Skip to main content

Prakṛti-khaṇḍa · Chapter 34

Chapter 34

Unit 64 of 276Prakṛti-khaṇḍa · Chapter 34Prakṛti-khaṇḍa · Chapter 341 source entries

Prakṛti-khaṇḍa · Chapter 34

Source

सावित्र्युवाच ।। हरिभक्तिं देहि मह्यं सारभूतां सुदुर्लभाम् ।। त्वत्तः सर्वं श्रुतं देव नावशिष्टोऽधुना मम ।। १ ।। किंचित्कथय मे धर्मं श्रीकृष्णगुणकीर्त्तगम् ।। पुंसां लक्षोद्धारबीजं नरकार्णवतारकम् ।। २ ।। कारणं मुक्तिकार्याणां सर्वाशुभनिवारणम् ।। दारणं कर्मवृक्षाणां कृत पापौघहारकम् ।। ३ ।। मुक्तयः कतिधा सन्ति किं वा तासां च लक्षणम् ।। हरिभक्तेर्मूर्तिभेदं निषेकस्यापि लक्षणम् ।। ४ ।। तत्त्वज्ञानविहीना च स्त्रीजातिर्विधिनिर्मिता ।। किं तज्ज्ञानं सारभूतं वद वेदविदां वर ।। ५ ।। सर्वदानं ह्यनशनं तीर्थस्नानं व्रतं तपः ।। अज्ञाने ज्ञानदानस्य कलां नार्हन्ति षोडशीम् ।। ६ ।। पितुः शतगुणा माता गौरवेणातिरिच्यते ।। मातुः शतगुणैः पूज्यो ज्ञानदाता गुरुः प्रभो ।। ७ ।। यम उवाच ।। पूर्वं सर्वो वरो दत्तो यस्ते मनसि वाञ्छितः ।। अधुना हरिभक्तिस्ते वत्से भवतु मद्वरात् ।। ८ ।। श्रोतुमिच्छसि कल्याणि श्रीकृष्णगुणकीर्त्तनम् ।। वक्तॄणां प्रश्नकर्तॄणां श्रोतॄणां कुलतारकम् ।। ९ ।। शेषो वक्त्रसहस्रेण नहि यद्वक्तु मीश्वरः ।। मृत्युञ्जयो न क्षमश्च वक्तुं पञ्चमुखेन च ।। 2.34.१० ।। धाता चतुर्णां वेदानां विधाता जगतामपि ।। ब्रह्मा चतुर्मुखेनैव नालं विष्णुश्च सर्ववित् ।। ११ ।। कार्तिकेयः षण्मुखेन नापि वक्तुमलं ध्रुवम् ।। न गणेशः समर्थश्च योगीन्द्राणां गुरोर्गुरुः ।। १२ ।। सारभूताश्च शास्त्राणां वेदाश्चत्वार एव च ।। कलामात्रं यद्गणानां न विदन्ति बुधाश्च ये ।। १३ ।। सरस्वती च यत्नेन नालं यद्गुणवर्णने ।। सनत्कुमारो धर्मश्च सनकश्च सनातनः ।।१४।। सनन्दः कपिलः सूर्य्यो ये चान्ये ब्रह्मणः सुताः ।। विचक्षणा न यद्वक्तुं के वाऽन्ये जडबुद्धयः।।१९।। न यद्वक्तुं क्षमाः सिद्धा मुनीन्द्रा योगिनस्तथा ।। के वाऽन्ये च वयं के वा भगवद्गुणवर्णने।।१६।। ध्यायन्ति यत्पदाम्भोजं ब्रह्मविष्णुशिवादयः ।। अतिसाध्यं स्वभक्तानां तदन्येषां सुदुर्लभम् ।। १७ ।। कश्चित्किंचिद्विजानाति तद्गुणोत्कीर्त्तनं महत् ।। अतिरिक्तं विजानाति ब्रह्मा ब्रह्मसुतादयः ।। १८ ।। ततोऽतिरिक्तं जानाति गणेशो ज्ञानिनां गुरुः ।। सर्वातिरिक्तं जानाति सर्वज्ञः शम्भुरेव च ।।१९।। तस्मै दत्तं पुरा ज्ञानं कृष्णेन परमात्मना।। अतीव निर्जने रम्ये गोलोके रासमण्डले।।2.34.२०।। तत्रैव कथितं किंचिद्यद्गुणोत्कीर्त्तनं पुनः ।। धर्माय कथयायास शिवलोके शिवः स्वयम् ।। २१ ।। धर्मस्तत्कथयामास पुष्करे भास्कराय च ।। पिता मम यमाराध्य गां प्राप तपसा सति ।। २२ ।। पूर्वं स्वविषयं चाहं न गृह्णामि प्रयत्नतः ।। वैराग्ययुक्तस्तपसे गन्तुमिच्छामि सुव्रते ।। २३ ।। तदा मां कथयामास पिता तद्गुणकीर्त्तनम् ।। यथागमं तद्वदामि निबोधातीव दुर्गमम् ।। २४ ।। तद्गुणं स न जानाति तदन्यस्य च का कथा ।। यथाऽऽकाशं न जानाति स्वान्तमेव वरानने ।। २५ ।। सर्वान्तरात्मा भगवान्सर्वकारणकारणम्।। सर्वेश्वरश्च सर्वाद्यः सर्ववित्सर्वरूपधृक् ।। २६ ।। नित्यरूपी नित्यदेही नित्यानन्दो निराकृतिः ।। निरंकुशश्च निश्शृङ्गो निर्गुणश्च निराश्रयः ।। २७ ।। निर्लिप्तः सर्वसाक्षी च सर्वाधारः परात्परः ।। प्रकृतिस्तद्विकारा च प्राकृतास्तद्विकारजाः ।। २८ ।। स्वयं पुमांश्च प्रकृतिः स्वयं च प्रकृतेः परः ।। रूपं विधत्तेऽरूपश्च भक्तानुग्रहहेतवे ।। २९ ।। अतीव कमनीयं च सुन्दरं सुमनोहरम् ।। नवीननीरदश्यामं किशोरं गोपवेषकम् ।। 2.34.३० ।। कन्दर्पकोटिलावण्यलीलाधाम मनोहरम् ।। शरन्मध्याह्नपद्मानां शोभामोषकलोचनम् ।। ३१ ।। शरत्पार्वणकोटीन्दुशोभासंशोभिताननम् ।। अमूल्यरत्नखचितरत्नाभरणभूषितम् ।। ३२ ।। सस्मितं शोभितं शश्वदमूल्याऽऽपीतवाससा ।। परं ब्रह्मस्वरूपं च ज्वलन्तं ब्रह्मतेजसा ।। ३३ ।। सुखदृश्यं च शान्तं च राधाकान्तमनन्तकम् ।। गोपीभिर्वीक्ष्यमाणं च सस्मिताभिः समन्ततः ।। ३४ ।। रासमण्डलमध्यस्थं रत्नसिंहासनस्थितम्।। वंशीं क्वणन्तं द्विभुजं वनमालाविभूषितम् ।। ३५ ।। कौस्तुभेन मणीन्द्रेण सुन्दरं वक्षसोज्ज्वलम् ।। कुङ्कुमागरुकस्तूरीचन्दनार्चितविग्रहम् ।। ३६ ।। चारुचम्पकमालाब्जमालतीमाल्यमण्डितम् ।। चारुचम्पकशोभाढ्यचूडावक्त्रिमराजितम् ।। ३७ ।। ध्यायन्ति चैवम्भूतं वै भक्ता भक्तिपरिप्लुताः।। यद्भयाज्जगतां धाता विधत्ते सृष्टिमेव च ।। ३८ ।। करोति लेखनं कर्मानुरूपं सर्वदेहिनाम् ।। तपसां फलदाता च कर्मणां च यदाज्ञया ।। ३९ ।। विष्णुः पाता च सर्वेषां यद्भयात्पाति सन्ततम् ।। कालाग्निरुद्रः संहर्त्ता सर्वविश्वेषु यद्भयात् ।। 2.34.४० ।। शिवो मृत्युञ्जयश्चैव ज्ञानिनां च गुरोर्गुरुः ।। यज्ज्ञानदानात्सिद्धेशो योगीशः सर्ववित्स्वयम् ।।४१ ।। परमानन्द युक्तश्च भक्तिवैराग्यसंयुतः ।। यत्प्रसादाद्वाति वातः प्रवरः शीघ्रगामिनाम् ।। ४२ ।। तपनश्च प्रतपति यद्भयात्सन्ततं सति ।। यदाज्ञया वर्षतीन्द्रो मृत्युश्चरति जन्तुषु ।। ४३ ।। यदाज्ञया दहेद्वह्निर्जलमेव सुशीतलम् ।। दिशो रक्षन्ति दिक्पाला महाभीता यदाज्ञया ।। ४४ ।। भ्रमन्ति राशिचक्राणि ग्रहा वै यद्भयेन च ।। भयात्फलन्ति वृक्षाश्च पुष्पन्त्यपि च यद्भयात् ।। ४५ ।। भयात्फलानि पक्वानि निष्फलास्तरवो भयात् ।। यदाज्ञया स्थलस्थाश्च न जीवन्ति जलेषु च ।। ४६ ।। तथा स्थले जलस्थाश्च न जीवन्ति यदाज्ञया ।। अहं नियमकर्त्ता च धर्माधर्मं च यद्भयात् ।। ४७ ।। कालश्च कलयेत्सर्वं भ्रमत्येव यदाज्ञया ।। अकाले हरेत्कालो मृत्युर्वै यद्भयेन च ।। ४८ ।। ज्वलदग्नौ पतन्तं च गभीरे च जलार्णवे ।। वृक्षाग्रात्तीक्ष्णखड्गे च सर्पादीनां मुखेषु च।।४९।। नानाशस्त्रास्त्रविद्धं च रणेषु विषमेषु च ।। पुष्पचन्दनतल्पे च बन्धुवर्गैश्च रक्षितम् ।। 2.34.५० ।। शयानं तन्त्रमन्त्रैश्च काले कालो हरेद्भयात् ।। धत्ते वायुस्तोयराशिं तोयं कूर्मं यदाज्ञया ।। ५१ ।। कूर्मोऽनन्तं स च क्षोणीं समुद्रान्सप्तपर्वतान् ।। सर्वांश्चैव क्षमारूपो नानारूपं बिभर्त्ति सः ।। ५२ ।। यतः सर्वाणि भूतानि लीयन्तेऽन्ते च तत्र वै ।। इन्द्रायुश्चैव दिव्यानां युगानामेकसप्ततिः ।।५३।। । अष्टाविंशच्छक्रपाते ब्रह्मणस्स्यादहर्निशम् ।। षष्ट्याधिके पञ्चशते सहस्रे पञ्चविंशतौ ।। ५४ ।। युगे नराणां शक्रायुरेवं संख्याविदो विदुः ।। एवं त्रिंशद्दिनैर्मासो द्वाभ्यां ताभ्यामृतुः स्मृतः ।। ५५ ।। ऋतुभिः षड्भिरेवाब्दं शताब्दं ब्रह्मणो वयः ।। ब्रह्मणश्च निपाते वै चक्षुरुन्मीलनं हरेः ।। ५६ ।। चक्षुर्निमीलने तस्य लयं प्राकृतिकं विदुः ।। प्रलये प्राकृताः सर्वे देवाद्याश्च चराचराः ।। ५७ ।। लीना धातरि धाता च श्रीकृष्णे नाभिपङ्कजे ।। विष्णुः क्षीरोदशायी च वैकुण्ठे यश्चतुर्भुजः ।। ५८ ।। विलीना वामपार्श्वे च कृष्णस्य परमात्मनः ।। रुद्राद्या भैरवाद्याश्च यावन्तश्च शिवानुगाः ।। ५९ ।। शिवाधारे शिवे लीना ज्ञानानन्दे सनातने ।। ज्ञानाधिदेवः कृष्णस्य महादेवस्य चात्मनः ।। 2.34.६० ।। तस्य ज्ञाने विलीनश्च बभूवाथ क्षणं हरेः ।। दुर्गायां विष्णुमायायां विलीनाः सर्व शक्तयः ।। ६१ ।। सा च कृष्णस्य बुद्धौ च बुद्ध्यधिष्ठातृदेवता ।। नारायणांशः स्कन्दश्च लीनो वक्षसि तस्य च ।। ६२ ।। श्रीकृष्णांशश्च तद्बाहौ देवाधीशो गणेश्वरः ।। पद्मांशभूता पद्मायां सा राधायां च सुव्रते ।।६३।। गोप्यश्चापि च तस्यां च सर्वा वै देवयोषितः।। कृष्णप्राणाधिदेवी सा तस्य प्राणेषु सा स्थिता ।।६४।। सावित्री च सरस्वत्यां वेदशास्त्राणि यानि च ।। स्थिता वाणी च जिह्वायां तस्यैव परमात्मनः ।। ६५ ।। गोलोकस्थस्य गोपाश्च विलीनास्तस्य लोमसु ।। तत्प्राणेषु च सर्वेषां प्राणा वाता हुताशनः ।। ६६ ।। जठराग्नौ विलीनश्च जलं तद्रसनाग्रतः।। वैष्णवाश्चरणाम्भोजे परमानन्दसंयुताः ।। ६७ ।। सारात्सारतरा भक्तिरसपीयूषपायिनः ।। विराट् क्षुद्रश्च महति लीनः कृष्णे महान्विराट् ।। ६८ ।। यस्यैव लोमकूपेषु विश्वानि निखिलानि च ।। यस्य चक्षु निमेषेण महांश्च प्रलयो भवेत् ।।६९।। चक्षुरुन्मीलने सृष्टिर्यस्यैव परमात्मनः ।। यावन्निमेषे सृष्टिस्स्यात्तावदुन्मीलने व्ययः ।।2.34.७०।। ब्रह्मणश्च शताब्देन सृष्टिस्तत्र लयः पुनः।। ब्रह्मसृष्टिलयानां च संख्या नास्त्येव सुव्रते ।।७१।। यथा भूरजसां चैव संख्यानं च निशामय ।। चक्षुर्निमेषे प्रलयो यस्य सर्वान्तरात्मनः ।। ७२ ।। उन्मीलने पुनः सृष्टिर्भवेदेवेश्वरेच्छया ।। तद्गुणोत्कीर्त्तनं वक्तुं ब्रह्माण्डेषु च कः क्षमः ।। ७३ ।। यथा श्रुतं तातवक्त्रात्तथोक्तं च यथागमम् ।। मुक्तयश्च चतुर्वेदैर्निरुक्ताश्च चतुर्विधाः ।। ७४ ।। तत्प्रधाना हरेर्भक्तिर्मुक्तेरपि गरीयसी।। सालोक्यदा हरेरेका चान्या सारूप्यदा परा ।।७५।। सामीप्यदा च निर्वाणदात्री चैवमिति स्मृतिः।। भक्तास्ता नहि वाञ्छन्ति विना तत्सेवनादिकम् ।। ७३ ।। सिद्धत्वममरत्वं च ब्रह्मत्वं चावहेलया ।। जन्ममृत्युजराव्याधिभयशोकादिखण्डनम्।।७७।। धारणं दिव्यरूपस्य विदुर्निर्वाणमोक्षदम् ।। मुक्तिश्च सेवारहिता भक्तिः सेवाविवर्द्धिनी।।७८।। भक्तिमुक्त्योरयं भेदो निषेके लक्षणं शृणु ।। विदुर्बुधा निषेकं च भोगं च कृतकर्मणाम् ।। ७९ ।। तत्खण्डनं च शुभदं परं श्रीकृष्णसेवनम् ।। तत्त्वज्ञानमिदं साध्वि सारं वै लोकवेदयोः ।। 2.34.८० ।। विघ्नघ्नं शुभदं चोक्तं गच्छ वत्से यथासुखम् ।। इत्युक्त्वा सूर्य्यपुत्रश्च जीवयित्वा च तत्पतिम् ।। ८१।। तस्यै शुभाशिषं दत्त्वा गमनं कर्तुमुद्यतः ।। दृष्ट्वा यमं च गच्छन्तं सावित्री तं प्रणम्य च ।। ८२ ।। रुरोद चरणे धृत्वा सद्विच्छेदोऽतिदुःखदः ।। सावित्रीरोदनं दृष्ट्वा यमस्सोऽयं कृपानिधिः ।। ८३ ।। तामित्युवाच सन्तुष्टस्त्वरोदीच्चापि नारद ।। ८४ ।। यम उवाच ।। लक्षवर्षं सुखं भुक्त्वा पुण्यक्षेत्रे च भारते ।। अन्ते यास्यसि गोलोके श्रीकृष्णभवनं शुभे ।। ८५ ।। गत्वा च स्वगृहं भद्रे सावित्र्याश्च व्रतं कुरु ।। द्द्विसप्तवर्षपर्य्यन्तं नारीणां मोक्षकारणम् ।। ८६ ।। ज्येष्ठे शुक्लचतुर्दश्यां सावित्र्याश्च व्रतं शुभम्।। शुक्लाष्टम्यां भाद्रपदे महालक्ष्म्या व्रतं शुभम् ।। ८७ ।। द्व्यष्टवर्षव्रतं चेदं प्रत्यब्दं पक्षमेव च ।। करोति परया भक्त्या सा याति च हरेः पदम् ।। ८८ ।। प्रतिमङ्गलवारे च देवीं मङ्गलचण्डिकाम् ।। प्रतिमासं शुक्लषष्ठ्यां षष्ठीं मङ्गलदायिकाम् ।।८९।। तथा चाषाढसंक्रान्त्यां मनसा सर्वसिद्धिदाम् ।। राधां रासे च कार्तिक्यां कृष्णप्राणाधिकां प्रियाम् ।। 2.34.९० ।। उपोष्य शुक्लाष्टम्यां च प्रतिमासे वरप्रदाम् ।। विष्णुमायां भगवतीं दुर्गां दुर्गार्तिनाशिनीम् ।। ९१ ।। प्रकृतिं जगदम्बां च पतिपुत्रवतीं सतीम् ।। पतिव्रतासु शुद्धासु यन्त्रेषु प्रतिमासु च ।। ९२ ।। या नारी पूजयेद्भक्त्या धनसन्तानहेतवे ।। इह लोके सुखं भुक्त्वा यात्यन्ते श्रीहरेः पदम् ।। ९३ ।। इत्युक्त्वा तां धर्मराजो जगाम निजमन्दिरम्।। गृहीत्वा स्वामिनं सा च सावित्री च निजालयम्।।९४।। सावित्री सत्यवन्तं च वृत्तान्तं च यथाक्रमम्।। अन्यांश्च कथयामास बान्धवांश्चैव नारद ।। ९५ ।। सावित्रीजनकः पुत्रान्स प्रापद्वै क्रमेण च ।। श्वशुरश्चक्षुषी राज्यं सा च पुत्रान्वरेण च ।। ९६ ।। लक्षवर्षं सुखं भुक्त्वा पुण्यक्षेत्रे च भारते ।। जगाम स्वामिना सार्द्धं गोलोकं सा पतिव्रता ।। ९७ ।। सवितुश्चाधिदेवी या मन्त्राधिष्ठातृदेवता ।। सावित्री चापि वेदानां सावित्री तेन कीर्त्तिता ।। ९८ ।। इत्येवं कथितं वत्स सावित्र्याख्यानमुत्तमम् ।। जीवकर्मविपाकं च किं पुनः श्रोतुमिच्छसि ।। ९९ ।। इति श्रीब्रह्मवैवर्त्ते महापुराणे द्वितीये प्रकृतिखण्डे नारदनारायणसंवादे सावित्र्युपाख्याने सावित्र्या यमोपदेशसमाप्तिर्नाम चतुस्त्रिंशत्तमोऽध्यायः ।। ३४ ।। इति सावित्र्युपाख्यानम् ।।

sāvitryuvāca || haribhaktiṃ dehi mahyaṃ sārabhūtāṃ sudurlabhām || tvattaḥ sarvaṃ śrutaṃ deva nāvaśiṣṭo'dhunā mama || 1 || kiṃcitkathaya me dharmaṃ śrīkṛṣṇaguṇakīrttagam || puṃsāṃ lakṣoddhārabījaṃ narakārṇavatārakam || 2 || kāraṇaṃ muktikāryāṇāṃ sarvāśubhanivāraṇam || dāraṇaṃ karmavṛkṣāṇāṃ kṛta pāpaughahārakam || 3 || muktayaḥ katidhā santi kiṃ vā tāsāṃ ca lakṣaṇam || haribhaktermūrtibhedaṃ niṣekasyāpi lakṣaṇam || 4 || tattvajñānavihīnā ca strījātirvidhinirmitā || kiṃ tajjñānaṃ sārabhūtaṃ vada vedavidāṃ vara || 5 || sarvadānaṃ hyanaśanaṃ tīrthasnānaṃ vrataṃ tapaḥ || ajñāne jñānadānasya kalāṃ nārhanti ṣoḍaśīm || 6 || pituḥ śataguṇā mātā gauraveṇātiricyate || mātuḥ śataguṇaiḥ pūjyo jñānadātā guruḥ prabho || 7 || yama uvāca || pūrvaṃ sarvo varo datto yaste manasi vāñchitaḥ || adhunā haribhaktiste vatse bhavatu madvarāt || 8 || śrotumicchasi kalyāṇi śrīkṛṣṇaguṇakīrttanam || vaktṝṇāṃ praśnakartṝṇāṃ śrotṝṇāṃ kulatārakam || 9 || śeṣo vaktrasahasreṇa nahi yadvaktu mīśvaraḥ || mṛtyuñjayo na kṣamaśca vaktuṃ pañcamukhena ca || 2.34.10 || dhātā caturṇāṃ vedānāṃ vidhātā jagatāmapi || brahmā caturmukhenaiva nālaṃ viṣṇuśca sarvavit || 11 || kārtikeyaḥ ṣaṇmukhena nāpi vaktumalaṃ dhruvam || na gaṇeśaḥ samarthaśca yogīndrāṇāṃ gurorguruḥ || 12 || sārabhūtāśca śāstrāṇāṃ vedāścatvāra eva ca || kalāmātraṃ yadgaṇānāṃ na vidanti budhāśca ye || 13 || sarasvatī ca yatnena nālaṃ yadguṇavarṇane || sanatkumāro dharmaśca sanakaśca sanātanaḥ ||14|| sanandaḥ kapilaḥ sūryyo ye cānye brahmaṇaḥ sutāḥ || vicakṣaṇā na yadvaktuṃ ke vā'nye jaḍabuddhayaḥ||19|| na yadvaktuṃ kṣamāḥ siddhā munīndrā yoginastathā || ke vā'nye ca vayaṃ ke vā bhagavadguṇavarṇane||16|| dhyāyanti yatpadāmbhojaṃ brahmaviṣṇuśivādayaḥ || atisādhyaṃ svabhaktānāṃ tadanyeṣāṃ sudurlabham || 17 || kaścitkiṃcidvijānāti tadguṇotkīrttanaṃ mahat || atiriktaṃ vijānāti brahmā brahmasutādayaḥ || 18 || tato'tiriktaṃ jānāti gaṇeśo jñānināṃ guruḥ || sarvātiriktaṃ jānāti sarvajñaḥ śambhureva ca ||19|| tasmai dattaṃ purā jñānaṃ kṛṣṇena paramātmanā|| atīva nirjane ramye goloke rāsamaṇḍale||2.34.20|| tatraiva kathitaṃ kiṃcidyadguṇotkīrttanaṃ punaḥ || dharmāya kathayāyāsa śivaloke śivaḥ svayam || 21 || dharmastatkathayāmāsa puṣkare bhāskarāya ca || pitā mama yamārādhya gāṃ prāpa tapasā sati || 22 || pūrvaṃ svaviṣayaṃ cāhaṃ na gṛhṇāmi prayatnataḥ || vairāgyayuktastapase gantumicchāmi suvrate || 23 || tadā māṃ kathayāmāsa pitā tadguṇakīrttanam || yathāgamaṃ tadvadāmi nibodhātīva durgamam || 24 || tadguṇaṃ sa na jānāti tadanyasya ca kā kathā || yathā''kāśaṃ na jānāti svāntameva varānane || 25 || sarvāntarātmā bhagavānsarvakāraṇakāraṇam|| sarveśvaraśca sarvādyaḥ sarvavitsarvarūpadhṛk || 26 || nityarūpī nityadehī nityānando nirākṛtiḥ || niraṃkuśaśca niśśṛṅgo nirguṇaśca nirāśrayaḥ || 27 || nirliptaḥ sarvasākṣī ca sarvādhāraḥ parātparaḥ || prakṛtistadvikārā ca prākṛtāstadvikārajāḥ || 28 || svayaṃ pumāṃśca prakṛtiḥ svayaṃ ca prakṛteḥ paraḥ || rūpaṃ vidhatte'rūpaśca bhaktānugrahahetave || 29 || atīva kamanīyaṃ ca sundaraṃ sumanoharam || navīnanīradaśyāmaṃ kiśoraṃ gopaveṣakam || 2.34.30 || kandarpakoṭilāvaṇyalīlādhāma manoharam || śaranmadhyāhnapadmānāṃ śobhāmoṣakalocanam || 31 || śaratpārvaṇakoṭīnduśobhāsaṃśobhitānanam || amūlyaratnakhacitaratnābharaṇabhūṣitam || 32 || sasmitaṃ śobhitaṃ śaśvadamūlyā''pītavāsasā || paraṃ brahmasvarūpaṃ ca jvalantaṃ brahmatejasā || 33 || sukhadṛśyaṃ ca śāntaṃ ca rādhākāntamanantakam || gopībhirvīkṣyamāṇaṃ ca sasmitābhiḥ samantataḥ || 34 || rāsamaṇḍalamadhyasthaṃ ratnasiṃhāsanasthitam|| vaṃśīṃ kvaṇantaṃ dvibhujaṃ vanamālāvibhūṣitam || 35 || kaustubhena maṇīndreṇa sundaraṃ vakṣasojjvalam || kuṅkumāgarukastūrīcandanārcitavigraham || 36 || cārucampakamālābjamālatīmālyamaṇḍitam || cārucampakaśobhāḍhyacūḍāvaktrimarājitam || 37 || dhyāyanti caivambhūtaṃ vai bhaktā bhaktipariplutāḥ|| yadbhayājjagatāṃ dhātā vidhatte sṛṣṭimeva ca || 38 || karoti lekhanaṃ karmānurūpaṃ sarvadehinām || tapasāṃ phaladātā ca karmaṇāṃ ca yadājñayā || 39 || viṣṇuḥ pātā ca sarveṣāṃ yadbhayātpāti santatam || kālāgnirudraḥ saṃharttā sarvaviśveṣu yadbhayāt || 2.34.40 || śivo mṛtyuñjayaścaiva jñānināṃ ca gurorguruḥ || yajjñānadānātsiddheśo yogīśaḥ sarvavitsvayam ||41 || paramānanda yuktaśca bhaktivairāgyasaṃyutaḥ || yatprasādādvāti vātaḥ pravaraḥ śīghragāminām || 42 || tapanaśca pratapati yadbhayātsantataṃ sati || yadājñayā varṣatīndro mṛtyuścarati jantuṣu || 43 || yadājñayā dahedvahnirjalameva suśītalam || diśo rakṣanti dikpālā mahābhītā yadājñayā || 44 || bhramanti rāśicakrāṇi grahā vai yadbhayena ca || bhayātphalanti vṛkṣāśca puṣpantyapi ca yadbhayāt || 45 || bhayātphalāni pakvāni niṣphalāstaravo bhayāt || yadājñayā sthalasthāśca na jīvanti jaleṣu ca || 46 || tathā sthale jalasthāśca na jīvanti yadājñayā || ahaṃ niyamakarttā ca dharmādharmaṃ ca yadbhayāt || 47 || kālaśca kalayetsarvaṃ bhramatyeva yadājñayā || akāle haretkālo mṛtyurvai yadbhayena ca || 48 || jvaladagnau patantaṃ ca gabhīre ca jalārṇave || vṛkṣāgrāttīkṣṇakhaḍge ca sarpādīnāṃ mukheṣu ca||49|| nānāśastrāstraviddhaṃ ca raṇeṣu viṣameṣu ca || puṣpacandanatalpe ca bandhuvargaiśca rakṣitam || 2.34.50 || śayānaṃ tantramantraiśca kāle kālo haredbhayāt || dhatte vāyustoyarāśiṃ toyaṃ kūrmaṃ yadājñayā || 51 || kūrmo'nantaṃ sa ca kṣoṇīṃ samudrānsaptaparvatān || sarvāṃścaiva kṣamārūpo nānārūpaṃ bibhartti saḥ || 52 || yataḥ sarvāṇi bhūtāni līyante'nte ca tatra vai || indrāyuścaiva divyānāṃ yugānāmekasaptatiḥ ||53|| | aṣṭāviṃśacchakrapāte brahmaṇassyādaharniśam || ṣaṣṭyādhike pañcaśate sahasre pañcaviṃśatau || 54 || yuge narāṇāṃ śakrāyurevaṃ saṃkhyāvido viduḥ || evaṃ triṃśaddinairmāso dvābhyāṃ tābhyāmṛtuḥ smṛtaḥ || 55 || ṛtubhiḥ ṣaḍbhirevābdaṃ śatābdaṃ brahmaṇo vayaḥ || brahmaṇaśca nipāte vai cakṣurunmīlanaṃ hareḥ || 56 || cakṣurnimīlane tasya layaṃ prākṛtikaṃ viduḥ || pralaye prākṛtāḥ sarve devādyāśca carācarāḥ || 57 || līnā dhātari dhātā ca śrīkṛṣṇe nābhipaṅkaje || viṣṇuḥ kṣīrodaśāyī ca vaikuṇṭhe yaścaturbhujaḥ || 58 || vilīnā vāmapārśve ca kṛṣṇasya paramātmanaḥ || rudrādyā bhairavādyāśca yāvantaśca śivānugāḥ || 59 || śivādhāre śive līnā jñānānande sanātane || jñānādhidevaḥ kṛṣṇasya mahādevasya cātmanaḥ || 2.34.60 || tasya jñāne vilīnaśca babhūvātha kṣaṇaṃ hareḥ || durgāyāṃ viṣṇumāyāyāṃ vilīnāḥ sarva śaktayaḥ || 61 || sā ca kṛṣṇasya buddhau ca buddhyadhiṣṭhātṛdevatā || nārāyaṇāṃśaḥ skandaśca līno vakṣasi tasya ca || 62 || śrīkṛṣṇāṃśaśca tadbāhau devādhīśo gaṇeśvaraḥ || padmāṃśabhūtā padmāyāṃ sā rādhāyāṃ ca suvrate ||63|| gopyaścāpi ca tasyāṃ ca sarvā vai devayoṣitaḥ|| kṛṣṇaprāṇādhidevī sā tasya prāṇeṣu sā sthitā ||64|| sāvitrī ca sarasvatyāṃ vedaśāstrāṇi yāni ca || sthitā vāṇī ca jihvāyāṃ tasyaiva paramātmanaḥ || 65 || golokasthasya gopāśca vilīnāstasya lomasu || tatprāṇeṣu ca sarveṣāṃ prāṇā vātā hutāśanaḥ || 66 || jaṭharāgnau vilīnaśca jalaṃ tadrasanāgrataḥ|| vaiṣṇavāścaraṇāmbhoje paramānandasaṃyutāḥ || 67 || sārātsāratarā bhaktirasapīyūṣapāyinaḥ || virāṭ kṣudraśca mahati līnaḥ kṛṣṇe mahānvirāṭ || 68 || yasyaiva lomakūpeṣu viśvāni nikhilāni ca || yasya cakṣu nimeṣeṇa mahāṃśca pralayo bhavet ||69|| cakṣurunmīlane sṛṣṭiryasyaiva paramātmanaḥ || yāvannimeṣe sṛṣṭissyāttāvadunmīlane vyayaḥ ||2.34.70|| brahmaṇaśca śatābdena sṛṣṭistatra layaḥ punaḥ|| brahmasṛṣṭilayānāṃ ca saṃkhyā nāstyeva suvrate ||71|| yathā bhūrajasāṃ caiva saṃkhyānaṃ ca niśāmaya || cakṣurnimeṣe pralayo yasya sarvāntarātmanaḥ || 72 || unmīlane punaḥ sṛṣṭirbhavedeveśvarecchayā || tadguṇotkīrttanaṃ vaktuṃ brahmāṇḍeṣu ca kaḥ kṣamaḥ || 73 || yathā śrutaṃ tātavaktrāttathoktaṃ ca yathāgamam || muktayaśca caturvedairniruktāśca caturvidhāḥ || 74 || tatpradhānā harerbhaktirmukterapi garīyasī|| sālokyadā harerekā cānyā sārūpyadā parā ||75|| sāmīpyadā ca nirvāṇadātrī caivamiti smṛtiḥ|| bhaktāstā nahi vāñchanti vinā tatsevanādikam || 73 || siddhatvamamaratvaṃ ca brahmatvaṃ cāvahelayā || janmamṛtyujarāvyādhibhayaśokādikhaṇḍanam||77|| dhāraṇaṃ divyarūpasya vidurnirvāṇamokṣadam || muktiśca sevārahitā bhaktiḥ sevāvivarddhinī||78|| bhaktimuktyorayaṃ bhedo niṣeke lakṣaṇaṃ śṛṇu || vidurbudhā niṣekaṃ ca bhogaṃ ca kṛtakarmaṇām || 79 || tatkhaṇḍanaṃ ca śubhadaṃ paraṃ śrīkṛṣṇasevanam || tattvajñānamidaṃ sādhvi sāraṃ vai lokavedayoḥ || 2.34.80 || vighnaghnaṃ śubhadaṃ coktaṃ gaccha vatse yathāsukham || ityuktvā sūryyaputraśca jīvayitvā ca tatpatim || 81|| tasyai śubhāśiṣaṃ dattvā gamanaṃ kartumudyataḥ || dṛṣṭvā yamaṃ ca gacchantaṃ sāvitrī taṃ praṇamya ca || 82 || ruroda caraṇe dhṛtvā sadvicchedo'tiduḥkhadaḥ || sāvitrīrodanaṃ dṛṣṭvā yamasso'yaṃ kṛpānidhiḥ || 83 || tāmityuvāca santuṣṭastvarodīccāpi nārada || 84 || yama uvāca || lakṣavarṣaṃ sukhaṃ bhuktvā puṇyakṣetre ca bhārate || ante yāsyasi goloke śrīkṛṣṇabhavanaṃ śubhe || 85 || gatvā ca svagṛhaṃ bhadre sāvitryāśca vrataṃ kuru || ddvisaptavarṣaparyyantaṃ nārīṇāṃ mokṣakāraṇam || 86 || jyeṣṭhe śuklacaturdaśyāṃ sāvitryāśca vrataṃ śubham|| śuklāṣṭamyāṃ bhādrapade mahālakṣmyā vrataṃ śubham || 87 || dvyaṣṭavarṣavrataṃ cedaṃ pratyabdaṃ pakṣameva ca || karoti parayā bhaktyā sā yāti ca hareḥ padam || 88 || pratimaṅgalavāre ca devīṃ maṅgalacaṇḍikām || pratimāsaṃ śuklaṣaṣṭhyāṃ ṣaṣṭhīṃ maṅgaladāyikām ||89|| tathā cāṣāḍhasaṃkrāntyāṃ manasā sarvasiddhidām || rādhāṃ rāse ca kārtikyāṃ kṛṣṇaprāṇādhikāṃ priyām || 2.34.90 || upoṣya śuklāṣṭamyāṃ ca pratimāse varapradām || viṣṇumāyāṃ bhagavatīṃ durgāṃ durgārtināśinīm || 91 || prakṛtiṃ jagadambāṃ ca patiputravatīṃ satīm || pativratāsu śuddhāsu yantreṣu pratimāsu ca || 92 || yā nārī pūjayedbhaktyā dhanasantānahetave || iha loke sukhaṃ bhuktvā yātyante śrīhareḥ padam || 93 || ityuktvā tāṃ dharmarājo jagāma nijamandiram|| gṛhītvā svāminaṃ sā ca sāvitrī ca nijālayam||94|| sāvitrī satyavantaṃ ca vṛttāntaṃ ca yathākramam|| anyāṃśca kathayāmāsa bāndhavāṃścaiva nārada || 95 || sāvitrījanakaḥ putrānsa prāpadvai krameṇa ca || śvaśuraścakṣuṣī rājyaṃ sā ca putrānvareṇa ca || 96 || lakṣavarṣaṃ sukhaṃ bhuktvā puṇyakṣetre ca bhārate || jagāma svāminā sārddhaṃ golokaṃ sā pativratā || 97 || savituścādhidevī yā mantrādhiṣṭhātṛdevatā || sāvitrī cāpi vedānāṃ sāvitrī tena kīrttitā || 98 || ityevaṃ kathitaṃ vatsa sāvitryākhyānamuttamam || jīvakarmavipākaṃ ca kiṃ punaḥ śrotumicchasi || 99 || iti śrībrahmavaivartte mahāpurāṇe dvitīye prakṛtikhaṇḍe nāradanārāyaṇasaṃvāde sāvitryupākhyāne sāvitryā yamopadeśasamāptirnāma catustriṃśattamo'dhyāyaḥ || 34 || iti sāvitryupākhyānam ||

English translation

The end of Yama's discourse Similarly he is the bestower of salvation, the cause of salvation, the destroyer of all the evils, the destroyer of the tree of deeds an#'the remover of all the sins; what is the number of types of salvation? What are their definitions?

You kindly let me know the types of the devotions of the lord and the way one has to reap the haiwest of their deeds. Among those who are well-versed in the Vedas, Brahma has created the female devoid of the knowledge of taitvas. What is the essence of the learning for them. You kindly tell me, because the giving of charities, fasting, taking a bath in holy places, the perfonning of vrcitas and tapas do not equal even eleven times as compared to the imparting of knowledge to others.

SavitrT said—O lord, I have listened enough to you and nothing more is required to be listened to by me. Therefore you bestow the devotion of the lord on me which is extremely difficult to get. Now you enlighten me also on dhcirma, including the ways to adore lord Krsna and the reciting of his name. He is the one who redeems all and can also help the people to cross over the ocean of the universe.

O lord, the glory of the mother is a hundred times more than that of the father and the gloiy of the one who imparts knowledge or a teacher is a hundred limes more than that of the mother.

Yama said—O daughter, whatever was desired by you has already been granted by me, but now with my boon you will surely achieve the devotion of the lord. 0 virtuous lady, you want to listen to the glory of lord Krsna which redeems all the people who recite his name as well as those wh(^ listen to his glory.

In fact the Sesa. having (lie thousand hoods, is unable to rcciie the gloiy of lord Krsna. Lord Siva who had over-powered the death,-is unable to recite his glory with all his five faces.

Even Brahma, who holds the four Vedas and the creator of the world and omniscient lord Visnu. is also not able to recite the glory of lord The six-headed Karttikeya is unable to do so with all his six heads. Ganesa, the lord of all the ganas and who is the best of the yogis is unable in this respect.

Even the scriptures which are the essence of the Vedas cannot speak out a particle of the glory of lord Visnu. Then how can the intellectuals do Even Sarasvatl after making great efforts find it difficult to spell out the glory of the lord. The Sanatana, Sananda, Kapila, Surya, Brahma and several other intellectuals are unable to recite his glory; so what to speak of those having little Similarly the siddhas, sages and yogis are unable to spell out the glory of the lord. The one whose lotus-like feet are always adored by Brahma, Visnu and Siva is the one who is quite docile to his devotees and difficult to excess by Who else could speak about his glory? Of course, Brahma knows much about Brahma.

Besides Brahma, Ganesa is considered to be a great intellectual and is also considered to be quite knowledgeable, because in the earlier times lord Krsna had imparted divine knowledge to Ganesa in a secluded place in the forest in Goloka at the time of Rasamandala.

The glory of lord Krsna was recited by Ganesa at that point of time and the same was repeated by Siva to Dharma in his own abode.

Dharma then imparted the knowledge of the same to Siiiya at Puskara; thereafter my father narrated the same to him and from him I got the O chaste lady, after making many efforts in earlier times, I could not understand much about it and I was going for perfonning tapas since my mind was filled with detachment. At that point of time my father enlightened me on the qualities of lord Krsna. Therefore, I am speaking out on the subject, on the basis of my own knowledge. You please listen to me.

O beautiful one, as the sky is not aware of its dimensions, what to speak of others?

Lord Krsna resides in everyone as a soul. He is the cause of all the causes, the lord of all, the beginning of all, all knowledgeable, is the one who can take to any form, always having beautiful form, always taking to various forms, blissful, formless, independent, doubtless, devoid of virtues, devoid of Asrama, unattached, the witness of all, the base of everything and is the best. The Prakrti is his deformed image, the one who is born of that deformity is known as the abode of crores of gods of love, quite pleasant, is like the lotus flower of the noon of the summer season, having lotus-like eyes and possesses the lustre of crores of moons of the winter season; he is adorned with innumerable valuable gems and the ornaments studded with gems, he wears a srene smile on his face and is always clad in a lower yellow garment, is the form of eternal Brahman, the lustre of Brahman, pleasant to look

at, quite peaceful, lord of Radha and is immeasurable. The cowherdesses wearing smiles on their faces surround him always.

He is seated on the gem-studded throne in the Rasamandala playing on the flute a tune. He has two amis and wears a long garland of forest flowers. He has a kaustubha gem adorning his chest and all his limbs are plastered with saffron, agani, kastiirl and sandal-paste.

He himself is having the form of Purusa and Prakrti while he is beyond Prakrti. He is formless but in order to shower his grace on his devotees, he takes to human form.

He is extremely beautiful and charming having the complexion of new clouds. He is of tender age, having the foim of a cowherd; is the He is adorned with a beautiful garland of jasmine flowers, besides those of lotus and Malatl and several other flowers. His hair is His devotees with their mind filled with devotion always adore him in this form. The terrified Brahma engages himself in creation at the command of lord Krsna. He also writes the fortune of all human beings on their forehead according to their deeds. He also gives the reward for the tapas and other deeds performed by the people.

By the fear from him, lord Visnu protects the world constantly and also dreadful Rudra destroys the universe.

With the knowledge imparted by Krsna to lord Siva he happens to be the teacher of the inteilectuals, besides being yogisVara, all blissful and filled with devotion and detachment. With the pride of whom, the wind moves with great By whose fear, the sun bums throughout the day, by whose command Indra causes the rain, by whose command the death roams about everywhere, by whose command the fire bums, the water becomes cool, the Dikpalas protect the directions, by whose command the constellations move, by whose command the fruits become ripe and the trees arc timely deprived of the fruits, by whose command, the creatures of the earth cannot live in water, by whose command the aquatic animals cannot survive on earth, by whose command I decide about dharma and adharma, by whose command the god of death roams about on earth, by whose command the death does not kill anyone before time, by whose command the death is unable to kill a person

who falls in burning flames, falls in the deep water of the ocean or from the top of a tree, on the edge of a sharp sword, falling as a prey to the wild animals, in the terrific battle field getting wounded with many types of weapons or the one who sleeps on a comfortable bed of roses. The god is death does not harm them. At whose command the water carries the tortoise, the tortoise carries the seipent Sesa and the serpent Ananta carries the earth while the earth carries all the oceans, seven continents, the seven mountains and all the people in all the fonns.

And ultimately in whom all the elements get merged. The life of Indra is as long as Seventy yugas, the period of twenty eight Indras equates with a day and night for Brahma. Indra's age has been measured as being of twenty five thousand, five hundred and sixty yugas. This has been ordained by the knowledgeable people.

Accordingly each month has thirty days, two months form a season and six seasons form a year. Brahma lives a hundred years. The period of Brahma's age is equivalent to the fall of the eye-lid of Visnu. Therefore the very shutting of the eyes of Visnu results in dissolution. This has been ordained by the intellectuals. At the time of dissolution all the gods, moveable and immovable nature merge in Brahma and Brahma in turn merges into the navel of lord Krsna through the lotus. Lord Visnu sleeps in the ocean of milk and remains four-armed in Vaikuntha.

He gets merged into the body of lord Krsna. All the Rudras, Bhairvas or followers of lord Siva ultimately merge in him. They are all blissful and eternal. All the learnings of lord Krsna and Mahadeva merge into the knowledge of lord Hari. All the Saktis merge in Visnumaya and other forms of Ditrga. The same goddess Durga dwells in the intelligence of lord Krsna. She happens to be the supreme goddess of intelligence. Similarly Skanda who appeared from the ray of Narayana ultimately merges into his chest.

Lord Ganesa merges into the anns of lord Krs na. O chaste lady, the aritsa of Padnia merges into Kamala and Kamala merges into Radhika together with all the cowherdesses and the goddesses. The same Radha happens to be the goddess of lord Krsna and as such Radha always resides in his heart.

Savitrl and all the Vedas merge in Sarasvatl and the goddess Sarasvatl merges into the tip of the tongue of the lord Krsna. All the residents of Goloka including the cowherds, merge into lord Krsna. The fire is bom out of his Jathardgni, water in the tip of the tongue and all the devotees who always adore lord Krsna besides the Vais navas merge into his feet. Thereafter, the pure Virat and Mahavirat merge into Krsna.

The one is whose hair-pits the entire universe in accommodated, by shutting whose eyes, the dissolution overtakes, by whose opening of the eyes, the creation starts; similarly at the time of closing of the eyes, whatever universe is saved, at the time of opening of his eyes, the same universe emerges out of them.

The universe eoiitinues up to the hundred years of Brahma. Thereafter it merges into him.

Therefore, O chaste lady, there is no counting of the universes of Brahma, in the same way as one cannot count the particles of dust.

Because the all-pervading lord by whose closing of the eyes, the universe is dissolved and with the opening of whose eye-lids, the creation starts, who could be competent enough to describe his glory?

Thus whatever I had heard from the mouth of my father, according to the scriptures, has been narrated by me. In all the four Vedas the salvation has been spelt out to be of four types, out of all of them the devotion of lord is considered to be more glorious than salvation.

Out of these four types of salvation, one is called the Sdlokya salvation, the second is known as Scirupya salvation, the third is called Sdmipya salvation and the fourth is called Sdyujya which is also called complete redemption but the devotees of the lord do not prefer anyone of the four salvations.

Not only this, the devotees of the lord are not desirous of eternalship or Brahman in preference to the devotion of the lord. Therefore the devotion removing the birth, death, old age, disease, fear, grief takes to the divine form and grants salvation. The salvation is without seiwice while the adoration increases the sense of This is the difference between the devotion and the salvation. Now I tell you the definition of niseka (impregnation). You listen to me. Praising the result of the deeds performed by the intellectual is called, niseka (impregnation) O chaste lady, the deeds vanish only with the adoration of lord Krsna because it always bestows welfare. Thus the knowledge of tattva and the essence of the Vedas.

tRut frgr i It removes all obstructions and grants welfare.

O daughter, thus I have spoken to you everything; therefore now you proceed to your abode comfortably. Thus speaking Yama the son of Surya brought back her husband to life and showering all the blessings, asked them to go.

Thereafter Savitri bowed in reverence to Yama.

When she found him returning, she held his feet and started ciying because the separation from noble people is always painful. O Narada, finding Savitri so sobbing the compassionate Yama was extremely satisfied. He then assured her variously and tears started flowing from his Yama said—O chaste lady, in the sacred land of Bharata you will pleasantly spend a lakh of years and ultimately you will achieve Goloka, the abode of lord Krsna.

Therefore, O noble lady, you revert to your abode and perform vratas of banyan tree for fourteen years. It redeems the woman from all Thus the adoration of SavitrT (banyan tree) is to be performed in the month of the Jyestha on the fourteenth day of bright fortnight. On the bright fifth day of the month of Bhadrapada, the sacred vrata for MahalaksmI is performed for sixteen years with great devotion by the ladies which entitles them to proceed to Visnuloka.

Similarly on Tuesday the Mahgalacandika is to be adored. Everyone on the sixth day of the bright fortnight Sasthl-devJ, the bestower of welfare has to be adored. On the first day of the month of Ascidha, Manasa-devi has to be adored who always grants welfare. On the first day of Kartika and on full moon day of the same month, Radha the beloved of lord Krsna has to be adored. On the eighth day of the bright fortnight of every month, one should keep a fast and then adore goddess Durga the illusion of lord Visnu who bestows boons. She protects from misfortune, is the mother of the universe and is the foremost of the chaste women having her own husband and sons. The woman who adores her with great devotion for seeking progeny, surely gets the same jn this birth and thereafter she achieves the abode of tord Visnu.

Thus speaking, lord Yama returned to his abode and SavitrT too accompanied by her husband Satyavan went back to her abode.

O Narada, on reaching home SavitrT narrated all the happenings to Satyavan and all other She narrated the entire story to her husband.

She then got sons and her father-in-law got back his eye-sight. Thus the chaste lady with the boon of Yama enjoyed all the worldly pleasures in the sacred land of Bharata for a lakh of years and thereafter she proceeded to Goloka with her She is called SavitrT because she is the supreme goddess of them, the supreme goddess of the mantra and the Vedas.

O son, thus this is the sacred story of Savitrl which I have narrated to you. What else do you want to listen to from me?

Chapter-aligned complete witnesses. Sanskrit Wikisource revision 117840 (2017-08-18T02:36:39Z); Shanti Lal Nagar English scan pages n389–n396: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n389/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.