Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 40
Sourceश्रीराधिकोवाच ।। अहो विचित्रं चरितमपूर्वं किं श्रुतं विभो ।। सुन्दरं श्रुतिपीयूषं निगूढं ज्ञानकारणम् ।। १ ।। न विशेषं समासं च श्रुतं न व्यासमीप्सितम् ।। अधुना श्रोतुमिच्छामि विस्तीर्णं कथय प्रभो ।। २ ।। किं किं तपः कठोरं च चकार पार्वती स्वयम् ।। कं कं वरं वा संप्राप्य कथमाप महेश्वरम् ।।३।। रतिः केन प्रकारेण जीवयामास मन्मथम् ।। पार्वतीशिवयोः कृष्ण विवाहं वर्णय प्रभो ।। ४ ।। तयो रहसि संभोगं पापिनां पापमोचनम् ।। कथ्यतां करुणासिन्धो दुःखिनां दुःखमोचनम्।।५।। दम्पतीविरहोक्तिश्च कर्णज्वाला च योषितः ।। श्रोतुं कौतूहलं कृष्ण पुनः संमेलनं तयोः ।। ६ ।। अग्निज्वाला विषज्वाला क्षमा सोढुं च योषितः ।। दम्पतीविरहज्वाला न श्रोतुं च क्षणं क्षमा ।।७ ।। राधिकावचनं श्रुत्वा विस्मितश्चकिताननः ।। विस्तीर्णं वक्तुमारेभे हृदयेन विदूयता ।। ८ ।। दम्पतीविरहोक्तिं च यां राधा श्रोतुमक्षमा ।। विच्छेदे शतवर्षीये किमस्या भविता मम ।। ९ ।। इत्येवं मानसे कृत्वा मायेशो माययाऽन्वितः ।। कृपासिन्धुश्च कृपया कथां कथितुमुद्यतः ।। 4.40.१० ।। श्रीकृष्ण उवाच ।। प्राणाधिके राधिके त्वं श्रूयतां प्राणवल्लभे ।। प्राणाधिदेवि प्राणेशि प्राणाधारे मनोहरे ।।११।। वटमूलाद्गते रुद्रे पार्वती तपसे ययौ ।। पुनः पुनः स्वमात्रा च पित्रा च विनिवारिता।।१२।। गत्वा सा स्वर्णदीतीरं स्नात्वा त्रिषवणं मुदा ।। संदेशे च मया दत्तं जजाप तं मनुं मुदा।।१३।। वर्षमेकं च संपूर्णमनाहारा स्वभक्तितः।। तप्त्वा तपः कठोरं च चकार जगदम्बिका ।। १४ ।। ग्रीष्मे च परितो वह्निं प्रज्वलन्तं दिवानिशम्।। ।। कृत्वा प्रतस्थौ तन्मध्ये संततं जपती मनुम्।।१५।। शश्वत्स्मशाने वर्षासु कृत्वा योगासनं शिवा।। शिलां दृष्ट्वा च संसिक्ता बभूव जलधारया ।।१६।। शीते जलान्तरे शश्वत्प्रतस्थौ भक्तिपूर्वकम् ।। अनाहारा शरद्रौद्रनीहारासु दिशासु च।।१७।। एवं कृत्वा परं वर्षमप्राप्य शंकरं सती।। शुचा कृत्वाऽग्निकुण्डं च प्रवेष्टुं सा समुद्यता।।१८।। तामग्निकुण्डं विशतीं तपसाऽतिकृशां सतीम्।। दृष्ट्वा शिवः कृपासिन्धुः कृपया तां जगाम ह ।।१९।। अतीव वामनो बालो विप्ररूपी स्वतेजसा ।। प्रज्वलन्मनसा हृष्टो दण्डी छत्री जटाधरः ।। 4.40.२० ।। शुक्लयज्ञोपवीती च शुक्लवासाश्च सस्मितः ।। श्वेताब्जबीजमालां च बिभ्रत्तिलकमुज्ज्वलम् ।। २१ ।। निर्जने बालकं दृष्ट्वा स्निग्धा सापि जगाद ह ।। तत्तेजसाऽतिप्रच्छन्ना तत्याज च तपः स्वयम् ।।२२।। को भवानिति पप्रच्छ तं शिशुं पुरतः स्थितम् ।। मनसाऽलिङ्गनं कर्तुमिच्छन्ती परमादरम्।।२३।। श्रुत्वा शैलसुता प्रश्नं प्रहस्य परमेश्वरः ।। उवाचातीव मधुरं कर्णपीयूषमीश्वरीम् ।। २४ ।। शंकर उवाच ।। इच्छागामी बटुरहं तपस्वी विप्रबालकः ।। का त्वं कान्ताऽतिकान्तारे तपश्चरसि सुन्दरि ।। २५ ।। वद कस्य कुले जाता कस्य कन्या च काऽभिधा ।। तपसः फलदात्री त्वं कस्माद्धेतोस्तपस्तव ।। २६ ।। अहो वा तपसां राशिः स्वयं मूर्तिमती सती। ।। तपो वा लोकशिक्षार्थं करोषि कमलेक्षणे ।। २७ ।। स्वयं तेजःस्वरूपा वा मूलप्रकृतिरीश्वरी ।। विधाय भक्तध्यानार्थं विग्रहं भारते जनुः ।। २८ ।। किं वा त्रिलोके लक्ष्मीस्त्वं संपद्रूपा सनातनी ।। रक्षां विधातुं जगतामागता धातुरन्तिके ।।२९।। किं वाम्बिका त्वं देवानां स्वयं मूर्तिमती सती ।। सावित्री भारते जन्म स्वेच्छया लब्धुमागता ।। 4.40.३० ।। रागाधिष्ठातृदेवी वा स्वयं साक्षात्सरस्वती ।। सर्वविद्याः प्रकटितुं स्वेच्छया जन्म भारते।।३१।। एतासु मध्ये का वा त्वं नाहं तर्कितुमीश्वरः ।। या सा भवति कल्याणि परितुष्टा च मां भव ।। ३२ ।। सति त्वयि प्रसन्नायां प्रसन्नः परमेश्वरः ।। पतिव्रतायां तुष्टायां तुष्टो नारायणः स्वयम् ।। ३३ ।। तुष्टे नारायणे देवे शश्वत्तुष्टं जगत्त्रयम् ।। तरुमूलेषु सिक्तेषु शाखाः सिक्ता यथा प्रिये ।। ३४ ।। शिशोस्तद्वचनं श्रुत्वा प्रहस्य परमेश्वरी ।। उवाच वचनं चारु कर्णपीयूषमीश्वरी ।। ३५ ।। पार्वत्युवाच ।। नाहं वेदप्रसूर्लक्ष्मीर्वागधिष्ठातृदेवता ।। जन्म मे भारते वर्षे साम्प्रतं शैलकन्यका ।। ३६ ।। पूर्वं जन्म दक्षगेहे सती शंकरकामिनी ।। योगेन त्यक्तदेहाऽहं तातभर्तृविनिन्दया ।। ३७ ।। अत्र जन्मनि पुण्येन सम्प्राप्ते शंकरे द्विज ।। मां त्यक्त्वा भस्मसात्कृत्वा मन्मथं स जगाम ह ।। ३८ ।। प्रयाते शंकरे तापाद्व्रीडयाऽहं पितुर्गृहात् ।। आगमत्तपसे चित्तं ममेदं स्वर्णदीतटे ।। ३९ ।। तपः कृत्वा कठोरं च सुचिरं प्राणवल्लभम् ।। अप्राप्याग्निं प्रवेष्टुं च त्वां च दृष्ट्वा क्षणं स्थिता ।। 4.40.४० ।। गच्छ त्वं प्रविशाम्यग्नौ प्रलयाग्निशिखोपमे ।। कृत्वा स्वकामनां विप्र हरप्राप्तिमनीषितम् ।। ४१ ।। यत्र यत्र जनुर्लब्ध्वा लभिष्यामि शिवं परम् ।। प्राणाधिकं प्रियं कान्तं विभुं जन्मनि जन्मनि ।।४२।। सर्वा हि स्वप्रियं लब्धुं लभन्ति जन्म वाञ्छितम् ।। तज्जन्म पतिलाभार्थं सर्वासां च श्रुतौ श्रुतम् ।। ४३ ।। प्राक्तनीयो हि यो भर्ता स तासां प्रतिजन्मनि ।। या स्त्री येषां सुनियता सा तेषां जन्मजन्मनि ।। ४४ ।। तद्देहमिह न प्राप्य कृत्वा घोरतरं तपः ।। कृत्वाऽग्निकुण्डे काम्यं च लभिष्यामि परत्र तम् ।।४५।। इत्युक्त्वा पार्वती तत्र तत्पुरः प्रविवेश ह ।। निषिध्यमाना पुरतो ब्राह्मणेन पुनः पुनः।।४६।। वह्निप्रवेशं कुर्वन्त्याः पार्वत्याः परमेश्वरि ।। बभूव तपसा सद्यो वह्निश्चन्दनवद्ध्रुवम्।। ।। ४७ ।। क्षणं तदन्तरे स्थित्वा चोत्पतन्तीं शिवां शिवः ।। पुनः प्रपच्छ सहसा वृन्दावनविनोदिनि ।।४८ ।। श्रीमहादेव उवाच ।। अहो तपस्ते किं भद्रे न बुद्धं किंचिदेव हि ।। न दग्धो वह्निना देहो न च प्राप्तो मनीषितः ।। ४९ ।। शिवं कल्याणरूपं च भर्तारं कर्तुमिच्छसि।। अविग्रहं पतिं कृत्वा किं वा ते वाञ्छितं भवेत् ।।4.40.५०।। संहर्तारं च भर्तारं यदीच्छसि शुचिस्मिते ।। कान्तमिच्छति का वा स्त्री सर्वसंहारकारणम् ।।५१।। मोक्षं वाञ्छसि चेद्देवि कृत्वा कान्तं स्वरूपिणम् ।। सर्वमुक्तिप्रदा त्वं च तपस्या विफला तव।। ।। ५२ ।। शिवश्च मङ्गले मोक्षे संहर्ता न च दृश्यते ।। शिवशब्दस्य चान्योऽर्थो न हि वेदे निरूपितः ।। ५३ ।। तं च संहारकर्तारं यदि वाञ्छसि सुन्दरि ।। लभिष्यसे रतं रुद्रं सर्वलोकभयंकरम् ।।५४।। न भविष्यति मोक्षस्ते स्वाभीष्टं देवसेवनम् ।। हरिस्मृतिरमोघा च सर्वमंगलदा सदा ।।५५ ।। शीघ्रं पितुर्गृहं गच्छ तत्र द्रक्ष्यसि शंकरम् ।। ममाशिषा स्वतपसां फलेन च सुदुर्लभम्।।५६।। इत्युक्त्वा पार्वतीं विप्रस्तत्रैवान्तरधीयत ।। दुर्गा ययौ पितुर्गेहं महादेवेति वादिनी।।५७।। पार्वत्यागमनं श्रुत्वा मेनका च हिमालयः ।। दिव्यं यानं पुरस्कृत्य प्रययौ हर्षविह्वलः ।। ५८ ।। संस्थाप्य मंगलघटान्राजवर्त्मनि राधिके ।। चन्दनागुरुकस्तूरीफलशाखासमन्वितान् ।। ५९ ।। पट्टसूत्रसन्निबद्धरसालपल्लवान्वितैः ।। परितः परितो रम्भास्तम्भवृन्दसमन्विते ।। 4.40.६० ।। पतिपुत्रवतीयोषित्समूहैर्दीपहस्तकैः ।। पूर्णैर्लाजाधान्यदूर्वाफलपुष्पसमन्वितैः ।।६१।। सुपुण्यैर्ब्राह्मणैश्चापि मुनिभिर्ब्रह्मचारिभिः ।। नटीभिर्नर्तकीभिश्च गजेन्द्रैः परिशोभिते ।। ६२ ।। पुरोहितैश्च संयुक्तैः कुर्वद्भिर्मङ्गलध्वनिम् ।। सुचारुमालतीमालाहस्तैः शस्तैः प्रशंसितैः ६३ ।। नानाप्रकारवाद्यैश्च शंखध्वनिसुनादितैः।। सिन्दूररेणुभिश्चारुचन्दनद्रवपङ्किलम् ।। ६४ ।। प्रविश्य नगरं दुर्गा ददर्श पितरौ पुरः ।। सुप्रसन्नौ प्रधावन्तौ हर्षाश्रुपुलकान्वितौ ।। ६५ ।। प्रसन्नवदना देवी चालिभिः प्रणनाम तौ ।। संयुज्याथाशिषं तौ च चक्रतुस्तां च वक्षसि ।। ।। ६६ ।। हे वत्से वत्सेत्युच्चार्य रुदन्तौ प्रेमविह्वलौ।। तदा तां च रथे कृत्वा जग्मतुर्निजमन्दिरम् ।। ६७ ।। स्त्रियो निर्मंच्छनं चक्रुर्विप्रा युयुजुराशिषम्।। ब्राह्मणेभ्यश्च बन्दिभ्यः पर्वतेन्द्रो धनं ददौ।।६८।। मङ्गलं कारयामास पाठयामास छान्दसम् ।। एवं स्वकन्यया सार्द्धं तस्थतुस्तौ स्वमन्दिरे ।। ६९ ।। सुखेन वसतौ तौ हि हर्षनिर्भरमानसौ ।। एकदा च तपः कर्तुं जगाम स्वर्णदीं गिरिः ।। 4.40.७० ।। मेनकाकन्यया सार्द्धमुवास प्राङ्गणे मुदा ।। एतस्मिन्नन्तरे भिक्षुर्नर्तकश्च सुगायनः ।।७१।। सहसैक आजगाम मेनकासन्निधिं मुदा ।। शृङ्गवाद्यं वामहस्ते डमरुं दक्षिणे तथा ।।७२।। कृत्वा विभूतिगात्रोऽतिवृद्धोऽतीव जरातुरः ।। पृष्ठकन्थो रक्तवासाः सुकण्ठोऽतिमनोहरः ।। ७३ ।। जगौ मम गुणाख्यानं कृत्वा नृत्यं मनोहरम् ।। वादयामास शृङ्गं च क्षणं डमरुकं तथा ।। ७४ ।। आजग्मुर्नागरा बाला बालिका हर्षविह्वलाः ।। वृद्धा युवानो युवतीसमूहो वृद्धयोषितः ।। ७५ ।। श्रुत्वा तु सुन्दरं गीतं सुतानस्वरसंयुतम् ।। सहसा मुमुहुः सर्वे तेन मूर्च्छामवाप्नुवन् ।।७६।। मूर्छां संप्राप सा दुर्गा ददर्श हृदि शङ्करम् ।। त्रिशूलपट्टिशकरं व्याघ्रचर्मधरं परम् ।।७७।। विभूतिभूषणं रम्यमस्थिमालां सुनिर्मलाम् ।। ईषद्धास्यप्रसन्नास्यं सुप्रसन्नं त्रिलोचनम् ।। ७८ ।। मालाहस्तं पंचवक्त्रं नागयज्ञोपवीतकम्।। वरं वृण्वित्युक्तवन्तं सुन्दरं चन्द्रशेखरम्।।७९।। हृदयस्थं हरं दृष्ट्वा मनसा तं ननाम सा ।। वरं वव्रे मानसे सा त्वं पतिर्मे भवेति च ।। 4.40.८० ।। एवं दत्त्वा शिवस्तस्य चान्तर्धानं चकार सः ।। न दृष्ट्वा हृदि तं दुर्गा संप्राप्य चेतनां पुनः ।। ८१ ।। ददर्श चक्षुरुन्मील्य भिक्षुकं गायकं पुरः ।। नृत्यसंगीततः सा तु भिक्षुकस्य च मेनका ।।८२।। दातुं ययौ सा रत्नानि स्वर्णपात्रस्थितानि च ।। भिक्षां ययाचे भिक्षुस्तां दुर्गां नान्यां गृहीतवान् ।। ८३ ।। पुनश्च नर्तनं कर्तुमुद्यतः कौतुकेन च ।। मेना तद्वचनं श्रुत्वा चुकोप विस्मयं ययौ ।। ८४ ।। भिक्षुकं भर्त्सयामास बहिः कर्तुमुवाच तम् ।। पत्नी त्रिलोकनाथस्य शिवस्य परमात्मनः ।। ८५ ।। याञ्चामिमां प्रकुर्वन्तं दूरं कुरु सुभाषिणम्।। एतस्मिन्नन्तरे तप्त्वा गिरिः स्वालयमाययौ।।८६।। ददर्श पुरतो भिक्षुं प्राङ्गणस्थं मनोहरम्।। कृत्वा नारायणार्चां च गङ्गातीरे मनोहरे ।।८७।। तन्मूर्तिध्यानविश्लेषशोकादुद्विग्नमानसः ।। श्रुत्वा मेनामुखाद्वार्तां जहास च चुकोप सः ।।८८।। आज्ञां चकार स्वचरं बहिः कर्तुं च भिक्षुकम् ।। आकाशामिव दुःस्पर्शं प्रज्वलन्तं स्वतेजसा ।।।८९।। न शशाक बहिः कर्तुं समीपं गन्तुमक्षमः।। ददर्श भिक्षुकं शैलः क्षणं चारुचतुर्भुजम्।।4.40.९०।। किरीटिनं कुण्डलिनं पीताम्बरधरं परम्।। सुवेषं सुन्दरश्याममीषद्धास्यं मनोहरम् ।। ९१ ।। चन्दनोक्षितसर्वाङ्गं भक्तानुग्रहकातरम् ।। यद्यत्पुष्पं प्रदत्तं च पूजाकाले गदाभृते ।। ९२ ।। गात्रे शिरसि तत्सर्वं भिक्षुकस्य ददर्श ह ।। धूपः प्रदीपो यो दत्तो नैवेद्यं वा मनोहरम् ।। ९३ ।। ददर्श शैलस्तत्सर्वं भिक्षुकस्य पुरः स्थितम्।। क्षणं ददर्श द्विभुजं विनोदमुरलीकरम् ।। ९४ ।। गोपवेषं किशोरं च सस्मितं श्यामसुन्दरम् ।। मयूरपिच्छचूडं च रत्नालंकारभूषितम् ।। ।। ९५ ।। चन्दनोक्षितसर्वाङ्गं वनमालाविभूषितम् ।। क्षणं ददर्श स्वच्छं च शंकरं चंद्रशेखरम्।। ९६ ।। त्रिशूलपट्टिशकरं व्याघ्रचर्माम्बरं परम् ।। विभूतिगात्रममलमस्थिमालाविभूषितम् ।। ९७ ।। नागयज्ञोपवीतं च तप्तस्वर्णजटाधरम् ।। डमरुशृंगहस्तं च सुप्रशस्तं मनोहरम् ।। ९८ ।। प्रजपन्तं हरेर्नाम श्वेताब्जबीजमालया ।। ईषद्धास्यप्रसन्नास्यं भक्तानुग्रहकातरम् ।। ९९ ।। स्वतेजसा प्रज्वलन्तं पञ्चवक्त्रं त्रिलोचनम् ।। क्षणं ददर्श जगतां स्रष्टारं च चतुर्मुखम् ।। 4.40.१०० ।। जपन्तं श्रीहरेर्नाम स्वच्छस्फटिकमालया ।। क्षणं सूर्य स्वरूपं च ददर्श त्रिगुणात्मकम् ।। १ ।। ददर्श तमतीव्रं तु ज्वलन्तं ब्रह्मतेजसा ।। क्षणमग्निस्वरूपं च ज्वलन्तमतितेजसा ।। २ ।। क्षणमाह्लादजनकं चन्द्ररूपं ददर्श ह ।। क्षणं तेजःस्वरूपं च निराकारं निरञ्जनम् ।। ३ ।। निर्लिप्तं च निरीहं च परमात्मस्वरूपिणम् ।। एवं स्वेच्छामयं दृष्ट्वा नानारूपधरं परम् ।। ४ ।। हर्षाश्रुपुलकः शैलो दण्डवत्प्रणनाम तम् ।। भक्त्या प्रदक्षिणीकृत्य प्रणम्य च पुनः पुनः ।। ५ ।। समुत्पत्य हर्षयुक्तो ददर्श पुनरेव तम्।। वास्तवं भिक्षुकं दृष्ट्वा शैलेन्द्रो विष्णुमायया ।। ६ ।। विसस्मार च तत्सर्वं नानारूपधरं परम् ।। भिक्षां ययाचे भिक्षुस्तं भिक्षास्थालीस्वपार्श्वकम् ।। ७ ।। रक्ताम्बरः शृङ्गवाद्यविचित्रडमरुः करे ।। आदातुमुत्सुको दुर्गां नान्यां भिक्षुः कदाचन ।। ८ ।। न स्वीचकार शैलेन्द्रो मोहितो विष्णुमायया ।। भिक्षुः किंचिन्न जग्राह तत्रैवान्तरधीयत ।। ९ ।। तदा बभूव ज्ञानं च मेनकाशैलयोः प्रिये ।। अहो दृष्टो जगन्नाथ आवाभ्यां स्वप्नवद्दिने ।। 4.40.११० ।। आवां शिवौ वञ्चयित्वा स्वस्थानं गतवान्विभुः ।। तयोर्भक्तिं शिवे दृष्ट्वा सर्वे देवाश्च चिन्तिताः ।। ११ ।। चक्रुः शक्रादयो युक्तिं सुमेरो रक्षणे भरात् ।। एकान्तभक्त्या शैलश्चेत्कन्यां तस्मै प्रदास्यति ।। १२ ।। ध्रुवं निर्वाणतां सद्यः संप्राप्नोत्येव भारते ।। अनन्तरत्नाधारश्चेत्पृथ्वी त्यक्त्वा प्रयास्यति ।। १३ ।। रत्नगर्भाभिधा भूमेर्मिथ्यैव भविता ध्रुवम् ।। स्थावरत्वं परित्यज्य दिव्यरूपं विधाय सः ।। १४ ।। कन्यां शूलभृते दत्त्वा विष्णुलोकं गमिष्यति ।। नारायणस्य सारूप्यं भविष्यत्येव लीलया ।। १५ ।। संप्राप्य पार्षदत्वं च हरिदासो भविष्यति ।। दशवापीसमा कन्या दीयते ब्राह्मणाय ताम्।। १६ ।। वेदज्ञाय पवित्राय चाप्रतिग्रहशालिने ।। संध्यायज्ञवेदपाठकारिणे सत्यवादिने ।। १७।। अस्यै प्रदत्ता कन्या च दशवापीफलप्रदा ।। त्रिसंध्याकारिणे सत्यवादिने गृहशालिने ।। १८ ।। वेदज्ञाय सुविप्राय दत्त्वा सुफलदायिनी ।। परदारगृहीताय याजकाय द्विजातये ।। १९ ।। शठाय संध्याहीनाय वाप्यैकफलदा सुता ।। सर्वसंध्यास्वगायत्रीविहीनाय शठाय च ।। 4.40.१२० ।। वैश्योद्भवाय दत्ता या वाप्यर्द्धफलदा स्मृता ।। पापिने शूद्रजाताय विप्रक्षत्रोद्भवाय च ।।२१।। दत्त्वा चाण्डालतुल्याय कन्या सा नरकप्रदा ।। विष्णुभक्ताय विदुषे विप्राय सत्यवादिने ।। २२ ।। जितेन्द्रियाय दत्ता या विंशद्वापीफलप्रदा ।। षष्टि वर्षसहस्राणि दिव्यरूपं विधाय च ।। २३ ।। एवंभूताय दत्ता चेन्मोदते विष्णुमंदिरे ।। दत्त्वा कन्यां सुशीलां च हराय हरयेऽथ वा ।। २४ ।। नारायणस्वरूपं च भवेदेव श्रुतौ श्रुतम् ।। विष्णुभक्तो यदा कन्यां ददाति विष्णुप्रीतये ।। २५ ।। स लभेद्धरिदास्यं च ध्रुवं विप्रोद्भवाय च ।। इत्यालोच्य सुराः सर्वे कृत्वा च मन्त्रणां प्रिये ।। २६ ।। गुरुं प्रस्थापितुं जग्मुर्हिमालयगृहं प्रति ।। गत्वा प्रणम्य च गुरुं सर्वे चक्रुर्निवेदनम् ।। २७ ।। हिमालयगृहं गत्वा कुरु निन्दां च शूलिनः ।। पिनाकिनं विना दुर्गा वरं नान्यं वरिष्यति ।। २८ ।। अनिच्छया सुतां दत्त्वा फलं तूर्णं लभिष्यति ।। कालेन यातु शैलेन्द्रश्चेदानीं भुवि तिष्ठतु ।। २९ ।। अनन्तरत्नाधारं च त्वमेव रक्ष भारते ।। देवानां वचनं श्रुत्वा प्रददौ कर्णयोः करौ ।।4.40.१३०।। न स्वीचकार स्वगुरुः स्मरन्नारायणेति च ।। उवाच देववर्गांश्च संभर्त्स्य च पुनः पुनः ।। ३१ ।। वेदवेदान्तविज्ञाता महाभक्तो हरौ हरे ।। बृहस्पतिरुवाच ।। श्रूयतां मद्वचः सत्यं हे देवाः स्वार्थसाधकाः ।। ३२ ।। नीतिसारं च वेदोक्तं परिणामसुखावहम् ।। हरकेशवयोर्भक्तं ये च निन्दन्ति पापिनः ।। ३३ ।। भूदेवान्ब्राह्मणांश्चैव स्वगुरुं च पतिव्रताः।। पतिभिक्षुब्रह्मचारिसृष्टिबीजान्सुरांस्तथा ।। ३४।। पच्यन्ते कालसूत्रे ते यावच्चन्द्रदिवाकरौ ।। श्लेष्ममूत्रपुरीषेषु शेरते ते दिवानिशम् ।।३५।। भक्षिताः कीटनिकरैः शब्दं कुर्वंति कातराः ।। ये निन्दन्ति च ब्रह्माणं स्रष्टारं जगतां गुरुम् ।।३६।। शिवं सुराणां प्रवरं दुर्गां लक्ष्मीं सरस्वतीम् ।। गीतां च तुलसीं गङ्गां वेदांश्च वेदमातरम् ।। ३७ ।। व्रतं तपस्यां पूजां च मन्त्रं मंत्रप्रदं गुरुम्।। ते पच्यन्तेऽन्धकूपे वै चायुषोऽर्धं विधेरहो।।३८।। भक्षिताः सर्पसंघैश्च शब्दं कुर्वन्ति संततम् ।। ये निन्दन्ति हृषीकेशं देवसाम्यं विधाय च ।। ३९ ।। विष्णुभक्तिप्रदं चैव पुराणं च श्रुतेः परम् ।। राधा तदङ्गजा गोपी ब्राह्मणांश्च सदार्चितान् ।। 4.40.१४० ।। ते पच्यन्तेऽवटे देवा विधातुरायुषा समम् ।। अधोमुखा ऊर्ध्वजङ्घाः सर्पसंघैश्च वेष्टिताः ।। ४१ ।। भक्षिता विकृताकारैः कीटैः सर्पसमाकृतैः ।। अतीव कातरा भीताः शब्दं कुर्वन्ति संततम् ।।४२।। श्लेष्ममूत्रपुरीषाणि ध्रुवं भक्षन्ति क्षोभिताः ।। उल्कां ददति रुष्टाश्च तन्मुखे यमकिंकराः ।। ४३ ।। त्रिसन्ध्यं तर्जनं कृत्वा कुर्वन्ति दण्डताडनम् ।। कुर्वन्ति मूत्रपानं च प्रहारैस्तृषितान्भिया।।४४।। तदा कल्पान्तरे स्रष्टुं सृष्टिं च प्रथमे पुनः ।। तेषां भवेत्प्रतीकार इत्याह कमलोद्भवः ।। ४५ ।। कृत्वा हि शिवनिन्दां च यास्यन्ति नरकं सुराः ।। इममेवोपकारं च कर्तुमिच्छथ पुत्रकाः ।। ४६ ।। ब्रह्मणा प्रेरितो दक्षो दत्त्वा शूलभृते सुताम् ।। न पापं परमैश्वर्यं संप्राप हरनिन्दकः ।। ४७ ।। अनिच्छया सुतां दत्त्वा तुर्यपुण्यं ललाभ सः ।। अहो विहाय सारूप्यं तुच्छं स्वर्गं ललाभ सः ।। ४८ ।। कश्चिन्मध्ये च युष्माकं गत्वा शैलगृहं सुराः ।। संपादयतु स्वमतं शैलेन्द्रस्य प्रयत्नतः ।। ४९ ।। अनिच्छया सुतां दत्त्वा सुखं तिष्ठतु भारते ।। तस्मै भक्त्या सुतां दत्त्वा मोक्षं प्राप्स्यति निश्चितम् ।। 4.40.१५० ।। पश्चात्सप्तर्षयः सर्वे गृहीत्वा तामरुन्धतीम् ।। ध्रुवं तस्य गृहं गत्वा बोधयिष्यन्ति पर्वतम् ।। ५१ ।। विना पिनाकिनं दुर्गा वरं नान्यं वरिष्यति ।। अनिच्छया सुतां तस्मै प्रदास्यति सुताज्ञया ।। ५२ ।। इत्येवं कथितं सर्वं देवा गच्छन्तु मन्दिरम् ।। इत्युक्त्वा वाक्पतिः शीघ्रं तपसे स्वर्णदीं गतः ।। १५३ ।। इति श्रीब्रह्मवैवर्ते महापुराणे श्रीकृष्णजन्मखण्डे नारायणनारदसंवादे चत्वारिंशोऽध्यायः ।। ४० ।।
śrīrādhikovāca || aho vicitraṃ caritamapūrvaṃ kiṃ śrutaṃ vibho || sundaraṃ śrutipīyūṣaṃ nigūḍhaṃ jñānakāraṇam || 1 || na viśeṣaṃ samāsaṃ ca śrutaṃ na vyāsamīpsitam || adhunā śrotumicchāmi vistīrṇaṃ kathaya prabho || 2 || kiṃ kiṃ tapaḥ kaṭhoraṃ ca cakāra pārvatī svayam || kaṃ kaṃ varaṃ vā saṃprāpya kathamāpa maheśvaram ||3|| ratiḥ kena prakāreṇa jīvayāmāsa manmatham || pārvatīśivayoḥ kṛṣṇa vivāhaṃ varṇaya prabho || 4 || tayo rahasi saṃbhogaṃ pāpināṃ pāpamocanam || kathyatāṃ karuṇāsindho duḥkhināṃ duḥkhamocanam||5|| dampatīvirahoktiśca karṇajvālā ca yoṣitaḥ || śrotuṃ kautūhalaṃ kṛṣṇa punaḥ saṃmelanaṃ tayoḥ || 6 || agnijvālā viṣajvālā kṣamā soḍhuṃ ca yoṣitaḥ || dampatīvirahajvālā na śrotuṃ ca kṣaṇaṃ kṣamā ||7 || rādhikāvacanaṃ śrutvā vismitaścakitānanaḥ || vistīrṇaṃ vaktumārebhe hṛdayena vidūyatā || 8 || dampatīvirahoktiṃ ca yāṃ rādhā śrotumakṣamā || vicchede śatavarṣīye kimasyā bhavitā mama || 9 || ityevaṃ mānase kṛtvā māyeśo māyayā'nvitaḥ || kṛpāsindhuśca kṛpayā kathāṃ kathitumudyataḥ || 4.40.10 || śrīkṛṣṇa uvāca || prāṇādhike rādhike tvaṃ śrūyatāṃ prāṇavallabhe || prāṇādhidevi prāṇeśi prāṇādhāre manohare ||11|| vaṭamūlādgate rudre pārvatī tapase yayau || punaḥ punaḥ svamātrā ca pitrā ca vinivāritā||12|| gatvā sā svarṇadītīraṃ snātvā triṣavaṇaṃ mudā || saṃdeśe ca mayā dattaṃ jajāpa taṃ manuṃ mudā||13|| varṣamekaṃ ca saṃpūrṇamanāhārā svabhaktitaḥ|| taptvā tapaḥ kaṭhoraṃ ca cakāra jagadambikā || 14 || grīṣme ca parito vahniṃ prajvalantaṃ divāniśam|| || kṛtvā pratasthau tanmadhye saṃtataṃ japatī manum||15|| śaśvatsmaśāne varṣāsu kṛtvā yogāsanaṃ śivā|| śilāṃ dṛṣṭvā ca saṃsiktā babhūva jaladhārayā ||16|| śīte jalāntare śaśvatpratasthau bhaktipūrvakam || anāhārā śaradraudranīhārāsu diśāsu ca||17|| evaṃ kṛtvā paraṃ varṣamaprāpya śaṃkaraṃ satī|| śucā kṛtvā'gnikuṇḍaṃ ca praveṣṭuṃ sā samudyatā||18|| tāmagnikuṇḍaṃ viśatīṃ tapasā'tikṛśāṃ satīm|| dṛṣṭvā śivaḥ kṛpāsindhuḥ kṛpayā tāṃ jagāma ha ||19|| atīva vāmano bālo viprarūpī svatejasā || prajvalanmanasā hṛṣṭo daṇḍī chatrī jaṭādharaḥ || 4.40.20 || śuklayajñopavītī ca śuklavāsāśca sasmitaḥ || śvetābjabījamālāṃ ca bibhrattilakamujjvalam || 21 || nirjane bālakaṃ dṛṣṭvā snigdhā sāpi jagāda ha || tattejasā'tipracchannā tatyāja ca tapaḥ svayam ||22|| ko bhavāniti papraccha taṃ śiśuṃ purataḥ sthitam || manasā'liṅganaṃ kartumicchantī paramādaram||23|| śrutvā śailasutā praśnaṃ prahasya parameśvaraḥ || uvācātīva madhuraṃ karṇapīyūṣamīśvarīm || 24 || śaṃkara uvāca || icchāgāmī baṭurahaṃ tapasvī viprabālakaḥ || kā tvaṃ kāntā'tikāntāre tapaścarasi sundari || 25 || vada kasya kule jātā kasya kanyā ca kā'bhidhā || tapasaḥ phaladātrī tvaṃ kasmāddhetostapastava || 26 || aho vā tapasāṃ rāśiḥ svayaṃ mūrtimatī satī| || tapo vā lokaśikṣārthaṃ karoṣi kamalekṣaṇe || 27 || svayaṃ tejaḥsvarūpā vā mūlaprakṛtirīśvarī || vidhāya bhaktadhyānārthaṃ vigrahaṃ bhārate januḥ || 28 || kiṃ vā triloke lakṣmīstvaṃ saṃpadrūpā sanātanī || rakṣāṃ vidhātuṃ jagatāmāgatā dhāturantike ||29|| kiṃ vāmbikā tvaṃ devānāṃ svayaṃ mūrtimatī satī || sāvitrī bhārate janma svecchayā labdhumāgatā || 4.40.30 || rāgādhiṣṭhātṛdevī vā svayaṃ sākṣātsarasvatī || sarvavidyāḥ prakaṭituṃ svecchayā janma bhārate||31|| etāsu madhye kā vā tvaṃ nāhaṃ tarkitumīśvaraḥ || yā sā bhavati kalyāṇi parituṣṭā ca māṃ bhava || 32 || sati tvayi prasannāyāṃ prasannaḥ parameśvaraḥ || pativratāyāṃ tuṣṭāyāṃ tuṣṭo nārāyaṇaḥ svayam || 33 || tuṣṭe nārāyaṇe deve śaśvattuṣṭaṃ jagattrayam || tarumūleṣu sikteṣu śākhāḥ siktā yathā priye || 34 || śiśostadvacanaṃ śrutvā prahasya parameśvarī || uvāca vacanaṃ cāru karṇapīyūṣamīśvarī || 35 || pārvatyuvāca || nāhaṃ vedaprasūrlakṣmīrvāgadhiṣṭhātṛdevatā || janma me bhārate varṣe sāmprataṃ śailakanyakā || 36 || pūrvaṃ janma dakṣagehe satī śaṃkarakāminī || yogena tyaktadehā'haṃ tātabhartṛvinindayā || 37 || atra janmani puṇyena samprāpte śaṃkare dvija || māṃ tyaktvā bhasmasātkṛtvā manmathaṃ sa jagāma ha || 38 || prayāte śaṃkare tāpādvrīḍayā'haṃ piturgṛhāt || āgamattapase cittaṃ mamedaṃ svarṇadītaṭe || 39 || tapaḥ kṛtvā kaṭhoraṃ ca suciraṃ prāṇavallabham || aprāpyāgniṃ praveṣṭuṃ ca tvāṃ ca dṛṣṭvā kṣaṇaṃ sthitā || 4.40.40 || gaccha tvaṃ praviśāmyagnau pralayāgniśikhopame || kṛtvā svakāmanāṃ vipra haraprāptimanīṣitam || 41 || yatra yatra janurlabdhvā labhiṣyāmi śivaṃ param || prāṇādhikaṃ priyaṃ kāntaṃ vibhuṃ janmani janmani ||42|| sarvā hi svapriyaṃ labdhuṃ labhanti janma vāñchitam || tajjanma patilābhārthaṃ sarvāsāṃ ca śrutau śrutam || 43 || prāktanīyo hi yo bhartā sa tāsāṃ pratijanmani || yā strī yeṣāṃ suniyatā sā teṣāṃ janmajanmani || 44 || taddehamiha na prāpya kṛtvā ghorataraṃ tapaḥ || kṛtvā'gnikuṇḍe kāmyaṃ ca labhiṣyāmi paratra tam ||45|| ityuktvā pārvatī tatra tatpuraḥ praviveśa ha || niṣidhyamānā purato brāhmaṇena punaḥ punaḥ||46|| vahnipraveśaṃ kurvantyāḥ pārvatyāḥ parameśvari || babhūva tapasā sadyo vahniścandanavaddhruvam|| || 47 || kṣaṇaṃ tadantare sthitvā cotpatantīṃ śivāṃ śivaḥ || punaḥ prapaccha sahasā vṛndāvanavinodini ||48 || śrīmahādeva uvāca || aho tapaste kiṃ bhadre na buddhaṃ kiṃcideva hi || na dagdho vahninā deho na ca prāpto manīṣitaḥ || 49 || śivaṃ kalyāṇarūpaṃ ca bhartāraṃ kartumicchasi|| avigrahaṃ patiṃ kṛtvā kiṃ vā te vāñchitaṃ bhavet ||4.40.50|| saṃhartāraṃ ca bhartāraṃ yadīcchasi śucismite || kāntamicchati kā vā strī sarvasaṃhārakāraṇam ||51|| mokṣaṃ vāñchasi ceddevi kṛtvā kāntaṃ svarūpiṇam || sarvamuktipradā tvaṃ ca tapasyā viphalā tava|| || 52 || śivaśca maṅgale mokṣe saṃhartā na ca dṛśyate || śivaśabdasya cānyo'rtho na hi vede nirūpitaḥ || 53 || taṃ ca saṃhārakartāraṃ yadi vāñchasi sundari || labhiṣyase rataṃ rudraṃ sarvalokabhayaṃkaram ||54|| na bhaviṣyati mokṣaste svābhīṣṭaṃ devasevanam || harismṛtiramoghā ca sarvamaṃgaladā sadā ||55 || śīghraṃ piturgṛhaṃ gaccha tatra drakṣyasi śaṃkaram || mamāśiṣā svatapasāṃ phalena ca sudurlabham||56|| ityuktvā pārvatīṃ viprastatraivāntaradhīyata || durgā yayau piturgehaṃ mahādeveti vādinī||57|| pārvatyāgamanaṃ śrutvā menakā ca himālayaḥ || divyaṃ yānaṃ puraskṛtya prayayau harṣavihvalaḥ || 58 || saṃsthāpya maṃgalaghaṭānrājavartmani rādhike || candanāgurukastūrīphalaśākhāsamanvitān || 59 || paṭṭasūtrasannibaddharasālapallavānvitaiḥ || paritaḥ parito rambhāstambhavṛndasamanvite || 4.40.60 || patiputravatīyoṣitsamūhairdīpahastakaiḥ || pūrṇairlājādhānyadūrvāphalapuṣpasamanvitaiḥ ||61|| supuṇyairbrāhmaṇaiścāpi munibhirbrahmacāribhiḥ || naṭībhirnartakībhiśca gajendraiḥ pariśobhite || 62 || purohitaiśca saṃyuktaiḥ kurvadbhirmaṅgaladhvanim || sucārumālatīmālāhastaiḥ śastaiḥ praśaṃsitaiḥ 63 || nānāprakāravādyaiśca śaṃkhadhvanisunāditaiḥ|| sindūrareṇubhiścārucandanadravapaṅkilam || 64 || praviśya nagaraṃ durgā dadarśa pitarau puraḥ || suprasannau pradhāvantau harṣāśrupulakānvitau || 65 || prasannavadanā devī cālibhiḥ praṇanāma tau || saṃyujyāthāśiṣaṃ tau ca cakratustāṃ ca vakṣasi || || 66 || he vatse vatsetyuccārya rudantau premavihvalau|| tadā tāṃ ca rathe kṛtvā jagmaturnijamandiram || 67 || striyo nirmaṃcchanaṃ cakrurviprā yuyujurāśiṣam|| brāhmaṇebhyaśca bandibhyaḥ parvatendro dhanaṃ dadau||68|| maṅgalaṃ kārayāmāsa pāṭhayāmāsa chāndasam || evaṃ svakanyayā sārddhaṃ tasthatustau svamandire || 69 || sukhena vasatau tau hi harṣanirbharamānasau || ekadā ca tapaḥ kartuṃ jagāma svarṇadīṃ giriḥ || 4.40.70 || menakākanyayā sārddhamuvāsa prāṅgaṇe mudā || etasminnantare bhikṣurnartakaśca sugāyanaḥ ||71|| sahasaika ājagāma menakāsannidhiṃ mudā || śṛṅgavādyaṃ vāmahaste ḍamaruṃ dakṣiṇe tathā ||72|| kṛtvā vibhūtigātro'tivṛddho'tīva jarāturaḥ || pṛṣṭhakantho raktavāsāḥ sukaṇṭho'timanoharaḥ || 73 || jagau mama guṇākhyānaṃ kṛtvā nṛtyaṃ manoharam || vādayāmāsa śṛṅgaṃ ca kṣaṇaṃ ḍamarukaṃ tathā || 74 || ājagmurnāgarā bālā bālikā harṣavihvalāḥ || vṛddhā yuvāno yuvatīsamūho vṛddhayoṣitaḥ || 75 || śrutvā tu sundaraṃ gītaṃ sutānasvarasaṃyutam || sahasā mumuhuḥ sarve tena mūrcchāmavāpnuvan ||76|| mūrchāṃ saṃprāpa sā durgā dadarśa hṛdi śaṅkaram || triśūlapaṭṭiśakaraṃ vyāghracarmadharaṃ param ||77|| vibhūtibhūṣaṇaṃ ramyamasthimālāṃ sunirmalām || īṣaddhāsyaprasannāsyaṃ suprasannaṃ trilocanam || 78 || mālāhastaṃ paṃcavaktraṃ nāgayajñopavītakam|| varaṃ vṛṇvityuktavantaṃ sundaraṃ candraśekharam||79|| hṛdayasthaṃ haraṃ dṛṣṭvā manasā taṃ nanāma sā || varaṃ vavre mānase sā tvaṃ patirme bhaveti ca || 4.40.80 || evaṃ dattvā śivastasya cāntardhānaṃ cakāra saḥ || na dṛṣṭvā hṛdi taṃ durgā saṃprāpya cetanāṃ punaḥ || 81 || dadarśa cakṣurunmīlya bhikṣukaṃ gāyakaṃ puraḥ || nṛtyasaṃgītataḥ sā tu bhikṣukasya ca menakā ||82|| dātuṃ yayau sā ratnāni svarṇapātrasthitāni ca || bhikṣāṃ yayāce bhikṣustāṃ durgāṃ nānyāṃ gṛhītavān || 83 || punaśca nartanaṃ kartumudyataḥ kautukena ca || menā tadvacanaṃ śrutvā cukopa vismayaṃ yayau || 84 || bhikṣukaṃ bhartsayāmāsa bahiḥ kartumuvāca tam || patnī trilokanāthasya śivasya paramātmanaḥ || 85 || yāñcāmimāṃ prakurvantaṃ dūraṃ kuru subhāṣiṇam|| etasminnantare taptvā giriḥ svālayamāyayau||86|| dadarśa purato bhikṣuṃ prāṅgaṇasthaṃ manoharam|| kṛtvā nārāyaṇārcāṃ ca gaṅgātīre manohare ||87|| tanmūrtidhyānaviśleṣaśokādudvignamānasaḥ || śrutvā menāmukhādvārtāṃ jahāsa ca cukopa saḥ ||88|| ājñāṃ cakāra svacaraṃ bahiḥ kartuṃ ca bhikṣukam || ākāśāmiva duḥsparśaṃ prajvalantaṃ svatejasā |||89|| na śaśāka bahiḥ kartuṃ samīpaṃ gantumakṣamaḥ|| dadarśa bhikṣukaṃ śailaḥ kṣaṇaṃ cārucaturbhujam||4.40.90|| kirīṭinaṃ kuṇḍalinaṃ pītāmbaradharaṃ param|| suveṣaṃ sundaraśyāmamīṣaddhāsyaṃ manoharam || 91 || candanokṣitasarvāṅgaṃ bhaktānugrahakātaram || yadyatpuṣpaṃ pradattaṃ ca pūjākāle gadābhṛte || 92 || gātre śirasi tatsarvaṃ bhikṣukasya dadarśa ha || dhūpaḥ pradīpo yo datto naivedyaṃ vā manoharam || 93 || dadarśa śailastatsarvaṃ bhikṣukasya puraḥ sthitam|| kṣaṇaṃ dadarśa dvibhujaṃ vinodamuralīkaram || 94 || gopaveṣaṃ kiśoraṃ ca sasmitaṃ śyāmasundaram || mayūrapicchacūḍaṃ ca ratnālaṃkārabhūṣitam || || 95 || candanokṣitasarvāṅgaṃ vanamālāvibhūṣitam || kṣaṇaṃ dadarśa svacchaṃ ca śaṃkaraṃ caṃdraśekharam|| 96 || triśūlapaṭṭiśakaraṃ vyāghracarmāmbaraṃ param || vibhūtigātramamalamasthimālāvibhūṣitam || 97 || nāgayajñopavītaṃ ca taptasvarṇajaṭādharam || ḍamaruśṛṃgahastaṃ ca supraśastaṃ manoharam || 98 || prajapantaṃ harernāma śvetābjabījamālayā || īṣaddhāsyaprasannāsyaṃ bhaktānugrahakātaram || 99 || svatejasā prajvalantaṃ pañcavaktraṃ trilocanam || kṣaṇaṃ dadarśa jagatāṃ sraṣṭāraṃ ca caturmukham || 4.40.100 || japantaṃ śrīharernāma svacchasphaṭikamālayā || kṣaṇaṃ sūrya svarūpaṃ ca dadarśa triguṇātmakam || 1 || dadarśa tamatīvraṃ tu jvalantaṃ brahmatejasā || kṣaṇamagnisvarūpaṃ ca jvalantamatitejasā || 2 || kṣaṇamāhlādajanakaṃ candrarūpaṃ dadarśa ha || kṣaṇaṃ tejaḥsvarūpaṃ ca nirākāraṃ nirañjanam || 3 || nirliptaṃ ca nirīhaṃ ca paramātmasvarūpiṇam || evaṃ svecchāmayaṃ dṛṣṭvā nānārūpadharaṃ param || 4 || harṣāśrupulakaḥ śailo daṇḍavatpraṇanāma tam || bhaktyā pradakṣiṇīkṛtya praṇamya ca punaḥ punaḥ || 5 || samutpatya harṣayukto dadarśa punareva tam|| vāstavaṃ bhikṣukaṃ dṛṣṭvā śailendro viṣṇumāyayā || 6 || visasmāra ca tatsarvaṃ nānārūpadharaṃ param || bhikṣāṃ yayāce bhikṣustaṃ bhikṣāsthālīsvapārśvakam || 7 || raktāmbaraḥ śṛṅgavādyavicitraḍamaruḥ kare || ādātumutsuko durgāṃ nānyāṃ bhikṣuḥ kadācana || 8 || na svīcakāra śailendro mohito viṣṇumāyayā || bhikṣuḥ kiṃcinna jagrāha tatraivāntaradhīyata || 9 || tadā babhūva jñānaṃ ca menakāśailayoḥ priye || aho dṛṣṭo jagannātha āvābhyāṃ svapnavaddine || 4.40.110 || āvāṃ śivau vañcayitvā svasthānaṃ gatavānvibhuḥ || tayorbhaktiṃ śive dṛṣṭvā sarve devāśca cintitāḥ || 11 || cakruḥ śakrādayo yuktiṃ sumero rakṣaṇe bharāt || ekāntabhaktyā śailaścetkanyāṃ tasmai pradāsyati || 12 || dhruvaṃ nirvāṇatāṃ sadyaḥ saṃprāpnotyeva bhārate || anantaratnādhāraścetpṛthvī tyaktvā prayāsyati || 13 || ratnagarbhābhidhā bhūmermithyaiva bhavitā dhruvam || sthāvaratvaṃ parityajya divyarūpaṃ vidhāya saḥ || 14 || kanyāṃ śūlabhṛte dattvā viṣṇulokaṃ gamiṣyati || nārāyaṇasya sārūpyaṃ bhaviṣyatyeva līlayā || 15 || saṃprāpya pārṣadatvaṃ ca haridāso bhaviṣyati || daśavāpīsamā kanyā dīyate brāhmaṇāya tām|| 16 || vedajñāya pavitrāya cāpratigrahaśāline || saṃdhyāyajñavedapāṭhakāriṇe satyavādine || 17|| asyai pradattā kanyā ca daśavāpīphalapradā || trisaṃdhyākāriṇe satyavādine gṛhaśāline || 18 || vedajñāya suviprāya dattvā suphaladāyinī || paradāragṛhītāya yājakāya dvijātaye || 19 || śaṭhāya saṃdhyāhīnāya vāpyaikaphaladā sutā || sarvasaṃdhyāsvagāyatrīvihīnāya śaṭhāya ca || 4.40.120 || vaiśyodbhavāya dattā yā vāpyarddhaphaladā smṛtā || pāpine śūdrajātāya viprakṣatrodbhavāya ca ||21|| dattvā cāṇḍālatulyāya kanyā sā narakapradā || viṣṇubhaktāya viduṣe viprāya satyavādine || 22 || jitendriyāya dattā yā viṃśadvāpīphalapradā || ṣaṣṭi varṣasahasrāṇi divyarūpaṃ vidhāya ca || 23 || evaṃbhūtāya dattā cenmodate viṣṇumaṃdire || dattvā kanyāṃ suśīlāṃ ca harāya haraye'tha vā || 24 || nārāyaṇasvarūpaṃ ca bhavedeva śrutau śrutam || viṣṇubhakto yadā kanyāṃ dadāti viṣṇuprītaye || 25 || sa labheddharidāsyaṃ ca dhruvaṃ viprodbhavāya ca || ityālocya surāḥ sarve kṛtvā ca mantraṇāṃ priye || 26 || guruṃ prasthāpituṃ jagmurhimālayagṛhaṃ prati || gatvā praṇamya ca guruṃ sarve cakrurnivedanam || 27 || himālayagṛhaṃ gatvā kuru nindāṃ ca śūlinaḥ || pinākinaṃ vinā durgā varaṃ nānyaṃ variṣyati || 28 || anicchayā sutāṃ dattvā phalaṃ tūrṇaṃ labhiṣyati || kālena yātu śailendraścedānīṃ bhuvi tiṣṭhatu || 29 || anantaratnādhāraṃ ca tvameva rakṣa bhārate || devānāṃ vacanaṃ śrutvā pradadau karṇayoḥ karau ||4.40.130|| na svīcakāra svaguruḥ smarannārāyaṇeti ca || uvāca devavargāṃśca saṃbhartsya ca punaḥ punaḥ || 31 || vedavedāntavijñātā mahābhakto harau hare || bṛhaspatiruvāca || śrūyatāṃ madvacaḥ satyaṃ he devāḥ svārthasādhakāḥ || 32 || nītisāraṃ ca vedoktaṃ pariṇāmasukhāvaham || harakeśavayorbhaktaṃ ye ca nindanti pāpinaḥ || 33 || bhūdevānbrāhmaṇāṃścaiva svaguruṃ ca pativratāḥ|| patibhikṣubrahmacārisṛṣṭibījānsurāṃstathā || 34|| pacyante kālasūtre te yāvaccandradivākarau || śleṣmamūtrapurīṣeṣu śerate te divāniśam ||35|| bhakṣitāḥ kīṭanikaraiḥ śabdaṃ kurvaṃti kātarāḥ || ye nindanti ca brahmāṇaṃ sraṣṭāraṃ jagatāṃ gurum ||36|| śivaṃ surāṇāṃ pravaraṃ durgāṃ lakṣmīṃ sarasvatīm || gītāṃ ca tulasīṃ gaṅgāṃ vedāṃśca vedamātaram || 37 || vrataṃ tapasyāṃ pūjāṃ ca mantraṃ maṃtrapradaṃ gurum|| te pacyante'ndhakūpe vai cāyuṣo'rdhaṃ vidheraho||38|| bhakṣitāḥ sarpasaṃghaiśca śabdaṃ kurvanti saṃtatam || ye nindanti hṛṣīkeśaṃ devasāmyaṃ vidhāya ca || 39 || viṣṇubhaktipradaṃ caiva purāṇaṃ ca śruteḥ param || rādhā tadaṅgajā gopī brāhmaṇāṃśca sadārcitān || 4.40.140 || te pacyante'vaṭe devā vidhāturāyuṣā samam || adhomukhā ūrdhvajaṅghāḥ sarpasaṃghaiśca veṣṭitāḥ || 41 || bhakṣitā vikṛtākāraiḥ kīṭaiḥ sarpasamākṛtaiḥ || atīva kātarā bhītāḥ śabdaṃ kurvanti saṃtatam ||42|| śleṣmamūtrapurīṣāṇi dhruvaṃ bhakṣanti kṣobhitāḥ || ulkāṃ dadati ruṣṭāśca tanmukhe yamakiṃkarāḥ || 43 || trisandhyaṃ tarjanaṃ kṛtvā kurvanti daṇḍatāḍanam || kurvanti mūtrapānaṃ ca prahāraistṛṣitānbhiyā||44|| tadā kalpāntare sraṣṭuṃ sṛṣṭiṃ ca prathame punaḥ || teṣāṃ bhavetpratīkāra ityāha kamalodbhavaḥ || 45 || kṛtvā hi śivanindāṃ ca yāsyanti narakaṃ surāḥ || imamevopakāraṃ ca kartumicchatha putrakāḥ || 46 || brahmaṇā prerito dakṣo dattvā śūlabhṛte sutām || na pāpaṃ paramaiśvaryaṃ saṃprāpa haranindakaḥ || 47 || anicchayā sutāṃ dattvā turyapuṇyaṃ lalābha saḥ || aho vihāya sārūpyaṃ tucchaṃ svargaṃ lalābha saḥ || 48 || kaścinmadhye ca yuṣmākaṃ gatvā śailagṛhaṃ surāḥ || saṃpādayatu svamataṃ śailendrasya prayatnataḥ || 49 || anicchayā sutāṃ dattvā sukhaṃ tiṣṭhatu bhārate || tasmai bhaktyā sutāṃ dattvā mokṣaṃ prāpsyati niścitam || 4.40.150 || paścātsaptarṣayaḥ sarve gṛhītvā tāmarundhatīm || dhruvaṃ tasya gṛhaṃ gatvā bodhayiṣyanti parvatam || 51 || vinā pinākinaṃ durgā varaṃ nānyaṃ variṣyati || anicchayā sutāṃ tasmai pradāsyati sutājñayā || 52 || ityevaṃ kathitaṃ sarvaṃ devā gacchantu mandiram || ityuktvā vākpatiḥ śīghraṃ tapase svarṇadīṃ gataḥ || 153 || iti śrībrahmavaivarte mahāpurāṇe śrīkṛṣṇajanmakhaṇḍe nārāyaṇanāradasaṃvāde catvāriṃśo'dhyāyaḥ || 40 ||
English translation
Tapas of PSrvatl Radhika said- O virtuous one, I have been able to listen to the unprecedented and astonishing story which serves like nectar for the ears and is quite deep and bestows knowledge. O lord, whatever have I heard has neither been told in brief nor in detail. But now I intend to listen to it in detail you tell me.
What type of hard tapas was performed by Parvatl and what type of boons did she achieve together with lord Mahesvara? How did Rati get the god of love back to life? O lord Krsna, you kindly define the marriage of ^iva and Parvatl.
O ocean of compassion, you describe to me about their union in seclusion, which removes from the sinners of all the sins and the grief of all the grief-stricken people.
aitR'jci'Mr Igq'jciTvn ^ g glf5r?r:i O Krsna, the words of a woman separated from the husband serve as a fire flame for the women. Therefore I am quite anxious to know about the reunion of Siva and Parvatl. The women can wear the flames of fire and the flames of the poison but they are unable to bear even for a moment the flames of separation.
On hearing the words of Radhika, Kfsna was surprised and his face gave an appearance of astonishment. Thereafter he started speaking with his mind overpowered with passion.
Radha who was unable to listen to the separation of the story of the couple, what shall be her position at the time of her separation from the lord for a hundred years? Thus thinking in her mind, the lord of illusion who is all filled with Maya and is the ocean of mercy, started narrating the story.
SrT Krsna said- O beloved of my life, O Radhika, you are dearer to me than my life, now you listen to me. O beloved, you are the goddess of my life, the support of my life, O pleasant one, when lord Rudra left the place where he was lodged under the banyan tree then P^rvatl also started performing several tapas in spite of the objection by her parents.
Reaching the bank of Gahga she took a bath thrice a day and started reciting the mantra given With her devotion, the mother of the universe performed tapas for one year without consuming anything. She used to raise fire around her during the summer season and always remained inside it throughout day and night, reciting the mantra. In the rainy season she seated herself in the yogdsana posture in the cremation grounds and continued to stare at the stone of lord Siva getting drenched with the rain water.
In the winter season she used to enter the cold water and even during the nights of terrific cold during which the snow used to fall she remained without food and performed the hard tapas with devotion. Thus after performing such a hard tapas for one year, Siva did not appear before her and at that point of time in utter disgust she prepared herself to enter in to the flames of fire- Finding Parvatl who had grown very weak because of performing tapas was entering into the fire-altar, Siva, the ocean of mercy, at once reached before her in the form of a dwarf Brahmana boy. Siva was delighted in his heart.
He had the matted lock of hair on the head and was holding a danda and chatra. He was clad in white garment, white yajnopavtta wearing the garland of white lotus flowers and the white sandal-paste was applied on his forehead. He was serenely smiling.
Finding the boy in lonely place the mind of Parvatl was filled with love. Getting influenced with his lustre, she discarding tapas spoke to the boy, “Who are you?” Parvatl intended to embrace the boy lovingly.
On hearing the question of the daughter of the mountain, Siva the lord of the universe laughed and then spoke the words which entered the ears of Parvatl like nectar.
Siva said- I am a Brahmana boy and am an ascetic roaming about at will. O beautiful one, who are you and why are you performing tapas in this lonely forest, in spite of your being so In whose race have you been bom? Who is your father? What is your name? You being yourself the one who bestows the reward of why are you performing tapas yourself?.
O lotus eyed one, you are the actual form of tapas. Surely this tapas of yours is meant for educating the universe.
You are yourself the ball of lustre, besides being Mula-Prakrti and Tsvarl and you have taken to this form for the sake of the devotees in the land of Bharata.
Otherwise you are the eternal Laksmi, the goddess of riches in the three worlds, you have reached before Brahma for the protection of the three worlds or are you the mother of the gods or Satl or Savitri who takes to human births with her own will. Or otherwise are you the great goddess of music known as goddess Sarasvatl from whom all types of knowledge emerged.
You have been bom on earth with your own sweet will.
Out of these goddesses, whom do you represent, I am unable to visualise the same. O goddess of welfare, whatever I have asked you, be pleased with me.
gfg feg TOgfe 3rag: qt^V'H:i O Satl, if you remain happy, the lord also becomes happy and when a chaste lady is pleased the lord Narayana himself gets pleased.
O dear one, with the pleasing of lord Narayana, all the three worlds similarly get pleased, since with the pouring of water at the roots of the trees, the branches sprout.
On hearing the words of the boy, the great goddess smiled for a moment and spoke the words which were pleasing like the pouring of nectar in the ears.
Parvati said-1 am neither Savitri the creator of the Vedas, nor Laksm! or the goddess of speech.
I am pleasantly bom in the land of Bharata and am the daughter of the king of mountains.
In my earlier birth, I had been bom in the house of Daksa and happened to be the wife of Siva named SatL When my father denounced my husband I ended my life with the use of yogic O Brahmana, in this birth also because of my earlier deeds I achieved Siva but he, reducing the god of love to ashes disowned me and left the gnTOgtRl fei It With the departure of Siva I was filled with mental agony and shame. I therefore left my parents and arrived here at the bank of the I performed severe tapas for long but in spite of that I have not been able to achieve $iva. I am thus going to enter the flames of the fire-altar.
But finding you here I have stopped for a O BrShmana now you go, I am going to enter this fire of dissolution which is burning in flames, in order to achieve §iva by entering it.
In future I would achieve:^iva always who is dearer to me than my life, he is my only lord.
All women are bom in human form in order to achieve their beloved. Their birth is only meant for achieving a noble husband.
The women generally achieve the same husband whom they had in their earlier births.
Whatever woman is destined for one, she achieves the same in every birth.
Therefore, in case I do not achieve my husband after performing several tapas during this birth. I shall offer this body in the fire-altar.
With the desire of having Siva as my husband in my mind if I enter the fire, I am sure to achieve him in the next birth.
Thus speaking Parvatl, in spite of dissuading her by the BrShmana boy, from entering into the fire, she entered the fire-altar.
But the fire became cool like the sandal-paste.
fT: W5i5 'RPTT O Radha, you enjoy the divine play in Vrndavana, remaining there in the fire for a moment, she came Out end suddenly ^iva asked.
Siva said- O noble damsel, what is your tapas?
I am unable to understand it. Neither your body could be burnt out in the fire nor could you get the husband of your choice. You intend to achieve $iva, the form of welfare, as your husband but he is invisible. By achieving an invisible husband, what purpose of yours would be served?
O damsel, with a pious smile, in case you want to make the one who is the destroyer of all as your husband, then you tell me which one of the women would like to have a destroyer of all as her husband.
O goddess, in case by achieving him as your husband, you want to achieve moha then for that purpose your tapas is of no use, because you yourself bestow salvation to everyone.
The meaning of the word Siva is welfare or prosperity, besides salvation and destruction, there is no other meaning for the word ^iva. No other meaning has been given to the word Siva even in the Vedas.
O beautiful one, in case you are attractive towards the destroyer of all, then you will find yourself attracted towards the one who happens to be the terrific Rudra.
the mango-leaves, tied in cords. The trunks of banana trees were also placed here and there for the purpose of decoration.
Some of the damsels whose sons and husbands were alive, holding lamps, fried paddy, Diirva-grass, food and flowers in their hands moved forward to welcome Parvatl.
t r jhfd ' tt T ^immi You would therefore neither achieve mok?a nor the desired husband. Reciting of the name of Hari never goes infructuous. The said name always bestowed welfare. Now you should at once go back to your father's house, with my blessing and as a reward of your tapas, you would achieve ^iva who is beyond the reach of all, there itself Thus speaking, the BrShmana disappeared from there and Parvatl reciting the name of Mahadeva went back to her parents, house.
On both sides of the road the noble Brahmanas, the sages, the Brahmacarls, the dancers and the elephants stood in attendance The family priests holding garlands of jasmine flowers in their hands collectively recited the welfare sound. At that point of time various types of musical instrument were sounded, besides the blowing of conches. The vermilion and sandal-paste were mixed with water and it was sprinkled on the roads.
Hearing about the arrival of PSrvatl both Mena and Himalaya were filled with delight and they moved towards the path, mounted on a divine O Radhika, the royal road was sprinkled with sandal-paste, aguru, kasturi and decorated with fruits, branches and pitchers of welfare and further decorated with banners and flags beside At the time of entering into the city, Durga came across her parents who were fully delighted and rushed towards her with the tears of joy flowing from their eyes.
The delightful goddess accompanied by her female friends offered salutation to her parents.
Both of them collectively blessed her and embraced her.
I c|Hlryrell4 ilVtRlgHll They spoke, "O Daughter.'' Overwhelmed with love, they started sobbing. Then the made Durga to mount on the chariot and moved towards their home.
All the ladies welcomed Durga and the Brahmanas pronounced their blessing on her.
The riches were distributed among the bards and the Brahmanas.
They performed the welfare ceremony and also arranged for the recitation of the Vedas.
Then they lived in the palaces with the girl.
Filled with pleasure and spending time pleasantly, the king of the mountains once went to the bank of the Gahga for perfonning tapas.
Mena was seated in the palace court-yard with Parvatl. In the meantime a beggar arrived there who happened to be a dancer besides being a He pleasantly reached before Mena. He had a musical instrument of the horn in the left hand and a damaru in the right hand.
He had applied ashes on his body. He looked pretty old and suffering from old age. He was clad in red garments and was carrying a bundle on his back. He had a beautiful neck and looked quite charming.
He while dancing recited my glory.
Sometimes he blew the horn and sometimes he played on the damaru. Hearing that music and the songs all the boys, girl, old and young men and women besides the old ladies arrived there Listening to the charming song of the beggar which was in the sweet and the best tone, all the people were suddenly overpowered with illusion and they also fainted.
gpgjf wg -m fhf •?igrTH;i Durga also fainted and she started visualising the form of Siva who held a trident and pattisa in his hand and was clad in tiger skin.
gt tiR^ ITT wi I o 11 Tig ^ f9igwT4 ggiR tt; i All his limbs were plastered with the ashes. He had a charming face and was wearing round his neck a garland of spotless bones. He wore a serene smile on his face, his appearance was indicative of his inner pleasure. He had five faces, each one of which had three eyes. He held a rosary in his hand, wore a yajnopavlta of serpent on his shoulder and a crescent crown on the forehead; he looked quite beautiful. He spoke to Parvatl to ask for a boon. She bowed in reverence to lord Siva ipeatally in her heart had asked for the boon, "You be my husband", ^iva said, "Be it so" and then he disappeared. Finding Siva having jdisappeared from her heart, DurgS regained her consciousness. When she opened her eyes she found the beggar singing there.
Mena getting delighted with the song, dance and music of ^iva, went to him carrying the gold coins and gem in a plate in order to offer him but the beggar insisted on getting Durga alone as the offering and nothing else.
When he again got ready to start his dance, Mena got enraged at his words and she was also She denounced the beggar and asked her people to turn him out saying, "Durga has to be the wife of Siva who is the lord of the three worlds. The degraded beggar who is desirous of her should be turned out".
At that point of time Himalaya the king of the mountain arrived home after performing tapas and, reaching the courtyard, he found the beggar there. He was meditating upon Narayapa at the pleasant bank of the river Ganga but he was somehow disturbed in his meditation as a result of which his mind was upset. On hearing about the news from the mouth or Mena, he smiled and was enraged as well.
He then commanded his messengers to turn out the beggar from that place. But It was difficult even to touch the beggar, like the sky.
He was illumining with his lustre.
fVKfy?i Nobody could turn him out since no one could approach near him. Himavan then visualised in a moment that the beggar has taken to a beautiful form with four arms, having the kirlta-crown on his head, kundalas in his ears and was clad in the yellow lower garment. He had dark complexion which attracted the minds very much. His face had serene smile spread over it. All his limbs were plastered with sandal-paste and was getting anxious to bestow his grace on his devotees, all the flowers which Himavan had offered while performing the pujd of Gadadhara, were all seen present on the body of the beggar. He also found the incense, the lamp and the pleasant naivedya which was offered by the lord of the mountain to lord Visnu was also present there around him before the beggar, in the second moment. The same beggar took to the two-armed fonn.
Holding a beautiful flute in his hand, he was is the form of a cowherd, in tender age, with a smiling face and a peacock feather fixed on his head. Adorned with all the gem-studded ornaments and the limbs pasted with the fragrant sandalwood-paste he was wearing the long garland of forest flowers. He appeared like Sri Krsna having the dark-complexioned body. He then found him again in the spotless form of Siva, holding a trident and pattisa in his hand, clad in tiger skin having applied ashes on the body, wearing a garland of bones and the complexion of gold. He held a 4amaru and horn in his hands. He had an extremely pleasant Holding a rosary of white lotuses, he was reciting the name of Hari and wearing a smile on his face, he appeared anxious and bestowed grace on his devotees. He had five faces, having three eyes on each one of them which had a dazzling lustre. In the next moment he found the
beggar in the form of the four armed Brahma, the creator of the universe who was holding a white rosary and reciting the name of Hari. The next moment he found him in Trigundtmaka-suryay with the divine tejas illumining the universe. In the next moment he found him again in the form of the fire emitting immense fire flames.
The next moment he found him in the form of a moon who delighted all. In the next moment he found him in the form of tejas invisible, spotless, unattached and in the form of the great soul.
Thus finding the beggar appearing in several forms, the eyes of Himalaya were filled with tears of joy. He felt overwhelmed. Finding the beggar taking to so many forms he then prostrated before him and with his mind filled with devotion, he went round him offering his salutations to him again and again.
Thereafter jumping with delight, the king of the mountain, when the again looked at the beggar, he found that he was the beggar in reality. This was visualised by him, with the illusion of Vi§nu. The king of the mountain forgot about everything about his taking to various forms. On the other hand the beggar demanded of alms from him, carrying the begging bowl with him. He was clad in red garments holding a horn and a typical type of he was only anxious to receive Durga as charity and nothing else.
But influenced with the illusion of lord Visnu, the king of the mountain did not accept his request. The beggar on his part refused to accept anything else and disappeared from the scene. O dear one, after the departure of the beggar both Mena and Himavan came to realise that Siva the lord of the universe before them like a demon during the day but had disappeared finding them so much devoted towards Siva. The gods then Then they started to device ways and means for the protection of Sumeru because of its weight. They started talking among themselves that in case Himalaya with his utmost devotion would offer his daughter to ^iva then he would surely achieve rtirvUria as well as moksa. In case Himalaya which is the abode of several gems, disappeared from the land of Bharata then the name of the earth as Ratnagarbha possessing the gems or in her womb Vasundhara would become false. Because by offering his daughter to Siva,
he discarding his pleasant form would achieve the divine form and then Himalaya would achieve Visnuloka. Reaching there, he would achieve the S&rQpya mok^a of lord Visnu without any effort.
Thereafter they would achieve the place of a courtier and then would become slaves of lord Visnu. By offering a daughter to a Brahmana, one achieved merit of constructing ten step wells.
In case the daughter is given to such a person who is well-versed in the Vedas, having the noble character the one who does not accept charity, who performs always sandhya, yajna and the reciting of the Vedas regularly, the one who is truthful, the father achieves the merit of digging ten step wells. The one who gives away his daughter to a Brahmaria who performs the sandhyd, thrice a day, is truthful, householder, well-versed in the Vedas and gives away his daughter to such a person. By performing charity he becomes successful, the one who accepts charity is devoid of performing of sandhyd and is a fool, the giver gets half the merit. The BrShmaria, who accepts the wife of others, the one who performed yajna the wicked is devoid of the performing of sandhyd and in case a daughter is given to him one achieved the merit of the digging of a single step-well. In case, a daughter is given to a Brahmana who is deprived
of the sandhyd of three types and the Gayatrl mantra, is wicked and is bom of a Vaisya, the donor gets the merit of constructing half a step- well. A Brahmana who is a sinner, bom of SQdra women or the one who is bom of Brahmana and or the one who is like cdnddla and if a girl given to him, the donor falls into the hell.
If a girl is given to a Brahmana who is devoted to Visnu, is intelligent, truthful and the one who has controlled all his senses, the donor earns the merit of constructing twenty step wells. He then takes to the divine form for sixty thousand years and the donor enjoys all the pleasures in the abode of Visnu, By giving away the daughter to Visnu or Siva, the donor achieves the form of Narayana. This has been ordained in the Vedas.
When a devotee of Visnu offer a daughter in marriage to a Brahmana for the pleasure of Vis nu, he surely achieves the slavehood of lord Vis well-versed in the Vedas besides being the devotee of Visnu and Siva denounced the gods repeatedly and said.
TgTJclt iissr: wrs!iTfiyehi:i O beloved, thus thinking all the gods consulted among themselves and intended depute Brhaspati to the abode of Himalaya they went to Brhaspali to depute him for the purpose. All the gods went to Brhaspati and offering their salutation to him said, go to the place of Himavan and denounce Siva because except Siva, Durga is not going to marry anyone else.
In that case, Himavan would give away his daughter to Siva unmindfully and if he does so he would achieve the complete merit of giving away the daughter in charity. In due course of time, the lord of the mountains could be free and achieve salvation but presently he has to remain on earth, you go and arrange for the stay of Himalaya permanently on the land of Bharata.
Listening to the words of the gods, Brhaspati touched his ears with both the hands declining the offer and, reciting the name of Narayana, he refused to oblige them. Brhaspati who was quite Brhaspati said- O selfish gods, a you listen to my truthful words which are a gist of polity, according to the Vedas and would result in pleasure. Such of the sinners who denounce Siva or Visnu or their devotees, the Brahmanas on earth, their own teacher, the chaste ladies, the noble husbands, the beggars. BrahmacarTs and the gods who happen to be the seed of the universe, they fall into the kdlasutra hell and remain there till the land of the world. They have to consume there vomit refuse and urine daily.
They are bitten by the crores of insects daily which makes them cry aloud. Those who denounce the creator of the universe and teacher of Brahma, Siva, the best of the gods, Durga, Savitrl, Vratas, Tapas, Adoration, Mantra and the Guru who give the mantra, they fall into the andhakupa hell and remain there till the life of Groups of snakes eat them up, as a result of which they cry aloud always. Such of the people who compare lord Madhusudana with other gods and also denounce him such of the people who find fault with the Puranas which bestow the devotion of Visnu or whatever is treated to be the Vedas and find fault with them, denounce Radha and the cowherdesses who actually are her forms denounce adorable Brahmanas, even they have to fall into the hell till the life of Brahma. They are hanged with their heads placed upside down and the legs are raised up. The serpents with different deformities and other insects like the serpents
bite all their limbs and they getting terrified cry They have to consume the vomit, urine and refuse and have to face the unkind messengers of Yama who place burning rods in their mouths.
They torture them thrice a day beating them with rods and when they feel thirsty, they have to consume only urine.
In the other kalpas their sins are pardoned.
This has been ordained by Brahma.
By denouncing Siva, all the gods would be thrown into the hell. O sons, is it not good whatever you want to do.
With the inspiration of Brahma, Daksa gave away his daughter to Siva. Because of this he could not earn a sin even after denouncing him.
On the other hand he achieved all the fortunes.
Of course it happened to be like this that he achieved only one fourth of the merit because he gave away his daughter to Siva unwillingly, therefore he could not achieve salvation but could achieve only heaven.
xi gsrra -nryT fR:i O gods, someone from you should go to the house of the king of mountains and with considerable efforts you should act according to wisdom. By offering his daughter in marriage to Siva unwillingly, Himalaya can remain in Bharata but in case he offers his daughter with devotion then he would surely achieve the merit and the moksa.
Thereafter, developing discard Saptarsis together with Arundhati will go to the abode of Himalaya and try to convince him. Durga on the other hand, would never accept anyone else as her husband without Siva. In that case at the insistence of his daughter, Himalaya would surely gave away in marriage his daughter to Siva. Thus I have spoken everything to you. All other gods should revert to their respective abodes. Thus speaking Brhaspati left for the bank of the Gahga for performing tapas.
Chapter-aligned complete witnesses. Sanskrit Wikisource revision 125379 (2017-10-06T02:33:20Z); Shanti Lal Nagar English scan pages n1178–n1189: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n1178/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.