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Prakṛti-khaṇḍa · Chapter 59

Chapter 59

Unit 89 of 276Prakṛti-khaṇḍa · Chapter 59Prakṛti-khaṇḍa · Chapter 591 source entries

Prakṛti-khaṇḍa · Chapter 59

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नारद उवाच ।। बृहस्पतिः किं चकार तारकाहरणान्तरे।। कथं संप्राप तां साध्वीं तन्मे व्याख्यातुमर्हसि ।। १ ।। श्रीनारायण उवाच ।। दृष्ट्वा विलम्बं तारायाः स्नान्त्याश्चापि गुरुः स्वयम् ।। प्रस्थापयामास शिष्यमन्वेषार्थं च जाह्नवीम्।।२।। शिष्यो गत्वा च तद्वत्तं ज्ञात्वा वै लोकवक्त्रतः।। रुदन्नुवाच स्वगुरुं तारकाहरणं मुने।।३।। श्रुत्वा सुरगुरुर्वार्तां शशिना च प्रियां हृताम् ।। मुहूर्त्तं प्राप मूर्च्छां च ततः संप्राप्य चेतनाम् ।। ४ ।। रुरोदोच्चैः सशिष्यश्च हदयेन विदूयता ।। शोकेन लज्जयाऽऽविष्टो विललाप मुहुर्मुहुः।।५।। उवाच शिष्यान्सम्बोध्य नीतिं च श्रुतिसम्मताम् ।। साश्रुनेत्रः साश्रुनेत्राञ्छोकार्तः शोककर्शितान् ।।६।। बृहस्पतिरुवाच ।। हे वत्साः केन शप्तोऽहं न जाने कारणं परम् ।। दुःखं धर्म्मविरुद्धो यः स प्राप्नोति न संशयः ।।७।। यस्य नास्ति सती भार्य्या गृहेषु प्रियवादिनी ।। अरण्यं तेन गन्तव्यं यथाऽरण्यं तथा गृहम् ।। ६ ।। भावानुरक्ता वनिता हृता यस्य च शत्रुणा ।। अरण्यं तेन गन्तव्यं यथाऽरण्यं तथा गृहम् ।। ९ ।। सुशीला सुन्दरी भार्य्या गता यस्य गृहादहो ।। अरण्यं तेन गन्त व्यं यथाऽरण्यं तथा गृहम् ।।2.59.१०।। दैवेनापहृता यस्य पतिसाध्या पतिव्रता ।। अरण्यं तेन गन्तव्यं यथाऽरण्यं यथा गृहम् ।। ११ ।। यस्य माता गृहे नास्ति गृहिणी वा सुशासिता ।। अरण्यं तेन गन्तव्यं यथाऽरण्यं तथा गृहम् ।। १२ ।। प्रियाहीनं गृहं यस्य पूर्णं द्रविणबन्धुभिः ।। अरण्यं तेन गन्तव्यं यथाऽरण्यं तथा गृहम् ।। १३ ।। भार्याशून्या वनसमाः सभार्याश्च गृहा गृहाः ।। गृहिणी च गृहं प्रोक्तं न गृहं गृहमुच्यते ।।१४।। अशुचिः स्त्रीविहीनश्च दैवे पित्र्ये च कर्मणि ।। यदह्ना कुरुते कर्म न तस्य फलभाग्भवेत्।।१५।। दाहिकाशक्तिहीनश्च यथा मन्दो हुताशनः ।। प्रभाहीनो यथा सूर्य्यः शोभाहीनो यथा शशी ।। १६ ।। शक्तिहीनो यथा जीवो यथा चात्मा तनुं विना ।। विनाऽऽधारं यथाऽऽधेयो यथेशः प्रकृतिं विना ।। १७ ।। न च शक्तो यथा यज्ञः फलदो दक्षिणां विना।। कर्मणां च फलं दातुं सामग्री मूलमेव च ।। १८ ।। विना स्वर्णं स्वर्णकारो यथा शक्तः स्वकर्मणि ।। यथा शक्तः कुलालश्च मृत्तिकां च विना द्विजाः ।। १९ ।। तथा गृही न शक्तश्च सततं सर्वकर्मणि ।। गृहाधिष्ठातृदेवीं च स्वशक्तिगृहिणीं विना ।। 2.59.२० ।। भार्य्यामूलाः क्रियाः सर्वा भार्य्यामूला गृहास्तथा ।। भार्य्यामूलं सुखं सर्वं गृहस्थानां गृहे सदा ।। २१ ।। भार्य्यामूलः सदा हर्षो भार्य्यामूलं च मङ्गलम् ।। भार्य्यामूलं च संसारो भार्य्यामूलं च सौरभम् ।। २२ ।। यथा रथश्च रथिनां गृहिणां च तथा गृहम् ।। सारथिस्तु यथा तेषां गृहिणां च तथा प्रिया ।। २३ ।। सर्वरत्नप्रधाना च स्त्रीरत्नं दुष्कुलादपि ।। गृहीता सा गृहस्थेनेवेत्याह कमलोद्भवः ।। २४ ।। यथा जलं विना पद्मं पद्मं शोभां विना यथा ।। तथैव पुंसां स्वगृहं गृहिणां गृहिणीं विना ।। २५ ।। इत्येवमुक्त्वा स गुरुः प्रविवेश गृहं मुहुः ।। गृहाद्बहिर्निस्ससार भूयो भूयः शुचाऽन्वितः ।। २६ ।। मुहुर्मुहुश्च मूर्च्छां च चेतनां समवाप सः ।। भूयोभूयो रुरोदोच्चैः स्मारंस्मारं प्रियागुणान् ।। २७ ।। अथान्तरे महाज्ञानी ज्ञानिभिश्च प्रबोधितः ।। सच्छिष्यैर्मुनिभिश्चान्यैः पुरन्दरगृहं ययौ ।। २८ ।। स गुरुः पूजितस्तेन चातिथ्येन मरुत्वता ।। तमुवाच स्ववृत्तान्तं हृदि शल्यमिवाप्रियम् ।। २९ ।। बृहस्पतिवचः श्रुत्वा रक्तपङ्कजलोचनः ।। तमुवाच महेन्द्रश्च कोपप्रस्फुरिताधरः ।। 2.59.३० ।। महेन्द्र उवाच ।। दूतानां वै सहस्रं च चारकर्मणि गच्छतु ।। अतीव निपुणं दक्षं तत्त्वप्राप्तिनिमित्तकम् ।। ३१ ।। यत्रास्ति पातकी चन्द्रो मन्मात्रा तारया सह ।। गच्छामि तत्र सन्नद्धः सर्वैर्देवगणैः सह ।। ३२ ।। त्यज चिन्तां महाभाग सर्वं भद्रं भविष्यति ।। भद्रबीजं दुर्गमिदं कस्य सम्पद्विपद्विना ।। ३३ ।। इत्युक्त्वा च शुनासीरो दूतानां च सहस्रकम् ।। तूर्णं प्रस्थाप यामास तत्कर्मनिपुणं मुने ।। ३४ ।। ते दूता वै वर्षशतं ययुर्निर्जनमेव च ।। सुदुर्लंघ्यं च विश्वेषु भ्रमित्वा शक्रमाययुः ।। ३५ ।। चन्द्रं च शुक्रभवने तं प्रपन्नं च विज्वरम् ।। दृष्ट्वा सतारकं भीतं कथयामासुरीश्वरम् ।। ३६ ।। इति श्रुत्वा शुनासीरो नतवक्त्रो बृहस्पतिम् ।। उवाच शोकसन्तप्तो हदयेन विदूयता ।। ३७ ।। महेन्द्र उवाच ।। शृणु नाथ प्रवक्ष्यामि परिणामसुखावहम् ।। भयं त्यज महाभाग सर्वं भद्रं भविष्यति ।। ३८ ।। त्वया नहि जितः शुक्रो न मया दितिनन्दनः ।। एतदालोच्य चन्द्रश्च जगाम शरणं कविम् ।।३९।। गच्छ शीघ्रं ब्रह्मलोकमस्माभिः सार्द्धमेव च ।। ब्रह्मणा सह यास्यामः कैलासे शङ्करं वयम् ।।2.59.४० ।। इत्युक्त्वा तु महेन्द्रश्च सन्तप्तो गुरुणा सह ।। जगाम ब्रह्मलोकं च सुखदृश्यं निरामयम् ।। ४१ ।। तत्र दृष्ट्वा च ब्रह्माणं ननाम गुरुणा सह ।। प्रोवाच सर्ववृत्तान्तं देवानामीश्वरं परम् ।। ४२ ।। महेन्द्रवचनं श्रुत्वा हसित्वा कमलोद्भवः ।। हितं तथ्यं नीतिसारमुवाच विनयान्वितः ।। ४३ ।। ब्रह्मोवाच ।। यो ददाति परस्मै च दुःखमेव च सर्वतः ।। तस्मै ददाति दुःखं च शास्ता कृष्णः सनातनः ।। ४४ ।। अहं स्रष्टा च सृष्टेश्च पाता विष्णुः सनातनः ।। यथा रुद्रश्च संहर्त्ता ददाति च शिवं शिवः ।। ४५ ।। निरन्तरं सर्वसाक्षी धर्मो वै सर्वकारणम् ।। सर्वे देवा विषयिणः कृष्णाज्ञापरिपालकाः ।। ४६ ।। बृहस्पतिरुतथ्यश्च संवर्तश्च जितेन्द्रियः ।। त्रयश्चांगिरसः पुत्रा वेदवेदाङ्गपारगाः ।। ४७ ।। संवर्ताय कनिष्ठाय न च किञ्चिद्ददौ गुरुः ।। स बभूव तपस्वी च कृष्णं ध्यायति चेश्वरम् ।। ४८ ।। मध्यमस्योतथ्यकस्य सतीं भार्यां च गुर्विणीम् ।। जहार कामतस्तां च भ्रातृजायामकामुकीम् ।। ४९ ।। यो हरेद्भ्रातृजायां च कामी कामादकामुकीम् ।। ब्रह्महत्यासहस्रं च लभते नात्र संशयः ।। 2.59.५० ।। स याति कुम्भीपाकं च यावच्चन्द्रदिवाकरम् ।। भ्रातृजायापहारी च मातृगामी भवेन्नरः ।। ५१ ।। तस्मादुत्तीर्य्य पापी च विष्ठायां जायते कृमिः ।। वर्षकोटिसहस्राणि तत्र स्थित्वा च पातकी ।। ५२ ।। ततो भवेन्महापापी वर्षकोटिसहस्रकम् ।। पुंश्चलीयोनिगर्ते च कृमिश्चैव पुरन्दर ।। ।। ५३ ।। गृध्रः कोटिसहस्राणि शतजन्मानि कुक्कुरः ।। भ्रातृजायापहरणाच्छतजन्मानि सूकरः ।। ५४ ।। ददाति यो न दायं च बलिष्ठो दुर्बलाय च ।। स याति कुम्भीपाकं च यावच्चन्द्रदिवाकरम् ।। ९५ ।। नाभुक्तं क्षीयते कर्म्म कल्पकोटिशतैरपि ।। अवश्यमेव भोक्तव्यं कृतं कर्म शुभाशुभम् ।। ५६ ।। जगद्गुरोः शिवस्यापि गुरुपुत्रो बृहस्पतिः ।। ज्ञातं करोतु वृत्तान्तमीश्वरं बलिनां वरम ।। ५७ ।। सर्वे समूहा देवानां सन्नद्धाश्च सवाहनाः ।। मध्यस्था मुनयश्चैव सन्तु वै नर्मदातटे ।। ५८ ।। पश्चादहं च यास्यामि पुण्यं तन्नर्म्मदातटम् ।। गुरुस्तद्गुरुपुत्रोऽपि शीघ्रं यातु शिवालयम् ।।५९।। महेन्द्र उवाच ।। कथं वा वेदकर्त्तुश्च सिद्धानां योगिनां गुरोः ।। मृत्युञ्जयस्य शम्भोश्च गुरुपुत्रो बृहस्पतिः ।। 2.59.६० ।। अङ्गिरास्तव पुत्रश्च तत्पुत्रश्च बृहस्पतिः ।। त्वत्तो ज्ञानी महादेवः कथं शिष्यो गुरोः पितुः ।। ६१ ।। ब्रह्मोवाच ।। कथेयमतिगुप्ता च पुराणेषु पुरन्दर ।। इमां पुराप्रवृत्तिं च कथयामि निशामय।।६२।। मृतवत्सा कर्म्मदोषाद्भार्य्या चाङ्गिरसः पुरा ।। व्रतं चकार सा चैव कृष्णस्य परमात्मनः ।। ६३ ।। व्रतं पुंसवनं नाम वर्षमेकं चकार सा ।। सनत्कुमारो भगवान्कारयामास तां व्रतम् ।। ६४ ।। तदाऽऽगत्य च गोलोकात्परमात्मा कृपामयः ।। स्वेच्छामयं परं ब्रह्म भक्तानुग्रहविग्रहः ।। ६५ ।। सुव्रतां च सलक्ष्मीकां तामुवाच कृपानिधिः ।। प्रणतां साश्रुनेत्रां च विनीतां च तया स्तुतः ।। ६६ ।। श्रीकृष्ण उवाच ।। गृहाणेदं व्रतफलं मम तेजस्समन्वितम् ।। भुंक्ष्व मद्वरतः पुत्रि भविष्यति मदंशतः ।। ६७ ।। पतिर्गुरुश्च देवानां महतां ज्ञानिनां वरः ।। पुत्रस्ते भविता साध्वि मद्वरेण बृहस्पतिः ।। ६८ ।। मद्वरेण भवेद्यो हि स च मद्वरपुत्रकः ।। त्वद्गर्भे मम पुत्रोऽयं चिरजीवी भविष्यति ।। ६९ ।। वरजो वीर्य्यजश्चैव क्षेत्रजः पालकस्तथा।। विद्यामन्त्रसुतौ चैव गृहीतः सप्तमः सुतः ।। 2.59.७० ।। इत्युक्त्वा राधिकानाथः स्वलोकं च जगाम सः ।। श्रीकृष्णवरपुत्रोऽयं ज्ञानीश्वरगुरुः स्वयम् ।। मृत्युञ्जयं महाज्ञानं शिवाय प्रददौ पुरा ।। ७१ ।। दिव्यं वर्षत्रिलक्षं च तपश्चक्रे हिमालये ।। स्वयोगं ज्ञानमखिलं तेजस्स्वामसमं परम् ।। स्वशक्तिं विष्णुमायां च स्वांशं वै वाहनं वृषम् ।। ७२।। स्वशूलं च स्वकवचं स्वमन्त्रं द्वादशाक्षरम् ।। कृपामयः स्तुतस्तेन श्रीकृष्णश्च परात्परः ।। शिवलोके शिवा सा च विष्णुमाया शिवप्रिया ।।७३।। शक्तिर्नारायणस्येयं साऽऽविर्भूता सनातनी ।। तेजस्तु सर्वदेवानां साऽऽविर्भूता सनातनी ।। ७४ ।। जघान दैत्यनिकरं देवेभ्यः प्रददौ पदम् ।। कल्पान्ते दक्षकन्या च सा मूलप्रकृतिः सती ।। ७५ ।। पितृयज्ञे तनुं त्यक्त्वा योगाद्वै सिद्धयोगिनी ।। बभूव शैलकन्या सा साध्वी वै भर्तृनिन्दया ।।७६।। कालेन कृष्णतपसा शङ्करं प्राप सुन्दरी।। श्रीकृष्णो हि गुरुः शम्भोः परमात्मा परात्परः।७७।। कृष्णस्य वरपुत्रोऽयं स्वयमेव बृहस्पतिः ।। अतो हेतोः सुरगुरुर्गुरुपुत्रः शिवस्य च ।। ७८ ।। इत्येवं कथितं सर्वमतिगुह्यं पुरातनम्।। इति प्रधानसम्बन्धः श्रुतश्च कथितो मया ।। ७९ ।। पारंपरिकमन्यं च कथयामि निशामय ।। दुर्वासा गरुडश्चैव शङ्करांशः प्रतापवान् ।। 2.59.८० ।। शिष्यौ चांगिरसस्तौ द्वौ गुरुपुत्रोऽथवा ततः ।। प्राणाधिकायां सत्यां च मृतायां दक्षशापतः ।। ८१ ।। स्वज्ञानं स्वं च भगवान्विसस्मार स्वमोहतः ।। स्मरणं कारयामास कृष्णेन प्रेरितोऽङ्गिराः ।। ८२ ।। अतो हेतोर्गुरुश्चैवं मत्सुतस्स्याच्छिवस्य सः ।। शीघ्रं गच्छतु कैलासं स्वयमेव बृहस्पतिः ।। ८३ ।। त्वं गच्छ तत्र सन्नद्धः सदेवो नर्मदातटम् ।। इत्युक्त्वा जगतां धाता विरराम च नारद ।। ८४ ।। गुरुर्ययौ च कैलासं महेन्द्रो नर्मदातटम् ।। ८५ ।। इति श्रीब्रह्मवैवर्त्ते महापुराणे द्वितीये प्रकृति खण्डे नारदनारायणसंवादे दुर्गोपाख्याने बृहस्पतेः कैलासगमनं नामैकोनषष्टितमोऽध्यायः ।। ५९ ।।

nārada uvāca || bṛhaspatiḥ kiṃ cakāra tārakāharaṇāntare|| kathaṃ saṃprāpa tāṃ sādhvīṃ tanme vyākhyātumarhasi || 1 || śrīnārāyaṇa uvāca || dṛṣṭvā vilambaṃ tārāyāḥ snāntyāścāpi guruḥ svayam || prasthāpayāmāsa śiṣyamanveṣārthaṃ ca jāhnavīm||2|| śiṣyo gatvā ca tadvattaṃ jñātvā vai lokavaktrataḥ|| rudannuvāca svaguruṃ tārakāharaṇaṃ mune||3|| śrutvā suragururvārtāṃ śaśinā ca priyāṃ hṛtām || muhūrttaṃ prāpa mūrcchāṃ ca tataḥ saṃprāpya cetanām || 4 || rurodoccaiḥ saśiṣyaśca hadayena vidūyatā || śokena lajjayā''viṣṭo vilalāpa muhurmuhuḥ||5|| uvāca śiṣyānsambodhya nītiṃ ca śrutisammatām || sāśrunetraḥ sāśrunetrāñchokārtaḥ śokakarśitān ||6|| bṛhaspatiruvāca || he vatsāḥ kena śapto'haṃ na jāne kāraṇaṃ param || duḥkhaṃ dharmmaviruddho yaḥ sa prāpnoti na saṃśayaḥ ||7|| yasya nāsti satī bhāryyā gṛheṣu priyavādinī || araṇyaṃ tena gantavyaṃ yathā'raṇyaṃ tathā gṛham || 6 || bhāvānuraktā vanitā hṛtā yasya ca śatruṇā || araṇyaṃ tena gantavyaṃ yathā'raṇyaṃ tathā gṛham || 9 || suśīlā sundarī bhāryyā gatā yasya gṛhādaho || araṇyaṃ tena ganta vyaṃ yathā'raṇyaṃ tathā gṛham ||2.59.10|| daivenāpahṛtā yasya patisādhyā pativratā || araṇyaṃ tena gantavyaṃ yathā'raṇyaṃ yathā gṛham || 11 || yasya mātā gṛhe nāsti gṛhiṇī vā suśāsitā || araṇyaṃ tena gantavyaṃ yathā'raṇyaṃ tathā gṛham || 12 || priyāhīnaṃ gṛhaṃ yasya pūrṇaṃ draviṇabandhubhiḥ || araṇyaṃ tena gantavyaṃ yathā'raṇyaṃ tathā gṛham || 13 || bhāryāśūnyā vanasamāḥ sabhāryāśca gṛhā gṛhāḥ || gṛhiṇī ca gṛhaṃ proktaṃ na gṛhaṃ gṛhamucyate ||14|| aśuciḥ strīvihīnaśca daive pitrye ca karmaṇi || yadahnā kurute karma na tasya phalabhāgbhavet||15|| dāhikāśaktihīnaśca yathā mando hutāśanaḥ || prabhāhīno yathā sūryyaḥ śobhāhīno yathā śaśī || 16 || śaktihīno yathā jīvo yathā cātmā tanuṃ vinā || vinā''dhāraṃ yathā''dheyo yatheśaḥ prakṛtiṃ vinā || 17 || na ca śakto yathā yajñaḥ phalado dakṣiṇāṃ vinā|| karmaṇāṃ ca phalaṃ dātuṃ sāmagrī mūlameva ca || 18 || vinā svarṇaṃ svarṇakāro yathā śaktaḥ svakarmaṇi || yathā śaktaḥ kulālaśca mṛttikāṃ ca vinā dvijāḥ || 19 || tathā gṛhī na śaktaśca satataṃ sarvakarmaṇi || gṛhādhiṣṭhātṛdevīṃ ca svaśaktigṛhiṇīṃ vinā || 2.59.20 || bhāryyāmūlāḥ kriyāḥ sarvā bhāryyāmūlā gṛhāstathā || bhāryyāmūlaṃ sukhaṃ sarvaṃ gṛhasthānāṃ gṛhe sadā || 21 || bhāryyāmūlaḥ sadā harṣo bhāryyāmūlaṃ ca maṅgalam || bhāryyāmūlaṃ ca saṃsāro bhāryyāmūlaṃ ca saurabham || 22 || yathā rathaśca rathināṃ gṛhiṇāṃ ca tathā gṛham || sārathistu yathā teṣāṃ gṛhiṇāṃ ca tathā priyā || 23 || sarvaratnapradhānā ca strīratnaṃ duṣkulādapi || gṛhītā sā gṛhasthenevetyāha kamalodbhavaḥ || 24 || yathā jalaṃ vinā padmaṃ padmaṃ śobhāṃ vinā yathā || tathaiva puṃsāṃ svagṛhaṃ gṛhiṇāṃ gṛhiṇīṃ vinā || 25 || ityevamuktvā sa guruḥ praviveśa gṛhaṃ muhuḥ || gṛhādbahirnissasāra bhūyo bhūyaḥ śucā'nvitaḥ || 26 || muhurmuhuśca mūrcchāṃ ca cetanāṃ samavāpa saḥ || bhūyobhūyo rurodoccaiḥ smāraṃsmāraṃ priyāguṇān || 27 || athāntare mahājñānī jñānibhiśca prabodhitaḥ || sacchiṣyairmunibhiścānyaiḥ purandaragṛhaṃ yayau || 28 || sa guruḥ pūjitastena cātithyena marutvatā || tamuvāca svavṛttāntaṃ hṛdi śalyamivāpriyam || 29 || bṛhaspativacaḥ śrutvā raktapaṅkajalocanaḥ || tamuvāca mahendraśca kopaprasphuritādharaḥ || 2.59.30 || mahendra uvāca || dūtānāṃ vai sahasraṃ ca cārakarmaṇi gacchatu || atīva nipuṇaṃ dakṣaṃ tattvaprāptinimittakam || 31 || yatrāsti pātakī candro manmātrā tārayā saha || gacchāmi tatra sannaddhaḥ sarvairdevagaṇaiḥ saha || 32 || tyaja cintāṃ mahābhāga sarvaṃ bhadraṃ bhaviṣyati || bhadrabījaṃ durgamidaṃ kasya sampadvipadvinā || 33 || ityuktvā ca śunāsīro dūtānāṃ ca sahasrakam || tūrṇaṃ prasthāpa yāmāsa tatkarmanipuṇaṃ mune || 34 || te dūtā vai varṣaśataṃ yayurnirjanameva ca || sudurlaṃghyaṃ ca viśveṣu bhramitvā śakramāyayuḥ || 35 || candraṃ ca śukrabhavane taṃ prapannaṃ ca vijvaram || dṛṣṭvā satārakaṃ bhītaṃ kathayāmāsurīśvaram || 36 || iti śrutvā śunāsīro natavaktro bṛhaspatim || uvāca śokasantapto hadayena vidūyatā || 37 || mahendra uvāca || śṛṇu nātha pravakṣyāmi pariṇāmasukhāvaham || bhayaṃ tyaja mahābhāga sarvaṃ bhadraṃ bhaviṣyati || 38 || tvayā nahi jitaḥ śukro na mayā ditinandanaḥ || etadālocya candraśca jagāma śaraṇaṃ kavim ||39|| gaccha śīghraṃ brahmalokamasmābhiḥ sārddhameva ca || brahmaṇā saha yāsyāmaḥ kailāse śaṅkaraṃ vayam ||2.59.40 || ityuktvā tu mahendraśca santapto guruṇā saha || jagāma brahmalokaṃ ca sukhadṛśyaṃ nirāmayam || 41 || tatra dṛṣṭvā ca brahmāṇaṃ nanāma guruṇā saha || provāca sarvavṛttāntaṃ devānāmīśvaraṃ param || 42 || mahendravacanaṃ śrutvā hasitvā kamalodbhavaḥ || hitaṃ tathyaṃ nītisāramuvāca vinayānvitaḥ || 43 || brahmovāca || yo dadāti parasmai ca duḥkhameva ca sarvataḥ || tasmai dadāti duḥkhaṃ ca śāstā kṛṣṇaḥ sanātanaḥ || 44 || ahaṃ sraṣṭā ca sṛṣṭeśca pātā viṣṇuḥ sanātanaḥ || yathā rudraśca saṃharttā dadāti ca śivaṃ śivaḥ || 45 || nirantaraṃ sarvasākṣī dharmo vai sarvakāraṇam || sarve devā viṣayiṇaḥ kṛṣṇājñāparipālakāḥ || 46 || bṛhaspatirutathyaśca saṃvartaśca jitendriyaḥ || trayaścāṃgirasaḥ putrā vedavedāṅgapāragāḥ || 47 || saṃvartāya kaniṣṭhāya na ca kiñciddadau guruḥ || sa babhūva tapasvī ca kṛṣṇaṃ dhyāyati ceśvaram || 48 || madhyamasyotathyakasya satīṃ bhāryāṃ ca gurviṇīm || jahāra kāmatastāṃ ca bhrātṛjāyāmakāmukīm || 49 || yo haredbhrātṛjāyāṃ ca kāmī kāmādakāmukīm || brahmahatyāsahasraṃ ca labhate nātra saṃśayaḥ || 2.59.50 || sa yāti kumbhīpākaṃ ca yāvaccandradivākaram || bhrātṛjāyāpahārī ca mātṛgāmī bhavennaraḥ || 51 || tasmāduttīryya pāpī ca viṣṭhāyāṃ jāyate kṛmiḥ || varṣakoṭisahasrāṇi tatra sthitvā ca pātakī || 52 || tato bhavenmahāpāpī varṣakoṭisahasrakam || puṃścalīyonigarte ca kṛmiścaiva purandara || || 53 || gṛdhraḥ koṭisahasrāṇi śatajanmāni kukkuraḥ || bhrātṛjāyāpaharaṇācchatajanmāni sūkaraḥ || 54 || dadāti yo na dāyaṃ ca baliṣṭho durbalāya ca || sa yāti kumbhīpākaṃ ca yāvaccandradivākaram || 95 || nābhuktaṃ kṣīyate karmma kalpakoṭiśatairapi || avaśyameva bhoktavyaṃ kṛtaṃ karma śubhāśubham || 56 || jagadguroḥ śivasyāpi guruputro bṛhaspatiḥ || jñātaṃ karotu vṛttāntamīśvaraṃ balināṃ varama || 57 || sarve samūhā devānāṃ sannaddhāśca savāhanāḥ || madhyasthā munayaścaiva santu vai narmadātaṭe || 58 || paścādahaṃ ca yāsyāmi puṇyaṃ tannarmmadātaṭam || gurustadguruputro'pi śīghraṃ yātu śivālayam ||59|| mahendra uvāca || kathaṃ vā vedakarttuśca siddhānāṃ yogināṃ guroḥ || mṛtyuñjayasya śambhośca guruputro bṛhaspatiḥ || 2.59.60 || aṅgirāstava putraśca tatputraśca bṛhaspatiḥ || tvatto jñānī mahādevaḥ kathaṃ śiṣyo guroḥ pituḥ || 61 || brahmovāca || katheyamatiguptā ca purāṇeṣu purandara || imāṃ purāpravṛttiṃ ca kathayāmi niśāmaya||62|| mṛtavatsā karmmadoṣādbhāryyā cāṅgirasaḥ purā || vrataṃ cakāra sā caiva kṛṣṇasya paramātmanaḥ || 63 || vrataṃ puṃsavanaṃ nāma varṣamekaṃ cakāra sā || sanatkumāro bhagavānkārayāmāsa tāṃ vratam || 64 || tadā''gatya ca golokātparamātmā kṛpāmayaḥ || svecchāmayaṃ paraṃ brahma bhaktānugrahavigrahaḥ || 65 || suvratāṃ ca salakṣmīkāṃ tāmuvāca kṛpānidhiḥ || praṇatāṃ sāśrunetrāṃ ca vinītāṃ ca tayā stutaḥ || 66 || śrīkṛṣṇa uvāca || gṛhāṇedaṃ vrataphalaṃ mama tejassamanvitam || bhuṃkṣva madvarataḥ putri bhaviṣyati madaṃśataḥ || 67 || patirguruśca devānāṃ mahatāṃ jñānināṃ varaḥ || putraste bhavitā sādhvi madvareṇa bṛhaspatiḥ || 68 || madvareṇa bhavedyo hi sa ca madvaraputrakaḥ || tvadgarbhe mama putro'yaṃ cirajīvī bhaviṣyati || 69 || varajo vīryyajaścaiva kṣetrajaḥ pālakastathā|| vidyāmantrasutau caiva gṛhītaḥ saptamaḥ sutaḥ || 2.59.70 || ityuktvā rādhikānāthaḥ svalokaṃ ca jagāma saḥ || śrīkṛṣṇavaraputro'yaṃ jñānīśvaraguruḥ svayam || mṛtyuñjayaṃ mahājñānaṃ śivāya pradadau purā || 71 || divyaṃ varṣatrilakṣaṃ ca tapaścakre himālaye || svayogaṃ jñānamakhilaṃ tejassvāmasamaṃ param || svaśaktiṃ viṣṇumāyāṃ ca svāṃśaṃ vai vāhanaṃ vṛṣam || 72|| svaśūlaṃ ca svakavacaṃ svamantraṃ dvādaśākṣaram || kṛpāmayaḥ stutastena śrīkṛṣṇaśca parātparaḥ || śivaloke śivā sā ca viṣṇumāyā śivapriyā ||73|| śaktirnārāyaṇasyeyaṃ sā''virbhūtā sanātanī || tejastu sarvadevānāṃ sā''virbhūtā sanātanī || 74 || jaghāna daityanikaraṃ devebhyaḥ pradadau padam || kalpānte dakṣakanyā ca sā mūlaprakṛtiḥ satī || 75 || pitṛyajñe tanuṃ tyaktvā yogādvai siddhayoginī || babhūva śailakanyā sā sādhvī vai bhartṛnindayā ||76|| kālena kṛṣṇatapasā śaṅkaraṃ prāpa sundarī|| śrīkṛṣṇo hi guruḥ śambhoḥ paramātmā parātparaḥ|77|| kṛṣṇasya varaputro'yaṃ svayameva bṛhaspatiḥ || ato hetoḥ suragururguruputraḥ śivasya ca || 78 || ityevaṃ kathitaṃ sarvamatiguhyaṃ purātanam|| iti pradhānasambandhaḥ śrutaśca kathito mayā || 79 || pāraṃparikamanyaṃ ca kathayāmi niśāmaya || durvāsā garuḍaścaiva śaṅkarāṃśaḥ pratāpavān || 2.59.80 || śiṣyau cāṃgirasastau dvau guruputro'thavā tataḥ || prāṇādhikāyāṃ satyāṃ ca mṛtāyāṃ dakṣaśāpataḥ || 81 || svajñānaṃ svaṃ ca bhagavānvisasmāra svamohataḥ || smaraṇaṃ kārayāmāsa kṛṣṇena prerito'ṅgirāḥ || 82 || ato hetorguruścaivaṃ matsutassyācchivasya saḥ || śīghraṃ gacchatu kailāsaṃ svayameva bṛhaspatiḥ || 83 || tvaṃ gaccha tatra sannaddhaḥ sadevo narmadātaṭam || ityuktvā jagatāṃ dhātā virarāma ca nārada || 84 || gururyayau ca kailāsaṃ mahendro narmadātaṭam || 85 || iti śrībrahmavaivartte mahāpurāṇe dvitīye prakṛti khaṇḍe nāradanārāyaṇasaṃvāde durgopākhyāne bṛhaspateḥ kailāsagamanaṃ nāmaikonaṣaṣṭitamo'dhyāyaḥ || 59 ||

English translation

Byhaspati Travels to Kailasa Narada said - What did Brhaspati do after the abduction of Tara? How did he get her back?

You kindly tell me.

ITHTqr: TTR^lftr TaRTq;i Sri Narayana said- When Brhaspati realised that Tara who had gone for a bath to the river had not returned for long, he sent one of his disciples to the bank of the Gangs to search for O sage, the disciple went there and he heard the news from the very mouths of the people there. He returned from the place and while crying narrated the story of the abduction of Tara to his teacher.

The sage Brhaspati, on realising that his dear Tara had been abducted by Candrama, fainted.

After sometime, he regained consciousness and expressing his heart-felt grief with his pupil he started crying with grief and shame. He lamented with grief and shame unceasingly.

Thereafter addressing the disciple he spoke out the words which were sanctified by the Vedas. With his words all the pupils were grief- stricken and tears started flowing from their eyes.

Brhaspati said - O sons, who has cursed me like this? I am not aware of any reason for the same because misfortune comes only to a person who acts against dharma. There is no doubt about it.

A house which there is no chaste lady speaking sweet words, one should leave that house and retire to the forest, because for him the forest and the house would be alike.

He whose beloved wife is abducted by someone, should retire to the forest because for him the house and the forest would be the same.

Alas! The one from whose house a chaste lady departs, he should at once go to the forest because for him the forest and the home are similar. By the turn of destiny if the chaste wife of someone is abducted, he should go to the forest because for him there is no difference between the forest and the home. The one in whose house there is no mother or a disciplined wife, for him the forest and the house are alike and he should therefore leave for the forest. A house in which there are enough of people and riches but has no beloved wife, he should go to the forest because for him the forest and the house are alike.

A house without a wife is like a forest and the house in which the house wife stays can be called a house in reality because the wife only represents the house and the house alone cannot be called a house.

Therefore a person without a wife is considered to be unchaste for performing the rites of manes and whatever actions are performed by him during the day are of no As the fire without the flames, the sun without the lustre, the moon without the shine, the human without the strength, the body without the soul, the person without the base, similarly Tsa without Prakrti is of no consequence.

O Brahmana, as the yajna is of no consequence without daksind so the main part of the yajha becomes infructuous without the material for performing yajha.

Or the goldsmith is unable to perfomi without gold or a potter is unable to create vases without clay, similarly a household is of no consequence without its supreme goddess (the house wife).

Without the house wife, he is unable to perform his household duties.

Because all the actions in a household can be complete only with the help of the house wife alone. All the houses become alive with the presence of the house wife. Therefore the house¬ holder achieves pleasures only through the house One achieves pleasures only by means of the house wife and all the welfare eminates from her.

Therefore the house wife represents the entire universe. Pleasure also is derived from the house wife. As a chariot is driven by the charioteer, similar is the case with the household. As the charioteer drives the chariot similarly the household is run by the house wife.

Therefore the house wife happens to be the best of all the jewels. She should be taken away from the lower races by the house holder. This has been ordained by Brahma.

As tire lotus loses its lustre without the water, similarly the householder has no grace without the house wife.

TnrartT -r-.i Thus speaking the sage Brhaspati went inside the house and at once he came out from the same. In utter grief he behaved like this again and again. He repeatedly fainted and regained consciousness. Having been reminded of the qualities of his beloved, he started crying again and again.

Thereafter, the senior pupils of the sage Brhaspati and other sages consoled him.

Thereafter he went to the abode of Indra.

Indra welcomed him and after adoring him enquired about his welfare. The teacher Brhaspati narrated his entire story to him which was pricking his heart like a nail.

On hearing the words of Brhaspati, the eyes of Indra became red with anger. In anger his lips started fluttering and he spoke to the sage.

O great sage, you free yourself from all the worries. Everything will be well done. This misfortune is indicative of some great welfare because without facing misfortune one cannot O sage, thus speaking, Indra at once deputed a thousand of his messengers who were quite competent in all respects.

Those messengers went on searching in all the places in the universe and returned after a hundred years and met Indra. They said Candrama is residing in the abode of Sukra quite happily together with Tara. Getting terrified of the gods he has taken refuge with Sukra. Thus the messengers informed Indra accordingly.

On hearing the words of the messengers, Indra cast his head downwards and feeling disturbed at heart spoke to Brhaspati.

Mahendra said - I am deputing a thousand messengers to find out the whereabouts of Tara.

These messengers are quite competent and can find out all the secrets.

I shall make them move on from place to place, wherever the wicked Candrama might be resting with my mother Tara.

Mahendra said - O lord, listen to me, whatever I am telling you and its results will be quite pleasant. O fortunate one, you shed away all your fear. Everything will be all right. Neither have you conquered Sukra nor I have conquered the demons; Candrama has gone to Sukra taking only these things into consideration.

Therefore you move along with us to Brahmaloka and taking Brahma with us we shall move on to Siva. Thus speaking Mahendra getting agitated in his mind, went to Brahmaloka which was quite pleasant to look at together with Ahgira had three sons named Brhaspati, Utathya and Sarhvarta, who had control their senses and were well-versed in the Vedas.

Ahgira did not give anything to Samvarta his youngest son, who became a recluse and was always engaged in the adoration of lord Krsna.

Meeting Brahma there, both Indra and Brhaspati bowed in reverence to him. Both narrated details of their sufferings to Brahma, the lord of the gods.

On hearing the words of Indra, Brahma spoke smilingly the words, which bestowed welfare and were quite appropriate to the occasion.

Brahma said - Lord Krsna who happens to be the ruler of the universe, punishes such a person himself who causes endless pain to others.

I am the creator of the universe. The eternal Visnu preserves it and Rudra-Siva destroys the universe, ^iva also bestowed welfare. Dharma conducts himself as a witness to the deeds of all the people and all other gods perform their respective duties according to the desire of lord Utathya the middle son abducted with evil intentions the wife of his own brother who has pregnant and devoid of passions. The one who abducts the passionless wife of his own brother, earns the sin of a thousand Brahmahatyds\ there is no doubt it.

He has to remain in the kumbhipdka hell till the sun and the moon last; because the one who abducts the wife of his own brother is treated like the one who defiles the chastity of his own mother. Thereafter, he becomes an insect of the refuse and has to suffer for a thousand crores of years as a great sinner. O Indra, thereafter he is bom as a genn of the Vagina of a wicked woman.

Thereafter for a thousand crores of years, he is bom as a vulture; for a hundred births, he remains as a dog and because of the sin of the abduction of his brother's wife he has to be bom as a pig for a hundred births.

If a powerful brother deprives his own younger brother of his legitimate dues he has to fall in the kumhhlpaka hell and remain there till the sun and moon last, because a deed cannot vanish without facing its result thereof even after a hundred crores of years. Therefore one has to face the result of a good or bad deed performed WISH TTf t d II Brhaspati is the son of lord Siva who happens to be the teacher of the universe therefore we should narrate the entire story to him; You get ready with their vehicles and go to the bank of Narmada and stay there. We shall follow them.

Brhaspati should go to Kailasa.

Brahma said - O India, this story which is of a secret nature has been told in the Purana and therefore, I am revealing the same to you. You listen to me.

In earlier times, the wife of Ahgira produced children who died in tender age. She therefore performed the vrata of lord Krsna.

Sanatkumara made her perform the Punsavana vrata in a proper manner. Thereafter lord Krsna who is quite merciful, compassionate, moves according to will, eternal Brahmana, graceful to the devotees and takes to human form for their welfare, descended from the Goloka and spoke to the wife of Ahgira, who was adoring him with her eyes filled with tears.

Mahendra said - How could Siva who had overcome the death, be the teacher of Brhaspati who was well-versed in the Vedas and the best of the yogis? Because Ahgira happens to be your son and Brhaspati is bom out of Ahgira. O lord, you are the best of intellectuals. Therefore, you tell me how the father of the teacher could become the pupil.

Sri Krsna said - O daughter, you receive the fruit of this vrata which contains my tejas. You eat it up and with my blessing a son will be bom to you with my rays. He will be the lord of the gods and their teacher besides being the best of the intellectuals. O chaste lady, with my blessing, Brhaspati would be bom to you as a son.

Whosoever will be bom with my boon will be known as my son. Therefore my son will be bom out of your womb who will enjoy a long life. The son who was bom of the boon of lord Krsna, was seventh known as Brhaspati and other two bom from knowledge and sacred verses.

TiiiiehnisJi: ^ Tr:i rT i g?rg;iiV9?II Thus speaking Krsna the lord of Radhika went back to Goloka, Therefore this great intellectual happens to be the son of lord Krsna who is the best of intellectuals and a teacher as well. Lord Krsna had given the great knowledge of over¬ powering the death initially to Siva. He performed tapas on Himalaya for three lakh of years, as a result of which the lord was pleased and he bestowed his entire yogic knowledge, the lustre and Visnumaya to him, besides the bull as his vehicle. He also handed over his own trident, kavaca and the twelve letter mantra. Thereafter Siva adored the compassionate lord Krsna in the Kailasa and Visnumaya started living as the beloved of Siva as his spouse. She happens to be the eternal strength of NarSyana, The eternal goddess emerged out of the tejas of all the gods and destroyed the demons, re-establishing all the gods in their respective places. She happened to

be the Mulaprakrti and after sometime, she emerged in the house of Daksa as his daughter.

She sacrificed her body in the yajna of her father in protest against the denouncing of her husband.

She was reborn as the daughter of Himalaya. The same chaste Sahkarl adored lord Krsna and thereafter achieved Siva as her husband.

Therefore lord Krsna the great soul happens to be the teacher of lord Siva. Brhaspati himself is the blessed son of lord Krsna and accordingly Brhaspati the teacher of the gods, happens to be the Guruputra of Siva. Thus I have narrated to you the traditional story about the same, which you please listen to from me.

Durvasa and Garuda happen to be the rays of Siva and the disciples of Ahgira. Thus Bfhaspati happens to be the Guruputra of Siva and because of the curse of Daksa, as the death of Satl, ^iva forgot himself in illusion. With the inspiration of lord Krsna, Angira made him realise his worth and accordingly Angira happens to be the teacher of Siva. Therefore Brhaspati himself should go to Kailasa and all the gods should go to the bank of O Narada, Brahma the creator of the universe kept quiet after speaking thus. Thereafter Brhaspati went to Kailasa and Mahendra reached the bank of Narmada.

Narayana said - Brhaspati the priest of the gods arrived at the Kailasa mountain and bowed before Siva and said before him with his head lowering down in shame.

Thereafter ^iva finding the son of his teacher before him, got up from his seat of kusa-gr^ss and embraces him blessing him at the same time.

Lord ^iva made him sit on the seat. The sage was filled with shame and fear but ^iva spoke to him the sweet words.

Chapter-aligned complete witnesses. Sanskrit Wikisource revision 119162 (2017-09-04T02:21:36Z); Shanti Lal Nagar English scan pages n541–n548: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n541/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.