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Prakṛti-khaṇḍa · Chapter 6

Chapter 6

Unit 36 of 276Prakṛti-khaṇḍa · Chapter 6Prakṛti-khaṇḍa · Chapter 61 source entries

Prakṛti-khaṇḍa · Chapter 6

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नारायण उवाच ।। सरस्वती सा वैकुण्ठे स्वयं नारायणान्तिके ।। गङ्गाशापेन कलया कलहाद्भारते सरित् ।। १ ।। पुण्यदा पुण्यजननी पुण्यतीर्थस्वरूपिणी ।। पुण्यवद्भिर्निषेव्या च स्थितिः पुण्यवतां मुने ।। २ ।। तपस्विनां तपोरूपा तपस्याकाररूपिणी ।। कृतपापेध्मदाहाय ज्वलदग्निस्वरूपिणी ।। ३ ।। ज्ञाने सरस्वतीतोये गतं यैर्मानवैर्भुवि ।। तेषां स्थितिश्च वैकुण्ठे सुचिरं हरिसंसदि ।। ४ ।। भारते कृतपापश्च स्नात्वा तत्रैव लीलया ।। मुच्यते सर्वपापेभ्यो विष्णुलोके वसेच्चिरम् ।। ५ ।। चतुर्दश्यां पौर्णमास्यामक्षयायां दिनक्षये ।। ग्रहणे च व्यतीपातेऽन्यस्मिन्पुण्यदिनेऽपि च ।। ६ ।। अनुषङ्गेण यः स्नाति हेलया श्रद्धयाऽपि वा ।। सारूप्यं लभते नूनं वैकुण्ठे स हरेरपि ।। ७ ।। सरस्वतीमन्त्रकं च मासमेकं तु यो जपेत् ।। महामूर्खः कवीन्द्रश्च स भवेन्नात्र संशयः ।।८।। नित्यं सरस्वतीतोये यः स्नात्वा मुण्डयेन्नरः ।। न गर्भवासं कुरुते पुनरेव स मानवः ।। ९ ।। इत्येवं कथितं किंचिद्भारतीगुणकीर्त्तनम्।। सुखदं मोक्षदं सारं किं भूयः श्रोतुमिच्छसि ।। 2.6.१० ।। सौतिरुवाच ।। नारायणवचः श्रुत्वा नारदो मुनिसत्तमः ।। पुनः पप्रच्छ सन्देहच्छेदं शौनक सत्वरम् ।। ११ ।। नारद उवाच ।। कथं सरस्वती देवी गङ्गाशापेन भारते ।। कलया कलहेनैव समभूत्पुण्यदा सरित् ।।१२।। श्रवणे श्रुतिसाराणां वर्द्धते कौतुकं मम ।। कथामृतानां नो तृप्तिः केन श्रेयसि तृप्यते ।।१३।। कथं शशाप सा गङ्गा पूजितां तां सरस्वतीम् ।। शान्ता सत्त्वस्वरूपा च पुण्यदा सर्वदा नृणाम् ।।१४।। तेजस्विन्योर्द्वयोर्वादकारणं श्रुतिसुन्दरम् ।। सुदुर्लभं पुराणेषु तन्मे व्याख्यातुमर्हसि ।। १५ ।। नारायण उवाच ।। शृणु नारद वक्ष्यामि कथामेतां पुरातनीम् ।। यस्याः स्मरणमात्रेण सर्वपापात्प्रमुच्यते ।। १६ ।। लक्ष्मीस्सरस्वती गङ्गा तिस्रो भार्य्या हरेरपि ।। प्रेम्णा समास्तास्तिष्ठन्ति सततं हरिसन्निधौ ।। १७ ।। चकार सैकदा गङ्गा विष्णोर्मुखनिरीक्षणम्।। सस्मिता च सकामा च सकटाक्षं पुनः पुनः।।१८।। विभुर्जहास तद्वक्त्रं निरीक्ष्य च मुदा क्षणम् ।। क्षमां चकार तद्दृष्ट्वा लक्ष्मीर्नैव सरस्वती।।१९।। बोधयामास तां पद्मा सत्त्वरूपा च सस्मिता ।। क्रोधाविष्टा च सा वाणी न च शान्ता बभूव ह ।। 2.6.२० ।। उवाच गङ्गां भर्त्तारं रक्तास्या रक्तलोचना ।। कम्पिता कोपवेगेन शश्वत्प्रस्फुरिताधरा ।।२१।। सरस्वत्युवाच ।। सर्वत्र समताबुद्धिः सद्भर्तुः कामिनीः प्रति ।। धर्मिष्ठस्य वरिष्ठस्य विपरीता खलस्य च ।। २२ ।। ज्ञातं सौभाग्यमधिकं गंगायां ते गदाधर ।। कमलायां च तत्तुल्यं न च किंचिन्मयि प्रभो ।।२३।। गंगायाः पद्मया सार्द्धं प्रीतिश्चापि सुसम्मता ।। क्षमां चकार तेनेदं विपरीतं हरिप्रिया ।। २४ ।। किं जीवनेन मेऽत्रैव दुर्भगायाश्च साम्प्रतम् ।। निष्फलं जीवनं तस्या या पत्युः प्रेमवञ्चिता ।।२५।। त्वां सर्वेशं सत्त्वरूपं ये वदन्ति मनीषिणः ।। ते च मूर्खा न वेदज्ञा न जानन्ति मतिं तव ।।२६।। सरस्वतीवचः श्रुत्वा दृष्ट्वा तां कोपसंयुताम् ।। मनसा तु समालोच्य स जगाम बहिः सभाम् ।। २७ ।। गते नारायणे गंगामवोचन्निर्भयं रुषा ।। रागाधिष्ठातृ देवी सा वाक्यं श्रवणदुःसहम् ।। २८ ।। हे निर्लज्जे सकामे त्वं स्वामिगर्वं करोषि किम् ।। अधिकं स्वामिसौभाग्यं विज्ञापयितुमिच्छसि ।। २९ ।। मानहानिं करिष्यामि तवाद्य हरिसन्निधौ ।। किं करिष्यति ते कान्तो मम वै कान्तवल्लभे ।।2.6.३०।। इत्येवमुक्त्वा गंगाया जिघृक्षुं केशमुद्यताम् ।। वारयामास तां पद्मा मध्यदेशस्थिता सती ।। ३१ ।। शशाप वाणी तां पद्मां महाकोपवती सती ।। वृक्षरूपा सरिद्रूपा भविष्यसि न संशयः ।। ३२ ।। विपरीतं यतो दृष्ट्वा किंचिन्नो वक्तुमर्हसि ।। सन्तिष्ठसि सभामध्ये यथा वृक्षो यथा सरित् ।। ३३ ।। शापं श्रुत्वा च सा देवी न शशाप चुकोप न ।। तत्रैव दुःखिता तस्थौ वाणीं धृत्वा करेण च ।। ३४ ।। अत्युद्धतां च तां दृष्ट्वा कोपप्रस्फुरितानना ।। उवाच गंगा तां देवीं पद्मां पद्मविलोचना ।। ३९ ।। गंगोवाच ।। त्वमुत्सृज महोग्रां तां पद्मे किं मे करिष्यति ।। वाग्दुष्टा वागधिष्ठात्री देवीयं कलहप्रिया ।। ३६ ।। यावती योग्यताऽस्याश्च यावती शक्तिरेव वा ।। तथा करोतु वादं च मया सार्द्धं सुदुर्मुखा ।। ३७ ।। स्वबलं यन्मम बलं विज्ञापयितुमर्हतु ।। जानन्तु सर्वे ह्युभयोः प्रभावं विक्रमं सति ।। ३८ ।। इत्येवमुक्त्वा सा देवी वाण्यै शापं ददाविति ।। सरित्स्वरूपा भवतु सा या त्वामशपद्रुषा ।। ३९ ।। अधो मर्त्यं सा प्रयातु सन्ति यत्रैव पापिनः ।। कलौ तेषां च पापांशं लभिष्यति न संशयः ।। 2.6.४० ।। इत्येवं वचनं श्रुत्वा तां शशाप सरस्वती ।। त्वमेव यास्यसि महीं पापिपापं लभिष्यसि ।। ४१ ।। एतस्मिन्नन्तरे तत्र भगवानाजगाम ह ।। चतुर्भुजश्चतुर्भिश्च पार्षदैश्च चतुर्भुजैः ।। ४२ ।। सरस्वतीं करे धृत्वा वासयामास वक्षसि ।। बोधयामास सर्वज्ञः सर्वज्ञानं पुरातनम् ।। ४३ ।। श्रुत्वा रहस्यं तासां च शापस्य कलहस्य च ।। उवाच दुःखितास्ताश्च वाक्यं सामयिकं विभुः ।। ४४ ।। श्रीभगवानुवाच ।। लक्ष्मि त्वं कलया गच्छ धर्मध्वजगृहं शुभे ।। अयोनिसम्भवा भूमौ तस्य कन्या भविष्यसि ।। ४५ ।। तत्रैव दैवदोषेण वृक्षत्वं च लभिष्यसि ।। मदंशस्यासुरस्यैव शङ्खचूडस्य कामिनी ।। ४६ ।। भूत्वा पश्चाच्च मत्पत्नी भविष्यसि न संशयः ।। त्रैलोक्यपावनी नाम्ना तुलसीति च भारते ।। ४७ ।। कलया च सरिद्भूत्वा शीघ्रं गच्छ वरानने ।। भारतं भारतीशापान्नाम्ना पद्मावती भव ।। ४८ ।। गङ्गे यास्यसि चांशेन पश्चात्त्वं विश्वपावनी ।। भारतं भारतीशापात्पापदाहाय देहिनाम् ।। ४९ ।। भगीरथस्य तपसा तेन नीता सुदुष्करात् ।। नाम्ना भागीरथी पूता भविष्यसि महीतले ।। 2.6.५० ।। मदंशस्य समुद्रस्य जाया जाये ममाज्ञया ।। मत्त्कलांशस्य भूपस्य शन्तनोश्च सुरेश्वरि ।। ५१ ।। गङ्गाशापेन कलया भारतं गच्छ भारति ।। कलहस्य फलं भुङ्क्ष्व सपत्नीभ्यां सहाच्युते ।। ५२ ।। स्वयं च ब्रह्मसदनं ब्रह्मणः कामिनी भव ।। गङ्गा यातु शिवस्थानमत्र पद्मैव तिष्ठतु ।। ५३ ।। शान्ता च् क्रोधरहिता मद्भक्ता मत्स्वरूपिणी ।। महासाध्वी महाभागा सुशीला धर्मचारिणी ।। ५४ ।। यदंशकलया सर्वा धर्मिष्ठाश्च पतिव्रताः ।। शान्तरूपा सुशीलाश्च प्रतिविश्वेषु योषितः।। ५५ ।। तिस्रो भार्य्यास्त्रयः श्यालास्त्रयो भृत्याश्च बान्धवाः ।। ध्रुवं वेदविरुद्धाश्च न ह्येते मङ्गलप्रदाः ।। ५६ ।। स्त्री पुंवच्च गृहे येषां गृहिणां स्त्रीवशः पुमान् ।। निष्फलं जन्म वै तेषामशुभं च पदे पदे ।। ५७ ।। मुखदुष्टा योनिदुष्टा यस्य स्त्री कलहप्रिया ।। अरण्यं तेन गन्तव्यं महारण्यं गृहाद्वरम् ।। ५८ ।। जनानां च स्थलानां च पुराणां प्राप्तिरेव च ।। सततं सुलभा तत्र न तेषां तद्गृहेऽपि च ।। ५९ ।। वरमग्नौ स्थितिर्हिंस्रजन्तूनां सन्निधौ सुखम् ।। ततोऽपि दुःखं पुंसां च दुष्टस्त्रीसन्निधौ ध्रुवम् ।। 2.6.६० ।। व्याधिज्वाला विषज्वाला वरं पुंसां वरानने ।। दुष्टस्त्रीणां मुखज्वाला मरणादतिरिच्यते ।। ।। ६१ ।। पुंसश्च स्त्रीजितस्येह जीवितं निष्फलं ध्रुवम् ।। यदह्ना कुरुते कर्म न तस्य फलभाग्भवेत् ।। ६२ ।। स निन्दितोऽत्र सर्वत्र परत्र नरकं व्रजेत् ।। यशकीर्तिविहीनो यो जीवन्नपि मृतो हि सः ।। ६३ ।। बह्वीनां च सपत्नीनां नैकत्र श्रेयसी स्थितिः ।। एकभार्य्यः सुखी नैव बहुभार्य्यः कदाचन ।। ६४ ।। गच्छ गंगे शिवस्थानं ब्रह्मस्थानं सरस्वति ।। अत्र तिष्ठतु मद्देहे सुशीला कमलालया ।।६५।। सुसाध्या यस्य पत्नी च सुशीला च पतिव्रता।। इह स्वर्गसुखं तस्य धर्ममोक्षौ परत्र च।।६६।। पतिव्रता यस्य पत्नी स च मुक्तः शुचिः सुखी ।। जीवन्मृतोऽशुचिर्दुःखी दुश्शीलापतिरेव यः ।। ६७ ।। इत्युक्त्वा जगतां नाथो विरराम च नारद ।। अत्युच्चै रुरुदुर्देव्यः समालिङ्ग्य परस्परम् ।। ६८ ।। ताश्च सर्वाः समालोच्य क्रमेणोचुः सदीश्वरम् ।। कम्पिताः साश्रुनेत्राश्च शोकेन च भयेन च ।। ६९ ।। सरस्वत्युवाच ।। प्रायश्चित्तं देहि नाथ दुष्टायां जन्मशोधकम् ।। सत्स्वामिना परित्यक्ताः कुत्र जीवन्ति काः स्त्रियः ।।2.6.७०।। देहत्यागं करिष्यामि ध्रुवं योगेन भारते ।। अत्युच्चतो निपतनं प्राप्तुमर्हति निश्चितम् ।।७१।। गंगोवाच ।। अहं केनापराधेन त्वया त्यक्ता जगत्पते ।। देहत्यागं करिष्यामि निर्दोषाया वधं लभ ।। ७२ ।। निर्दोषकामिनीत्यागं कुरुते यो जनो भवे ।। स याति नरकं कल्पं किं ते सर्वेश्वरस्य वा ।। ७३ ।। लक्ष्मीरुवाच ।। नाथ सत्त्वस्वरूपस्त्वं कोपः कथमहो तव ।। प्रसादं कुरु चास्मभ्यं सदीशस्य क्षमा वरा ।। ७४ ।। भारतं भारतीशापाद्यास्यामि कलया यदि ।। कतिकालं स्थितिस्तत्र कदा द्रक्ष्यामि ते पदम् ।।७५।। दास्यन्ति पापिनः पापं मह्यं स्नानावगाहनात् ।। केन तस्माद्विमुक्ताऽहमागमिष्यामि ते पदम्।।७६।। कलया तुलसीरूपा धर्मध्वजसुता सती ।। भूत्वा कदा लभिष्यामि त्वत्पादाम्बुजमच्युत ।। ७७ ।। वृक्षरूपा भविष्यामि तदधिष्ठातृदेवता ।। मामुद्धरिष्यसि कदा तन्मे ब्रूहि कृपानिधे ।। ७८ ।। गंगा सरस्वतीशापाद्यदि यास्यति भारतम् ।। शापेन मुक्ता पापाच्च कदा त्वां वा लभिष्यति ।। ७९ ।। गंगाशापेन सा वाणी यदि यास्यति भारतम् ।। कदा शापाद्विनिर्मुच्य लभिष्यति पदं तव ।। 2.6.८० ।। तां वाणीं ब्रह्मसदनं गंगां वा शिवमन्दिरम् ।। गन्तुं वदसि हे नाथ तत्क्षमस्व च ते वचः ।। ८१ ।। इत्युक्त्वा कमला कान्तपदं धृत्वा ननाम च ।। सुकेशैर्वेष्टयित्वा च रुरोद च पुनः पुनः ।।८२।। उवाच पद्मनाभस्तां प्रभां कृत्वा स्ववक्षसि।। ईषद्धासः प्रसन्नास्यो भक्तानुग्रहकारकः ।। ८३ ।। नारायण उवाच ।। त्वद्वाक्यमाचरिष्यामि स्ववाक्यं च सुरेश्वरि ।। समतां च करिष्यामि शृणु तत्क्रममेव च ।। ८४ ।। भारती यातु कलया सरिद्रूपा च भारतम् ।। अर्द्धांशा ब्रह्मसदनं स्वयं तिष्ठतु मद्गृहे ।। ८५ ।। भगीरथेन नीता सा गंगा यास्यति भारतम् ।। पूतं कर्तुं त्रिभुवनं स्वयं तिष्ठतु मद्गृहे ।। ८६ ।। तत्रैव चन्द्रमौलेश्च मौलिं प्राप्स्यति दुर्लभम् ।। ततः स्वभावतः पूताऽप्यतिपूता भविष्यति ।। ८७ ।। कलांशांशेन गच्छ त्वं भारते कमलोद्भवे ।। पद्मावती सरिद्रूपा तुलसीवृक्षरूपिणी ।। ८८ ।। कलेः पञ्चसहस्रे च गते वर्षे च मोक्षणम् ।। युष्माकं सरितां भूयो मद्गृहे चागमिष्यथ ।। ।। ८९ ।। सम्पदां हेतुभूता च विपत्तिः सर्वदेहिनाम् ।। विना विपत्तिर्महिमा केषां पद्मे भवेद्भवे ।। 2.6.९० ।। मन्मन्त्रोपासकानां च सतां स्नानावगाहनात् ।। युष्माकं मोक्षणं पापात्पापिस्पर्शनहेतुकात् ।। ९१ ।। पृथिव्यां यानि तीर्थानि सन्त्यसंख्यानि सुन्दरि ।। भविष्यन्ति च पूतानि मद्भक्तस्पर्शदर्शनात् ।। ९२ ।। मन्मन्त्रोपासका भक्ता भ्रमन्ते भारते सति ।। पूतं कर्त्तुं भारतं च सुपवित्रां वसुन्धराम् ।। ९३ ।। मद्भक्ता यत्र तिष्ठन्ति पादं प्रक्षालयन्ति च ।। तत्स्थानं च महातीर्थं सुपवित्रं भवेद्ध्रुवम् ।। ९४ ।। स्त्रीघ्नो गोघ्नः कृतघ्नश्च ब्रह्मघ्नो गुरुतल्पगः ।। जीवन्मुक्तो भवेत्पूतो मद्भक्तस्पर्शदर्शनात् ।। ९५ ।। एकादशीविहीनश्च सन्ध्याहीनोऽपि नास्तिकः ।। वृषवाहो भवेत्पूतो मद्भक्तस्पर्शदर्शनात् ।। ९६ ।। असिजीवी मषीजीवी धावकः शूद्रयाजकः ।। वृषवाहो भवेत्पूतो मद्भक्तस्पर्शदर्शनात् ।। ९७ ।। विश्वासघाती मित्रघ्नो मिथ्यासाक्ष्यप्रदायकः ।। न्यासहारी भवेत्पूतो मद्भक्तस्पर्शदर्शनात् ।। ९८ ।। ऋणग्रस्तो वार्द्धुषिको जारजः पुंश्चलीपतिः ।। पूतश्च पुंश्चलीपुत्रो मद्भक्तस्पर्शदर्शनात् ।। ९९ ।। शूद्राणां सूपकारश्च देवलो ग्रामयाजकः ।। अदीक्षितो भवेत्पूतो मद्भक्तस्पर्शदर्शनात् ।। 2.6.१०० ।। अश्वत्थघातकश्चैव मद्भक्तानां च निन्दकः ।। अनिवेदितभोजी च पूतो मद्भक्तदर्शनात् ।। १०१ ।। मातरं पितरं भार्य्यां भ्रातरं तनयं सुताम्।। गुरोः कुलं च भगिनीं वंशहीनं च बान्धवम् ।। १०२ ।। श्वश्रूं च श्वशुरं चैव यो न पुष्णाति नारद ।। स महापातकी पूतो मद्भक्तस्पर्शदर्शनात् ।। १०३।। देवद्रव्यापहारी च विप्रद्रव्यापहारकः ।। लाक्षालोहरसानां च विक्रेता दुहितुस्तथा ।। १०४ ।। महापातकिनश्चैते शूद्राणां शवदाहकाः ।। भवेयुरेते पूताश्च मद्भक्तस्पर्शदर्शनात् ।। १०५ ।। लक्ष्मीरुवाच ।। भक्तानां लक्षणं ब्रूहि भक्तानुग्रहकारक ।। येषां सन्दर्शनस्पर्शात्सद्यः पूता नराधमाः ।। १०६ ।। हरिभक्तिविहीनाश्च महाहङ्कारसंयुताः ।। स्वप्रशंसारता धूर्त्ताः शठा वै साधु निन्दकाः ।। १०७ ।। पुनन्ति सर्वतीर्थानि येषां स्नानावगाहनात् ।। येषां च पादरजसा पूता पादोदकान्मही ।। १०८ ।। येषां सन्दर्शनं स्पर्शं देवा वाञ्छन्ति भारते ।। सर्वेषां परमो लाभो वैष्णवानां समागमः ।। १०९ ।। न ह्यम्मयानि तीर्थानि न देवा मृच्छिलामयाः ।। ते पुनन्त्युरुकालेन विष्णुभक्ताः क्षणादहो।। 2.6.११० ।। सौतिरुवाच ।। महालक्ष्मीवचः श्रुत्वा लक्ष्मीकान्तश्च सस्मितः।। निगूढतत्त्वं कथितुमृषिश्रेष्ठोपचक्रमे ।। १११ ।। श्रीनारायण उवाच ।। भक्तानां लक्षणं लक्ष्मि गूढं श्रुतिपुराणयोः ।। पुण्यस्वरूपं पापघ्नं सुखदं भुक्तिमुक्तिदम् ।। ११२ ।। सारभूतं गोपनीयं न वक्तव्यं खलेषु च ।। त्वां पवित्रां प्राणतुल्यां कथयामि निशामय ।। ११३ ।। गुरुवक्त्राद्विष्णुमन्त्रो यस्य कर्णे विशेद्वरः ।। वदन्ति वेदवेदाङ्गात्तं पवित्रं नरोत्तमम् ।। ११४ ।। पुरुषाणां शतं पूर्वं पूतं तज्जन्ममात्रतः ।। स्वर्गस्थं नरकस्थं वा मुक्तिं प्राप्नोति तत्क्षणात् ।। ११५ ।। यैः कैश्चिद्यत्र वा जन्म लब्धं येषु च जंतुषु ।। जीवन्मुक्तास्ते च पूता यान्ति काले हरेः पदम् ।। ११६ ।। मद्भक्तियुक्तो मत्पूजानियुक्तो मद्गुणान्वितः ।। . मद्गुणश्लाघनीयश्च मन्निविष्टश्च सन्ततम् ।। ११७ ।। मद्गुणश्रुतिमात्रेण सानन्दः पुलकान्वितः ।। सगद्गदः साश्रुनेत्रः स्वात्मविस्मृतिरेव च ।। ११८ ।। न वाञ्छन्ति सुखं मुक्तिं सालोक्यादि चतुष्टयम् ।। ब्रह्मत्वममरत्वं वा तद्वाञ्छा मम सेवने ।। ११९ ।। इन्द्रत्वं च मनुत्वं च देवत्वं च सुदुर्लभम् ।। स्वर्गराज्यादिभोगं च स्वप्नेऽपि न हि वाच्छति ।। 2.6.१२० ।। ब्रह्माण्डानि विनश्यन्ति देवा ब्रह्मादयस्तथा ।। कल्याणभक्तियुक्तश्च मद्भक्तो न प्रणश्यति ।। १२१ ।। भ्रमन्ति भारते भक्ता लब्ध्वा जन्म सुदुर्लभम् ।। तेऽपि यान्ति महीं पूतां कृत्वा तीर्थं ममालयम् ।। १२२ ।। इत्येतत्कथितं सर्वं कुरु पद्मे यथोचितम् ।। तदाज्ञाताश्च ताश्चक्रुर्हरिस्तस्थौ सुखासने ।। १२३ ।। इति श्रीब्रह्मवैवर्त्ते महापुराणे द्वितीये प्रकृतिखण्डे नारदनारायणसंवादे सरस्वत्युपाख्यानं नाम षष्ठोऽध्यायः ।। ६ ।।

nārāyaṇa uvāca || sarasvatī sā vaikuṇṭhe svayaṃ nārāyaṇāntike || gaṅgāśāpena kalayā kalahādbhārate sarit || 1 || puṇyadā puṇyajananī puṇyatīrthasvarūpiṇī || puṇyavadbhirniṣevyā ca sthitiḥ puṇyavatāṃ mune || 2 || tapasvināṃ taporūpā tapasyākārarūpiṇī || kṛtapāpedhmadāhāya jvaladagnisvarūpiṇī || 3 || jñāne sarasvatītoye gataṃ yairmānavairbhuvi || teṣāṃ sthitiśca vaikuṇṭhe suciraṃ harisaṃsadi || 4 || bhārate kṛtapāpaśca snātvā tatraiva līlayā || mucyate sarvapāpebhyo viṣṇuloke vasecciram || 5 || caturdaśyāṃ paurṇamāsyāmakṣayāyāṃ dinakṣaye || grahaṇe ca vyatīpāte'nyasminpuṇyadine'pi ca || 6 || anuṣaṅgeṇa yaḥ snāti helayā śraddhayā'pi vā || sārūpyaṃ labhate nūnaṃ vaikuṇṭhe sa harerapi || 7 || sarasvatīmantrakaṃ ca māsamekaṃ tu yo japet || mahāmūrkhaḥ kavīndraśca sa bhavennātra saṃśayaḥ ||8|| nityaṃ sarasvatītoye yaḥ snātvā muṇḍayennaraḥ || na garbhavāsaṃ kurute punareva sa mānavaḥ || 9 || ityevaṃ kathitaṃ kiṃcidbhāratīguṇakīrttanam|| sukhadaṃ mokṣadaṃ sāraṃ kiṃ bhūyaḥ śrotumicchasi || 2.6.10 || sautiruvāca || nārāyaṇavacaḥ śrutvā nārado munisattamaḥ || punaḥ papraccha sandehacchedaṃ śaunaka satvaram || 11 || nārada uvāca || kathaṃ sarasvatī devī gaṅgāśāpena bhārate || kalayā kalahenaiva samabhūtpuṇyadā sarit ||12|| śravaṇe śrutisārāṇāṃ varddhate kautukaṃ mama || kathāmṛtānāṃ no tṛptiḥ kena śreyasi tṛpyate ||13|| kathaṃ śaśāpa sā gaṅgā pūjitāṃ tāṃ sarasvatīm || śāntā sattvasvarūpā ca puṇyadā sarvadā nṛṇām ||14|| tejasvinyordvayorvādakāraṇaṃ śrutisundaram || sudurlabhaṃ purāṇeṣu tanme vyākhyātumarhasi || 15 || nārāyaṇa uvāca || śṛṇu nārada vakṣyāmi kathāmetāṃ purātanīm || yasyāḥ smaraṇamātreṇa sarvapāpātpramucyate || 16 || lakṣmīssarasvatī gaṅgā tisro bhāryyā harerapi || premṇā samāstāstiṣṭhanti satataṃ harisannidhau || 17 || cakāra saikadā gaṅgā viṣṇormukhanirīkṣaṇam|| sasmitā ca sakāmā ca sakaṭākṣaṃ punaḥ punaḥ||18|| vibhurjahāsa tadvaktraṃ nirīkṣya ca mudā kṣaṇam || kṣamāṃ cakāra taddṛṣṭvā lakṣmīrnaiva sarasvatī||19|| bodhayāmāsa tāṃ padmā sattvarūpā ca sasmitā || krodhāviṣṭā ca sā vāṇī na ca śāntā babhūva ha || 2.6.20 || uvāca gaṅgāṃ bharttāraṃ raktāsyā raktalocanā || kampitā kopavegena śaśvatprasphuritādharā ||21|| sarasvatyuvāca || sarvatra samatābuddhiḥ sadbhartuḥ kāminīḥ prati || dharmiṣṭhasya variṣṭhasya viparītā khalasya ca || 22 || jñātaṃ saubhāgyamadhikaṃ gaṃgāyāṃ te gadādhara || kamalāyāṃ ca tattulyaṃ na ca kiṃcinmayi prabho ||23|| gaṃgāyāḥ padmayā sārddhaṃ prītiścāpi susammatā || kṣamāṃ cakāra tenedaṃ viparītaṃ haripriyā || 24 || kiṃ jīvanena me'traiva durbhagāyāśca sāmpratam || niṣphalaṃ jīvanaṃ tasyā yā patyuḥ premavañcitā ||25|| tvāṃ sarveśaṃ sattvarūpaṃ ye vadanti manīṣiṇaḥ || te ca mūrkhā na vedajñā na jānanti matiṃ tava ||26|| sarasvatīvacaḥ śrutvā dṛṣṭvā tāṃ kopasaṃyutām || manasā tu samālocya sa jagāma bahiḥ sabhām || 27 || gate nārāyaṇe gaṃgāmavocannirbhayaṃ ruṣā || rāgādhiṣṭhātṛ devī sā vākyaṃ śravaṇaduḥsaham || 28 || he nirlajje sakāme tvaṃ svāmigarvaṃ karoṣi kim || adhikaṃ svāmisaubhāgyaṃ vijñāpayitumicchasi || 29 || mānahāniṃ kariṣyāmi tavādya harisannidhau || kiṃ kariṣyati te kānto mama vai kāntavallabhe ||2.6.30|| ityevamuktvā gaṃgāyā jighṛkṣuṃ keśamudyatām || vārayāmāsa tāṃ padmā madhyadeśasthitā satī || 31 || śaśāpa vāṇī tāṃ padmāṃ mahākopavatī satī || vṛkṣarūpā saridrūpā bhaviṣyasi na saṃśayaḥ || 32 || viparītaṃ yato dṛṣṭvā kiṃcinno vaktumarhasi || santiṣṭhasi sabhāmadhye yathā vṛkṣo yathā sarit || 33 || śāpaṃ śrutvā ca sā devī na śaśāpa cukopa na || tatraiva duḥkhitā tasthau vāṇīṃ dhṛtvā kareṇa ca || 34 || atyuddhatāṃ ca tāṃ dṛṣṭvā kopaprasphuritānanā || uvāca gaṃgā tāṃ devīṃ padmāṃ padmavilocanā || 39 || gaṃgovāca || tvamutsṛja mahogrāṃ tāṃ padme kiṃ me kariṣyati || vāgduṣṭā vāgadhiṣṭhātrī devīyaṃ kalahapriyā || 36 || yāvatī yogyatā'syāśca yāvatī śaktireva vā || tathā karotu vādaṃ ca mayā sārddhaṃ sudurmukhā || 37 || svabalaṃ yanmama balaṃ vijñāpayitumarhatu || jānantu sarve hyubhayoḥ prabhāvaṃ vikramaṃ sati || 38 || ityevamuktvā sā devī vāṇyai śāpaṃ dadāviti || saritsvarūpā bhavatu sā yā tvāmaśapadruṣā || 39 || adho martyaṃ sā prayātu santi yatraiva pāpinaḥ || kalau teṣāṃ ca pāpāṃśaṃ labhiṣyati na saṃśayaḥ || 2.6.40 || ityevaṃ vacanaṃ śrutvā tāṃ śaśāpa sarasvatī || tvameva yāsyasi mahīṃ pāpipāpaṃ labhiṣyasi || 41 || etasminnantare tatra bhagavānājagāma ha || caturbhujaścaturbhiśca pārṣadaiśca caturbhujaiḥ || 42 || sarasvatīṃ kare dhṛtvā vāsayāmāsa vakṣasi || bodhayāmāsa sarvajñaḥ sarvajñānaṃ purātanam || 43 || śrutvā rahasyaṃ tāsāṃ ca śāpasya kalahasya ca || uvāca duḥkhitāstāśca vākyaṃ sāmayikaṃ vibhuḥ || 44 || śrībhagavānuvāca || lakṣmi tvaṃ kalayā gaccha dharmadhvajagṛhaṃ śubhe || ayonisambhavā bhūmau tasya kanyā bhaviṣyasi || 45 || tatraiva daivadoṣeṇa vṛkṣatvaṃ ca labhiṣyasi || madaṃśasyāsurasyaiva śaṅkhacūḍasya kāminī || 46 || bhūtvā paścācca matpatnī bhaviṣyasi na saṃśayaḥ || trailokyapāvanī nāmnā tulasīti ca bhārate || 47 || kalayā ca saridbhūtvā śīghraṃ gaccha varānane || bhārataṃ bhāratīśāpānnāmnā padmāvatī bhava || 48 || gaṅge yāsyasi cāṃśena paścāttvaṃ viśvapāvanī || bhārataṃ bhāratīśāpātpāpadāhāya dehinām || 49 || bhagīrathasya tapasā tena nītā suduṣkarāt || nāmnā bhāgīrathī pūtā bhaviṣyasi mahītale || 2.6.50 || madaṃśasya samudrasya jāyā jāye mamājñayā || mattkalāṃśasya bhūpasya śantanośca sureśvari || 51 || gaṅgāśāpena kalayā bhārataṃ gaccha bhārati || kalahasya phalaṃ bhuṅkṣva sapatnībhyāṃ sahācyute || 52 || svayaṃ ca brahmasadanaṃ brahmaṇaḥ kāminī bhava || gaṅgā yātu śivasthānamatra padmaiva tiṣṭhatu || 53 || śāntā c krodharahitā madbhaktā matsvarūpiṇī || mahāsādhvī mahābhāgā suśīlā dharmacāriṇī || 54 || yadaṃśakalayā sarvā dharmiṣṭhāśca pativratāḥ || śāntarūpā suśīlāśca prativiśveṣu yoṣitaḥ|| 55 || tisro bhāryyāstrayaḥ śyālāstrayo bhṛtyāśca bāndhavāḥ || dhruvaṃ vedaviruddhāśca na hyete maṅgalapradāḥ || 56 || strī puṃvacca gṛhe yeṣāṃ gṛhiṇāṃ strīvaśaḥ pumān || niṣphalaṃ janma vai teṣāmaśubhaṃ ca pade pade || 57 || mukhaduṣṭā yoniduṣṭā yasya strī kalahapriyā || araṇyaṃ tena gantavyaṃ mahāraṇyaṃ gṛhādvaram || 58 || janānāṃ ca sthalānāṃ ca purāṇāṃ prāptireva ca || satataṃ sulabhā tatra na teṣāṃ tadgṛhe'pi ca || 59 || varamagnau sthitirhiṃsrajantūnāṃ sannidhau sukham || tato'pi duḥkhaṃ puṃsāṃ ca duṣṭastrīsannidhau dhruvam || 2.6.60 || vyādhijvālā viṣajvālā varaṃ puṃsāṃ varānane || duṣṭastrīṇāṃ mukhajvālā maraṇādatiricyate || || 61 || puṃsaśca strījitasyeha jīvitaṃ niṣphalaṃ dhruvam || yadahnā kurute karma na tasya phalabhāgbhavet || 62 || sa nindito'tra sarvatra paratra narakaṃ vrajet || yaśakīrtivihīno yo jīvannapi mṛto hi saḥ || 63 || bahvīnāṃ ca sapatnīnāṃ naikatra śreyasī sthitiḥ || ekabhāryyaḥ sukhī naiva bahubhāryyaḥ kadācana || 64 || gaccha gaṃge śivasthānaṃ brahmasthānaṃ sarasvati || atra tiṣṭhatu maddehe suśīlā kamalālayā ||65|| susādhyā yasya patnī ca suśīlā ca pativratā|| iha svargasukhaṃ tasya dharmamokṣau paratra ca||66|| pativratā yasya patnī sa ca muktaḥ śuciḥ sukhī || jīvanmṛto'śucirduḥkhī duśśīlāpatireva yaḥ || 67 || ityuktvā jagatāṃ nātho virarāma ca nārada || atyuccai rurudurdevyaḥ samāliṅgya parasparam || 68 || tāśca sarvāḥ samālocya krameṇocuḥ sadīśvaram || kampitāḥ sāśrunetrāśca śokena ca bhayena ca || 69 || sarasvatyuvāca || prāyaścittaṃ dehi nātha duṣṭāyāṃ janmaśodhakam || satsvāminā parityaktāḥ kutra jīvanti kāḥ striyaḥ ||2.6.70|| dehatyāgaṃ kariṣyāmi dhruvaṃ yogena bhārate || atyuccato nipatanaṃ prāptumarhati niścitam ||71|| gaṃgovāca || ahaṃ kenāparādhena tvayā tyaktā jagatpate || dehatyāgaṃ kariṣyāmi nirdoṣāyā vadhaṃ labha || 72 || nirdoṣakāminītyāgaṃ kurute yo jano bhave || sa yāti narakaṃ kalpaṃ kiṃ te sarveśvarasya vā || 73 || lakṣmīruvāca || nātha sattvasvarūpastvaṃ kopaḥ kathamaho tava || prasādaṃ kuru cāsmabhyaṃ sadīśasya kṣamā varā || 74 || bhārataṃ bhāratīśāpādyāsyāmi kalayā yadi || katikālaṃ sthitistatra kadā drakṣyāmi te padam ||75|| dāsyanti pāpinaḥ pāpaṃ mahyaṃ snānāvagāhanāt || kena tasmādvimuktā'hamāgamiṣyāmi te padam||76|| kalayā tulasīrūpā dharmadhvajasutā satī || bhūtvā kadā labhiṣyāmi tvatpādāmbujamacyuta || 77 || vṛkṣarūpā bhaviṣyāmi tadadhiṣṭhātṛdevatā || māmuddhariṣyasi kadā tanme brūhi kṛpānidhe || 78 || gaṃgā sarasvatīśāpādyadi yāsyati bhāratam || śāpena muktā pāpācca kadā tvāṃ vā labhiṣyati || 79 || gaṃgāśāpena sā vāṇī yadi yāsyati bhāratam || kadā śāpādvinirmucya labhiṣyati padaṃ tava || 2.6.80 || tāṃ vāṇīṃ brahmasadanaṃ gaṃgāṃ vā śivamandiram || gantuṃ vadasi he nātha tatkṣamasva ca te vacaḥ || 81 || ityuktvā kamalā kāntapadaṃ dhṛtvā nanāma ca || sukeśairveṣṭayitvā ca ruroda ca punaḥ punaḥ ||82|| uvāca padmanābhastāṃ prabhāṃ kṛtvā svavakṣasi|| īṣaddhāsaḥ prasannāsyo bhaktānugrahakārakaḥ || 83 || nārāyaṇa uvāca || tvadvākyamācariṣyāmi svavākyaṃ ca sureśvari || samatāṃ ca kariṣyāmi śṛṇu tatkramameva ca || 84 || bhāratī yātu kalayā saridrūpā ca bhāratam || arddhāṃśā brahmasadanaṃ svayaṃ tiṣṭhatu madgṛhe || 85 || bhagīrathena nītā sā gaṃgā yāsyati bhāratam || pūtaṃ kartuṃ tribhuvanaṃ svayaṃ tiṣṭhatu madgṛhe || 86 || tatraiva candramauleśca mauliṃ prāpsyati durlabham || tataḥ svabhāvataḥ pūtā'pyatipūtā bhaviṣyati || 87 || kalāṃśāṃśena gaccha tvaṃ bhārate kamalodbhave || padmāvatī saridrūpā tulasīvṛkṣarūpiṇī || 88 || kaleḥ pañcasahasre ca gate varṣe ca mokṣaṇam || yuṣmākaṃ saritāṃ bhūyo madgṛhe cāgamiṣyatha || || 89 || sampadāṃ hetubhūtā ca vipattiḥ sarvadehinām || vinā vipattirmahimā keṣāṃ padme bhavedbhave || 2.6.90 || manmantropāsakānāṃ ca satāṃ snānāvagāhanāt || yuṣmākaṃ mokṣaṇaṃ pāpātpāpisparśanahetukāt || 91 || pṛthivyāṃ yāni tīrthāni santyasaṃkhyāni sundari || bhaviṣyanti ca pūtāni madbhaktasparśadarśanāt || 92 || manmantropāsakā bhaktā bhramante bhārate sati || pūtaṃ karttuṃ bhārataṃ ca supavitrāṃ vasundharām || 93 || madbhaktā yatra tiṣṭhanti pādaṃ prakṣālayanti ca || tatsthānaṃ ca mahātīrthaṃ supavitraṃ bhaveddhruvam || 94 || strīghno goghnaḥ kṛtaghnaśca brahmaghno gurutalpagaḥ || jīvanmukto bhavetpūto madbhaktasparśadarśanāt || 95 || ekādaśīvihīnaśca sandhyāhīno'pi nāstikaḥ || vṛṣavāho bhavetpūto madbhaktasparśadarśanāt || 96 || asijīvī maṣījīvī dhāvakaḥ śūdrayājakaḥ || vṛṣavāho bhavetpūto madbhaktasparśadarśanāt || 97 || viśvāsaghātī mitraghno mithyāsākṣyapradāyakaḥ || nyāsahārī bhavetpūto madbhaktasparśadarśanāt || 98 || ṛṇagrasto vārddhuṣiko jārajaḥ puṃścalīpatiḥ || pūtaśca puṃścalīputro madbhaktasparśadarśanāt || 99 || śūdrāṇāṃ sūpakāraśca devalo grāmayājakaḥ || adīkṣito bhavetpūto madbhaktasparśadarśanāt || 2.6.100 || aśvatthaghātakaścaiva madbhaktānāṃ ca nindakaḥ || aniveditabhojī ca pūto madbhaktadarśanāt || 101 || mātaraṃ pitaraṃ bhāryyāṃ bhrātaraṃ tanayaṃ sutām|| guroḥ kulaṃ ca bhaginīṃ vaṃśahīnaṃ ca bāndhavam || 102 || śvaśrūṃ ca śvaśuraṃ caiva yo na puṣṇāti nārada || sa mahāpātakī pūto madbhaktasparśadarśanāt || 103|| devadravyāpahārī ca vipradravyāpahārakaḥ || lākṣāloharasānāṃ ca vikretā duhitustathā || 104 || mahāpātakinaścaite śūdrāṇāṃ śavadāhakāḥ || bhaveyurete pūtāśca madbhaktasparśadarśanāt || 105 || lakṣmīruvāca || bhaktānāṃ lakṣaṇaṃ brūhi bhaktānugrahakāraka || yeṣāṃ sandarśanasparśātsadyaḥ pūtā narādhamāḥ || 106 || haribhaktivihīnāśca mahāhaṅkārasaṃyutāḥ || svapraśaṃsāratā dhūrttāḥ śaṭhā vai sādhu nindakāḥ || 107 || punanti sarvatīrthāni yeṣāṃ snānāvagāhanāt || yeṣāṃ ca pādarajasā pūtā pādodakānmahī || 108 || yeṣāṃ sandarśanaṃ sparśaṃ devā vāñchanti bhārate || sarveṣāṃ paramo lābho vaiṣṇavānāṃ samāgamaḥ || 109 || na hyammayāni tīrthāni na devā mṛcchilāmayāḥ || te punantyurukālena viṣṇubhaktāḥ kṣaṇādaho|| 2.6.110 || sautiruvāca || mahālakṣmīvacaḥ śrutvā lakṣmīkāntaśca sasmitaḥ|| nigūḍhatattvaṃ kathitumṛṣiśreṣṭhopacakrame || 111 || śrīnārāyaṇa uvāca || bhaktānāṃ lakṣaṇaṃ lakṣmi gūḍhaṃ śrutipurāṇayoḥ || puṇyasvarūpaṃ pāpaghnaṃ sukhadaṃ bhuktimuktidam || 112 || sārabhūtaṃ gopanīyaṃ na vaktavyaṃ khaleṣu ca || tvāṃ pavitrāṃ prāṇatulyāṃ kathayāmi niśāmaya || 113 || guruvaktrādviṣṇumantro yasya karṇe viśedvaraḥ || vadanti vedavedāṅgāttaṃ pavitraṃ narottamam || 114 || puruṣāṇāṃ śataṃ pūrvaṃ pūtaṃ tajjanmamātrataḥ || svargasthaṃ narakasthaṃ vā muktiṃ prāpnoti tatkṣaṇāt || 115 || yaiḥ kaiścidyatra vā janma labdhaṃ yeṣu ca jaṃtuṣu || jīvanmuktāste ca pūtā yānti kāle hareḥ padam || 116 || madbhaktiyukto matpūjāniyukto madguṇānvitaḥ || . madguṇaślāghanīyaśca manniviṣṭaśca santatam || 117 || madguṇaśrutimātreṇa sānandaḥ pulakānvitaḥ || sagadgadaḥ sāśrunetraḥ svātmavismṛtireva ca || 118 || na vāñchanti sukhaṃ muktiṃ sālokyādi catuṣṭayam || brahmatvamamaratvaṃ vā tadvāñchā mama sevane || 119 || indratvaṃ ca manutvaṃ ca devatvaṃ ca sudurlabham || svargarājyādibhogaṃ ca svapne'pi na hi vācchati || 2.6.120 || brahmāṇḍāni vinaśyanti devā brahmādayastathā || kalyāṇabhaktiyuktaśca madbhakto na praṇaśyati || 121 || bhramanti bhārate bhaktā labdhvā janma sudurlabham || te'pi yānti mahīṃ pūtāṃ kṛtvā tīrthaṃ mamālayam || 122 || ityetatkathitaṃ sarvaṃ kuru padme yathocitam || tadājñātāśca tāścakrurharistasthau sukhāsane || 123 || iti śrībrahmavaivartte mahāpurāṇe dvitīye prakṛtikhaṇḍe nāradanārāyaṇasaṃvāde sarasvatyupākhyānaṃ nāma ṣaṣṭho'dhyāyaḥ || 6 ||

English translation

The pronouncing of curse by Lak^mT, SarasvatT and Ganga on one an other Narayana said—SarasvatT who always resided with Narayana in Vaiknntha was cursed by Ganga after a quarrel and she descended on the land of Bharata in the fonn of a ray of Narayana.

O sage, the river SarasvatT has been quite meritorious and the creator of merit besides the holy places. The meritorious people who always serve her and the noble souls always reside on her banks.

She appears in the form of tapas for ascetics.

In the form of tapas the sacred river serves as a burning fire wood for the sin of the sinners.

Whosoever takes a bath in the river Sarasvati and the one who meets with his death on her bank goes to Vaikuntha and remains there for a Therefore, by taking a bath in that sacred river the people are easily relieved of all the sins and they reside in the Visnuloka for a long time.

The one who playfully has a bath in the river on the fourteenth, full moon or on the third day of the fortnight, in the evenings, during the eclipse and other sacred occasion, he surely proceeds to the Vaikuntha and achieves The one who recites the Sarasvatl-mantra seated over the bank of the sacred river, he becomes a great poet. There is no doubt it.

Sauti said—O ^aunaka on hearing the words of NarSyana, N5rada, the best of the sages, then questioned NarSyana again and again to remove the doubts of all.

Narada said—Because of the quarrel Gahga cursed Sarasvat! and because of that she appeared in the land of Bharata. How did it This story is the essence of the Vedas and is like the, nectar, I feel quite anxious to listen about it. Why should it not be like that, because who feels satisfied with the welfare?

How did Gahga pronounce a curse on the sacred Sarasvati. Because Gahga provides merits to the people, is quite peaceful and is the form of By taking bath in the river Sarasvati, daily or the one who has his head shaved there, he never lakes birth again.

Therefore, I would like to know the reason of controversy between the two goddesses, which is quite beneficial and can be got from the Puranas with difficulty. You kindly tell me.

Thus I have narrated to you the glory of Sarasvati which bestows welfare and salvation.

Now what else do you want to listen from me.

Narayana said—O Ntoda I am going to narrate to you the old story by remembering which a person is relieved of all the sins. Lord Visnu had three spouses named Gahga, SarasvatT and LaksmI who always resided with him with love and affection.

Once the desirous Gahga smilingly went to lord Visnu and was looking at his face with a LaksmI equally well. But you are not at all attached to me.

Gahga is also attached to LaksmI. Because of this she has also forgiven the opposite conduct to the Gahga.

I am the unfortunate lady, therefore my living any further on earth would be of no consequence.

Because the lady who is deprived of the love of her husband, her life is of no consequence.

Lord Visnu also was smiling at heart looking at her face. Finding this LaksmI did not care but Sarasvatl could not tolerated the same.

Finding this, LaksmI who was the form of sattva tried to conceive SarasvatT with love but her anger could not subside. Her face was burning in anger and the eyes were turning red.

Sarasvatl was therefore trembling with rage and her lower lip was fluttering again and again. She then said to Visnu, the lord of Gahga.

Sarasvatl said—The husband who is the religious minded on treats equally, all his wives and the wicked husband goes in the first opposite O wielder of the club, O lord, I know that you are more attached to the Gahga, that is why she is more virtuous. You are also attached to Such of the people who consider you to be quite intelligent a the lord of all, beside being truthful, those foolish people are unaware of the Vedas nor your intelligence.

O hearing the words of Sarasvatl, lord Visnu felt enraged and he thought is his mind for some time and left the place.

On the departure of NarSyana, Sarasvatl the goddess of speech, fearlessly spoke in anger the poisonous words to Gahga, “O shameless and passionate lady, are you proud of your husband?

Do you want to listen to the conduct of the I shall insult you before lord Visnu today because you are very dear to your husband. I shall see what harm can your husband bring to Thus speaking SarasvatT attempted to hold the Gaiiga by her hair but LaksmI stepped in and stood between both of them preventing Sarasvati to become violent.

Thereafter the enraged Sarasvati pronounced a curse on LaksmI, “You will take to the form of a tree and a river. There is no doubt about it.

Let her measure her strength with that of mine.

Let all the people witness our strength with that of mine. Let all the people witness our influence Because finding me conducting myself in an opposite direction, you stood in the assembly like a tree or a river and spoke nothing.

Inspite of pronouncing a curse by Sarasvati on Kamala, the latter neither cursed him in revenge nor was she enraged. She stood there holding the hand of a Sarasvati with her mind filled with Having seen stubborn Sarasvati with her face tensed with anger, the Gahga spoke to goddess Gahga said—O noble lady, you leave this wicked women who is filled with anger. What harm can she brijig to me. inspite of her being the goddess of speech, she is extremely quarrelling some.

Therefore, let callous to blow the harsh words to the extent she may do it with me.

Thus speaking the Gahga pronounced a curse on Sarasvati, “The one who has pronounced a curse on LaksmI with harsh words will also be turned into the river and should flow on earth near the dwellings of the sinful people. Let her flow there in the Kaliyuga earning for herself the sins of others. There will be no doubt about it.

Thus speaking Sarasvati pronounced a curse the Gahga also, “You will also flow on earth and shall earn the sins of the sinners.” In the meantime Visnu also arrived there with his attendant. Holding SarasvatT with both his hands he embraced her and enlightened her with his divine knowledge.

Lord Visnu then came to know of the curses pronounced by the ladies on one and other and spoke to them appropriately.

The lord said—O LaksmI having a divine figure, you go on earth and out of your rays, you will be born in the house of Dhannadhvaja, as Ayonija, You will, after having been so bom, become the wife of Samkhacuda and by the moves of destiny, you will be turned as a tree.

Thereafter you will arrive this place and resume the form of my wife. In the country of Bharata you will be known by the name of TulasI having the effects of purifying the universe.

O damsel, having the beautiful face, you move at once to Bharata because of the curse of Sarasvati, you turn a ray of yourself into the form of a river and you will be known as PadmavatT.

O Gahga you will also move on to Bharata because of the curse pronounced on you by Sarasvati and you will remove the sins of the sinful people. You will be turned into a river from one of your rays.

You will have to descent on earth because of the tapas of Bhaglratha and you will be known as BhagIrathI in the universe. O best of the goddess, the ocean would be born on earth from my rays and the king Santanu would also be bom from my rags and with my permission you be his O Bharati, because of the curse pronounced by Ganga you also go and be bom on earth and you suffer the pain of quarrelling with co-wives.

Thereafter you go to Brahma and be his wife.

Gahga thereafter should go to the Siva and Laks ml should stay here.

This is because she is peaceful devoid of anger, devoted to me, bears my form, extremely chaste, meritorious, quite humble and is devoted to dharma. All the ladies who are bom of her rays on earth would be quite religious, chaste, peaceful and humble.

Because it is against the command of the Vedas to have three wives, three houses, three servants and three brothers. This does not invoke The house in which a man conducts like a lady and a lady conducts like a man, their birth is of no consequence and they are known to be inauspicious at every step.

The one whose wife is foolish and speaks harsh words and is wicked besides being quarrelsome, such a person should remain in the dense forest and not in the house.

Because in the forest he would be able to get water, fruits and root quite easily. These fruits and water are always available in the forest quite easily which he cannot get at home.

It is better to jump into the fire flames or to live among the wild animals but it is quite difficult for a man of live with woman who is more troublesome. This is certain.

O beautiful faced one, the flames of a medicine or the flames of the poison are better but the flames emerging out of the mouths of the wicked women are worse than death.

Such of the people who are subjugated to the harsh treatment by the lady, their life remains of the consequence. Whatever good deeds he performs during the day never gets a reward for them. All the people denounce him on earth and after his death he goes to the hell. Therefore such a person is devoid of glory and popularity. He becomes like dead while still living.

It is not proper to lodge to the all co-wives at one at the same place and it is better to be the husband only of one wife which is more pleasant. This type of pleasure one can never get after becoming husband of many wives.

Therefore, O Gahga you go to lord Siva and O Sarasvatl you go to Brahma. Only the virtuous LaksmI should stay with me.

Because the one who has the wife with simple nature, quite humble and chaste, he gets all the pleasures of the heaven on earth.

The one whose wife is a chaste, he gets free from all the troubles, becomes purified and delightful. The husband of an unchaste women is like the dead while still living and becomes impure and has a painful mind.

wm qrat et qro[i O Narada thus speaking, the lord of the universe kept quiet. Thereafter all the ladies holding each other star ted crying aloud.

Thereafter trembling with tears flowing from their eyes, filled with grief, they all started praying to lord Visnu.

Sarasvatl said—O lord, you kindly tell me the ways and means to purify a wicked lady like me because how can a lady remain alive after having been disowned by his virtuous husband?

Therefore, I shall put an end to my body in Bharata by resorting to yogic practices because after having reached such tremendous height the down fall is sure to come.

Gaiiga said—O lord of the universe, what is the reason for your disowning me? I shall also put an end to my life which will earn you the sin of the killing of a sinless person.

Because the people on earth who disown their sinless wives have to remain in the hell for a kalpa whether they be the person like you.

and its goddess, shall I remain on earth. When shall it be possible for you to redeem me, you kindly let me know. If Gahga remains on earth because of the curse of Sarasvatl then when I shall be able to achieve you getting relieved of the cursed.

LaksmI said—O lord you are truthful by nature and posses the sattva form. It is quite surprising that you have been enraged. You be pleased with us because a husband of good nature forgives his wife. This is of immense In case I descend on earth under the curse of Sarasvatl, then for how long shall 1 remain there.

After some time I am sure to come back to you and have a glance at your lotus-like feet. The sinful people taking bath in my water would be relieved of their sins. By accepting their sins how shall I be freed from them and how shall I be able to reach here. O infallible one, I shall be born as TulasT the daughter of Dharmadhvaja how shall I be able to adore your feet.

O compassionate one, how by becoming a tree In case the Gahga shall descend on earth with the curse of Sarasvatl then how shall she be able to free from the curse. O lord, you are asking Sarasvatl to go to Brahma and Gahga to Siva, you kindly forgive them.

Thus speaking LaksmI fell at the feet of lord Visnu prostrating before him and she started dying washing his feet with her tears and rinsing them with her hair.

The lord who is always compassionate to his devotees and from whose navel the lotus had emerged, embraced LaksmI and smilingly said.

Narayana said—O best of the goddesses, I accept your words and I shall also maintain my words. I shall also make all the three of you alike. Therefore you listen to me.

grdi gig giror g gRcni;i LaksmI will descend on earth as a river as one of her rays. The rest of her rays should go to Brahma and her complete set of rays should remain with me.

Similarly the Gaiiga as a result of the tapas of Bhaglratha should descent on earth in the form of her ray, in order to purify the three worlds and should reside here in complete form with me.

She will also achieve as her abode, the head of the lord Siva. Being pure by nature Gahga would also stand for purifying others. O Laksmi, bom of lotus, you will also descend on earth as one of your rays and shall be known as the river Padmavati and the plant named Tulasi.

After completion of five thousand years of Kaliyuga you will be freed from the curse and the fonn of the rivers and shall return to me.

O Laksmi the riches are always the cause of misfortune of people on earth, no one on earth can achieve glory without facing misfortunes.

You will be relieved of the sins when the people who are immensely devoted to you take bath in your waters.

O beautiful one there innumerable holy places in Bharata. All these places will get sanctified with the truth and the presence of my devotees.

O chaste women, the devotees reciting my mantras roam about on earth purifying every Wherever my devotees stay, wherever they wash their feet those places become the sacred The people who are condemned for the killing of wives, cows, Brahma and Brahmanas, those who arc ungraceful, seek the company of the wives of their Gurus (teacher) they also get purified having an audience with my devotees and by touching them.

Such of the people who do not performs Ekadas'l-vrata, do not perform sandhya, the non believer and the killers of humans also get purified with an audience of my devotees. The one who earns his living with the sale of weapons, those who maintain accounts, the messengers, those who adore Sudras and the Brahmanas resorting to ploughing the fields by yoking the bullocks also get purified at the sight of my devotees.

The one who betrays is a killer of the friend, one who provides the false evident, one who misappropriates others trusts also gets purified with the touch and the audience of my devotees.

The debtor, the money-lender, the illegitimate son, wicked women, the husband of a wicked women and her son also get purified by looking and touching my devotees.

The store-keeper of the Sudras, the priest of the temple, one who performs yajna's in village after village, the one who is devoid of diksa are also purified at the sight and touch of my The one who cuts-off the Asvattha tree, the one who denounces my devotees, one who enjoys food without invitations also gets purified with the sight of my devotee.

O Narada the one who does not serve his parents, his wife, his brothers, daughter, the teacher, sister, the brother having no issues and the parents-in-law also get purified at the sight and touch of my devotee.

The one who kidnap the riches of the gods and the Brahmanas and the one who deals in wax, iron, ashes, the one who sells away the daughter and those burning the dead bodies of Sudra also get purified at the touch and sight of my Laksmi said—O lord, you bestow your grace on your devotees. You therefore tell me all about those of your devotees with the touch and sight of whom otic gets purified, because those who are devoid of the devotion of Visnu, the immensely arrogant people, those who arc always engaged in self-praise, the wicked, the cheats, the denouncer of the ascetics also gets purified at the sight and touch of the devotees.

Even the sacred places are further sanctified wherever they take their bath and the particles of the dust purified the earth.

Even the gods arc always desirous of having a vision and company with Vaisnavas as having a colloquial with them is benevolent for all.

It is not the holy place where water alone is available, nor is the image of a god made of earth is called the god, because the image gets sanctified because of its adoration for long. In fact only the devotees of Visnu should be treated to be true gods because they get purified for serving long to the lord. The tme devotees of Vis nu can purify a person in no time.

Sauti said—O best of the sages on listening to the words of Mahalaksmi, lord Visnu smiled and then spoke about the deep tattvas.

Lord Narayana said—0 LaksmT the signs of devotees have been spell out in the Srulis iind the Piiranas which are mcnlorious, remover of sins, bcslower of bliss and the granter of It is quite secretive because of its being the essence. One should not talk about them to the wicked people. 1 am speaking this to you because you are like my own life. Therefore you listen to The mantra of lord Visiui after emerging from the mouth of the teacher entered into the cars of someone who is called to be the pure by the Vedas and others scriptures.

TWtiTt W ^ dvM'ilH'Hd: I A hundred of his ancestors get purified whether they are in the heaven or hell. They achieve deliverance at once.

Out of his ancestors if anyone is reborn on earth in any form, he gets bcnefiLcd by them and achieves salvation, riches the heaven. The one whose mind is engrossed in my devotion, he always performs adoration to me and also praises my in several way and also remains devoted to me gelling engrossed in my meditation.

On listening to my merits he becomes blissful and emotional, his voice is choked and his eye arc filled with tears and he looses consciousness.

He does not desire for the pleasure or the four type of saivalion, nor does he long for becoming Brahman or being eternal. He is only desirous of serving me.

Similarly the throne of Indra, human beings, godhood and the rule of the heaven are beyond his comprehension.

The entire globe vanishes, the god like Brahma and others also disappears but the person who is endowed with my grace and devotion is Thus having been born on earth in Bharata which is difficult to achieve, these devotees roam about all the directions and purify the sacred places and the earth and ultimately return to my O LaksmI thus I have told you everything now. You do whatever you like best.” Thereafter accepting the command of the lord, all the three of them acted as was desired by lord Visnu.

Thereafter lord VisOeu was seated over his lion

Chapter-aligned complete witnesses. Sanskrit Wikisource revision 400063 (2023-12-27T19:44:40Z); Shanti Lal Nagar English scan pages n195–n205: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n195/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.