Gaṇapati-khaṇḍa · Chapter 42
Sourceपरशुराम उवाच ।। यास्याम्यन्तःपुरं भ्रातः प्रणामं कर्तुमीश्वरम् ।। प्रणम्य मातरं भक्त्या यास्यामि त्वरितं गृहम्।।१।। त्रिस्सप्तकृत्वो निर्भूपां कृत्वा पृथ्वीं च लीलया ।। कार्त्तवीर्य्यः सुचन्द्रश्च हतो यस्य प्रसादतः ।। २ ।। नानाविद्या यतो लब्धा नानाशस्त्रं सुदुर्लभम् ।। तं गुरुं जगतां नाथं द्रष्टुमिच्छामि साम्प्रतम्।।३।। सगुणं निर्गुणं चैव भक्तानुग्रहविग्रहम्।। सत्यं सत्यस्वरूपं च ब्रह्म ज्योतिः सनातनम् ।।४।। स्वेच्छामयं दयासिन्धुं दीनबन्धुं मुनीश्वरम्।। आत्मारामं पूर्णकामं व्यक्ताव्यक्तं परात्परम् ।।५।। परापराणां स्रष्टारं पुरुहूतं पुरस्कृतम् ।। पुराणं परमात्मानमीशानं त्वादिमव्ययम्।।६।। सर्वमङ्गलमाङ्गल्यं सर्वमंगलकारणम् ।। सर्वमगलदं शान्तं सर्वैश्वर्य्यप्रदं वरम् ।। ७ ।। आशुतोषं प्रसन्नास्यं शरणागतवत्सलम् ।। भक्ताभयप्रदं भक्तवत्सलं समदर्शनम् ।।८।। इत्थं परशुरामोऽस्थादुक्त्वा गणपतेः पुरः ।। वाचा मधुरया तत्र समुवाच गणेश्वरः ।। ९ ।। क्षणं तिष्ठ क्षणं तिष्ठ शृणु भ्रातरिदं वचः ।। रहःस्थलस्थितो नैव द्रष्टव्यः स्त्रीयुतः पुमान् ।। 3.42.१० ।। स्त्रीसंयुक्तं च पुरुषं यः पश्यति नराधमः ।। करोति रसभङ्गं वा कालसूत्रं व्रजेद्ध्रुवम् ।।११।।। तत्र तिष्ठति पापीयान्यावच्चन्द्रदिवाकरम् ।। विशेषतश्च पितरं गुरुं भूतपतिं द्विज ।। १२ ।। रहः सुरतसंसक्तं नहि पश्येद्विचक्षणः ।।। कामतः कोपतो वाऽपि यः पश्येत्सुरतोन्मुखम् ।। १३ ।। स्त्रीविच्छेदो भवेत्तस्य ध्रुवं सप्तसु जन्मसु ।। श्रोणीवक्षस्थलं वक्त्रं यः पश्यति परस्त्रियः ।। कामतोऽपि विमूढश्च सोऽन्धो भवति निश्चितम् ।। १४ ।। गणेशस्य वचः श्रुत्वा प्रहस्य भृगुनन्दनः ।। तमुवाच महाकोपान्निष्ठुरं वचनं मुने ।। १५ ।। परशुराम उवाच ।। अहो श्रुतं किं वचनमपूर्वं नीतिसंयुतम् ।। इदमेवमहो नैवं श्रुतमीश्वरवक्त्रतः ।। १६ ।। श्रुतं श्रुतौ वाक्यमिदं कामिनां च विकारिणाम् ।। निर्विकारस्य च शिशोर्न दोषः कश्चिदेव हि ।। यास्याम्यन्तःपुरं भ्रातस्तव किं तिष्ठ बालक ।। १७ ।। यथादृष्टि करिष्यामि मत्कार्य्यं समयोचितम् ।। तवैव तातो माता चेत्येवं नैव निरूपितम् ।।१८।। जगतां पितरौ तौ च पार्वतीपरमेश्वरौ ।। पार्वती स्त्री पुमाञ्छम्भुरिति कैर्न निरूपितः ।। १९ ।। सर्वरूपः शङ्करश्च सर्वारूपा च पार्वती ।। गुणातीतस्य का क्रीडा तद्भंगो वा कुतो विभो ।। 3.42.२० ।। क्रीडा लज्जा भीतिभंगो ग्राम्यस्यैव न चेशितुः ।। स्तन्धयं च मां दृष्ट्वा पित्रोर्ल्लज्जा कुतो भवेत् ।। २१ ।। लज्जायाश्च कुतो लज्जा लज्जेशस्य च सा कुतः ।। लज्जा लज्जां किमाप्नोति तापं किं वा हुताशनः ।। २२ ।। शीतं शैत्यमहो भ्रातर्निदाघो दाहमेव च ।। भीतिर्भीतिमवाप्नोति मृत्योर्मृत्युर्बिभेति किम् ।। २३ ।। कुतो ज्वरो ज्वरं हन्ति व्याधिं व्याधिश्च जीर्यति ।। संहर्त्ता नापि संहर्त्तुः कालः कालाद्बिभेति किम्।। ।। २४ ।। स्रष्टारं सृजते स्रष्टा पाता किं पाति ते मते ।। क्षुत्क्षुधं समवाप्नोति तृष्णा तृष्णां प्रयाति किम् ।। २५ ।। निद्रा निद्रां च शोभां श्रीः शान्तिः शांतिं च ते मते ।। पुष्टिः पुष्टिं किमाप्नोति तुष्टिस्तुष्टिं क्षमा क्षमाम्।। आत्मनः परमात्माऽस्ति शक्तिः शक्त्या बिभेति किम् ।। २६ ।। कामक्रोधौ लोभमोहौ स्वात्मनैते न बाधिताः ।। दया न बद्धा दयया नेच्छा बद्धेच्छया प्रभो ।। २७ ।। ज्ञानबुद्ध्योः को विकारो जरां नो बाधते जरा ।। चिन्ता न चिन्तया ग्रस्ता चक्षुश्चक्षुर्न पश्यति ।। २८ ।। हर्षो मुदं किं प्राप्नोति शोकं शोको न बाधते ।। का विपत्तिर्विपत्तेश्च सम्पत्तिः सम्पदः कुतः ।। २९ ।। मेधाया धारणा शक्तिः स्मृतेर्वा स्मरणं कुतः ।। न दग्धः स्वप्रतापेन विवस्वानिति सम्मतः ।। 3.42.३० ।। विपरीतमतो भ्रातस्त्वयैवाचरितोऽधुना ।। न श्रुतोऽयं गुरुमुखान्न दृष्टो न श्रुतौ श्रुतः ।। ३१ ।। इत्युक्त्वा चापि परशुरामश्शश्वत्प्रहस्य सः ।। शीघ्रं गन्तुं मनश्चक्रं तद्गुहाभ्यन्तरं मुदा ।। ३२ ।। तच्च रामवचः श्रुत्वा जितक्रोधो गणेश्वरः ।। शुद्धसत्त्वस्वरूपश्च प्रहस्य तमुवाच ह ।। ३३ ।। गणपतिरुवाच ।। अज्ञानतिमिराच्छन्नो ज्ञानं प्राप्नोति तद्विदः ।। पितुर्भ्रातुर्मुखाज्ज्ञानं दुर्लभं भाग्यवाँल्लभेत् ।। ३४ ।। श्रुतं ज्ञानं विशिष्टं च ज्ञानिनामपि दुर्लभम् ।। किञ्चिन्मे त्वं मन्द बुद्धेः शृणु भ्रातर्निवेदनम् ।। ३५ ।। यो निर्गुणः स निर्लिप्तः शक्तिभिर्न हि संयुतः ।। सिसृक्षुराश्रितश्शक्त्या निर्गुणः सगुणो भवेत् ।। ३६ ।। यावन्ति च शरीराणि भोगार्हाणि महामुने ।। प्राकृतानि च सर्वाणि विना श्रीकृष्णविग्रहम् ।। ३७ ।। ध्यायन्ति योगिनस्तं च शुद्धज्योतिस्स्वरूपिणम् ।। हस्तपादादिरहितं निर्गुणं प्रकृतेः परम् ।। ३८ ।। वैष्णवास्ते नमस्यन्ति भक्तानुग्रहकारकम् ।। कुतो बभूव तज्ज्योतिरहो तेजस्विनो विना ।। ३९ ।। ज्योतिरभ्यन्तरे नित्यं शरीरं श्यामसुन्दरम् ।। द्विभुजं मुरलीहस्तं सस्मितं पीतवाससम्।।3.42.४०।। अतीवामूल्यसद्रत्नभूषणैश्च विभूषितम्।। ज्योतिरभ्यन्तरे मूर्तिं पश्यन्ति कृपया विभोः।।४१।। तदा दास्ये नियुक्तास्ते भवन्त्येवेश्वरेच्छया ।। योगस्तपो वा दास्यस्य कलां नार्हन्ति षोडशीम् ।। ४२ ।। यदा सृष्ट्युन्मुखः कृष्णः ससृजे प्रकृतिं मुदा । तद्योनौ ह्यर्पितं वीर्यं वीर्य्याड्डिम्भो बभूव ह ।। ४३ ।। दिव्येन लक्षवर्षेण गर्भाड्डिम्भो विनिर्गतः ।। तदा बभूव निश्श्वासस्ततो वायुर्बभूव ह ।। ४४ ।। निश्श्वासेन समं भ्रातर्मुखबिन्दुर्विनिर्गतः ।। ततो बभूव सहसा जलराशिर्हरेः पुरः ।। ४५ ।। तज्जले च स्थितो डिम्भो दिव्यवर्षाणि लक्षकम् ।। ततो बभूव सहसा विश्वाधारो महाविराट् ।। ४६ ।। यावन्ति गात्रलोमानि तस्य सन्ति महात्मनः ।। ब्रह्माण्डानि च तावन्ति विद्यमानानि निश्चितम् ।। ४७ ।। तत्रैव प्रतिविध्यण्डे ब्रह्मविष्णुमहेश्वराः ।। देवाश्च मुनयश्चैव विद्यमानाश्चराचराः।।४८।। महाविराडाश्रयश्च सर्वस्य च जनस्य च।। निश्श्वासवायुर्भगवान्बभूव श्रीहरेर्मुने।।४९।। महाविष्णुश्च कलया ततः क्षुद्रविराडभूत् ।। तन्नाभिकमले ब्रह्मा शंकरस्तल्लाटजः।।3.42.५०।। विष्णुस्तदंशः पाता यः श्वेतद्वीपनिवासकृत् ।। एवं ते प्रतिविध्यण्डे ब्रह्मविष्णुमहेश्वराः ।। ५१ ।। स्वयं च स्वांशकलया नानामूर्त्तिधरो हरिः ।। तदाऽभवच्च सगुणः सर्वशक्तियुतस्तदा ।। ५२ ।। कथं लज्जादिरहितः स च स्वच्छामयो महान् ।। सर्वदा सर्वभोगार्हः सर्वशक्तिसमन्वितः ।। ५३ ।। लज्जा नास्त्येव लज्जाया मतोऽयं सर्वसम्मतः ।। या च लज्जावती देवी तस्य लज्जा कुतो गता ।। ५४ ।। सर्वशक्तिमती दुर्गा प्रकृत्या सा च शैलजा ।। तस्या लज्जादयः सन्ति सर्वदा सर्वसम्मताः ।। ५५ ।। पञ्चधा प्रकृतिर्या च श्रीकृष्णस्य बभूव ह ।। राधा पद्मा च सावित्री दुर्गा देवी सरस्वती ।। ५६ ।। प्राणाधिष्ठातृदेवी या कृष्णस्य परमात्मनः।। प्राणाधिका प्रिया सा च राधाऽऽस्ते तस्य वक्षसि ।। ५७ ।। विद्याधिष्ठातृदेवी या सावित्री ब्रह्मणः प्रिया ।। लक्ष्मीर्नारायणस्यैव सर्वसम्पत्स्वरूपिणी ।। ५८ ।। सरस्वती द्विधा भूत्वा कृष्णस्य मुख निर्गता ।। सावित्री ब्रह्मणः कान्ता स्वयं नारायणस्य च ।। ५९ ।। बुद्ध्यधिष्ठातृदेवी या ज्ञानसूः शक्तिसंयुता ।। सा दुर्गा शूलिनः कान्ता तस्या लज्जा कुतो गता ।।3.42.६०।। प्रकृतिः पञ्चधा भ्रातर्गोलोके च बभूव ह।। इमाः प्रधानाः कलया बभूवुर्नैकधा यतः।।६१।। विप्रेन्द्र नित्यं वैकुण्ठं ब्रह्माण्डात्परमुच्यते ।। अविनाशि स्थलं शश्वल्लये प्राकृतिके ध्रुवम् ।। ६२ ।। तत्र नारायणो देवः कृष्णार्द्धांशश्चतुर्भुजः ।। वनमाली पीतवासाः शक्त्या वै पद्मया सह ।। ६३ ।। स्वयं कृष्णश्च गोलोके द्विभुजः श्यामसुन्दरः।। सस्मितो मुरलीहस्तो राधावक्षःस्थलस्थितः ।। ६४ ।। शश्वद्गोगोपगोपीभिः संयुक्तो गोपरूपधृक् ।। परिपूर्णतमः श्रीमान्निर्गुणः प्रकृतेः परः ।। ६५ ।। स्वेच्छामयः स्वतन्त्रस्तु परमानन्दरूपधृक् ।। सुराः कलोद्भवा यस्य षोडशांशो महाविराट् ।। ६६ ।। यतो भवन्ति विश्वानि स्थूलसूक्ष्मादिकानि च ।। पुनस्तत्र प्रलीयन्त एवमेव मुहुर्मुहुः ।। ६७ ।। गोलोक ऊर्ध्ववैकुण्ठात्पञ्चाशत्कोटियोजनः ।। नास्ति लोकस्तदूर्ध्वं च नास्ति कृष्णात्परः प्रभुः ।। ६८ ।। इदं श्रुतं शम्भुवक्त्रान्मया ते कथितं द्विज ।। क्षणं तिष्ठाधुना भ्रातरीश्वरः सुरतोन्मुखः ।। ६९ ।। इति श्रीब्रह्मवैवर्त्ते महापुराणे तृतीये गणपतिखण्डे नारदनारायणसंवादे गणेशपरशुरामसंवादो नाम द्विचत्वारिंशत्तमोऽध्यायः ।। ४२ ।।
paraśurāma uvāca || yāsyāmyantaḥpuraṃ bhrātaḥ praṇāmaṃ kartumīśvaram || praṇamya mātaraṃ bhaktyā yāsyāmi tvaritaṃ gṛham||1|| trissaptakṛtvo nirbhūpāṃ kṛtvā pṛthvīṃ ca līlayā || kārttavīryyaḥ sucandraśca hato yasya prasādataḥ || 2 || nānāvidyā yato labdhā nānāśastraṃ sudurlabham || taṃ guruṃ jagatāṃ nāthaṃ draṣṭumicchāmi sāmpratam||3|| saguṇaṃ nirguṇaṃ caiva bhaktānugrahavigraham|| satyaṃ satyasvarūpaṃ ca brahma jyotiḥ sanātanam ||4|| svecchāmayaṃ dayāsindhuṃ dīnabandhuṃ munīśvaram|| ātmārāmaṃ pūrṇakāmaṃ vyaktāvyaktaṃ parātparam ||5|| parāparāṇāṃ sraṣṭāraṃ puruhūtaṃ puraskṛtam || purāṇaṃ paramātmānamīśānaṃ tvādimavyayam||6|| sarvamaṅgalamāṅgalyaṃ sarvamaṃgalakāraṇam || sarvamagaladaṃ śāntaṃ sarvaiśvaryyapradaṃ varam || 7 || āśutoṣaṃ prasannāsyaṃ śaraṇāgatavatsalam || bhaktābhayapradaṃ bhaktavatsalaṃ samadarśanam ||8|| itthaṃ paraśurāmo'sthāduktvā gaṇapateḥ puraḥ || vācā madhurayā tatra samuvāca gaṇeśvaraḥ || 9 || kṣaṇaṃ tiṣṭha kṣaṇaṃ tiṣṭha śṛṇu bhrātaridaṃ vacaḥ || rahaḥsthalasthito naiva draṣṭavyaḥ strīyutaḥ pumān || 3.42.10 || strīsaṃyuktaṃ ca puruṣaṃ yaḥ paśyati narādhamaḥ || karoti rasabhaṅgaṃ vā kālasūtraṃ vrajeddhruvam ||11||| tatra tiṣṭhati pāpīyānyāvaccandradivākaram || viśeṣataśca pitaraṃ guruṃ bhūtapatiṃ dvija || 12 || rahaḥ suratasaṃsaktaṃ nahi paśyedvicakṣaṇaḥ ||| kāmataḥ kopato vā'pi yaḥ paśyetsuratonmukham || 13 || strīvicchedo bhavettasya dhruvaṃ saptasu janmasu || śroṇīvakṣasthalaṃ vaktraṃ yaḥ paśyati parastriyaḥ || kāmato'pi vimūḍhaśca so'ndho bhavati niścitam || 14 || gaṇeśasya vacaḥ śrutvā prahasya bhṛgunandanaḥ || tamuvāca mahākopānniṣṭhuraṃ vacanaṃ mune || 15 || paraśurāma uvāca || aho śrutaṃ kiṃ vacanamapūrvaṃ nītisaṃyutam || idamevamaho naivaṃ śrutamīśvaravaktrataḥ || 16 || śrutaṃ śrutau vākyamidaṃ kāmināṃ ca vikāriṇām || nirvikārasya ca śiśorna doṣaḥ kaścideva hi || yāsyāmyantaḥpuraṃ bhrātastava kiṃ tiṣṭha bālaka || 17 || yathādṛṣṭi kariṣyāmi matkāryyaṃ samayocitam || tavaiva tāto mātā cetyevaṃ naiva nirūpitam ||18|| jagatāṃ pitarau tau ca pārvatīparameśvarau || pārvatī strī pumāñchambhuriti kairna nirūpitaḥ || 19 || sarvarūpaḥ śaṅkaraśca sarvārūpā ca pārvatī || guṇātītasya kā krīḍā tadbhaṃgo vā kuto vibho || 3.42.20 || krīḍā lajjā bhītibhaṃgo grāmyasyaiva na ceśituḥ || standhayaṃ ca māṃ dṛṣṭvā pitrorllajjā kuto bhavet || 21 || lajjāyāśca kuto lajjā lajjeśasya ca sā kutaḥ || lajjā lajjāṃ kimāpnoti tāpaṃ kiṃ vā hutāśanaḥ || 22 || śītaṃ śaityamaho bhrātarnidāgho dāhameva ca || bhītirbhītimavāpnoti mṛtyormṛtyurbibheti kim || 23 || kuto jvaro jvaraṃ hanti vyādhiṃ vyādhiśca jīryati || saṃharttā nāpi saṃharttuḥ kālaḥ kālādbibheti kim|| || 24 || sraṣṭāraṃ sṛjate sraṣṭā pātā kiṃ pāti te mate || kṣutkṣudhaṃ samavāpnoti tṛṣṇā tṛṣṇāṃ prayāti kim || 25 || nidrā nidrāṃ ca śobhāṃ śrīḥ śāntiḥ śāṃtiṃ ca te mate || puṣṭiḥ puṣṭiṃ kimāpnoti tuṣṭistuṣṭiṃ kṣamā kṣamām|| ātmanaḥ paramātmā'sti śaktiḥ śaktyā bibheti kim || 26 || kāmakrodhau lobhamohau svātmanaite na bādhitāḥ || dayā na baddhā dayayā necchā baddhecchayā prabho || 27 || jñānabuddhyoḥ ko vikāro jarāṃ no bādhate jarā || cintā na cintayā grastā cakṣuścakṣurna paśyati || 28 || harṣo mudaṃ kiṃ prāpnoti śokaṃ śoko na bādhate || kā vipattirvipatteśca sampattiḥ sampadaḥ kutaḥ || 29 || medhāyā dhāraṇā śaktiḥ smṛtervā smaraṇaṃ kutaḥ || na dagdhaḥ svapratāpena vivasvāniti sammataḥ || 3.42.30 || viparītamato bhrātastvayaivācarito'dhunā || na śruto'yaṃ gurumukhānna dṛṣṭo na śrutau śrutaḥ || 31 || ityuktvā cāpi paraśurāmaśśaśvatprahasya saḥ || śīghraṃ gantuṃ manaścakraṃ tadguhābhyantaraṃ mudā || 32 || tacca rāmavacaḥ śrutvā jitakrodho gaṇeśvaraḥ || śuddhasattvasvarūpaśca prahasya tamuvāca ha || 33 || gaṇapatiruvāca || ajñānatimirācchanno jñānaṃ prāpnoti tadvidaḥ || piturbhrāturmukhājjñānaṃ durlabhaṃ bhāgyavā~llabhet || 34 || śrutaṃ jñānaṃ viśiṣṭaṃ ca jñānināmapi durlabham || kiñcinme tvaṃ manda buddheḥ śṛṇu bhrātarnivedanam || 35 || yo nirguṇaḥ sa nirliptaḥ śaktibhirna hi saṃyutaḥ || sisṛkṣurāśritaśśaktyā nirguṇaḥ saguṇo bhavet || 36 || yāvanti ca śarīrāṇi bhogārhāṇi mahāmune || prākṛtāni ca sarvāṇi vinā śrīkṛṣṇavigraham || 37 || dhyāyanti yoginastaṃ ca śuddhajyotissvarūpiṇam || hastapādādirahitaṃ nirguṇaṃ prakṛteḥ param || 38 || vaiṣṇavāste namasyanti bhaktānugrahakārakam || kuto babhūva tajjyotiraho tejasvino vinā || 39 || jyotirabhyantare nityaṃ śarīraṃ śyāmasundaram || dvibhujaṃ muralīhastaṃ sasmitaṃ pītavāsasam||3.42.40|| atīvāmūlyasadratnabhūṣaṇaiśca vibhūṣitam|| jyotirabhyantare mūrtiṃ paśyanti kṛpayā vibhoḥ||41|| tadā dāsye niyuktāste bhavantyeveśvarecchayā || yogastapo vā dāsyasya kalāṃ nārhanti ṣoḍaśīm || 42 || yadā sṛṣṭyunmukhaḥ kṛṣṇaḥ sasṛje prakṛtiṃ mudā | tadyonau hyarpitaṃ vīryaṃ vīryyāḍḍimbho babhūva ha || 43 || divyena lakṣavarṣeṇa garbhāḍḍimbho vinirgataḥ || tadā babhūva niśśvāsastato vāyurbabhūva ha || 44 || niśśvāsena samaṃ bhrātarmukhabindurvinirgataḥ || tato babhūva sahasā jalarāśirhareḥ puraḥ || 45 || tajjale ca sthito ḍimbho divyavarṣāṇi lakṣakam || tato babhūva sahasā viśvādhāro mahāvirāṭ || 46 || yāvanti gātralomāni tasya santi mahātmanaḥ || brahmāṇḍāni ca tāvanti vidyamānāni niścitam || 47 || tatraiva pratividhyaṇḍe brahmaviṣṇumaheśvarāḥ || devāśca munayaścaiva vidyamānāścarācarāḥ||48|| mahāvirāḍāśrayaśca sarvasya ca janasya ca|| niśśvāsavāyurbhagavānbabhūva śrīharermune||49|| mahāviṣṇuśca kalayā tataḥ kṣudravirāḍabhūt || tannābhikamale brahmā śaṃkarastallāṭajaḥ||3.42.50|| viṣṇustadaṃśaḥ pātā yaḥ śvetadvīpanivāsakṛt || evaṃ te pratividhyaṇḍe brahmaviṣṇumaheśvarāḥ || 51 || svayaṃ ca svāṃśakalayā nānāmūrttidharo hariḥ || tadā'bhavacca saguṇaḥ sarvaśaktiyutastadā || 52 || kathaṃ lajjādirahitaḥ sa ca svacchāmayo mahān || sarvadā sarvabhogārhaḥ sarvaśaktisamanvitaḥ || 53 || lajjā nāstyeva lajjāyā mato'yaṃ sarvasammataḥ || yā ca lajjāvatī devī tasya lajjā kuto gatā || 54 || sarvaśaktimatī durgā prakṛtyā sā ca śailajā || tasyā lajjādayaḥ santi sarvadā sarvasammatāḥ || 55 || pañcadhā prakṛtiryā ca śrīkṛṣṇasya babhūva ha || rādhā padmā ca sāvitrī durgā devī sarasvatī || 56 || prāṇādhiṣṭhātṛdevī yā kṛṣṇasya paramātmanaḥ|| prāṇādhikā priyā sā ca rādhā''ste tasya vakṣasi || 57 || vidyādhiṣṭhātṛdevī yā sāvitrī brahmaṇaḥ priyā || lakṣmīrnārāyaṇasyaiva sarvasampatsvarūpiṇī || 58 || sarasvatī dvidhā bhūtvā kṛṣṇasya mukha nirgatā || sāvitrī brahmaṇaḥ kāntā svayaṃ nārāyaṇasya ca || 59 || buddhyadhiṣṭhātṛdevī yā jñānasūḥ śaktisaṃyutā || sā durgā śūlinaḥ kāntā tasyā lajjā kuto gatā ||3.42.60|| prakṛtiḥ pañcadhā bhrātargoloke ca babhūva ha|| imāḥ pradhānāḥ kalayā babhūvurnaikadhā yataḥ||61|| viprendra nityaṃ vaikuṇṭhaṃ brahmāṇḍātparamucyate || avināśi sthalaṃ śaśvallaye prākṛtike dhruvam || 62 || tatra nārāyaṇo devaḥ kṛṣṇārddhāṃśaścaturbhujaḥ || vanamālī pītavāsāḥ śaktyā vai padmayā saha || 63 || svayaṃ kṛṣṇaśca goloke dvibhujaḥ śyāmasundaraḥ|| sasmito muralīhasto rādhāvakṣaḥsthalasthitaḥ || 64 || śaśvadgogopagopībhiḥ saṃyukto goparūpadhṛk || paripūrṇatamaḥ śrīmānnirguṇaḥ prakṛteḥ paraḥ || 65 || svecchāmayaḥ svatantrastu paramānandarūpadhṛk || surāḥ kalodbhavā yasya ṣoḍaśāṃśo mahāvirāṭ || 66 || yato bhavanti viśvāni sthūlasūkṣmādikāni ca || punastatra pralīyanta evameva muhurmuhuḥ || 67 || goloka ūrdhvavaikuṇṭhātpañcāśatkoṭiyojanaḥ || nāsti lokastadūrdhvaṃ ca nāsti kṛṣṇātparaḥ prabhuḥ || 68 || idaṃ śrutaṃ śambhuvaktrānmayā te kathitaṃ dvija || kṣaṇaṃ tiṣṭhādhunā bhrātarīśvaraḥ suratonmukhaḥ || 69 || iti śrībrahmavaivartte mahāpurāṇe tṛtīye gaṇapatikhaṇḍe nāradanārāyaṇasaṃvāde gaṇeśaparaśurāmasaṃvādo nāma dvicatvāriṃśattamo'dhyāyaḥ || 42 ||
English translation
A Discussion between Parasur3ma and Parasurtoa said - O brother, with my mind filled with devotion, I am entering into the inner apartment to offer my salutation to mother Parvatl and lord Siva. Thereafter, I shall return in no time.
Because by their grace I rid the earth of the K§ atriyas twenty one times, besides killing the great kings like KSrtavIrya and Sucandra and from whom I achieved the divine knowledge and the inaccessible weapons, I want to have an audience with such a great lord of the universe, who happens to be my teacher as well. He is visible as well as invisible, besides being the one who takes to the definite form for the sake of his devotees, truthful, BrShmapa,.the eternal flame, ever-lasting, truthful, the one who moves at will, ocean of mercy, the one who provides welfare to the down-trodden, the great ascetic, the one who always roams about with the soul, the one who fulfils the wishes of all, who is visible as well as invisible, beyond everyone, who creates the universe, adored and eulogised by many, the form of Purana, the great soul, TsSna, the eternal form, indestructible, welfare of all the welfare,
the one who bestows prosperity, the peaceful one, the one who provides with all the fortune, the best of all, the one who gets pleased quickly, the one having a smiling face, the one who loves the people who take refuge under him, the one who provides protection to his devotees, the lover of the devotees, the one who looks at all with a compassionate glance.
After thus speaking Parasurama stood before Ganapati. Thereafter Ganapati the leader of the ganas started speaking to Parasurama in a sweet Ganesvara said > O brother, you kindly wait for a moment and listen to me. One should not look at a man and a woman when they are alone.
Because only a degraded person looks at the couple engaged in love-sports or disturbs their pleasure. The one who does so surely has to fall in the hell named MlasHtra.
O Brahmana such a sinner has to remain in hell as long as the sim and the moon last.
Particularly the people with wisdom should not look at the father, the teacher, the king and the Brahmana engaged in conjugal pleasures in lonely places, because the one who is infatuated with passion or anger looks at the people engaged in conjugal pleasure, such a person has to face separation from his wife for seven births.
The one who castes a voluptuous eye at others' wives, her breasts, the pelvic region or the face, such a great fool surely becomes blind. ' O sage, on hearing the words of Ganesa Parasurama got enraged. He then smiled and uttered harsh words in anger.
cfttq Ti ij i ef Parasurama said -1 have heard today the most appropriate and the unprecedented word because I had never heard such words from the mouth of the lord.
Because such punishment has been prescribed for the passionate persons or those with a deformed mind have not been heard of in the Vedas. This has been heard by me that the child having a spotless mind does not attract any sin.
Therefore, O brother, I am entering the inner apartment. O child, what can you do. Don't stop me from moving forward.
gms g ujgR f d M Preftid ti I am reaching the place. I shall act according to the prevailing situation. They are not your parents alone, because those Parvatl and Paramesvara happen to be the parents of the universe. It is never believed that Parvatl is the woman and Siva is the man. Siva has the universal form and the same is the case with Parvatl. O virtuous one, the one who is beyond virtues, how can he Jndulge in the love-sport and how could the same be disturbed. The love-sport, shame and fear, are meant for ordinary people and not for the lord.
How can the parent keep shy by looking at an infant who feeds on the breasts. Will the lord of same, can attract the shame. Can the shame achieve the shame or can the fire achieve the warmth. O brother, can the cold get the cold, can the fire get the burning sensation, can the fear get the fear or can the death face the death? In fact can the fever destroy the fever; can the ailment destroy the ailments.
Can the killer be afraid of the killer and can the god of death be afraid of death? Can the creator according the your opinion, create the creator and can the preserver preserve the Can the hunger satisfy the hunger and the lust satisfy the lust? According to your opinion can the sleep get the sleep, the glory get the glory, the satisfaction get the satisfaction, can the pleasure get the pleasure and the mercy get the mercy and can the soul be afraid of the great soul or can the strength be afraid of the strength?
O lord, the lust, the anger, the passion and the grief cannot be destroyed by themselves, the mercy cannot be connected with mercy nor the can the passion be linked with passion.
Can the divine intelligence develop any blemish? The old age cannot be destroyed by the old age, the worries cannot be removed by worries; one eye cannot look at the other eye.
quaiiviPh: fR:i Can the pleasure get pleased and cannot the grief destroy the grief, cannot the misfortune remove the misfortune and cannot the fortune The memory cannot remember the memory and the son can never be destroyed with his own deeds. This is believed by everyone.
O brother, currently you have conducted yourself in opposite directions. I have heard this neither from the mouth of my teacher nor is it provided in the Vedas. Thus speaking Parasurama continued laughing and tried to forcibly enter the house.
Listening to the words of Parasurama, Ganesa overcoming his anger and maintaining the peaceful form, kept on smiling and said, "A person who is infatuated with darkness and is devoid of the knowledge can achieve wisdom from the one who possesses the same but the inaccessible knowledge comes only from the mouth of the father and the brother.
O brother, I have heard about the inaccessible knowledge which is meant for the intellectuals only. Therefore you kindly listen to a few words of an unwise person like me.
He who is Nirguna, does not involve himself and does not remain with sakti. The creator has to remain dependent on sakti. Therefore sometimes, the formless appears in a definite O great sage, barring the body of lord Krsna all other bodies have to enjoy all the pleasures or displeasures of life and that is quite natural.
Because of that the yogis meditate upon the formless form of the lord which is spotless, illumining without hand and feet and is beyond The one who bestows his grace on his devotees is called Visnu and people adore him, because there could be no flame without the The beautiful dark-complexioned body always remains inside the flame which is always beautiful and eternal. He has two arms and holds a flute in his hands, wears a serene smile on his face and pitambara as the lower garment and is adorned with valuable gem-studded ornaments.
The yogis conceive him as all-pervading and visualise this form of the lord in the eternal They engage themselves with the grace of the lord for his slavehood. All the yogic practices and the lapas do not equate to one-sixteenth part to the slavehood of the lord.
Whenever lord Krspa desired for creation, he delightfully created Pralqrti and implanted the semen in her womb. The semen created an egg which remained in the womb of Prakrti for a lakh of years and ultimately it came out. Then, there was a deep sigh and the wind was created.
O brother, with the deep sigh a drop emerged from the mouth as a result of which the water appeared in the very presence of the lord.
The egg was consigned into the water for a lakh of years and Mahavirat suddenly emerged out of the same becoming the base of the All the hair-pits on the body of Virat and a globe remain enshrined in each one of his hair- In every globe, Brahma, Visnu and Siva besides the gods, the sages and moveable and immovable creatures always exist. Mahavirat happens to be the refuge of everyone. O sage, with the inhaling of air, the wind was turned into the god and by one of the rays Mahavisnu was created. From him the small Virat (Visnu) emerged from whose navel Brahma emerged and from Brahma's forehead emerged ^iva. Visnu was bom out of the amsa of Rama who dwells in the Sveta-dvfpa and is the protector of the universe. Therefore, in each and every globe Brahma, Visnu and Siva always reside. The lord himself appeared in various forms because of his own rays when he turns himself into a definite shape. Thereafter, he was called omnipotent,
possessing all the virtues with definite forms because he moves at will being a great lord and how could he be freed from the same? He is all- powerful and therefore he can indulge in all the spouse of Narayana. Sarasvatl after emerging out of the mouth of lord Krsna was divided into two forms, one of them was known as Savitrl and became the spouse of Brahma while Sarasvatl became the beloved of NarSyana.
The goddess of wisdom and the strength was known as Durga who became the spouse of Siva.
Therefore, where shall the shyness of these O brother, Prakijti took to these five forms in Goloka itself and they are well-known in the universe and they appeared again and again.
Though one does not feel shy because of the same, it is well-known that the goddess who is full of shyness disappears. Goddess Durga is all- powerful but currently she is bom out of Himalaya. She was the form of Prakrti and as such the shyness is always enshrined in her. It is quite well-known.
fiwrw xRinciR:i The Prakrti of lord Krsna is known in five forms as Radha, Padma, Savitrl, Durga and Sarasvatl. Out of these five, Radha happens to be the dearest beloved of lord Krsna who always resides in his heart.
The great goddess of learning known as Savitrl became the spouse of Brahma and LaksmI the goddess of all the riches became the O best of the Brahmanas, the eternal Vaikunt ha is the best place in the globe, it remains intact even during the time of dissolution.
Visnu resides in Vaikuntha as a part of lord Krsna having four arms wearing a garland of forest flowers and a yellow lower garment. The dark-complexioned lord Krsna having two arms remains in Goloka and plays on the flute wearing a serene smile on his face, living in the heart of He is always surrounded by cowherds and cowherdesses appearing in the form of a cowherd. He is complete in all respects, full of fortune, formless, beyond Prakrti, moves at will, independent and blissful. All the gods appear from his rays and MahavirSt happens to be the one-sixteenth part of his rays.
The stout and the small are all bom from him and they ultimately merge in him. This process is repeated again and again.
The Goloka is located at a distance of five crores yojana above Vaikuntha and above that, there is no other loka. There is no other lord greater than lord Krsna.
O BrShmana I had heard the whole of it from the mouth of lord Siva which I have told you about. Therefore, O brother, you please wait here for a moment because both ^iva and Parvatl are currently engaged in conjugal pleasures.
But ParasurSma challenged him again and again, as a result of which a controversy developed besides the scuffle between the two.
Bhrgu at that point of time intended to attack Ganesa with battle-axe which created panic in the court. Thereafter Karttikeya said, "O brother, why are you attacking with this infallible weapon on the son of the teacher. The son of the teacher cannot be killed like the teacher himself.
Chapter-aligned complete witnesses. Sanskrit Wikisource revision 122355 (2017-09-16T10:03:03Z); Shanti Lal Nagar English scan pages n796–n802: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n796/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.