Prakṛti-khaṇḍa · Chapter 37
Sourceनारद उवाच ।। हरेर्गुणं समाकर्ण्य ज्ञानं प्राप्य पुरन्दरः ।। किं चकार गृहं गत्वा तन्मे व्याख्यातुमर्हसि ।।१।। नारायण उवाच ।। श्रीकृष्णस्य गुणं श्रुत्वा वीतरागो बभूव स ।। वैराग्यं वर्द्धयामास तदा ब्रह्मन्दिने दिने ।। २ ।। मुनिस्थानाद्गृहं गत्वा स ददर्शामरावतीम् ।। दैत्यैरसुरसंघैश्च समाकीर्णां भयाकुलाम् ।।३।। विषण्णबान्धवां चैव बन्धुहीनां च कुत्रचित् ।। पितृमातृकलत्रादिविहीनामतिचञ्चलाम् ।। ४ ।। शत्रुग्रस्तां च दृष्ट्वा तामगमद्वाक्पतिं प्रति ।। शक्रो मन्दाकिनीतीरे ददर्श गुरुमीश्वरम् ।। ५ ।। ध्यायमानं परं ब्रह्म गङ्गातोये स्थितं परम् ।। सूर्य्याभिसंमुखं पूर्वमुखं वै विश्वतो मुखम् ।। ६ ।। साश्रुनेत्रं पुलकितं परमानन्दसंयुतम् ।। वरिष्ठं च गरिष्ठं च धर्मिष्ठं चेष्टसेविनम् ।। ७ ।। श्रेष्ठं च वन्धुवर्गाणामतिश्रेष्ठं च मानिनाम् ।। ज्येष्ठं च बन्धुवर्गाणां नेष्टं च सुरवैरिणाम् ।। ८ ।। दृष्ट्वा गुरुं जपन्तं च तत्र तस्थौ सुरेश्वरः ।। प्रहरान्ते गुरुं दृष्ट्वा चोत्थितं प्रणनाम सः ।। ९ ।। प्रणम्य चरणाम्भोजे रुरोदोच्चैर्मुहुर्मुर्हुः ।। वृत्तान्तं कथयामास ब्रह्मशापादिकं तथा ।।2.37.१०।। पुनर्वरो मया लब्धो ज्ञानिनामपि दुर्लभाम् ।। वैरिग्रस्तां स्वीयपुरीं क्रमेणैव सुरेश्वरः ।। ११ ।। शिष्यस्य वचनं श्रुत्वा सतां बुद्धिमतां वरः ।। बृहस्पतिरुवाचेदं कोपरक्तान्तलोचनः ।। १२ ।। बृहस्पतिरुवाच ।। श्रुतं सर्वं सुरश्रेष्ठ मा रोदीर्वचनं शृणु ।। न कातरो हि नीतिज्ञो विपत्तौ स्यात्कदाचन ।। १३ ।। सम्पत्तिर्वा विपत्तिर्वा नश्वरा स्वप्नरूपिणी ।। पूर्वस्वकर्मायत्ता च स्वयं कर्त्ता तयोरपि ।। ।। १४ ।। सर्वेषां च भ्रमत्येव शश्वज्जन्मनि जन्मनि ।। चक्रनेमिक्रमेणैव तत्र का परिदेवना ।। १५ ।। भुङ्क्ते हि स्वकृतं कर्म सर्वत्रापि च भारते ।। शुभाशुभं च यत्किंचित्स्वकर्मफलभुक्पुमान् ।। १६ ।। नाभुक्तं क्षीयते कर्म कल्पकोटिशतैरपि ।। अवश्यमेव भोक्तव्यं कृतं कर्म शुभाशुभम् ।। १७ ।। इत्येवमुक्तं वेदे च कृष्णेन परमात्मना ।। साम्नि कौथुमशाखायां संबोध्य स्वकुलोद्भवम् ।। ।।१८।। जन्म भोगावशेषे च सर्वेषां कृतकर्मणाम् ।। अनुरूपं च तेषां वै भारतेऽन्यत्र चैव हि ।।१९।। कर्मणा ब्रह्मशापं च कर्मणा च शुभाशिषम् ।। कर्मणा च महालक्ष्मीं लभेद्दैन्यं च कर्मणा ।। 2.37.२० ।। कोटिजन्मार्जितं कर्म जीविनामनुगच्छति ।। नहि त्यजेद्विना भोगात्तं छायेव पुरन्दर ।। २१ ।। कालभेदे देशभेदे पात्रभेदे च कर्मणाम् ।। न्यूनताऽधिकता वाऽपि भवेदेव हि कर्मणाम् ।। ।। २२ ।। वस्तुदाने च वस्तूनां समं पुण्यं समे दिने ।। दिनभेदे कोटिगुणमसंख्यं वाऽधिकं ततः ।। २३ ।। समदेशे च वस्तूनां दाने पुण्यं समं वृषन् ।। देशभेदे कोटिगुणमसंख्यं वाऽधिकं ततः ।। २४ ।। समे पात्रे समं पुण्यं वस्तूनां कर्तुरेव च ।। पात्रभेदे शतगुणमसंख्यं वा ततोऽधिकम् ।। २५ ।। यथा फलन्ति सस्यानि न्यूनान्यप्यधिकानि च ।। कर्षकाणां क्षेत्रभेदे पात्रभेदे फलं तथा ।। २६ ।। सामान्यदिवसे विप्रे दानं समफलं भवेत् ।। अमायां रविसंक्रान्त्यां फलं शतगुणं भवेत् ।। चातुर्मास्यां पौर्णमास्यामनन्तफलमेव च ।। २७ ।। ग्रहणे शशिनः कोटिगुणं च फलमेव च ।। सूर्य्यस्य ग्रहणे चापि ततो दशगुणं फलम् ।। २८ ।। अक्षयायामक्षयं चाप्यसंख्यफलमुच्यते ।। एवमन्यत्र पुण्याहे फलाधिक्यं भवेदिह ।। २९ ।। यथा दाने तथा स्नाने जपे वै पुण्यकर्मसु ।। एवं सर्वत्र बोद्धव्यं नराणां कर्मणां फलम् ।। 2.37.३० ।। सामान्यदेशे दानं च विप्रे समफलं भवेत् ।। तीर्थे देवगृहे चैव फलं शतगुणं स्मृतम् ।। ३१ ।। गङ्गायां वै कोटिगुणं क्षेत्रे नारायणेऽव्ययम् ।। कुरुक्षेत्रे बदर्य्यां च काश्यां कोटिगुणं तथा ।। ३२ ।। यथा च वै कोटिगुणं तथा वै विष्णुमन्दिरे ।। केदारे वै लक्षगुणं हरिद्वारे तथा फलम् ।। ३३ ।। पुष्करे भास्करक्षेत्रे दशलक्षगुणं फलम् ।। एवं सर्वत्र बोद्धव्यं फलाधिक्यं क्रमेण च ।।३४।। सामान्यब्राह्मणे दानं सममेव फलं लभेत् ।। लक्षं त्रिसन्ध्यं पूते च पण्डिते च जितेन्द्रिये ।।३५।। विष्णुमन्त्रोपासके च बुधे कोटिगुणं फलम्।। एवं सर्वत्र बोद्धव्यं फलाधिक्यं गुणाधिकं ।।३६।। यथा दण्डेन सूत्रेण शरावेण जलेन च ।। कुम्भं निर्माति चक्रेण कुम्भकारो मृदा भुवि।।३७।। तथैव कर्मसूत्रेण फलं धाता ददाति च ।। यस्याज्ञया सृष्टिविधौ तं च नारायणं भज ।। ३८ ।। स विधाता विधातुश्च पातुः पाता जगत्त्रये ।। स्रष्टुः स्रष्टा च संहर्त्तुः संहर्त्ता कालकालकः ।। ३९ ।। महाविपत्तौ संसारे यः स्मरेन्मधुसूदनम् ।। विपत्तौ तस्य सम्पत्तिर्भवेदित्याह शङ्करः ।। 2.37.४० ।। इत्येवमुक्त्वा जीवश्च समालिङ्ग्य सुरेश्वरम् ।। दत्त्वा शुभाशिषं चेष्टं बोधयामास नारद ।। ४१ ।। इति श्रीब्रह्मवैवर्ते महापुराणे द्वितीये प्रकृतिखण्डे नारदनारायणसंवादे बृहस्पतिमहेन्द्रसंवादे महालक्ष्म्युपाख्याने कर्मफलनिरूपणं नाम सप्तत्रिंशत्तमोऽध्यायः ।।३७।।
nārada uvāca || harerguṇaṃ samākarṇya jñānaṃ prāpya purandaraḥ || kiṃ cakāra gṛhaṃ gatvā tanme vyākhyātumarhasi ||1|| nārāyaṇa uvāca || śrīkṛṣṇasya guṇaṃ śrutvā vītarāgo babhūva sa || vairāgyaṃ varddhayāmāsa tadā brahmandine dine || 2 || munisthānādgṛhaṃ gatvā sa dadarśāmarāvatīm || daityairasurasaṃghaiśca samākīrṇāṃ bhayākulām ||3|| viṣaṇṇabāndhavāṃ caiva bandhuhīnāṃ ca kutracit || pitṛmātṛkalatrādivihīnāmaticañcalām || 4 || śatrugrastāṃ ca dṛṣṭvā tāmagamadvākpatiṃ prati || śakro mandākinītīre dadarśa gurumīśvaram || 5 || dhyāyamānaṃ paraṃ brahma gaṅgātoye sthitaṃ param || sūryyābhisaṃmukhaṃ pūrvamukhaṃ vai viśvato mukham || 6 || sāśrunetraṃ pulakitaṃ paramānandasaṃyutam || variṣṭhaṃ ca gariṣṭhaṃ ca dharmiṣṭhaṃ ceṣṭasevinam || 7 || śreṣṭhaṃ ca vandhuvargāṇāmatiśreṣṭhaṃ ca māninām || jyeṣṭhaṃ ca bandhuvargāṇāṃ neṣṭaṃ ca suravairiṇām || 8 || dṛṣṭvā guruṃ japantaṃ ca tatra tasthau sureśvaraḥ || praharānte guruṃ dṛṣṭvā cotthitaṃ praṇanāma saḥ || 9 || praṇamya caraṇāmbhoje rurodoccairmuhurmurhuḥ || vṛttāntaṃ kathayāmāsa brahmaśāpādikaṃ tathā ||2.37.10|| punarvaro mayā labdho jñānināmapi durlabhām || vairigrastāṃ svīyapurīṃ krameṇaiva sureśvaraḥ || 11 || śiṣyasya vacanaṃ śrutvā satāṃ buddhimatāṃ varaḥ || bṛhaspatiruvācedaṃ koparaktāntalocanaḥ || 12 || bṛhaspatiruvāca || śrutaṃ sarvaṃ suraśreṣṭha mā rodīrvacanaṃ śṛṇu || na kātaro hi nītijño vipattau syātkadācana || 13 || sampattirvā vipattirvā naśvarā svapnarūpiṇī || pūrvasvakarmāyattā ca svayaṃ karttā tayorapi || || 14 || sarveṣāṃ ca bhramatyeva śaśvajjanmani janmani || cakranemikrameṇaiva tatra kā paridevanā || 15 || bhuṅkte hi svakṛtaṃ karma sarvatrāpi ca bhārate || śubhāśubhaṃ ca yatkiṃcitsvakarmaphalabhukpumān || 16 || nābhuktaṃ kṣīyate karma kalpakoṭiśatairapi || avaśyameva bhoktavyaṃ kṛtaṃ karma śubhāśubham || 17 || ityevamuktaṃ vede ca kṛṣṇena paramātmanā || sāmni kauthumaśākhāyāṃ saṃbodhya svakulodbhavam || ||18|| janma bhogāvaśeṣe ca sarveṣāṃ kṛtakarmaṇām || anurūpaṃ ca teṣāṃ vai bhārate'nyatra caiva hi ||19|| karmaṇā brahmaśāpaṃ ca karmaṇā ca śubhāśiṣam || karmaṇā ca mahālakṣmīṃ labheddainyaṃ ca karmaṇā || 2.37.20 || koṭijanmārjitaṃ karma jīvināmanugacchati || nahi tyajedvinā bhogāttaṃ chāyeva purandara || 21 || kālabhede deśabhede pātrabhede ca karmaṇām || nyūnatā'dhikatā vā'pi bhavedeva hi karmaṇām || || 22 || vastudāne ca vastūnāṃ samaṃ puṇyaṃ same dine || dinabhede koṭiguṇamasaṃkhyaṃ vā'dhikaṃ tataḥ || 23 || samadeśe ca vastūnāṃ dāne puṇyaṃ samaṃ vṛṣan || deśabhede koṭiguṇamasaṃkhyaṃ vā'dhikaṃ tataḥ || 24 || same pātre samaṃ puṇyaṃ vastūnāṃ kartureva ca || pātrabhede śataguṇamasaṃkhyaṃ vā tato'dhikam || 25 || yathā phalanti sasyāni nyūnānyapyadhikāni ca || karṣakāṇāṃ kṣetrabhede pātrabhede phalaṃ tathā || 26 || sāmānyadivase vipre dānaṃ samaphalaṃ bhavet || amāyāṃ ravisaṃkrāntyāṃ phalaṃ śataguṇaṃ bhavet || cāturmāsyāṃ paurṇamāsyāmanantaphalameva ca || 27 || grahaṇe śaśinaḥ koṭiguṇaṃ ca phalameva ca || sūryyasya grahaṇe cāpi tato daśaguṇaṃ phalam || 28 || akṣayāyāmakṣayaṃ cāpyasaṃkhyaphalamucyate || evamanyatra puṇyāhe phalādhikyaṃ bhavediha || 29 || yathā dāne tathā snāne jape vai puṇyakarmasu || evaṃ sarvatra boddhavyaṃ narāṇāṃ karmaṇāṃ phalam || 2.37.30 || sāmānyadeśe dānaṃ ca vipre samaphalaṃ bhavet || tīrthe devagṛhe caiva phalaṃ śataguṇaṃ smṛtam || 31 || gaṅgāyāṃ vai koṭiguṇaṃ kṣetre nārāyaṇe'vyayam || kurukṣetre badaryyāṃ ca kāśyāṃ koṭiguṇaṃ tathā || 32 || yathā ca vai koṭiguṇaṃ tathā vai viṣṇumandire || kedāre vai lakṣaguṇaṃ haridvāre tathā phalam || 33 || puṣkare bhāskarakṣetre daśalakṣaguṇaṃ phalam || evaṃ sarvatra boddhavyaṃ phalādhikyaṃ krameṇa ca ||34|| sāmānyabrāhmaṇe dānaṃ samameva phalaṃ labhet || lakṣaṃ trisandhyaṃ pūte ca paṇḍite ca jitendriye ||35|| viṣṇumantropāsake ca budhe koṭiguṇaṃ phalam|| evaṃ sarvatra boddhavyaṃ phalādhikyaṃ guṇādhikaṃ ||36|| yathā daṇḍena sūtreṇa śarāveṇa jalena ca || kumbhaṃ nirmāti cakreṇa kumbhakāro mṛdā bhuvi||37|| tathaiva karmasūtreṇa phalaṃ dhātā dadāti ca || yasyājñayā sṛṣṭividhau taṃ ca nārāyaṇaṃ bhaja || 38 || sa vidhātā vidhātuśca pātuḥ pātā jagattraye || sraṣṭuḥ sraṣṭā ca saṃharttuḥ saṃharttā kālakālakaḥ || 39 || mahāvipattau saṃsāre yaḥ smarenmadhusūdanam || vipattau tasya sampattirbhavedityāha śaṅkaraḥ || 2.37.40 || ityevamuktvā jīvaśca samāliṅgya sureśvaram || dattvā śubhāśiṣaṃ ceṣṭaṃ bodhayāmāsa nārada || 41 || iti śrībrahmavaivarte mahāpurāṇe dvitīye prakṛtikhaṇḍe nāradanārāyaṇasaṃvāde bṛhaspatimahendrasaṃvāde mahālakṣmyupākhyāne karmaphalanirūpaṇaṃ nāma saptatriṃśattamo'dhyāyaḥ ||37||
English translation
The results of deeds performed Narada said—What did Indra, the god of the gods, do after listening to the glory of lord Visnu and achieving the divine knowledge, you kindly tell me.
gicHHil gijar ^:i Narayana said—O Brahman, after listening to the glory of lord Krsna, Indra developed a sense of detachment which went on increasing day by day. Leaving the place of the sage he then went and arrived in the city of Amaravati which he looked at from a distance, which was infested with the terror of the demons. His relatives were seated losing all the grace with their faces crest¬ fallen. At places some houses were deserted and the father, the mother or the wife could not be found there. Their whereabouts were unknown.
Then finding his kingdom infested with the enemies, Indra went to Brhaspati who was lodged on the bank of the river Mand^inl. He was adoring the eternal Brahman in the water of the Gahga facing the sun in the east engrossed in blissful tapas with wet eyes and the body becoming emotional. He was the best of the sages and extremely glorious besides being extremely religious, devoted towards his family- god, best of his relatives and the people having pride. He was the eldest of the brothers who was disliked by the demons.
Finding the teacher seated in the water Indra the god of gods stood there waiting for him.
After a prahara the teacher got up from his piijd and Indra bowed in reverence to him.
Bowing at his feet Indra started crying aloud and then narrated about the curse pronounced on him by the sage DurvasS.
At that very moment India also informed the sage that he has been blessed to get back his kingdom in due course of time. This is the boon and the eternal knowledge which has been received by me from Durvasa.
On hearing the words, intelligent Bj-haspati got enraged and with his eyes red in anger said to Brhaspati said—O best of the gods, I have heard everything. You stop crying and listen to my words. The wise people do not lose heart at the time of misfortune.
Fortune and misfortune are both perishable and are like a dream which are governed by the earlier deeds because they are created by one's own doing.
Because of this they keep on rotating in the life of a person like a potter's wheel. Therefore it is of no use to grieve over them.
One gets the result of one's own deeds in the land of Bharata. Whatever good or bad deeds are | performed by him, he surely has to face the; Because the deeds never vanish even after the lapse of hundreds and crores of kalpas, one has I to reap the result of the good or bad deeds performed by him.
a idi uii Lord ' Kfsna had advised his people accordingly in the Kauthumlsdkhd of the sipw rt ^ i Hn )i If the results of some of the deeds are left out in one birth, he has to face them in the next birth.
Because with the performing of deeds one receives a curse, a boon, all the riches or poverty.
O Indra, therefore, the deeds performed in crores of births and accumulated earlier follows a person like his shadow and do not leave him unless he faces the result.
There could be a difference in time, country, the actors or increase or decrease in the deeds as a person receives and ordinary merit by giving away things in charity on ordinary days and on certain occasion by offering things in charity the merit is multiplied to crores of times or even more than that.
Similarly by making offering to in ordinary countries, one gets the normal merit and by offering in sacred places, the merit is increased manifold or even more than that.
y r d ' jji n Hijisg ^ MtsHrap^ii? mi Similarly by preferring charity of the normal things, the perfonner receives the normal merit but by offering the same to some competent person the merit is increased manifold.
As the seeds sown by the fanners sprout variously, similarly by offering charity to certain people one gets the merit differently.
If a charity is given to a Brahmana on an ordinary day, one gets the ordinary merit but if the same is given on a moonless day or on the first day of the month, the merit is multiplied considerably. In the Cdturmasya (four months of the rainy season), on the full moon day, the day of solar or lunar eclipse, one earns ten times more merit. On the Aksya-trtlya day, one gets the merit beyond measure. Similarly on the other sacred days, oiiq achieves great merit.
As one gets more or less merit by offering charity, taking a bath at holy places, performing of japam and other noble deeds, similarly human beings achieve merit more or less according to the occasion.
As by making an offering to a Brahmana at an ordinary place, one gets the normal merit but I when the offering is made in the temple of the I god, the merit increases to hundred times more.
The merit one achieves by bathing in the Gahga multiplies to crores of times, but by doing so in the Ndrdyana-ksetra, it is beyond measure and in the Kuruksetra, Badrikasrama and KasT, the merit multiplies to crores of time. As one gets the merit crores of times more in the above sacred places, similarly one gets a merit crores of times greater than offering something in charity in the temple of Visnu. The merit is multiplied to lakhs of times at Kedara and Haridvara. At Pus kara and Bhdskara-ksetra it is multiplied to ten lakh times. Thus the merit goes on increasing according to the place or time.
By offering charities to the simple Brahmanas, one gets the simple merits but when the charity is given to a well-read Brahmana devoted to Visnu, the merit is increased to crores of times.
Similarly with the increase in the qualities, the merit is also increased, gnat ggr gfgii?v9n As the potter makes the vases with his potter's wheel, mud, the earth and water similarly Brahma at the time of creation also bestows the merit on everyone on the basis of the deeds.
Therefore, you better recite the name of In the three worlds he happens to be the creator of the creator, protector of the three worlds, creator of Brahma, destroyer of the destroyer and gives death to the god of death.
At the time of great misfortune, if one recites the name of the lord, he achieves fortune even at the time of great misfortune. This has been ordained by lord Siva.
O Narada, thus speaking Bfhaspati embraced Indra the god of gods and blessing him imparted the divine knowledge to him.
Thereafter Brhaspati the teacher of all the gods narrated the entire story to Brahma, on hearing which he smiled and said to Indra.
Brahma said—0 son, you are bom in my race and happen to be my intelligent grandson; you are the pupil of Brhaspati and happen to be the lord of gods.
Your great maternal grandfather had also been a glorious devotee of Visnu. Therefore the one whose three races are purified how could be become arrogant?
Chapter-aligned complete witnesses. Sanskrit Wikisource revision 117915 (2017-08-20T02:03:59Z); Shanti Lal Nagar English scan pages n413–n417: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n413/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.