expiry of a fortnight it multiplies to five hundred times. After expiry of six months it further multiplies to four times and after expiry of a year, the whole performance becomes of no consequence and the devotees fall into to the hell wherein he remains for a hundred years and because of that sin, he is deprived of sons, grandsons and wealth. His dharma is destroyed
because of his performance without dharmas.
Visnu said - O religious lady, in this religious performance you save your dharma because by following one's own dharma everyone is Brahma said - O religious-minded lady, the one who does not follow his dharma due to any reason, such a performer gets destroyed together with his dharma.
Dharma said - O chaste lady, you protect me by offering your husband in daksirid. O great lady everything will be well done when I am The gods said- O great religious lady, protect the dharma and complete your vrata. With the successful completion of your vrata we shall all The sages said- O chaste lady, after completing the yajha you give away daksina to Brahmana. How can you meet with a misery on the earth when we are there.
Sanatkumara said - O Siva, you entrust lord Siva to me otherwise be prepared to loose the merits of all the good deeds performed by you O religious lady, in case the yajha remains without daksina, it becomes infructuous and the good result of the performing of the yajha will be available to me and not to you.
Parvati said - O lord of the gods, O sage, what do I care for karma or dharma. What shall I do with the son and dharma when my husband is going out of my hands in daksina.
In case the earth is not worshipped, what is the use of worshipping a tree; when the cause is not there how can you expect the result.
If the life departs willingly then what is the use of the body. After losing the eye sight, what is the use of the eyes?
O gods, for a chaste lady, the husband is better than a hundred sons. In case the husband is given away in vrata then what is the use of vrata and the son?
A son happens to be a part of the husband who happens to be the cause of the same when the principal money is lost then the entire business is of no consequence.
Visnu said -No doubt the husband is more important then the son but dharma is above husband but when the dharma is lodged what is the use of the husband and the son.
Brahma said - O chaste lady, dharma is above the husband and truthfulness is above dharma, you had started this vrata based on truthfulness and therefore don't desecrate it.
rrrtrr;: i Parvatl said - O lord of the gods, you listen to my words. The words Sva is used to stand for riches in the Vedas and as such the one who possesses the same becomes the lord; therefore the one who gives away riches in charity is always called a Svdml but the lordship cannot be earned with the riches. Therefore I am afraid of your discussion which is beyond the provisions of the Vedas though you are all well-versed in the Vedic literature. I feel really surprised at the Dharma said - O chaste lady, a woman is unable to give away her husband in preference to the riches because both husband and wife are considered to be one, therefore both are equal in Parvati said - O sages well-versed in the scriptures, a father gives away in charity to his son-in-law and he accepts his daughter; nothing has been heard in the Vedas against the same.
The gods said - O Durga, O well-versed in the Vedas, you are the form of intelligence and we are intelligent because of you; therefore who can be competent enough to defeat you in the discussion on the Vedas? Therefore, whatever has been provided in the Vedas is dharma and whatever is against it is adharma.
Parvatl said - Who can decide on the basis of the Vedas, because the worldly practices have greater application than the Vedas; therefore who is competent enough to discard them? In the Vedas Purusa has been considered to be superior when compared to Prakrti and Purusa, O learned gods, you listen to what a girl like me has to Brhaspati said - O chaste lady, there can be no creation without Purusa or Prakrti. Lord Kr§na happens to be the creator of both Purusa and Prakrti which are equal to him.
Parvatl said - Lord Krsna who happens to be the creator of all becomes Purusa by one of his rays. Therefore Purusa is considered to be better then Prakrti and similarly Prakrti cannot be better than Purusa.
In the meantime the gods and the sages spotted a gem-studded chariot in the sky in which the dark complexioned lord Visnu wearing a garland of forest flowers and gem- studded ornaments having four arms was surrounded by courtiers. NarSyana descended from that chariot and delightfully reached the All the gods started offering prayers to the lord of Vaikuntha who was holding saihkha, cakra and gada in his four hands. He was the lord of all having four arms and the husband of Laksml and Sarasvatl, peaceful in nature, quite pleasant, pleasant to look at, who could not be seen by the sinners in crores of births, more beautiful than the crores of gods of love, having the lustre of crores of moons adorned with beautiful ornaments, served by Brahma and other gods and for whom the attendants were offering prayers.
His lustre pervaded everywhere. Thereafter Brahma, sakti and Siva made him occupy the gem-studded lion-throne, who bowed before him in reverence at the same time. All were feeling emotional with their eyes wet with tears.
Thereafter, the lord speaking sweet words asked about those who were present there. After coming to know of the facts, the lord started w T cl^yRld f7T:l Narayana said - It is not proper for the intelligent people to enter into a discussion with Parvatl, who herself is the form of intelligence because all the people in the universe are alike or possessed prowess by her grace; that is why everything from Brahma to the straw is considered to be perishable; this is the truth and the total truth that I have lighted sakti without In the universe she has appeared with my desire and from me and after the dissolution of the universe she merges in me.
Prakrti, because of the creation, is also considered to be the mother of all, my illusion; therefore it is like me and that is why she is called Narayanl.
By adoring me Siva performs tapas for a long time. As a result of the tapas I entrusted her care The supunyaka-vrata was properly finished by her and there was no selfish motive in the same because the reward of the vratas of all the three worlds is given by her alone.
All of you have been influenced by illusion, otherwise, what is the form of her real vratal In each and every kalpa she receives the reward of the same vrata.
O Brahma, the lord of the gods, both sakti and Siva happen to be my rays; and the gods and other creatures are all small parts of my rays.
As the potter is unable to make a pot without the clay and the goldsmith is unable to make ornament or kundalas without the gold, similarly without sakti, I am unable to resort to creation.
sakti is predominant in the universe; this is the opinion of all the scriptures.
I am the soul pervading in all the creatures of the universe but am unattached and invisible, all the bodies comprise of nature and lustre of the sun. I am the base of everyone in the universe, I am the soul of all.
I am the soul, Brahma is my mind, Siva is my intelligence and Visnu represents the five pranas. The Tsvari, Prakrti is the form of intelligence. Besides sleep and intelligence are the rays of Prakrti. The same Prakrti happens to be the daughter of Himalaya. This has been ordained in the Vedas.
I am the lord of Goloka and Vaikuntha. I am eternal and getting surrounded by the cowherds and cowherdesses, I appear with two arms. With my four arms, I represent the lord of the gods and LaksmI, surrounded by my courtiers.
My abode is in Goloka which is situated fifty crores of yajitas above Vaikuntha. I conduct myself there as the lord of the cowherdesses, a great god of the vratas with two arms and bestow the reward of the vratas, the one who remembers me in many forms, I bestow a similar reward to Therefore, O SivS, by giving away ^iva in daksina, you complete your vrata and after buying him in return with a suitable price you can get him back.
Because, O beautiful one, as the cows are the body of Visnu, similarly Siva happens to the body of Visnu. Therefore paying a suitable price you can get back your husband.
As the performer is unable to give away daks ind, similarly she is unable to give away to the lord in charity; this has been ordained in the Thus speaking, lord Visnu disappeared from the court. All the gods felt delighted at the words of Visnu; Parvatl felt extremely satisfied and got herself ready for giving away daksina.
In the court of the gods, Parvatl after making the final offerings, gave away ^iva in daksiifd and kumara accepted him uttering svasti.
At that point of time her throat, lips and palate dried up and she felt extremely grieved at heart and expressing her grief she said.
Parvatl said - O Brahmana, the price of a cow is equivalent to that of my husband, this has been ordained in the Vedas; therefore I am giving you in return a lakh of cows and you kindly give me back my husband.
Thereafter I shall give away various types of riches in charity to the Brahmanas, otherwise a body without a soul is unable to perform.
O sage, the illustrious Sanatkumara the son of Brahma made Siva to sit beside him after uttering these words.
Parvatr on the other hand holding Siva, looking at Kumara resolved to her life. Her throat, lips and palate dried up.
The chaste lady thought in her mind as to how difficult this vrata had been. She could neither meet lord Krsna nor could she achieve the reward for the same.
Sanatkumara said - O goddess, I am not in need of a lakh cows, the invaluable gem given in charity cannot be returned in the form of cows.
In all the three worlds the people give away their own wealth in charity and the people who do so, do not achieve merit at the instance of In the meantime she spotted a ball of lustre in the sky together with the gods. It was emitting the lustre of crores of suns and illumining in all the directions. It had all the gods in it and stood opposite to mount Kailasa. I was the refuge of everyone, infatuated with the gams, quite vast and circular in shape. Witnessing the form of the lord, the gods started offering prayers.
Visnu said - The one in whose hair-pits the globes reside, the same Mahavirat is the sixteenth part of your body; how can we calculate about it.
I shall roam about in the entire world placing lord Siva without robes, a head of me. All the children will jeer at him.
Brahma said - O lord, the visible scene which is described in the Vedas is difficult to be defined and the one who is beyond the same how can prayers be offered to him.
Mahadeva said- I am the lord of intelligence but the one who is beyond intelligence, beyond description, the one who moves at will can hardly be described.
Dharma said - The invisible one, who can be seen by everyone after his incarnation on earth, the same form of lustre can hardly be eulogised who takes to definite form for the sake of the The gods said - The one who is beyond the prayer of Vedas and Sarasvatl; we can hardly be competent enough to eulogise him.
The sages said - The one who is the cause of the Vedas, is beyond description and even Sarasvatl is unable to pray him; how can we eulogise him, simply by reciting of the Vedas. | Sarasvatl said - Though the people well-versed in the Vedas describe me as the supreme goddess of speech, yet still I am unable to offer any prayer to you, because you are beyond the mind and the speech.
Savitrl said - O lord, no doubt I am the creator of the Vedas but I was created by your ray in the earlier times, but having the nature of a female, how can I eulogise you who happens to be the cause of all the causes.
LaksmI said - I have been bom out of your own rays and I am beloved of lord Visnu. I preserve the entire universe but I was bom out of your own rays, therefore to eulogise you is beyond me, because you are the cause of the seed of the universe.
Himalaya said - O lord, the sages laugh at me because of my being stationary; I am the degraded one. I am ready to eulogise but find myself unable to do so.
O sage, when all the gods and goddesses kept quiet after eulogising, Parvati got up to offer prayers who was clad in the sanctified garments of the vratas. She was holding the locks of hair on the head which were quite sanctified. She was about to offer her prayer to lord Krsna who was considered to be the great lord l^iva himself She was the form of burning flames and lustre. She was the chaste lady and the one who bestowed the reward of all the good deeds besides being the mother of the universe.
Parvatl said - O lord Krsna you know me well but I am unable to understand you; even those well-versed in the Vedas are not aware of your true form.
When you are unknown to your own race how can anyone else know about you; you are well aware of the tattvas but can others also know about them?
You are smaller than the smallest, invisible, greater than the greatest, you are the universe and the form of the universe, seed of the universe and eternal.
gnrnr chuuiHi *kuih.i You are the form of action, the cause of the action, cause of the causes, illustrious, the lord, spotless, without refuge, unattached, invisible, witness, cause of Virat and the form of Virat; you create the universe with the help of Prakrti.
You are Prakrti yourself and also the Purusa because there is nothing else beyond you; you are the life, witness of all the actions, reflection of your own soul, you are action as well as the seed of action and the one who provides reward of one's action, all the yogis meditate upon the lustre of your body; some people meditate upon the four armed Visnu who is peaceful, the lord of LaksmI and quite pleasant to look at, the Vais navas conceived him as visible, charming, fine, holding a sarhkha, cakra, gadd and padma in his four hands and clad in yellow lower garments; they adore such a lord.
The devotees also adore the lord having two arms, who is quite beautiful, of tender age, having a dark complexion, quite peaceful, the lord of the cowherdesses, adorned with gem- studded ornaments. The yogis on the other hand meditate upon the same lord who is illustrious, O god, you hold the same lustre and appeared at the prayer of Brahma in earlier times for the killing of the demons. O beautiful one, I am eternal as well as the form of lustre; I appeared there as a beautiful damsel.
Thereafter the one, who happens to be your illusion influenced the demons with my illusion and then went back to Himalaya.
The gods getting terrified from TarakSsura eulogised you; thereafter I became the daughter of Daksa and then became the wife of ^iva.
I am Siva therefore hearing the denouncement of Siva in the yq/na of Daksa I ended my life and took birth from the womb of Mena when Himalaya the lord of the mountains became my In this birth also l^iva in the form of a Brahmana performed many a tapes at the instance of Brahma; he accepted my hand and I became his wife.
But O lord, getting deprived of his illusion I could not receive his semen. Therefore getting pained at heart I eulogised you.
In this vrata I intended to achieve a son like you. And the gods took away my husband in the form of daksind.
Therefore, O ocean of mercy, you kindly be merciful towards me hearing the tale of my O Narada, after thus speaking The one who listens with devotion to this stotra of Parvatl, will beget a son as powerful as After consuming the food leftover after the yajna and adoring lord Siva with devotion, a person smely gets the reward of the Punyaka- vrato. There is no doubt about it.
O Brahmana, this stotra of Krsna increases all the riches, besides bestowing pleasure and moks a, the form of essence, increases the fortune of the husband, the cause of all the beauties, increases the glory and devotion to Hari, the best of intelligence and pleasures.
Chapter-aligned complete witnesses. Sanskrit Wikisource revision 117454 (2017-08-08T14:35:43Z); Shanti Lal Nagar English scan pages n619–n630: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n619/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.