Skip to main content

Prakṛti-khaṇḍa · Chapter 36

Chapter 36

Unit 66 of 276Prakṛti-khaṇḍa · Chapter 36Prakṛti-khaṇḍa · Chapter 361 source entries

Prakṛti-khaṇḍa · Chapter 36

Source

नारद उवाच ।। नारायणप्रिया सा च वरा वैकुण्ठवासिनी ।। वैकुण्ठाधिष्ठातृदेवी महालक्ष्मीः सनातनी ।। १ ।। कथं बभूव सा देवी पृथिव्यां सिन्धुकन्यका ।। किं तद्ध्यानं च कवचं सर्वं पूजाविधिक्रमम् ।। २ ।। पुरा केन स्तुताऽऽदौ सा तन्मे व्याख्यातुमर्हसि ।। ३ ।। नारायण उवाच ।। पुरा दुर्वाससः शापाद्भ्रष्टश्रीकः पुरन्दरः।। बभूव देवसंघश्च मर्त्यलोकश्च नारद ।।४।। लक्ष्मीः स्वर्गादिकं त्यक्त्वा रुष्टा परमदुःखिता।। गत्वा लीना च वैकुण्ठे महालक्ष्म्यां च नारद।।५।। तदा शोकाद्ययुर्देवा दुःखिता ब्रह्मणः सभाम् ।। ब्रह्माणं च पुरस्कृत्य ययुर्वैकुण्ठमेव च।।६।। वैकुण्ठे शरणा पन्ना देवा नारायणे परे ।। अतीव दैन्ययुक्ताश्च शुष्ककण्ठौष्ठतालुकाः ।। ७ ।। तदा लक्ष्मीश्च कलया पुरा नारायणाज्ञया ।। बभूव सिन्धुकन्या सा शक्रसम्पत्स्वरूपिणी ।। ८ ।। तदा मथित्वा क्षीरोदं देवा दैत्यगणैः सह ।। संप्रापुश्च वरं लक्ष्म्या ददृशुस्तां च तत्र हि ।। ९।। सुरादिभ्यो वरं दत्त्वा वनमालां च विष्णवे ।। ददौ प्रसन्नवदना तुष्टा क्षीरोदशायिने ।। 2.36.१० ।। देवाश्चाप्यसुराक्रान्तं राज्यं प्रापुश्च तद्वरात् ।। तां संपूज्य च संस्तूय सर्वत्र च निरापदः ।।१ १ ।। नारद उवाच ।। कथं शशाप दुर्वासा मुनिश्रेष्ठः पुरन्दरम्।। केन दोषेण वा ब्रह्मन्ब्रह्मिष्ठं ब्रह्मवित्पुरा।। १२।। ममन्थे केन रूपेण जलधिस्तैः सुरादिभिः।। केन स्तोत्रेण सा देवी शक्रे साक्षाद्बभूव ह।।१ ३।। को वा तयोश्च संवादो ह्यभवत्तद्वद प्रभो ।। १४ ।। नारायण उवाच ।। मधुपानप्रमत्तश्च त्रैलोक्याधिपतिः पुरा ।। क्रीडां चकार रहसि रम्भया सह कामुकः ।। १५ ।। कृत्वा क्रीडां तया सार्द्धं कामुक्या हृतचेतनः ।। तस्थौ तत्र महारण्ये कामोन्मथित चेतनः ।। १६ ।। कैलासशिखरं यान्तं वैकुण्ठादृषिपुङ्गवम् ।। दुर्वाससं ददर्शेन्द्रो ज्वलन्तं ब्रह्मतेजसा ।। १७ ।। ग्रीष्ममध्याह्नमार्त्तण्डसहस्रप्रभमीश्वरम् ।। प्रतप्तकाञ्चनाभासं जटाभारमहोज्ज्वलम् ।। १८ ।। शुक्लयज्ञोपवीतं च चीरं दण्डं कमण्डलुम् ।। महोज्ज्वलं च तिलकं बिभ्रतं चन्द्रसन्निभम् ।। १९ ।। समन्वितं शिष्यवर्गैर्वेदवेदाङ्गपारगैः ।। दृष्ट्वा ननाम शिरसा सम्भ्रमात्तं पुरन्दरः ।।2.36.२० ।। शिष्यवर्गं स भक्त्या वै तुष्टाव च मुदान्वितः ।। मुनिना च सशिष्येण तस्मै दत्ताश्शुभाशिषः ।। २१ ।। विष्णुदत्तं पारिजातपुष्पं च सुमनोहरम् ।। मृत्युरोगजराशोकहरं मोक्षकरं ददौ ।। २२ ।। शक्रः पुष्पं गृहीत्वा च प्रमत्तो राजसम्पदा ।। भ्रमेण स्थापयामास तत्र वै हस्तिमस्तके ।। २३ ।। हस्ती तत्स्पर्शमात्रेण रूपेण च गुणेन च ।। तेजसा वयसा कान्त्या विष्णुतुल्यो बभूव सः ।। २४ ।। त्यक्त्वा शक्रं गजेन्द्रश्चाप्यगच्छद्घोरकाननम् ।। न शशाक महेन्द्रस्तं रक्षितुं तेजसा मुने ।। २५ ।। तत्पुष्पं त्यक्तवन्तं च दृष्ट्वा शक्रं मुनीश्वरः ।। तं शशाप महातेजाः क्रोधसंरक्तलोचनः ।। २६ ।। दुर्वासा उवाच ।। अरे श्रिया प्रमत्तस्त्वं कथं मामवमन्यसे ।। मद्दत्तपुष्पं गर्वेण त्यक्तवान्हस्तिमस्तके ।। २७ ।। विष्णोर्निवेदितं पुष्पं नैवेद्यं वा फलं जलम् ।। प्राप्तिमात्रेण भोक्तव्यं त्यागेन ब्रह्महा जनः।।२८।। भ्रष्टश्रीर्भ्रष्टबुद्धिश्च भ्रष्टज्ञानो भवेन्नरः।। यस्त्यजेद्विष्णुनेवेद्यं भाग्येनोपस्थितं शुभम्।।२९।। प्राप्तिमात्रेण यो भुङ्क्ते भक्त्या विष्णुनिवेदितम्।। पुंसां शतं समुद्धृत्य जीवन्मुक्तः स्वयं भवेत्।।2.36.३०।। विष्णुनैवेद्यभोजी यो नित्यं तु प्रणमेद्धरिम्।। पूजयेत्स्तौति वा भक्त्या स विष्णुसदृशो भवेत् ।। ३१ ।। तत्स्पर्शवायुना सद्यस्तीर्थौघश्च विशुध्यति ।। तत्पादरजसा मूढ सद्यः पूता वसुन्धरा ।।३२।। पुंश्चल्यन्नमवीरान्नं शूद्रश्राद्धान्नमेव च ।। यद्धरेरनिवेद्यं च वृथामांसमभक्षकम् ।।३३।। शिवलिङ्गप्रदत्तान्नं यदन्नं शूद्रयाजिनाम् ।। चिकित्सकद्विजानां च देवलान्नं तथैव च ।। ३४ ।। कन्याविक्रयिणामन्नं यदन्नं योनिजीविनाम् ।। अनुष्णान्नं पर्युषितं सर्वभक्ष्यावशेषि तम् ।। ३५ ।। शूद्रापतिद्विजान्नं च वृषवाहद्विजान्नकम् ।। अदीक्षितद्विजान्नं च यदन्नं शवदाहिनाम् ।। ३६ ।। अगम्यगामिनां चैव द्विजानामन्नमेव च।। मित्रद्रुहां कृतघ्नानामन्नं विश्वासघातिनाम् ।। ३७।। मिथ्यासाक्ष्यप्रदानां च ब्राह्मणानां तथैव च ।। एतत्सर्वं वि शुध्येत विष्पुनैवेद्यभक्षणात्।।३८।। श्वपचो विष्णुसेवी च वंशानां कोटिमुद्धरेत् ।। हरेरभक्तो विप्रश्च स्वं च रक्षितुमक्षमः ।। ३९ ।। अज्ञानाद्यदि गृह्णाति विष्णोर्निर्माल्यमेव च ।। सप्तजन्मार्जितात्पापान्मुच्यते नात्र संशयः ।।2.36.४०।। ज्ञात्वा भक्त्या च गृह्णाति विष्णोर्नैवेद्यमेव च ।। कोटिजन्मार्जितात्पापान्मुच्यते नात्र संशयः ।। ४१ ।। यस्मात्संस्थापितं पुष्पं गर्वाद्वै हस्तिमस्तके ।। तस्माद्युष्मान्परित्यज्य यातु लक्ष्मीर्हरेः पदम् ।। ४२ ।। नारायणस्य भक्तोऽहं न बिभेमीश्वरं विधिम् ।। कालं मृत्युं जरां चैव कानन्यान्गणयामि च ।। ४३ ।। किं करिष्यति ते तातः कश्यपश्च प्रजापतिः ।। बृहस्पतिर्गुरुश्चैव निश्शङ्कस्य च मे हरेः ।। ४४ ।। इदं पुष्पं यस्य मूर्ध्नि तस्य वै पूजनं पुरः।। मूर्ध्नि च्छिन्ने शिवशिशोश्छित्त्वेदं योजयिष्यति।।४२।। इति श्रुत्वा महेन्द्रश्च धृत्वा तच्चरणद्वयम्।। उच्चै रुरोद शोकार्त्तस्तमुवाच भयाकुलः ।। ४६ ।। इन्द्र उवाच ।। दत्तः समुचितः शापो मह्यं मत्ताय हे प्रभो ।। हृता त्वया चेत्सम्पत्तिः कियज्ज्ञानं च देहि मे ।। ४७ ।। ऐश्वर्य्यं विपदां बीजं प्रच्छन्नज्ञानकारणम् ।। मुक्तिमार्गार्गलं दार्ढ्याद्धरिभक्तिव्यपायकम् ।। ४८ ।। जन्ममृत्युजरारोगशोकदुःखांकुरं परम् ।। सम्पत्तितिमिरान्धश्च मुक्तिमार्गं न पश्यति ।। ४९ ।। सम्पन्मत्तः समूढश्च सुरामत्तः सचेतनः ।। बान्धवैर्वेष्टितः सोऽपि बन्धुद्वेषकरो मुने ।। 2.36.५० ।। सम्पन्मदे प्रमत्तश्च विषयान्धश्च विह्वलः ।। महाकामी साहसिकः सत्त्वमार्गे न पश्यति ।।५१।। द्विविधो विषयान्धश्च राजसस्तामसः स्मृतः ।। अशास्त्रज्ञस्तामसश्च शास्त्रज्ञो राजसः स्मृतः ।। ५२ ।। शास्त्रे च द्विविधं मार्गं निर्दिष्टं मुनिपुङ्गव ।। प्रवृत्तिबीजमेकं च निवृत्तेः कारणं परम् ।। ५३ ।। चरन्ति जीविनश्चादौ प्रवृत्तौ दुःखवर्त्मनि ।। स्वच्छन्दे चाप्रसन्ने च निर्निरोधे च सन्ततम् ।। ५४ ।। आपातमधुरे लोभात्क्लेशे च सुखमानिनः ।। परिणामोत्पत्तिबीजे जन्ममृत्युजराकरे ।। ५५ ।। अनेकजन्मपर्य्यन्तं कृत्वा च भ्रमणं मुदा ।। स्वकर्मविहितायां च नानायोन्यां क्रमेण च ।।५६।। ततः कृष्णानुग्रहाच्च सत्सङ्गं लभते जनः ।। सहस्रेषु शतेष्वेको भवाब्धेः पारकारणम् ।। ५७ ।। साधुः सत्त्वप्रदीपेन मुक्तिमार्गं प्रदर्शयेत् ।। तदा करोति यत्नं च जीवी बन्धनखण्डने ।। ५८ ।। अनेकजन्मयोगेन तपसाऽनशनेन च ।। तदा लभेन्मुक्तिमार्गं निर्विघ्नं सुखदं परम् ।। ५९ ।। इदं श्रुतं गुरोर्वक्त्रात्प्रसङ्गावसरेण च ।। नहि पृष्टमतोऽन्यच्च भवदुःखौघवेष्टिताः ।। 2.36.६० ।। अधुना विधिना दत्तो विपत्तौ ज्ञानसागरः।। सम्पद्रूपा विपदियं मम निस्तारकारिणी।।६१।। ज्ञानसिन्धो दीनबन्धो मह्यं दीनाय साम्प्रतम् ।। देहि किञ्चिज्ज्ञानसारं भवपारं दयानिधे ।। ६२ ।। इन्द्रस्य वचनं श्रुत्वा प्रहस्य ज्ञानिनां गुरुः ।। ज्ञानं कथितुमारेभे ह्यतितुष्टः सनातनः ।। ६३ ।। दुर्वासा उवाच ।। अहो महेन्द्र माङ्गल्यमात्मानं द्रष्टुमिच्छसि ।। आपाततो दुःखबीजं परिणामसुखावहम् ।। ६४ ।। स्वगर्भयातनानाशपीडाखण्डनकारणम् ।। दुष्पारासारदुर्वारसंसारार्णवतारकम् ।। ६५ ।। कर्मवृक्षाङ्कुरच्छेदकारणं सर्वतारकम् ।। सन्तोषसन्ततिकरं प्रवरं सर्ववर्त्मनाम् ।। ६६ ।। दानेन तपसा वाऽपि व्रतेनानशनादिना ।। कर्मणा स्वर्गभोगादि सुखं भवति जीविनाम् ।। ६७ ।। काम्यानां कर्मणां चैव मूलं संछिद्य यत्नतः ।। अधुनेदं मोक्षबीजं संकल्पाभाव एव च ।। ६८ ।। यत्कर्म सात्त्विकं कुर्य्यादसंकल्पितमेव च ।। सर्वं कृष्णार्पणं कृत्वा परे ब्रह्मणि लीयते ।। ६९ ।। सांसारिकाणामेतत्तु निर्वाणं मोचकं विदुः ।। नेच्छन्ति वैष्णवास्तत्तु सेवाविरहकातराः ।। 2.36.७० ।। सेवां कुर्वन्ति ते नित्यं विधायोत्तमदेहकम् ।। गोलोके वाऽपि वैकुण्ठे तस्यैव परमात्मनः ।। ७१ ।। हरिसेवादिरूपां च मुक्तिमिच्छन्ति वैष्णवाः ।। जीवन्मुक्ताश्च ते शक्र स्वकुलोद्धारकारिणः ।। ७२ ।। स्मरणं कीर्त्तनं विष्णोरर्चनं पादसेवनम् ।। वन्दनं स्तवनं नित्यं भक्त्या नैवेद्यभक्षणम् ।। ७३ ।। चरणोदकपानं च तन्मंत्रजपनं परम् ।। इदं निस्तारबीजं च सर्वेषामीप्सितं भवेत् ।। ७४ ।। इदं मृत्युञ्जयज्ञानं दत्तं मृत्युञ्जयेन मे ।। तच्छिष्योऽहं च निश्शङ्कस्तत्प्रसादाच्च सर्वतः ।। ७५ ।। स जन्मदाता स गुरुः स च बन्धुः सतां परः ।। यो ददाति हरेर्भक्तिं त्रैलोक्ये च सुदुर्लभम् ।। ७६ ।। दर्शयेदन्यमार्गं च विना श्रीकृष्णसेवनम् ।। स च तं नाशयत्येव ध्रुवं तद्वधभाग्भवेत् ।। ७७ ।। सन्ततं जगतां कृष्णनाम मङ्गलकारणम् ।। मङ्गलं वर्द्धते नित्यं न भवेदायुषो व्ययः ।। ७८ ।। तेभ्योऽप्यपैति कालश्च मृत्युस्स्याद्रोग एव च ।। सन्तापश्चैव शोकश्च वैनतेयादिवोरगाः ।। ७९ ।। कृष्णमन्त्रोपासकश्च ब्राह्मणः श्वपचोऽपि वा ।। ब्रह्मलोकं समुल्लंघ्य याति गोलोकमुत्तमम् ।। 2.36.८० ।। ब्रह्मणा पूजितः सोऽपि मधुपर्कादिना च यः ।। स्तुतः सुरैश्च सिद्धश्च परमानन्दभावनः ।। ८१ ।। ज्ञानसारं तपःसारं ब्रह्मसारं परं शिवम् ।। शिवेनोक्तं योगसारं श्रीकृष्णपदसेवनम् ।। ८२ ।। ब्रह्मादिस्तम्बपर्य्यन्तं सर्वं मिथ्यैव केवलम् ।। भज सत्यं परं ब्रह्म राधेशं प्रकृतेः परम् ।। ८३ ।। अतीव सुखदं सारं भुक्तिदं मुक्तिदं परम् ।। सिद्धियोगप्रदं चैव दातारं सर्वसम्पदाम्।। ८४ ।। योगिनामपि सिद्धानां यतीनां च तपस्विनाम् ।। सर्वेषां कर्मभोगोऽस्ति न नारायणसेविनाम् ।। ८५ ।। भस्मसाच्च भवेत्पापं यदुपस्पर्शमात्रतः ।। ज्वलदग्नौ पातितं च यथा शुष्केन्धनं तथा ।। ८६ ।। ततो रोगा हि वेपन्ते पापानि च भयानि च ।। दूरतश्च पलायन्ते यमदूतास्ततो भयात् ।। ८७ ।। तावन्निबद्धः संसारे कारागारे विधेर्जनः ।। न यावत्कृष्ण मन्त्रं च प्राप्नोति गुरुवक्त्रतः ।। ८८ ।। कृतकर्मौघभोगाख्यनिगडच्छेदकारणम् ।। मायाजालोच्छेदकरं मायापाशनिकृन्तनम् ।।८९।। गोलोकमार्गसोपानं निस्तारे बीजकारणम् ।। भक्त्यंकुरस्वरूपं च नित्यं वृद्धमनश्वरम् ।। 2.36.९० ।। सारं च सर्वतपसां योवानां साधनं तथा ।। सिद्धीनां वेदपाठानां व्रतादीनां च निश्चितम् ।। ९१ ।। दानानां तीर्थशौचानां यज्ञादीनां पुरन्दर ।। पूजानामुपवासानामित्याह कमलोद्भवः ।। ९२ ।। पुंसां लक्षं पितॄणां च शतं मातामहस्य च ।। पूर्वं परं च तत्संख्यं पितरं मातरं गुरुम् ।। ९३ ।। सहोदरं कलत्रं च वक्तुं शिष्यं च किङ्करम् ।। समुद्धरेच्च श्वशुरं श्वश्रूं कन्यां च तत्सुतम् ।। ९४ ।। स्वात्मानं च सतीर्थ्यं च गुरुपत्नीं गुरोः सुतम् ।। उद्धरेद्बलवान्भक्तो मन्त्रग्रहणमात्रतः ।। ९५ ।। मन्त्रग्रहणमात्रेण जीवन्मुक्तो भवेन्नरः ।। तत्स्पर्शपूतस्तीर्थौघः सद्यः पूता वसुन्धरा ।। ९६ ।। अनेकजन्मपर्य्यन्तं दीक्षाहीनो भवेन्नरः ।। तदन्यदेवमन्त्रं च लभते पुण्यलेशतः ।। ९७ ।। सप्तजन्मसु देवानां कृत्वा सेवां स्वकर्मतः ।। लभते च रवेर्मन्त्रं साक्षिणः सर्वकर्मणाम् ।। ९८ ।। जन्मत्रयं भास्करं च सेवित्वा मानवः शुचिः ।। लभेद्गणेशमन्त्रं च सर्वविघ्नहरं परम् ।। ९९ ।। जन्मत्रयं तं निषेव्य निर्विघ्नश्च भवेन्नरः ।। विघ्नेशस्य प्रसादेन दिव्यज्ञानं लभेन्नरः ।। 2.36.१०० ।। तदा ज्ञानप्रदीपेन समालोच्य महामतिः ।। अज्ञानान्धतमश्छित्त्वा महामायां भजेन्नरः ।। १०१ ।। प्रकृतिं विष्णुमायां च दुर्गां दुर्गतिनाशिनीम् ।। सिद्धिदां सिद्धिरूपां च परमां सिद्धियोगिनीम् ।। १०२ ।। वाणीरूपां च पद्मां च भद्रां कृष्णप्रियात्मिकाम् ।। नानारूपां तां निषेव्य जन्मनां शतकं नरः ।। १०३ ।। तत्प्रसादाद्भवेज्ज्ञानी ज्ञानानन्दं तदा भजेत् ।। कृष्णं ज्ञानाधिदेवं च महादेवं सनातनम् ।। १०४ ।। शिवं शिवस्वरूपं च शिवदं शिवकारणम् ।। परमानन्दरूपं च परमानन्ददायिनम् ।। १०५ ।। सुखदं मोक्षदं चैव दातारं सर्वसम्पदाम् ।। अमरत्वप्रदं चैव दीर्घमायुष्यदं परम् ।। १०६ ।। इन्द्रत्वं च मनुत्वं च दातुं शक्तं च लीलया ।। राजेन्द्रत्वप्रदं चैव ज्ञानदं हरिभक्तिदम् ।। १०७ ।। जन्मत्रयं तमाराध्य चाशुतोषप्रसादतः ।। सर्वदस्य प्रसादेन शङ्करस्य महात्मनः ।। १०८ ।। वरदस्य वरेणैव हरिभक्तिं लभेद्ध्रुवम् ।। तदा तद्भक्तसंसर्गात्कृष्णमन्त्रं लभेद्ध्रुवम् ।। १०९ ।। निर्म्मलज्ञानदीपेन प्रदीप्तेन च तत्त्ववित् ।। ब्रह्मादिस्तम्बपर्य्यन्तं सर्वं मिथ्यैव पश्यति ।। 2.36.११० ।। दयानिधेः प्रसादेन निर्मलज्ञानमालभेत् ।। वरदस्य वरेणैव हरिभक्तिं लभेद्ध्रुवम् ।। ११! ।। तदा निर्वृतिमाप्नोति सारात्सारां परात्पराम् ।। यत्र देहे लभेन्मन्त्रं तद्देहावधि भारते ।। ११२ ।। तत्पाञ्चभौतिकं त्यक्त्वा बिभृयाद्दिव्यरूपकम् ।। करोति दास्यं गोलोके वैकुण्ठे वा हरेः पदे ।। ११३ ।। परमानन्दसंयुक्तो मोहादिषु विवर्जितः ।। न विद्यते पुनर्जन्म पुनरागमनं हरे ।। ११४ ।। पुनश्च न पिबेत्क्षीरं धृत्वा मातृस्तनं परम् ।। विष्णुमन्त्रोपासकानां गङ्गादेस्तीर्थसेविनाम् ।। ११५ ।। स्वधर्मिणां च भिक्षूणां पुनर्जन्म न विद्यते ।। तीर्थे परित्यजेत्पापं क्रियां कृत्वा हरिं भजेत् ।। ११६ ।। अयं निरूपितो धात्रा स्वधर्मस्तीर्थसेविनाम् ।। तन्नाममन्त्रं प्रजपेत्तत्सेवादिषु तत्परः ।। ११७ ।। व्रतोपवासरत इत्युक्तो वै विष्णुसेविनाम् ।। सदन्ने वा कदन्ने वा लोष्टे वा काञ्चने तथा ।। ११८ ।। समा बुद्धिर्यस्य शश्वत्स संन्यासीति कीर्तितः ।। दण्डं कमण्डलुं रक्तवस्त्रमात्रं च धारयेत् ।। ११९ ।। नित्यं प्रवासी नैकत्र स्यात्संन्यासीति कीर्त्तितः ।। शुद्धाचारद्विजान्नं च भुङ्क्ते लोभादिवर्जितः ।। 2.36.१२० ।। किन्तु किंचिन्न याचेत स संन्यासीति कीर्त्तितः ।। न व्यापारी नाश्रमी च सर्वकर्मविवर्जितः ।। १२१ ।। ध्यायेन्नारायणं शश्वत्स संन्यासीति कीर्त्तितः ।। शश्वन्मौनी ब्रह्मचारी संभाषा परिवर्जितः ।। १२२ ।। सर्वं ब्रह्ममयं पश्येत्स संन्यासीति कीर्त्तितः ।। सर्वत्र समबुद्धिश्च हिंसामायाविवर्जितः ।। १२३ ।। क्रोधाहङ्काररहितः स संन्यासीति कीर्त्तितः ।। अयाचितोपस्थितं च मिष्टामिष्टं च भुक्तवान् ।। १२४ ।। न याचते भक्षणार्थी स संन्यासीति कीर्त्तितः ।। न च पश्येन्मुखं स्त्रीणां न तिष्ठेत्तत्समीपत।।१२५।। दारवीमपि योषां च न स्पृशेद्यः स भिक्षुकः ।। अयं संन्यासिनां धर्म इत्याह कमलोद्भवः ।। १२६।। विपर्य्यये विनाशश्च जन्मयाम्यं भयं भवेत् ।। जन्मदुःखं याम्यदुःखं जीविनामतिदारुणम् ।।१२७।। सुरसूकरयोनौ वा गर्भे दुःखं समं सुर ।। योनौ वा क्षुद्रजन्तूनां पश्वादीनां तथैव च ।। १२८ ।। गर्भे स्मरन्ति सर्वे ते कर्म्म जन्म शतोद्भवम्।। विस्मरेन्निर्गतो जीवो गर्भाद्वै विष्णुमायया।। स्वदेहं पाति यत्नेन सुरो वा कीट एव वा।।१२९।। योनेरभ्यन्तरे शुक्रे पतिते पुरुषस्य च।। शुक्रं शोणितयुक्तं च सहसा तत्क्षणं भवेत्।।2.36.१३०।। रक्ताधिके मातृसमश्चेतरे पितुराकृतिः।। युग्माहे च भवेत्पुत्रः कन्यका तद्विपर्य्यये ।।१३१।। रविभौमगुरूणां च वारे चेत्तद्भवेत्सुतः ।। अयुग्माहे तदितरे वारे वै कन्यका भवेत् ।। १३२।। प्रथमप्रहरे जन्म यस्य सोऽल्पायुरेव च ।। द्वितीये मध्यमश्चैव तृतीये तत्परो भवेत् ।। १३३ ।। चतुर्थे चिरजीवी स्यात्क्षणानामनुरूपकः ।। दुःखी वाऽथ सुखी वाऽपि पूर्वकर्मानुरूपतः ।। १३४ ।। यादृशे च क्षणे जन्म प्रसवस्तादृशे भवेत् ।। प्रसूतिक्षणचर्चा च कुर्वन्त्येवं विचक्षणाः ।। १३५ ।। कललं त्वेकरात्रेण प्रवृद्धः स्याद्दिने दिने ।। सप्तमे बदराकारो मासे गण्डुसमो भवेत् ।। १३६ ।। मासत्रये मांसपिण्डो हस्तपादादिवर्जितः ।। सर्वावयवसम्पन्नो देही मासे च पञ्चमे ।। १३७ ।। भवेत्तु जीवसंचारः षण्मासे सर्वतत्त्ववित् ।। दुःखी स्वल्पस्थलस्थायी शकुन्त इव पञ्जरे ।। १३८ ।। मातृजग्धान्नपानं च भुङ्क्तेऽमेध्यस्थले स्थितः ।। हाहेति शब्दं कृत्वा च चिन्तयेदीश्वरं परम् ।। १३९ ।। एवं च चतुरो मासान्भुक्त्वा परमयातनाम् ।। प्रेरितो वायुना काले गर्भाद्वै निर्गतो भवेत् ।। 2.36.१४० ।। दिग्देशकालाव्युत्पन्नो विस्मृतो विष्णुमायया ।। शश्वद्विण्मूत्रसंयुक्तः शिशुः स्याच्छैशवावधि ।। १४१ ।। परायत्तोऽप्यक्षमश्च मशकादिनि वारणे ।। कीटादिभुक्तो दुःखी च रौति तत्र पुनः पुनः ।। १४२ ।। स्तनान्धोऽप्यसमर्थश्च याञ्चां कर्तुमभीप्सिताम् ।। न वाणी निस्सरेत्तस्य पौगण्डावधि सुस्फुटा।।१४३।। पौगण्डे यातनां भुक्त्वा प्राप्नुते यौवनं पुनः ।। न स्मरेन्मायया देही गर्भादेर्यातनां पुनः।। ।। १४४ ।। आहारमैथुनार्त्तश्च नानामोहादिवेष्टितः ।। पुत्रं कलत्रमनुगं यत्नेन परिपालयेत् ।। १४५।। एवं यावत्समर्थश्च तावदेव हि पूजितः ।। असमर्थं च मन्यन्ते बांधवा गोजरं यथा ।। १४६ ।। यदाऽतीव जरायुक्तो जडोऽतिबधिरो भवेत्।। कासश्वासादियुक्तश्च परायत्तोऽतिमूढवत् ।। १४७ ।। तदन्तरेऽनुतापं च कुरुते सन्ततं पुनः ।। न सेवितं हरेस्तीर्थं सत्संगश्चापि कामतः ।। १४८ ।। पुनश्च मानवीं योनिं लभामि भारते यदि ।। तदा तीर्थं गमिष्यामि भजे वै कृष्णमित्यहो ।। १४९ ।। इत्येवमादि मनसि कुर्वन्तं तं जडं सुर ।। गृह्णाति यमदूतश्च काले प्राप्तेऽतिदारुणः ।। 2.36.१५० ।। स पश्येद्यमदूतं च पाशहस्तं च दण्डिनम् ।। अतीव कोपरक्ताक्षं विकृताकारमुल्बणम् ।। १५१ ।। दुर्निवार्य्यमुपायैश्च बलिष्ठं च भयङ्करम् ।। दुर्दृश्यं सर्वसिद्धिज्ञं सर्वादृष्टं पुरः स्थितम्।। १५२ ।। दृष्टमात्रान्महाभीतो विण्मूत्रं च समुत्सृजेत् ।। तदा प्राणांस्त्यजेत्सद्यो देहं वै पाञ्चभौतिकम् ।।१५३।। अंगुष्ठमात्रं पुरुषं गृहीत्वा यमकिङ्करः।। विन्यस्य भोगदेहे च स्वस्थानं प्रापयेद् द्रुतम् ।। १५४ ।। जीवो गत्वा यमं पश्येत्सर्वधर्मज्ञमेव च ।। रत्नसिंहासनस्थे च सस्मितं सुस्थिरं परम् ।।१५५।। धर्माधर्मविचारज्ञं सर्वज्ञं सर्वतोमुखम् ।। विश्वेष्वेकाधिकारं च विधात्रा निर्मितं पुरा ।।१५६।। वह्निशुद्धांशुकाधानं रत्नभूषणभूषितम् ।। वेष्टितं पार्षदगणैर्दूतैश्चापि त्रिकोटिभिः ।।१५७।। जपन्तं श्रीकृष्णनाम शुद्धस्फाटिकमालया।। ध्यायमानं तत्पदाब्जं पुलकाङ्कितविग्रहम् ।। १५८ ।। सगद्गदं साश्रुनेत्रं सर्वत्र समदर्शिनम्।। अतीव कमनीयं च शश्वत्सुस्थिरयौवनम् ।।१५९।। स्वतेजसा प्रज्वलन्तं सुखदृश्यं विचक्षणम् ।। शरत्पार्वणचन्द्राभं चित्रगुप्तपुरःस्थितम् ।। 2.36.१६० ।। पुण्यात्मनां शान्तरूपं पापिनां च भयङ्करम् ।। तं दृष्ट्वा प्रणमेद्देही महाभीतश्च तिष्ठति ।। १६१ ।। चित्रगुप्तविचारेण येषां यदुचितं फलम् ।। शुभाशुभं च कुरुते तदेव रविनन्दनः ।। १६२ ।। एवं तेषां गतायाते निवृत्तिर्नास्ति जीविनाम् ।। निवृत्तिहेतुरूपं च श्रीकृष्णपदसेवनम् ।। ।। १६३ ।। इत्येवं कथितं सर्वं वरं प्रार्थय वाञ्छितम् ।। सर्वं दास्यामि ते वत्स न मेऽसाध्यं च किंचन ।। १६४ ।। महेन्द्र उवाच ।। इन्द्रत्वं च गतं भद्रं किमैश्वर्य्ये प्रयोजनम् ।। कल्पवृक्ष मुनिश्रेष्ठ देहि मे परमं पदम् ।। १६५ ।। महेन्द्रस्य वचः श्रुत्वा प्रहस्य मुनिपुङ्गवः ।। तमुवाच वचः सत्यं वेदोक्तं सारमेव च ।।१६६।। दुर्वासा उवाच ।। परं पदं विषयिणां महेन्द्रातिसुदुर्लभम् ।। मुक्तिर्युष्मद्विधानां च न लये प्राकृतेऽपि च ।। १६७ ।। आविर्भावः सृष्टिविधौ तिरोभावो लयेऽपि च ।। यथा जागरणं सुप्तिर्भवत्येव क्रमेण च ।। १६८ ।। यथा भ्रमति कालश्च तथा विषयिणो धुवम् ।। चक्रनेमिक्रमेणैव नित्यमेवेश्वरेच्छया ।।१६९।। पलमेकं भवेदेव यथा विपलषष्टिभिः ।। षष्टिभिश्च पलैर्दण्डो मुहूर्त्तो द्विगुणात्ततः।।2.36.१७०।। त्रिंशद्भिश्च मुहूर्त्तैश्च भवेदेव दिवानिशम्।। दशपञ्च दिवारात्रिः पक्षमेकं विदुर्बुधाः ।। १७१ ।। पक्षाभ्यां शुक्लकृष्णाभ्यां मास एव विधीयते ।। ऋतुर्द्वाभ्यां च मासाभ्यां संख्याविद्भि प्रकीर्त्तितः ।। १७२ ।। ऋतुत्रयेणायनं च ताभ्यां द्वाभ्यां च वत्सरः ।। त्रिंशत्सहस्राधिकैश्च त्रिचत्वारिंशलक्षकैः ।। १७३ ।। वत्सरैर्नरमानैश्च युगानां च चतुष्टयम् ।। षष्ट्याऽधिके पञ्चशते सहस्रे पञ्चविंशतौ ।।१७४।। युगे नराणां शक्रायुर्मनोरायुः प्रकीर्त्तितम् ।। दिग्लक्षेन्द्रनिपातेऽष्टसहस्राधिक एव च।।१७५।। निपातो ब्रह्मणस्तत्र भवेत्प्राकृतिको लयः ।। लये प्राकृतिके वत्स कृष्णस्य परमात्मनः ।। १७६ ।। चक्षुर्निमेषः सृष्टिश्च पुनरुन्मीलने तथा ।। ब्रह्मसृष्टिलयानां च संख्या नास्ति श्रुतौ श्रुतम् ।।१७७।। यथा पृथिव्या रेणूनामित्यूचे चन्द्रशेखरः ।। एतेषां मोक्षणं नास्ति कथितानि च यानि तु ।। १७८।। सृष्टिसूत्रस्वरूपं हि चान्यद्वृणु वरं सुर ।। मुनीन्द्रस्य वचः श्रुत्वा देवेन्द्रो विस्मितो मुने ।। १७९ ।। आत्मनः पूर्वमैश्वर्य्यं वरयामास तत्र वै ।। तत्प्राप्स्यस्यचिरेणैवेत्युक्त्वा स प्रययौ गृहम् ।। 2.36.१८० ।। इति श्रीब्रह्मवैवर्त्ते महापुराणे द्वितीये प्रकृतिखण्डे नारदनारायणसंवादे दुर्वासोमुनिसुरेन्द्रसंवादे इन्द्रं प्रति दुर्वासःशापादिकथनं नाम षट्त्रिंशोऽध्यायः ।। ३६ ।।

nārada uvāca || nārāyaṇapriyā sā ca varā vaikuṇṭhavāsinī || vaikuṇṭhādhiṣṭhātṛdevī mahālakṣmīḥ sanātanī || 1 || kathaṃ babhūva sā devī pṛthivyāṃ sindhukanyakā || kiṃ taddhyānaṃ ca kavacaṃ sarvaṃ pūjāvidhikramam || 2 || purā kena stutā''dau sā tanme vyākhyātumarhasi || 3 || nārāyaṇa uvāca || purā durvāsasaḥ śāpādbhraṣṭaśrīkaḥ purandaraḥ|| babhūva devasaṃghaśca martyalokaśca nārada ||4|| lakṣmīḥ svargādikaṃ tyaktvā ruṣṭā paramaduḥkhitā|| gatvā līnā ca vaikuṇṭhe mahālakṣmyāṃ ca nārada||5|| tadā śokādyayurdevā duḥkhitā brahmaṇaḥ sabhām || brahmāṇaṃ ca puraskṛtya yayurvaikuṇṭhameva ca||6|| vaikuṇṭhe śaraṇā pannā devā nārāyaṇe pare || atīva dainyayuktāśca śuṣkakaṇṭhauṣṭhatālukāḥ || 7 || tadā lakṣmīśca kalayā purā nārāyaṇājñayā || babhūva sindhukanyā sā śakrasampatsvarūpiṇī || 8 || tadā mathitvā kṣīrodaṃ devā daityagaṇaiḥ saha || saṃprāpuśca varaṃ lakṣmyā dadṛśustāṃ ca tatra hi || 9|| surādibhyo varaṃ dattvā vanamālāṃ ca viṣṇave || dadau prasannavadanā tuṣṭā kṣīrodaśāyine || 2.36.10 || devāścāpyasurākrāntaṃ rājyaṃ prāpuśca tadvarāt || tāṃ saṃpūjya ca saṃstūya sarvatra ca nirāpadaḥ ||1 1 || nārada uvāca || kathaṃ śaśāpa durvāsā muniśreṣṭhaḥ purandaram|| kena doṣeṇa vā brahmanbrahmiṣṭhaṃ brahmavitpurā|| 12|| mamanthe kena rūpeṇa jaladhistaiḥ surādibhiḥ|| kena stotreṇa sā devī śakre sākṣādbabhūva ha||1 3|| ko vā tayośca saṃvādo hyabhavattadvada prabho || 14 || nārāyaṇa uvāca || madhupānapramattaśca trailokyādhipatiḥ purā || krīḍāṃ cakāra rahasi rambhayā saha kāmukaḥ || 15 || kṛtvā krīḍāṃ tayā sārddhaṃ kāmukyā hṛtacetanaḥ || tasthau tatra mahāraṇye kāmonmathita cetanaḥ || 16 || kailāsaśikharaṃ yāntaṃ vaikuṇṭhādṛṣipuṅgavam || durvāsasaṃ dadarśendro jvalantaṃ brahmatejasā || 17 || grīṣmamadhyāhnamārttaṇḍasahasraprabhamīśvaram || prataptakāñcanābhāsaṃ jaṭābhāramahojjvalam || 18 || śuklayajñopavītaṃ ca cīraṃ daṇḍaṃ kamaṇḍalum || mahojjvalaṃ ca tilakaṃ bibhrataṃ candrasannibham || 19 || samanvitaṃ śiṣyavargairvedavedāṅgapāragaiḥ || dṛṣṭvā nanāma śirasā sambhramāttaṃ purandaraḥ ||2.36.20 || śiṣyavargaṃ sa bhaktyā vai tuṣṭāva ca mudānvitaḥ || muninā ca saśiṣyeṇa tasmai dattāśśubhāśiṣaḥ || 21 || viṣṇudattaṃ pārijātapuṣpaṃ ca sumanoharam || mṛtyurogajarāśokaharaṃ mokṣakaraṃ dadau || 22 || śakraḥ puṣpaṃ gṛhītvā ca pramatto rājasampadā || bhrameṇa sthāpayāmāsa tatra vai hastimastake || 23 || hastī tatsparśamātreṇa rūpeṇa ca guṇena ca || tejasā vayasā kāntyā viṣṇutulyo babhūva saḥ || 24 || tyaktvā śakraṃ gajendraścāpyagacchadghorakānanam || na śaśāka mahendrastaṃ rakṣituṃ tejasā mune || 25 || tatpuṣpaṃ tyaktavantaṃ ca dṛṣṭvā śakraṃ munīśvaraḥ || taṃ śaśāpa mahātejāḥ krodhasaṃraktalocanaḥ || 26 || durvāsā uvāca || are śriyā pramattastvaṃ kathaṃ māmavamanyase || maddattapuṣpaṃ garveṇa tyaktavānhastimastake || 27 || viṣṇorniveditaṃ puṣpaṃ naivedyaṃ vā phalaṃ jalam || prāptimātreṇa bhoktavyaṃ tyāgena brahmahā janaḥ||28|| bhraṣṭaśrīrbhraṣṭabuddhiśca bhraṣṭajñāno bhavennaraḥ|| yastyajedviṣṇunevedyaṃ bhāgyenopasthitaṃ śubham||29|| prāptimātreṇa yo bhuṅkte bhaktyā viṣṇuniveditam|| puṃsāṃ śataṃ samuddhṛtya jīvanmuktaḥ svayaṃ bhavet||2.36.30|| viṣṇunaivedyabhojī yo nityaṃ tu praṇameddharim|| pūjayetstauti vā bhaktyā sa viṣṇusadṛśo bhavet || 31 || tatsparśavāyunā sadyastīrthaughaśca viśudhyati || tatpādarajasā mūḍha sadyaḥ pūtā vasundharā ||32|| puṃścalyannamavīrānnaṃ śūdraśrāddhānnameva ca || yaddhareranivedyaṃ ca vṛthāmāṃsamabhakṣakam ||33|| śivaliṅgapradattānnaṃ yadannaṃ śūdrayājinām || cikitsakadvijānāṃ ca devalānnaṃ tathaiva ca || 34 || kanyāvikrayiṇāmannaṃ yadannaṃ yonijīvinām || anuṣṇānnaṃ paryuṣitaṃ sarvabhakṣyāvaśeṣi tam || 35 || śūdrāpatidvijānnaṃ ca vṛṣavāhadvijānnakam || adīkṣitadvijānnaṃ ca yadannaṃ śavadāhinām || 36 || agamyagāmināṃ caiva dvijānāmannameva ca|| mitradruhāṃ kṛtaghnānāmannaṃ viśvāsaghātinām || 37|| mithyāsākṣyapradānāṃ ca brāhmaṇānāṃ tathaiva ca || etatsarvaṃ vi śudhyeta viṣpunaivedyabhakṣaṇāt||38|| śvapaco viṣṇusevī ca vaṃśānāṃ koṭimuddharet || harerabhakto vipraśca svaṃ ca rakṣitumakṣamaḥ || 39 || ajñānādyadi gṛhṇāti viṣṇornirmālyameva ca || saptajanmārjitātpāpānmucyate nātra saṃśayaḥ ||2.36.40|| jñātvā bhaktyā ca gṛhṇāti viṣṇornaivedyameva ca || koṭijanmārjitātpāpānmucyate nātra saṃśayaḥ || 41 || yasmātsaṃsthāpitaṃ puṣpaṃ garvādvai hastimastake || tasmādyuṣmānparityajya yātu lakṣmīrhareḥ padam || 42 || nārāyaṇasya bhakto'haṃ na bibhemīśvaraṃ vidhim || kālaṃ mṛtyuṃ jarāṃ caiva kānanyāngaṇayāmi ca || 43 || kiṃ kariṣyati te tātaḥ kaśyapaśca prajāpatiḥ || bṛhaspatirguruścaiva niśśaṅkasya ca me hareḥ || 44 || idaṃ puṣpaṃ yasya mūrdhni tasya vai pūjanaṃ puraḥ|| mūrdhni cchinne śivaśiśośchittvedaṃ yojayiṣyati||42|| iti śrutvā mahendraśca dhṛtvā taccaraṇadvayam|| uccai ruroda śokārttastamuvāca bhayākulaḥ || 46 || indra uvāca || dattaḥ samucitaḥ śāpo mahyaṃ mattāya he prabho || hṛtā tvayā cetsampattiḥ kiyajjñānaṃ ca dehi me || 47 || aiśvaryyaṃ vipadāṃ bījaṃ pracchannajñānakāraṇam || muktimārgārgalaṃ dārḍhyāddharibhaktivyapāyakam || 48 || janmamṛtyujarārogaśokaduḥkhāṃkuraṃ param || sampattitimirāndhaśca muktimārgaṃ na paśyati || 49 || sampanmattaḥ samūḍhaśca surāmattaḥ sacetanaḥ || bāndhavairveṣṭitaḥ so'pi bandhudveṣakaro mune || 2.36.50 || sampanmade pramattaśca viṣayāndhaśca vihvalaḥ || mahākāmī sāhasikaḥ sattvamārge na paśyati ||51|| dvividho viṣayāndhaśca rājasastāmasaḥ smṛtaḥ || aśāstrajñastāmasaśca śāstrajño rājasaḥ smṛtaḥ || 52 || śāstre ca dvividhaṃ mārgaṃ nirdiṣṭaṃ munipuṅgava || pravṛttibījamekaṃ ca nivṛtteḥ kāraṇaṃ param || 53 || caranti jīvinaścādau pravṛttau duḥkhavartmani || svacchande cāprasanne ca nirnirodhe ca santatam || 54 || āpātamadhure lobhātkleśe ca sukhamāninaḥ || pariṇāmotpattibīje janmamṛtyujarākare || 55 || anekajanmaparyyantaṃ kṛtvā ca bhramaṇaṃ mudā || svakarmavihitāyāṃ ca nānāyonyāṃ krameṇa ca ||56|| tataḥ kṛṣṇānugrahācca satsaṅgaṃ labhate janaḥ || sahasreṣu śateṣveko bhavābdheḥ pārakāraṇam || 57 || sādhuḥ sattvapradīpena muktimārgaṃ pradarśayet || tadā karoti yatnaṃ ca jīvī bandhanakhaṇḍane || 58 || anekajanmayogena tapasā'naśanena ca || tadā labhenmuktimārgaṃ nirvighnaṃ sukhadaṃ param || 59 || idaṃ śrutaṃ gurorvaktrātprasaṅgāvasareṇa ca || nahi pṛṣṭamato'nyacca bhavaduḥkhaughaveṣṭitāḥ || 2.36.60 || adhunā vidhinā datto vipattau jñānasāgaraḥ|| sampadrūpā vipadiyaṃ mama nistārakāriṇī||61|| jñānasindho dīnabandho mahyaṃ dīnāya sāmpratam || dehi kiñcijjñānasāraṃ bhavapāraṃ dayānidhe || 62 || indrasya vacanaṃ śrutvā prahasya jñānināṃ guruḥ || jñānaṃ kathitumārebhe hyatituṣṭaḥ sanātanaḥ || 63 || durvāsā uvāca || aho mahendra māṅgalyamātmānaṃ draṣṭumicchasi || āpātato duḥkhabījaṃ pariṇāmasukhāvaham || 64 || svagarbhayātanānāśapīḍākhaṇḍanakāraṇam || duṣpārāsāradurvārasaṃsārārṇavatārakam || 65 || karmavṛkṣāṅkuracchedakāraṇaṃ sarvatārakam || santoṣasantatikaraṃ pravaraṃ sarvavartmanām || 66 || dānena tapasā vā'pi vratenānaśanādinā || karmaṇā svargabhogādi sukhaṃ bhavati jīvinām || 67 || kāmyānāṃ karmaṇāṃ caiva mūlaṃ saṃchidya yatnataḥ || adhunedaṃ mokṣabījaṃ saṃkalpābhāva eva ca || 68 || yatkarma sāttvikaṃ kuryyādasaṃkalpitameva ca || sarvaṃ kṛṣṇārpaṇaṃ kṛtvā pare brahmaṇi līyate || 69 || sāṃsārikāṇāmetattu nirvāṇaṃ mocakaṃ viduḥ || necchanti vaiṣṇavāstattu sevāvirahakātarāḥ || 2.36.70 || sevāṃ kurvanti te nityaṃ vidhāyottamadehakam || goloke vā'pi vaikuṇṭhe tasyaiva paramātmanaḥ || 71 || harisevādirūpāṃ ca muktimicchanti vaiṣṇavāḥ || jīvanmuktāśca te śakra svakuloddhārakāriṇaḥ || 72 || smaraṇaṃ kīrttanaṃ viṣṇorarcanaṃ pādasevanam || vandanaṃ stavanaṃ nityaṃ bhaktyā naivedyabhakṣaṇam || 73 || caraṇodakapānaṃ ca tanmaṃtrajapanaṃ param || idaṃ nistārabījaṃ ca sarveṣāmīpsitaṃ bhavet || 74 || idaṃ mṛtyuñjayajñānaṃ dattaṃ mṛtyuñjayena me || tacchiṣyo'haṃ ca niśśaṅkastatprasādācca sarvataḥ || 75 || sa janmadātā sa guruḥ sa ca bandhuḥ satāṃ paraḥ || yo dadāti harerbhaktiṃ trailokye ca sudurlabham || 76 || darśayedanyamārgaṃ ca vinā śrīkṛṣṇasevanam || sa ca taṃ nāśayatyeva dhruvaṃ tadvadhabhāgbhavet || 77 || santataṃ jagatāṃ kṛṣṇanāma maṅgalakāraṇam || maṅgalaṃ varddhate nityaṃ na bhavedāyuṣo vyayaḥ || 78 || tebhyo'pyapaiti kālaśca mṛtyussyādroga eva ca || santāpaścaiva śokaśca vainateyādivoragāḥ || 79 || kṛṣṇamantropāsakaśca brāhmaṇaḥ śvapaco'pi vā || brahmalokaṃ samullaṃghya yāti golokamuttamam || 2.36.80 || brahmaṇā pūjitaḥ so'pi madhuparkādinā ca yaḥ || stutaḥ suraiśca siddhaśca paramānandabhāvanaḥ || 81 || jñānasāraṃ tapaḥsāraṃ brahmasāraṃ paraṃ śivam || śivenoktaṃ yogasāraṃ śrīkṛṣṇapadasevanam || 82 || brahmādistambaparyyantaṃ sarvaṃ mithyaiva kevalam || bhaja satyaṃ paraṃ brahma rādheśaṃ prakṛteḥ param || 83 || atīva sukhadaṃ sāraṃ bhuktidaṃ muktidaṃ param || siddhiyogapradaṃ caiva dātāraṃ sarvasampadām|| 84 || yogināmapi siddhānāṃ yatīnāṃ ca tapasvinām || sarveṣāṃ karmabhogo'sti na nārāyaṇasevinām || 85 || bhasmasācca bhavetpāpaṃ yadupasparśamātrataḥ || jvaladagnau pātitaṃ ca yathā śuṣkendhanaṃ tathā || 86 || tato rogā hi vepante pāpāni ca bhayāni ca || dūrataśca palāyante yamadūtāstato bhayāt || 87 || tāvannibaddhaḥ saṃsāre kārāgāre vidherjanaḥ || na yāvatkṛṣṇa mantraṃ ca prāpnoti guruvaktrataḥ || 88 || kṛtakarmaughabhogākhyanigaḍacchedakāraṇam || māyājālocchedakaraṃ māyāpāśanikṛntanam ||89|| golokamārgasopānaṃ nistāre bījakāraṇam || bhaktyaṃkurasvarūpaṃ ca nityaṃ vṛddhamanaśvaram || 2.36.90 || sāraṃ ca sarvatapasāṃ yovānāṃ sādhanaṃ tathā || siddhīnāṃ vedapāṭhānāṃ vratādīnāṃ ca niścitam || 91 || dānānāṃ tīrthaśaucānāṃ yajñādīnāṃ purandara || pūjānāmupavāsānāmityāha kamalodbhavaḥ || 92 || puṃsāṃ lakṣaṃ pitṝṇāṃ ca śataṃ mātāmahasya ca || pūrvaṃ paraṃ ca tatsaṃkhyaṃ pitaraṃ mātaraṃ gurum || 93 || sahodaraṃ kalatraṃ ca vaktuṃ śiṣyaṃ ca kiṅkaram || samuddharecca śvaśuraṃ śvaśrūṃ kanyāṃ ca tatsutam || 94 || svātmānaṃ ca satīrthyaṃ ca gurupatnīṃ guroḥ sutam || uddharedbalavānbhakto mantragrahaṇamātrataḥ || 95 || mantragrahaṇamātreṇa jīvanmukto bhavennaraḥ || tatsparśapūtastīrthaughaḥ sadyaḥ pūtā vasundharā || 96 || anekajanmaparyyantaṃ dīkṣāhīno bhavennaraḥ || tadanyadevamantraṃ ca labhate puṇyaleśataḥ || 97 || saptajanmasu devānāṃ kṛtvā sevāṃ svakarmataḥ || labhate ca ravermantraṃ sākṣiṇaḥ sarvakarmaṇām || 98 || janmatrayaṃ bhāskaraṃ ca sevitvā mānavaḥ śuciḥ || labhedgaṇeśamantraṃ ca sarvavighnaharaṃ param || 99 || janmatrayaṃ taṃ niṣevya nirvighnaśca bhavennaraḥ || vighneśasya prasādena divyajñānaṃ labhennaraḥ || 2.36.100 || tadā jñānapradīpena samālocya mahāmatiḥ || ajñānāndhatamaśchittvā mahāmāyāṃ bhajennaraḥ || 101 || prakṛtiṃ viṣṇumāyāṃ ca durgāṃ durgatināśinīm || siddhidāṃ siddhirūpāṃ ca paramāṃ siddhiyoginīm || 102 || vāṇīrūpāṃ ca padmāṃ ca bhadrāṃ kṛṣṇapriyātmikām || nānārūpāṃ tāṃ niṣevya janmanāṃ śatakaṃ naraḥ || 103 || tatprasādādbhavejjñānī jñānānandaṃ tadā bhajet || kṛṣṇaṃ jñānādhidevaṃ ca mahādevaṃ sanātanam || 104 || śivaṃ śivasvarūpaṃ ca śivadaṃ śivakāraṇam || paramānandarūpaṃ ca paramānandadāyinam || 105 || sukhadaṃ mokṣadaṃ caiva dātāraṃ sarvasampadām || amaratvapradaṃ caiva dīrghamāyuṣyadaṃ param || 106 || indratvaṃ ca manutvaṃ ca dātuṃ śaktaṃ ca līlayā || rājendratvapradaṃ caiva jñānadaṃ haribhaktidam || 107 || janmatrayaṃ tamārādhya cāśutoṣaprasādataḥ || sarvadasya prasādena śaṅkarasya mahātmanaḥ || 108 || varadasya vareṇaiva haribhaktiṃ labheddhruvam || tadā tadbhaktasaṃsargātkṛṣṇamantraṃ labheddhruvam || 109 || nirmmalajñānadīpena pradīptena ca tattvavit || brahmādistambaparyyantaṃ sarvaṃ mithyaiva paśyati || 2.36.110 || dayānidheḥ prasādena nirmalajñānamālabhet || varadasya vareṇaiva haribhaktiṃ labheddhruvam || 11! || tadā nirvṛtimāpnoti sārātsārāṃ parātparām || yatra dehe labhenmantraṃ taddehāvadhi bhārate || 112 || tatpāñcabhautikaṃ tyaktvā bibhṛyāddivyarūpakam || karoti dāsyaṃ goloke vaikuṇṭhe vā hareḥ pade || 113 || paramānandasaṃyukto mohādiṣu vivarjitaḥ || na vidyate punarjanma punarāgamanaṃ hare || 114 || punaśca na pibetkṣīraṃ dhṛtvā mātṛstanaṃ param || viṣṇumantropāsakānāṃ gaṅgādestīrthasevinām || 115 || svadharmiṇāṃ ca bhikṣūṇāṃ punarjanma na vidyate || tīrthe parityajetpāpaṃ kriyāṃ kṛtvā hariṃ bhajet || 116 || ayaṃ nirūpito dhātrā svadharmastīrthasevinām || tannāmamantraṃ prajapettatsevādiṣu tatparaḥ || 117 || vratopavāsarata ityukto vai viṣṇusevinām || sadanne vā kadanne vā loṣṭe vā kāñcane tathā || 118 || samā buddhiryasya śaśvatsa saṃnyāsīti kīrtitaḥ || daṇḍaṃ kamaṇḍaluṃ raktavastramātraṃ ca dhārayet || 119 || nityaṃ pravāsī naikatra syātsaṃnyāsīti kīrttitaḥ || śuddhācāradvijānnaṃ ca bhuṅkte lobhādivarjitaḥ || 2.36.120 || kintu kiṃcinna yāceta sa saṃnyāsīti kīrttitaḥ || na vyāpārī nāśramī ca sarvakarmavivarjitaḥ || 121 || dhyāyennārāyaṇaṃ śaśvatsa saṃnyāsīti kīrttitaḥ || śaśvanmaunī brahmacārī saṃbhāṣā parivarjitaḥ || 122 || sarvaṃ brahmamayaṃ paśyetsa saṃnyāsīti kīrttitaḥ || sarvatra samabuddhiśca hiṃsāmāyāvivarjitaḥ || 123 || krodhāhaṅkārarahitaḥ sa saṃnyāsīti kīrttitaḥ || ayācitopasthitaṃ ca miṣṭāmiṣṭaṃ ca bhuktavān || 124 || na yācate bhakṣaṇārthī sa saṃnyāsīti kīrttitaḥ || na ca paśyenmukhaṃ strīṇāṃ na tiṣṭhettatsamīpata||125|| dāravīmapi yoṣāṃ ca na spṛśedyaḥ sa bhikṣukaḥ || ayaṃ saṃnyāsināṃ dharma ityāha kamalodbhavaḥ || 126|| viparyyaye vināśaśca janmayāmyaṃ bhayaṃ bhavet || janmaduḥkhaṃ yāmyaduḥkhaṃ jīvināmatidāruṇam ||127|| surasūkarayonau vā garbhe duḥkhaṃ samaṃ sura || yonau vā kṣudrajantūnāṃ paśvādīnāṃ tathaiva ca || 128 || garbhe smaranti sarve te karmma janma śatodbhavam|| vismarennirgato jīvo garbhādvai viṣṇumāyayā|| svadehaṃ pāti yatnena suro vā kīṭa eva vā||129|| yonerabhyantare śukre patite puruṣasya ca|| śukraṃ śoṇitayuktaṃ ca sahasā tatkṣaṇaṃ bhavet||2.36.130|| raktādhike mātṛsamaścetare piturākṛtiḥ|| yugmāhe ca bhavetputraḥ kanyakā tadviparyyaye ||131|| ravibhaumagurūṇāṃ ca vāre cettadbhavetsutaḥ || ayugmāhe taditare vāre vai kanyakā bhavet || 132|| prathamaprahare janma yasya so'lpāyureva ca || dvitīye madhyamaścaiva tṛtīye tatparo bhavet || 133 || caturthe cirajīvī syātkṣaṇānāmanurūpakaḥ || duḥkhī vā'tha sukhī vā'pi pūrvakarmānurūpataḥ || 134 || yādṛśe ca kṣaṇe janma prasavastādṛśe bhavet || prasūtikṣaṇacarcā ca kurvantyevaṃ vicakṣaṇāḥ || 135 || kalalaṃ tvekarātreṇa pravṛddhaḥ syāddine dine || saptame badarākāro māse gaṇḍusamo bhavet || 136 || māsatraye māṃsapiṇḍo hastapādādivarjitaḥ || sarvāvayavasampanno dehī māse ca pañcame || 137 || bhavettu jīvasaṃcāraḥ ṣaṇmāse sarvatattvavit || duḥkhī svalpasthalasthāyī śakunta iva pañjare || 138 || mātṛjagdhānnapānaṃ ca bhuṅkte'medhyasthale sthitaḥ || hāheti śabdaṃ kṛtvā ca cintayedīśvaraṃ param || 139 || evaṃ ca caturo māsānbhuktvā paramayātanām || prerito vāyunā kāle garbhādvai nirgato bhavet || 2.36.140 || digdeśakālāvyutpanno vismṛto viṣṇumāyayā || śaśvadviṇmūtrasaṃyuktaḥ śiśuḥ syācchaiśavāvadhi || 141 || parāyatto'pyakṣamaśca maśakādini vāraṇe || kīṭādibhukto duḥkhī ca rauti tatra punaḥ punaḥ || 142 || stanāndho'pyasamarthaśca yāñcāṃ kartumabhīpsitām || na vāṇī nissarettasya paugaṇḍāvadhi susphuṭā||143|| paugaṇḍe yātanāṃ bhuktvā prāpnute yauvanaṃ punaḥ || na smarenmāyayā dehī garbhāderyātanāṃ punaḥ|| || 144 || āhāramaithunārttaśca nānāmohādiveṣṭitaḥ || putraṃ kalatramanugaṃ yatnena paripālayet || 145|| evaṃ yāvatsamarthaśca tāvadeva hi pūjitaḥ || asamarthaṃ ca manyante bāṃdhavā gojaraṃ yathā || 146 || yadā'tīva jarāyukto jaḍo'tibadhiro bhavet|| kāsaśvāsādiyuktaśca parāyatto'timūḍhavat || 147 || tadantare'nutāpaṃ ca kurute santataṃ punaḥ || na sevitaṃ harestīrthaṃ satsaṃgaścāpi kāmataḥ || 148 || punaśca mānavīṃ yoniṃ labhāmi bhārate yadi || tadā tīrthaṃ gamiṣyāmi bhaje vai kṛṣṇamityaho || 149 || ityevamādi manasi kurvantaṃ taṃ jaḍaṃ sura || gṛhṇāti yamadūtaśca kāle prāpte'tidāruṇaḥ || 2.36.150 || sa paśyedyamadūtaṃ ca pāśahastaṃ ca daṇḍinam || atīva koparaktākṣaṃ vikṛtākāramulbaṇam || 151 || durnivāryyamupāyaiśca baliṣṭhaṃ ca bhayaṅkaram || durdṛśyaṃ sarvasiddhijñaṃ sarvādṛṣṭaṃ puraḥ sthitam|| 152 || dṛṣṭamātrānmahābhīto viṇmūtraṃ ca samutsṛjet || tadā prāṇāṃstyajetsadyo dehaṃ vai pāñcabhautikam ||153|| aṃguṣṭhamātraṃ puruṣaṃ gṛhītvā yamakiṅkaraḥ|| vinyasya bhogadehe ca svasthānaṃ prāpayed drutam || 154 || jīvo gatvā yamaṃ paśyetsarvadharmajñameva ca || ratnasiṃhāsanasthe ca sasmitaṃ susthiraṃ param ||155|| dharmādharmavicārajñaṃ sarvajñaṃ sarvatomukham || viśveṣvekādhikāraṃ ca vidhātrā nirmitaṃ purā ||156|| vahniśuddhāṃśukādhānaṃ ratnabhūṣaṇabhūṣitam || veṣṭitaṃ pārṣadagaṇairdūtaiścāpi trikoṭibhiḥ ||157|| japantaṃ śrīkṛṣṇanāma śuddhasphāṭikamālayā|| dhyāyamānaṃ tatpadābjaṃ pulakāṅkitavigraham || 158 || sagadgadaṃ sāśrunetraṃ sarvatra samadarśinam|| atīva kamanīyaṃ ca śaśvatsusthirayauvanam ||159|| svatejasā prajvalantaṃ sukhadṛśyaṃ vicakṣaṇam || śaratpārvaṇacandrābhaṃ citraguptapuraḥsthitam || 2.36.160 || puṇyātmanāṃ śāntarūpaṃ pāpināṃ ca bhayaṅkaram || taṃ dṛṣṭvā praṇameddehī mahābhītaśca tiṣṭhati || 161 || citraguptavicāreṇa yeṣāṃ yaducitaṃ phalam || śubhāśubhaṃ ca kurute tadeva ravinandanaḥ || 162 || evaṃ teṣāṃ gatāyāte nivṛttirnāsti jīvinām || nivṛttiheturūpaṃ ca śrīkṛṣṇapadasevanam || || 163 || ityevaṃ kathitaṃ sarvaṃ varaṃ prārthaya vāñchitam || sarvaṃ dāsyāmi te vatsa na me'sādhyaṃ ca kiṃcana || 164 || mahendra uvāca || indratvaṃ ca gataṃ bhadraṃ kimaiśvaryye prayojanam || kalpavṛkṣa muniśreṣṭha dehi me paramaṃ padam || 165 || mahendrasya vacaḥ śrutvā prahasya munipuṅgavaḥ || tamuvāca vacaḥ satyaṃ vedoktaṃ sārameva ca ||166|| durvāsā uvāca || paraṃ padaṃ viṣayiṇāṃ mahendrātisudurlabham || muktiryuṣmadvidhānāṃ ca na laye prākṛte'pi ca || 167 || āvirbhāvaḥ sṛṣṭividhau tirobhāvo laye'pi ca || yathā jāgaraṇaṃ suptirbhavatyeva krameṇa ca || 168 || yathā bhramati kālaśca tathā viṣayiṇo dhuvam || cakranemikrameṇaiva nityameveśvarecchayā ||169|| palamekaṃ bhavedeva yathā vipalaṣaṣṭibhiḥ || ṣaṣṭibhiśca palairdaṇḍo muhūrtto dviguṇāttataḥ||2.36.170|| triṃśadbhiśca muhūrttaiśca bhavedeva divāniśam|| daśapañca divārātriḥ pakṣamekaṃ vidurbudhāḥ || 171 || pakṣābhyāṃ śuklakṛṣṇābhyāṃ māsa eva vidhīyate || ṛturdvābhyāṃ ca māsābhyāṃ saṃkhyāvidbhi prakīrttitaḥ || 172 || ṛtutrayeṇāyanaṃ ca tābhyāṃ dvābhyāṃ ca vatsaraḥ || triṃśatsahasrādhikaiśca tricatvāriṃśalakṣakaiḥ || 173 || vatsarairnaramānaiśca yugānāṃ ca catuṣṭayam || ṣaṣṭyā'dhike pañcaśate sahasre pañcaviṃśatau ||174|| yuge narāṇāṃ śakrāyurmanorāyuḥ prakīrttitam || diglakṣendranipāte'ṣṭasahasrādhika eva ca||175|| nipāto brahmaṇastatra bhavetprākṛtiko layaḥ || laye prākṛtike vatsa kṛṣṇasya paramātmanaḥ || 176 || cakṣurnimeṣaḥ sṛṣṭiśca punarunmīlane tathā || brahmasṛṣṭilayānāṃ ca saṃkhyā nāsti śrutau śrutam ||177|| yathā pṛthivyā reṇūnāmityūce candraśekharaḥ || eteṣāṃ mokṣaṇaṃ nāsti kathitāni ca yāni tu || 178|| sṛṣṭisūtrasvarūpaṃ hi cānyadvṛṇu varaṃ sura || munīndrasya vacaḥ śrutvā devendro vismito mune || 179 || ātmanaḥ pūrvamaiśvaryyaṃ varayāmāsa tatra vai || tatprāpsyasyacireṇaivetyuktvā sa prayayau gṛham || 2.36.180 || iti śrībrahmavaivartte mahāpurāṇe dvitīye prakṛtikhaṇḍe nāradanārāyaṇasaṃvāde durvāsomunisurendrasaṃvāde indraṃ prati durvāsaḥśāpādikathanaṃ nāma ṣaṭtriṃśo'dhyāyaḥ || 36 ||

English translation

Durvasa pronounces a curse on Indra Narada said—O lord, MahalaksmI who happens to be the beloved of Narayana, the best of the lord, resides in Vaikuntha. MahalaksmI too is the supreme goddess of Vaikuntha and eternal but how could she be bom on earth as the daughter of Sindliu. You kindly let me know her dhydnam, kavaca and the method of her Who adored her first of all offering prayers, you kindly tell me.

Narayana said—O Narada, in the earlier times, the glory of Indra was lost as a result of a curse pronounced by him on Durvasa. Because of that the gods and the people on earth, were also deprived of their gloiy.

O Narada, LaksmI then felt disturbed because of the anger of the sage and leaving the heaven she reached Vaikuntha and got herself merged in At that point of time the grieved gods went to Brahma and ail of them proceeded on to Vaikunt ha. Reaching there, they sought the protection of lord Narayana who mostly remains scheduled. At that point of time all the gods were filled with grief and with humility, their throats, the lips and tongues had dried up.

Narada said—In the earlier times the sage Durvasa possessing the divine knowledge pronounced a curse on Indra. What was the reason for it? O lord how did the gods chum the ocean. By reciting of which stotra, Indra pleased Laksmi having an audience with her and what was the subject of conversation between them you kindly tell me.

Thereafter Laksmi from one of her rays was bom as the daughter of Sindhu, who was like the fortune of Indra. She had already been ordained by lord Narayana in this regard. Thereafter the gods accompanied by the demons, churned the ocean as a result of which they could have an audience with Laksmi and also received boons from her.

Thereafter Laksmi was pleased and granted the gods a boon. She then placing a garland of forest flowers around the neck of lord Visnu selected him as her husband.

After receiving the boon from the goddess, the gods also got back their kingdoms. All the gods then adored Laksmi, appropriately offering salutations to her. This way all the gods were freed from all the miseries.

Narayana said—Once Indra the god of all the three worlds was enjoying the company of Rambha, intoxicated with the drinking of wine.

After enjoyment with her, that women had over-powered his mind and he was therefore indulging in the love-sport.

Perchance Durvasa, who, while going from Vaikuntha to Kailasa passed by that way. The sage possessed divine lustre and Indra looked at him from a distance.

Durvasa was having the lustre of thousands of rays of sun of the mid-day and was the great lord, besides having the glory of molten gold, beautiful matted locks of hair on the head, wearing yajiiopavlta and clothes, holding a staff and a Kamandalu. His forehead was painted with sandal-paste which looked like the crescent.

Thus the sage who was well-versed in the Vedic and post-Vedic literature, was accompanied by a number of his students.

Finding them there, Indra offered his salutation to them bowing his head.

He with a delightfitl mind and with devotion offered prayers to the students of the sage.

Thereafter the sag"" blessed him together with his pupils. He then handed over the Parijata flower to Indra which he had brought from Vaikuntha and looked quite charming. It relieved one of death, disease, old age and grief, providing the vifwviMNui g pig gi But influenced by the illusion and becoming arrogant of his riches, Indra took that flower and placed it on the head of the elephant. With the touch of the flower, the elephant was turned into the form of Visnu having the same beauty, virtues, lustre, age and glory like that of lord Vis O sage, the elephant at once left Indra and went to some other place in the dense forest and Indra with all his prowess could not prevent him from leaving the place.

Thereafter the best of the ascetics and the illustrious sage Durvasa felt enraged at the sight of Indra's disowning the flower and placing it on the head of the elephant. In rage he pronounced a curse on Indra.

Durvasa said—By getting LaksmI you have been intoxicated. Why are you insulting us by placing the flower given by me to you on the head of the elephant in pride? You are unaware that the offerings of the lord like flower, naivedya, fruit and water should be consumed at once as soon as it is received by anyone. By discarding it, one earns the sin of Brahmahatyd.

Therefore the one who throws away the auspicious naivedya of lord Visnu, is deprived of LaksmI and intelligence and falls from grace.

The one who consumes the naivedya of lord Vis nu with devotion at once, redeems his hundred Thus the one who consumes the naivedya of lord Visnu daily with devotion offering prayers to him, becomes equal to Visnu.

O foolish one, with the touch of wind of whose feet, the sacred places are purified and the dust from his feet purifies the entire universe.

The food offered by a wicked woman, a widow, a Sudra and the food of sraddha besides the food which is not offered to lord Visnu, they are all useless like the meat and cannot be eaten.

ci 7 -^lRl 5 hWUIIM 7 i There is no doubt about it. The one who consumes the naivedya of lord Visnu with devotion, is surely relieved of the sins of crores of his births.

But the food offered to Sivahnga, the food offered by a Brahmana who performed yajfia for Sudras, the food offered by a physician Brahmana and also by the temple priest, the food offered by the one who sells his daughter or the food offered by anyone who lives in immorality, the cold and left-over food, the food left after eating, the food offered by a Brahmana who is the husband of a Sudra woman, the food of a Brahman who loads the bullocks, the food of a Brahmana who has received dlksa, the one who bums the dead bodies or and the one who cohabits with a degraded woman, the food offered by the one who betrays his friend, an ungrateful person, a betrayer of the faith, the Brahmana who gives false evidence, all such sinners are purified with the consuming of the fiaivedya of lord Visnu.

Not only this, even the sweeper who serves lord Visnu redeems crores of his generation, but a Brahmana who is deprived of devotion of lord Visnu is unable to protect himself In case one consumes the naivedya of Visnu even by mistakehe redeems seven of his generations.

Therefore, since you have thrown the flower on the head of elephant, LaksmI will surely desert you returning to the abode of lord Visnu.

I am a devotee of lord Narayana, therefore I am not afraid of Siva, Brahma, Kala, death and old age, what to speak of others.

g rfRT: gr?gtig- jrgpufg: i I remain carefree even from the lord.

Therefore your father Prajapati Kasyapa and the teacher Brhaspati are of no consequence for me.

T ' o tS Cs v3 The head on which this flower remains, will always be worshipped and it will be replace the head of the son of Siva whose head would be cut-off The head of this elephant will be fixed on the human body.

On hearing this, Indra was grieved and terrified at the same time. He then held the feet of sage Durvasa and started crying aloud.

Tiyrad: Wit "^ItTBI I Wtl Indra said—O lord, you have done well by pronouncing a curse on an arrogant person like me. In case you have deprived me of all my riches you kindly bestow some knowledge to me Because the riches are the seeds for misfortune. Wealth is the means for achieving hidden wisdom, leads to obstruct the road to salvation, prevents in getting true devotion of the lord and causes birth, death, old age, disease, grief and trouble. The darkness of riches blinds a person who cannot lead himself to the path of salvation. O sage, the one who gets intoxicated with riches, loses his wisdom, consciousness and he becomes envious of his own relatives should they surround him.

A person possessing immense riches gets intoxicated with the same and indulges himself into all the worldly pleasures, remain anxious, passionate and courageous but never follows the There are two types of person infested with rajas and lamas. Out of these the one possessing lamas is deprived of the knowledge of the Sdstras but the one who is rajas possesses all the knowledge of the scriptures.

O best of the sages, there are two types of paths prescribed for the people in the scriptures.

The first one is the path of indulgence and the other is of detachment.

The soul first of all follows the path of indulgence which is troublesome, devoid of pleasure and makes one to move at will.

This path of indulgence outwardly looks pleasant though it results into grief always, the greedy person mistakes pain for pleasure which leads to the misfortune in future. Therefore this path is considered to lead to the birth, death and The souls move into human bodies according to their actions. They continue moving in this way for a thousand years. Only a selected few achieve the devotion of lord Krsna and the company of the noble people, which results into the crossing of the ocean of the universe by the The noble people indicate the right path showing the lamp of sattva which results into redemption. Thereafter the soul tries to free itself from the worldly bondages. Then after performing the yogis practices for a number of births, by fasting, he achieves the road to salvation which bestows welfare, Though I had heard from the mouth of my teacher all this, yet having been surrounded by

the miseries of the universe, I could not question him further. At this time of misfortune, the destiny has bestowed the ocean of knowledge to me, Ihis misfortune has provided me with immense treasure. Therefore, I am sure to be the ocean of knowledge and the compassionate one, now you bestow the knowledge by which I sJiould be redeemed from the ocean of the On hearing these words of Indra, the teacher of the learned people was satisfied and with a smile on his face he started speaking.

Durvasa said—O Mahendra it is quite astonishing that you intend to witness your own welfare, since yourself are suddenly in trouble but which will ultimately lead you to pleasure. It relieves of the pains of birth and leads one to cross the difficult ocean of the universe.

This is the cause of the destruction of the tree on which the leaves of the actions sprout. It redeems everyone, increases patience and is the best of all the paths. The people enjoy pleasure by giving away in charity, by performing tapas, vratas and fasting and achieve heavenly Therefore one should be active in subjugating one's desires which are the sole reason for the destruction. Because any deeds performed without definite resolve lead one to salvation; therefore such of the sattvika deeds as are performed without definite resolve should be offered to lord Krsna, as a result of which a person merges himself into the eternal Brahman.

For the worldly people this is described as salvation which is not desired by the Vaisnava people because they feel pain after having been deprived of the devotion of lord Visnu.

The Vaisnava people proceed to Goloka or Vaikuntha and. enjoy themselves after serving lord Visnu in divine form.

O Indra, they are deprived of the birth and redeem their own races. They are only desirous of serving the lord. Lord Visnu is adored by them daily; they recite his name, offer piijd to him, serving at his feet, offer prayers, consume his naivedya while sipping the water with which the feet of the lord are washed. They recite his divine mantra which is the cause of salvation and is desired by all the people.

This is the knowledge which will enable one to overcome his death. This was received by me from lord Siva himself. I am the pupil of Siva and by his grace I carelessly wander in the entire the essence of the great welfare and yogic practices only by serving at the feet of lord Krs He is the creator of the noble people, is a teacher and the best of the relatives, because it is he alone, who can bestow the devotion of lord Visnu in the three worlds. The one who leads a person to another path leaving the adoration of lord Krsna, surely meets with his end. Therefore, he becomes responsible for his killing and has to stay as Dhruva.

The recitation of the name of lord Krsna is the cause of the welfare of the world, besides being the welfare itself. By doing so, life never gets wasted. The Kala, the death, the diseases, grief and pain disappear with the recitation of his name as the serpent disappears at the sight of Irrespective of a Brahmana or a Candala whosoever recites the name of lord Krsna reach the Goloka after crossing Brahmaloka.

Brahma and other gods adore such people offering Madhuparka while offering prayers to them. Lord Siva achieves the essence of the knowledge and the essence of the Brahma and Everything from an insect to Brahma is all false and the name of lord Krsna alone is truth, eternal Brahman, beyond Prakrti, quite pleasant and bestower of the salvation, besides all the Though all the yogis, siddhas, yatls and tapasvl have to suffer for their deeds yet this does not apply to the person who engages himself in the service of lord NarSyana.

All his sins vanish like the dry wood thrown into the flames of fire which are reduced to ashes. All the ailments, sins, fears disappear and the messengers of Yama run away from the devotees of Visnu.

TIlHiPl MWcNd;ll.i<tll A person remains captive in the prison of the universe till such time he is not educated by his teacher reciting the mantra of lord Krsna to him.

Because they are the cause of destruction of the bondages created by the performing of deeds, destroyer of the illusion, the one which destroys the bondage of illusion, the step towards the Gploka, the seed for redemption, a form of the sprouting of the devotion, is always increasing, is eternal, the essence of all the tapas, recitation of the Vedas, bestower of the siddhis and the source of all the vratas.

O Indra, of all the types of charities performed, baths taken at holy places, the yajnas, adoration and fasting are based on the same. This has been ordained by Brahma himself.

Therefore by receiving the mantra of lord Krs na, a devotee of the lord redeems a lakh of his earlier generations from the maternal and paternal side, the father, the teacher, real brother, the wife, relatives, pupils, the servants, parents- in-law, daughter and her sons, the classmates, the wife of the teacher and his son are all redeemed.

By merely receiving the mantra one is relieved of the cycle of birth and by touching him all the sacred places are sanctified besides the earth. A person without dlksa for many births and achieving little merit for his devotion if he achieves the mantra of some other gods.

He serves the same gods for seven years as a result of which he receives the Surya-mantra.

wfjm # (H(5 gT g j That virtuous person adores the sun-gods for three births and then he receives the Ganesa- mantra which relieves one of all obstacles. After serving him up to three births, he is relieved of all the obstructions and with the grace of lord Ganesa, he receives the divine knowledge.

TIeTT yyicdlg T -qg m(d:l cichTTOTH i Thereafter the great intelligent person after thinking deeply using his knowledge, destroys the darkness of ignorance and serves MahamayS, which is also called Prakrti, Visnumaya, remover of misfortune, Durga, Siddhiprada, Siddhisvarupa, the great SiddhiyoginI, Sarasvatl and Kamala beloved of lord Kfsna he serves the goddess in various forms for a hundred births and with her grace, he achieves the divine knowledge. It is only then that he adores the blissful lord who happens to be lord Kr§na, the lord of all knowledge, eternal, bestower of welfare, Siva and bestows all pleasures and salvation besides riche^ etemalship and long II? o i II He is in a position to bestow the status of Indra on a man quite playfully. He also bestows kingship, eternal knowledge and the devotion of the lord. With the grace of ^iva, who gets pleased in no time, he adores him for three births.

Thereafter with the grace of lord l^iva who is blissful and the bestower of the boons, he receives the devotion of lord Krsna. With the devotion of the lord he also receives the mantra of lord Krsna.

Thereafter such a truthful person achieves spotless knowledge right from Brahma to a straw, to whom the whole universe seems to be falsehood only. Thus with the grace of the merciful lord he achieves the spotless knowledge. Then Siva the bestower of the boon grants him the eternal devotion and he attains the supreme knowledge. The body which received the mantra, devotee of the lord remains on earth in the land of Bhdrata. Thereafter his soul departs from the human body of five elements and attains the divine body. With that divine body he serves the lord remaining in Goloka or am Rut'PMd l grar i rnifg^ra g cit g i Ri«a 1 gd: o n gggNfg gtgf gg g I Ru ryi s r gg ggg gg g^i O Indra, he always enjoys eternal ecstasy, free from all the attachments. He is never reborn on earth again and does not suck milk from the breast of his mother. Because a devotee of Visnu, who serves at the holy places like Gahga, who

follows with devotion his own dharma and the are never reborn, besides those who perform all the rites, reciting the name of the lord. This has been ordained by Brahma who has described it to be the personal dharma^ for the devotees of Visnu who recites his mantra and adore him, performing all the vratas and fasting, are called the personal dharma. The one who remains unmoved by good and bad food, treats gold and iron alike, treats all the people alike, is termed as a SarhnydsL The one who carries a staff, a kamandalu, wears saffron clothes, is always on tbe move, never resides for long at one place, is also termed as a SarhnydsL The one who consumes the food from a noble Brahmana, is freed from the grief, is never desirous of anything, is called a Sarhnyasl. The one who does not resort to trading in anything nor does he make any place, is devoid of all the karmas and is always engrossed in meditation, is called a

SarhnydsL The one who always keeps mum, remains away from all the worldly affairs and looks everything in the world as the form of Brahman, such a Brahmacarl is called a SariviydsL The one who treats everyone with the same wisdom, is free from violence and illusion, is free from anger and pride is called a SarhnydsL The one who consumes the tasteless or untasteful food without begging, who never begs for food, is called a SarhnydsL The one who never looks at the face of the woman nor does he stay close to them and does not touch even a female image made of wood, is called a SarhnydsL This has been ordained by Brahma. In case one discards the dharma he has to suffer from the pains caused by the messengers of Yama. The pain of birth has been described as the greatest pain of O Indra, thus, the gods, the pigs, the animals and small insects have to suffer equally the pain of birth. While in the mother's womb all the

creatures are reminded of all the actions of their previous births. But on coming out of the womb they forget everything because of the illusion of lord Visnu. Whether it is a god or a small insect, he protects his body with great care.

At the time of the implanting of a seed by a man in the womb of a woman, his blood is united with that of the woman.

With the increase in the blood the womb appears in the form of a mother and when it is reduced she appears like a father. At the time of conception during the even days one gets a son and by conceiving on the odd days one gets a daughter. If one conceives on Sunday, Tuesday and Thursday one gets a son and by conceiving on other days a daughter is bom.

The child who is bom in the first prahara of the day, such a child has short life, the one who is bom in the second prahara, enjoys middle age and the one who is bom in the third or the fourth prahara he enjoys long life. The person enjoys pleasure and pain according to his previous The moment during which a child is bom, he achieves vices and virtues according to the time of birth. This is the way intelligent people have described about the birth of a child.

After the accumulation of the menstruation and till the child is born, it goes on increasing daily. On the seventh day it develops into the size of Jujubi. In a month it increase in size further, during the third month it develops into a pinda devoid of hands and feet. Thereafter the foetus after the period of five months develop further with all the human limbs.

Life is generated in the child after the expiry of six months and it remains in a compact form lodged in the womb like a bird in a cave.

Remaining in the unclean environment, the child has to live on the food taken by the mother. He cries in pain in the womb always reciting the name of the lord.

Similarly all the four months are spent bearing the pain and at the appropriate time pressed with the wind, the child comes out of the womb.

The illusion of lord Visnu which pervades everywhere over^powers the child which forgets all its past memories. Thereafter having been surrounded by the refuse and urine he crosses infancy and becomes a child.

Since he remains dependent, he is unable to drive away even the mosquito and other insects, which bite him making him to cry. While sucking the milk he is unable to express his desires because up to sometime he is unable even to express himself clearly.

Thus suffering variously during childhood, he becomes a youth. Infested with the illusion of lord Visnu he becomes helpless and is unable to remember the happenings of his past birth.

During those days, he engages himself in consuming food eaten by the mother, in the womb and he is over powered by illusion. When he is grown up and children are born to him, he I engages himself in the love of the children and the wife, carefully bringing them up.

The people of the house respect him up to the time he is able to provide livelihood to them and when he is unable to feed them, they consider him like an old bull.

Thus when he grows further old he becomes deaf, suffers from ailments like cough and bronchitis and he becomes dependent totally on his relatives for food etc. At that stage he starts repenting on his past deeds further saying, “I never visited the holy places of the lord nor did I keep the company of the holy people or resorted to the reciting of the name of the lord.

In case I am reborn in the land of Bharata and achieve the human fonn then I shall surely travel to the holy places and shall also recite the name of lord Krsna. O god, thus he remains thinking in his mind, when life departs out of his body and the terrific messengers of Yama arrive and carry him away.

He looks at the messengers of Yama at that point of time who hold the bamboo staff in their hands, their eyes appear red with anger and have deformed bodies. Such messengers of Yama are quite powerful and horrible to look at. Their very sight is painful, they possess all the knowledge and becoming invisible remain at the spot.

At the sight of the messengers of Yama, the person on death bed releases refuse and urine in terror. Thereafter he discards from the human body the five elements. The messenger of Yama then captures the ethereal body of the size of a thumb and place it in the tiny body and then cany him on to the abode of Yama.

The soul then arrives in the abode of Yama where he looks at him. Yama is in the know of all the dharma, is seated on a gem-studded lion throne wearing a serene smile on his face.

The sole rights up the universe were entrusted to the god of death in earlier times by the creator.

who is all knowledgeable, having faces on all sides and is of religious mind. He is clad \n the costumes sanctified by god Agni and adorned with all the ornaments studded with gems. He is surrounded by his courtiers and three of the messengers. He holds a rosary of crystal beads in his bands and always recites the name of Krsna.

His mind is always devoted at the feet of lord Krsna and he becomes emotional often with At times his voice is choked because of his intensive love for Krsna with tears coming out of his eyes. He is quite beautiful and looks evenly on all sides. He is always youthful and illumines with his own lustre. He is pleasant to look at, is a wise person and maintains the lustre of the full moon. Citragupta stands besides him.

Yama is quite pleasant for the noble soul and is quite terrible for the sinners. At the sight of such a Yama, the soul bows in reverence to him and remains there getting terrified.

Thereafter in consultation with Citragupta, he gives the reward of the good or bad deeds of the persons. Thus because of the cycle of birth and death the souls never get freed, because the only way to escape the cycle of birth and death happens to be the service at the feet of lord Krs na. O son, thus I have explained to you everything. Now you asked for a boon, because I am competent enough to bestow everything and nothing is beyond me.

Mahendra said—O wish-fulfilling tree, O best of the sages I have already fallen from the position of Indra which was beneficial for me.

Now these worldly pleasures are of no consequence for me. Therefore, you bestow the eternal position on me?

Listening to the words of Mahendra, Durvasa who was truthful and knew the essence of the Vedas, smiled and said.

DurvasS said—O Mahendra, it is quite difficult for the people who achieve the eternal position and indulge in all the worldly pleasures.

It is impossible for a person like you to achieve salvation even at the time of dissolution.

As a person goes to sleep and then wakes up, similarly you people always emerge at the time of creation and disappear at the time of With the will of the lord, such people roam about in the universe like the potter's wheel.

Similarly the people who indulge in worldly pleasures keep on rotating.

i mH ET ET wmu As the sixty vipalas make a pala, sixty palas make a danda and two dandas make a muhurta and thirty muhurtas make a day and night, the wise people have declared fifteen days to be a fortnight. The month comprises of a bright and a dark fortnight. The Mathematicians describe a season comprising of two months, the three seasons make an Ayana or a half year and two Ayanas or two half years make a year. The human yiigas comprise of forty three lakhs and thirty thousand years. The age of peoples comprises of twenty five thousand five hundred and sixty yugas as the age of Indra and Manu.

Thus with the fall of ten lakhs and sixty thousand Indras, Brahma also has to fall and get merged into Prakrti. O son, the eye lid of lord Krsna drops at the same time during the time of dissolution. When he reopens his eyes the creation starts. The number of Brahmas, the creation of universe and the number of dissolution have not been prescribed in the Vedas, because they are immeasurable like the particles of dust. This has been described by lord Siva himself All the gods do not achieve Therefore O god, this is the form of creation and therefore you ask for any other boon except the same. O sage, on hearing these words of Durvasa, Indra the god of gods, was extremely Indra then prayed for the restoration of his earlier glory. Durvasa said: you will surely get it in no time. Thus speaking the sage Durvasa went to his abode. Indra got the great knowledge but there can be no riches without misfortune.

Chapter-aligned complete witnesses. Sanskrit Wikisource revision 117877 (2017-08-19T01:48:47Z); Shanti Lal Nagar English scan pages n399–n413: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n399/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.