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Prakṛti-khaṇḍa · Chapter 63

Chapter 63

Unit 93 of 276Prakṛti-khaṇḍa · Chapter 63Prakṛti-khaṇḍa · Chapter 631 source entries

Prakṛti-khaṇḍa · Chapter 63

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नारद उवाच ।। नारायण महाभाग वद वेदविदां वर ।। राजा केन प्रकारेण सिषेवे प्रकृतिं पराम् ।। १ ।। समाधिर्नाम वैश्यो वा निष्कामं निर्गुणं विभुम् ।। भेजे केन प्रकारेण प्रकृतेरुपदेशतः ।। २ ।। किं वा पूजाविधानं च ध्यानं वा मनुरेव च ।। किं स्तोत्रं कवचं किं वा ददौ राज्ञे महामुनिः ।। ३ ।। वैश्याय प्रकृतिस्तस्मै किं वा ज्ञानं ददौ परम् ।। साक्षाद्बभूव सहसा केन वा प्रकृतिस्तयोः ।। ४ ।। ज्ञानं संप्राप्य वैश्यश्च किं पदं प्राप दुर्लभम् ।। गतिर्बभूव राज्ञश्च का वा तां च शृणोम्यहम् ।। ५ ।। श्रीनारायण उवाच ।। राजा वैश्यश्च संप्राप्य मन्त्रं वै मेधसो मुनेः ।। स्तोत्रं च कवचं देव्या ध्यानं चैव पुरस्क्रियाम् ।। जजाप परमं मन्त्रं राजा वैश्यश्च पुष्करे ।। ६ ।। स्नात्वा त्रिकालं वर्षं च ततः शुद्धो बभूव सः ।। साक्षाद्बभूव तत्रैव मूलप्रकृतिरीश्वरी ।। ७ ।। राज्ञे ददौ राज्यवरं मनुत्वं वाञ्छितं सुखम् ।। ज्ञानं निगूढं वैश्याय ददौ चातिसुदुर्लभम् ।। ८ ।। यद्दत्तं शूलिने पूर्वं कृष्णेन परमात्मना ।। निराहारमतिक्लिष्टं दृष्ट्वा वैश्यं कृपामयी ।।९ ।। रुरोद कृत्वा क्रोडे तमचेष्टं श्वासवर्जितम् ।। चेतनां कुरु भो वत्सेत्युच्चार्य्य च पुनः पुनः ।।2.63.१०।। चेतनां च ददौ तस्मै स्वयं चैतन्यरूपिणी ।। संप्राप्य चेतनां वैश्यो रुरोद प्रकृतेः पुरः ।। ११ ।। तमुवाच प्रसन्नाऽसौ कृपयाऽतिकृपामयी ।। १२ ।। श्रीप्रकृतिरुवाच ।। वरं वृणुष्व हे वत्स यत्ते मनसि वर्त्तते ।। ब्रह्मत्वममरत्वं वा ततो वाऽतिसुदुर्लभम् ।। १३ ।। इन्द्रत्वं वा मनुत्वं वा सर्वसिद्धत्वमेव च ।। तुच्छं तुभ्यं न दास्यामि नश्वरं बालवञ्चनम् ।। १४।। वैश्य उवाच ।। ब्रह्मत्वममरत्वं वा मातर्मे नहि वाञ्छितम् ।। ततोऽतिदुर्लभं किं वा न जाने तदभीप्सितम् ।। १५ ।। त्वय्येव शरणापन्नो देहि यद्वाञ्छितं तव ।। अनश्वरं सर्वसारं वरं मे दातुमर्हसि ।। १६ ।। प्रकृतिरुवाच ।। अदेयं नास्ति मे तुभ्यं दास्यामि मम वाञ्छितम् ।। यतो यास्यसि गोलोकं पदमेव सुदुर्लभम् ।। १७ ।। सर्वसारं च यज्ज्ञानं सुरर्षीणां सुदुर्लभम् ।। तद्गृह्यतां महाभाग गच्छ वत्स हरेः पदम् ।। १८ ।। स्मरणं वन्दनं ध्यानमर्चनं गुणकीर्त्तनम् ।। श्रवणं भावनं सेवा कृष्णे सर्वनिवेदनम् ।।१९।। एतदेवं वैष्णवानां नवधा भक्तिलक्षणम् ।। जन्ममृत्युजराव्याधियमताडनखण्डनम् ।।2.63.२०।। आयुर्हरति लोकानां रविरेव हि सन्ततम् ।। नवधा भक्तिहीनानामसतां पापिनामपि ।। २१ ।। भक्तास्तद्गतचित्ताश्च वैष्णवाश्चिरजीविनः ।। जीवन्मुक्ताश्च निष्पापा जन्मादिपरिवर्जिताः ।। २२ ।। शिवः शेषश्च धर्मश्च ब्रह्मा विष्णुर्महान्विराट् ।। सनत्कुमारः कपिलः सनकश्च सनन्दनः ।। २३ ।। वोढुः पञ्चशिखो दक्षो नारदश्च सनातनः ।। भृगुर्मरीचिर्दुर्वासाः कश्यपः पुलहोऽङ्गिराः ।। २४ ।। मेधावी लोमशः शुक्रो वसिष्ठः क्रतुरेव च ।। बृहस्पतिः कर्दमश्च शक्तिरत्रिः पराशरः ।। २५ ।। मार्कण्डेयो बलिश्चैव प्रह्लादश्च गणेश्वरः ।। यमः सूर्य्यश्च वरुणो वायुश्चन्द्रो हुताशनः ।। २६ ।। अकूपार उलूकश्च नाडीजंघश्च वायुजः ।। नरनारायणौ कूर्म्म इन्द्रद्युम्नो विभीषणः ।। २७ ।। नवधा भक्तियुक्ताश्च कृष्णस्य परमात्मनः ।। एते महान्तो धर्मिष्ठा भक्तानां प्रवरास्तथा ।। २८ ।। ये तद्भक्तास्ते तदंशा जीवन्मुक्ताश्च सन्ततम् ।। पापापहारास्तीर्थानां पृथिव्याश्च विशां पते ।। २९ ।। ऊर्ध्वं च सप्त स्वर्गाश्च सप्तद्वीपा वसुन्धरा ।। अधस्सप्त च पाताला एतद्ब्रह्माण्डमेव च ।। 2.63.३० ।। एवंविधानां विश्वानां संख्या नास्त्येव पुत्रक ।। एवं च प्रतिविश्वेषु ब्रह्मविष्णुशिवादयः।।३१।। देवा देवर्षयश्चैव मनवो मानवादयः ।। सर्वाश्रमाश्च सर्वत्र सन्ति बद्धाश्च मायया ।। ३२ ।। महाविष्णोर्लोमकूपे सन्ति विश्वानि यस्य च ।। स षोडशांशः कृष्णस्य चात्मनश्च महाविराट् ।। ।। ३३ ।। भज सत्यं परं ब्रह्म नित्यं निर्गुणमच्युतम् ।। प्रकृतेः परमीशानं कृष्णमात्मानमीप्सितम् ।। ३४ ।। निरीहं च निराकारं निर्विकारं निरञ्जनम् ।। निष्कामं निर्विरोधं च नित्यानन्दं सनातनम् ।। ३९ ।। स्वेच्छामयं सर्वरूपं भक्तानुग्रहविग्रहम् ।। तेजस्स्वरूपं परमं दातारं सर्वसम्पदाम् ।। ३६ ।। ध्यानासाध्यं दुराराध्यं शिवादीनां च योगिनाम् ।। सर्वेश्वरं सर्वपूज्यं सर्वेषां सर्वकामदम् ।। ३७ ।। सर्वाधारं च सर्वज्ञं सर्वानन्दकरं परम् ।। सर्वधर्मप्रदं सर्वं सर्वज्ञं प्राणरूपिणम् ।। ३८ ।। सर्वधर्मस्वरूपं च सर्वकारणकारणम् ।। सुखदं मोक्षदं सारं पररूपं च भक्तिदम् ।। ३९ ।। दास्यदं धर्मदं चैव सर्वसिद्धिप्रदं सताम् ।। सर्वं तदतिरिक्तं च नश्वरं कृत्रिमं सदा ।। 2.63.४० ।। परात्परतरं शुद्धं परिपूर्णतमं शिवम् ।। यथासुखं गच्छ वत्स भगवन्तमधोक्षजम् ।। ४१ ।। कृष्णेति द्व्यक्षरं मन्त्रं गृहीत्वा कृष्णदास्यदम् ।। पुष्करं दुष्करं गत्वा दशलक्षमिमं जप ।। ४२ ।। दशलक्षजपेनैव मन्त्रसिद्धिर्भवेत्तव ।। इत्युक्त्वा सा भगवती तत्रैवान्तरधीयत ।।४३।। वैश्यो नत्वा च तां भक्त्या चागमत्पुष्करं मुने ।। पुष्करे दुष्करं तप्त्वा स लेभे कृष्णमीश्वरम् ।। भगवत्याः प्रसादेन कृष्णदासो बभूव सः ।। ४४ ।। इति श्रीब्रह्मवैवर्त्ते महापुराणे द्वितीये प्रकृतिखण्डे नारदनारायणसं वादे दुर्गोपाख्याने सुरथसमाधिमेधस्संवादे प्रकृतिवैश्यसंवादकथनं नाम त्रिषष्टितमोऽध्यायः ।। ६३ ।।

nārada uvāca || nārāyaṇa mahābhāga vada vedavidāṃ vara || rājā kena prakāreṇa siṣeve prakṛtiṃ parām || 1 || samādhirnāma vaiśyo vā niṣkāmaṃ nirguṇaṃ vibhum || bheje kena prakāreṇa prakṛterupadeśataḥ || 2 || kiṃ vā pūjāvidhānaṃ ca dhyānaṃ vā manureva ca || kiṃ stotraṃ kavacaṃ kiṃ vā dadau rājñe mahāmuniḥ || 3 || vaiśyāya prakṛtistasmai kiṃ vā jñānaṃ dadau param || sākṣādbabhūva sahasā kena vā prakṛtistayoḥ || 4 || jñānaṃ saṃprāpya vaiśyaśca kiṃ padaṃ prāpa durlabham || gatirbabhūva rājñaśca kā vā tāṃ ca śṛṇomyaham || 5 || śrīnārāyaṇa uvāca || rājā vaiśyaśca saṃprāpya mantraṃ vai medhaso muneḥ || stotraṃ ca kavacaṃ devyā dhyānaṃ caiva puraskriyām || jajāpa paramaṃ mantraṃ rājā vaiśyaśca puṣkare || 6 || snātvā trikālaṃ varṣaṃ ca tataḥ śuddho babhūva saḥ || sākṣādbabhūva tatraiva mūlaprakṛtirīśvarī || 7 || rājñe dadau rājyavaraṃ manutvaṃ vāñchitaṃ sukham || jñānaṃ nigūḍhaṃ vaiśyāya dadau cātisudurlabham || 8 || yaddattaṃ śūline pūrvaṃ kṛṣṇena paramātmanā || nirāhāramatikliṣṭaṃ dṛṣṭvā vaiśyaṃ kṛpāmayī ||9 || ruroda kṛtvā kroḍe tamaceṣṭaṃ śvāsavarjitam || cetanāṃ kuru bho vatsetyuccāryya ca punaḥ punaḥ ||2.63.10|| cetanāṃ ca dadau tasmai svayaṃ caitanyarūpiṇī || saṃprāpya cetanāṃ vaiśyo ruroda prakṛteḥ puraḥ || 11 || tamuvāca prasannā'sau kṛpayā'tikṛpāmayī || 12 || śrīprakṛtiruvāca || varaṃ vṛṇuṣva he vatsa yatte manasi varttate || brahmatvamamaratvaṃ vā tato vā'tisudurlabham || 13 || indratvaṃ vā manutvaṃ vā sarvasiddhatvameva ca || tucchaṃ tubhyaṃ na dāsyāmi naśvaraṃ bālavañcanam || 14|| vaiśya uvāca || brahmatvamamaratvaṃ vā mātarme nahi vāñchitam || tato'tidurlabhaṃ kiṃ vā na jāne tadabhīpsitam || 15 || tvayyeva śaraṇāpanno dehi yadvāñchitaṃ tava || anaśvaraṃ sarvasāraṃ varaṃ me dātumarhasi || 16 || prakṛtiruvāca || adeyaṃ nāsti me tubhyaṃ dāsyāmi mama vāñchitam || yato yāsyasi golokaṃ padameva sudurlabham || 17 || sarvasāraṃ ca yajjñānaṃ surarṣīṇāṃ sudurlabham || tadgṛhyatāṃ mahābhāga gaccha vatsa hareḥ padam || 18 || smaraṇaṃ vandanaṃ dhyānamarcanaṃ guṇakīrttanam || śravaṇaṃ bhāvanaṃ sevā kṛṣṇe sarvanivedanam ||19|| etadevaṃ vaiṣṇavānāṃ navadhā bhaktilakṣaṇam || janmamṛtyujarāvyādhiyamatāḍanakhaṇḍanam ||2.63.20|| āyurharati lokānāṃ ravireva hi santatam || navadhā bhaktihīnānāmasatāṃ pāpināmapi || 21 || bhaktāstadgatacittāśca vaiṣṇavāścirajīvinaḥ || jīvanmuktāśca niṣpāpā janmādiparivarjitāḥ || 22 || śivaḥ śeṣaśca dharmaśca brahmā viṣṇurmahānvirāṭ || sanatkumāraḥ kapilaḥ sanakaśca sanandanaḥ || 23 || voḍhuḥ pañcaśikho dakṣo nāradaśca sanātanaḥ || bhṛgurmarīcirdurvāsāḥ kaśyapaḥ pulaho'ṅgirāḥ || 24 || medhāvī lomaśaḥ śukro vasiṣṭhaḥ kratureva ca || bṛhaspatiḥ kardamaśca śaktiratriḥ parāśaraḥ || 25 || mārkaṇḍeyo baliścaiva prahlādaśca gaṇeśvaraḥ || yamaḥ sūryyaśca varuṇo vāyuścandro hutāśanaḥ || 26 || akūpāra ulūkaśca nāḍījaṃghaśca vāyujaḥ || naranārāyaṇau kūrmma indradyumno vibhīṣaṇaḥ || 27 || navadhā bhaktiyuktāśca kṛṣṇasya paramātmanaḥ || ete mahānto dharmiṣṭhā bhaktānāṃ pravarāstathā || 28 || ye tadbhaktāste tadaṃśā jīvanmuktāśca santatam || pāpāpahārāstīrthānāṃ pṛthivyāśca viśāṃ pate || 29 || ūrdhvaṃ ca sapta svargāśca saptadvīpā vasundharā || adhassapta ca pātālā etadbrahmāṇḍameva ca || 2.63.30 || evaṃvidhānāṃ viśvānāṃ saṃkhyā nāstyeva putraka || evaṃ ca prativiśveṣu brahmaviṣṇuśivādayaḥ||31|| devā devarṣayaścaiva manavo mānavādayaḥ || sarvāśramāśca sarvatra santi baddhāśca māyayā || 32 || mahāviṣṇorlomakūpe santi viśvāni yasya ca || sa ṣoḍaśāṃśaḥ kṛṣṇasya cātmanaśca mahāvirāṭ || || 33 || bhaja satyaṃ paraṃ brahma nityaṃ nirguṇamacyutam || prakṛteḥ paramīśānaṃ kṛṣṇamātmānamīpsitam || 34 || nirīhaṃ ca nirākāraṃ nirvikāraṃ nirañjanam || niṣkāmaṃ nirvirodhaṃ ca nityānandaṃ sanātanam || 39 || svecchāmayaṃ sarvarūpaṃ bhaktānugrahavigraham || tejassvarūpaṃ paramaṃ dātāraṃ sarvasampadām || 36 || dhyānāsādhyaṃ durārādhyaṃ śivādīnāṃ ca yoginām || sarveśvaraṃ sarvapūjyaṃ sarveṣāṃ sarvakāmadam || 37 || sarvādhāraṃ ca sarvajñaṃ sarvānandakaraṃ param || sarvadharmapradaṃ sarvaṃ sarvajñaṃ prāṇarūpiṇam || 38 || sarvadharmasvarūpaṃ ca sarvakāraṇakāraṇam || sukhadaṃ mokṣadaṃ sāraṃ pararūpaṃ ca bhaktidam || 39 || dāsyadaṃ dharmadaṃ caiva sarvasiddhipradaṃ satām || sarvaṃ tadatiriktaṃ ca naśvaraṃ kṛtrimaṃ sadā || 2.63.40 || parātparataraṃ śuddhaṃ paripūrṇatamaṃ śivam || yathāsukhaṃ gaccha vatsa bhagavantamadhokṣajam || 41 || kṛṣṇeti dvyakṣaraṃ mantraṃ gṛhītvā kṛṣṇadāsyadam || puṣkaraṃ duṣkaraṃ gatvā daśalakṣamimaṃ japa || 42 || daśalakṣajapenaiva mantrasiddhirbhavettava || ityuktvā sā bhagavatī tatraivāntaradhīyata ||43|| vaiśyo natvā ca tāṃ bhaktyā cāgamatpuṣkaraṃ mune || puṣkare duṣkaraṃ taptvā sa lebhe kṛṣṇamīśvaram || bhagavatyāḥ prasādena kṛṣṇadāso babhūva saḥ || 44 || iti śrībrahmavaivartte mahāpurāṇe dvitīye prakṛtikhaṇḍe nāradanārāyaṇasaṃ vāde durgopākhyāne surathasamādhimedhassaṃvāde prakṛtivaiśyasaṃvādakathanaṃ nāma triṣaṣṭitamo'dhyāyaḥ || 63 ||

English translation

O king, you also go to the bank of the river and adore Durga the eternal goddess. Since you have a desire in your mind, you will achieve the knowledge of AvaranL The merciful goddess Vaisnavl will bestow the Vivecikd knowledge on Vaisya who intends to adore her without keeping any desire in his The merciful sage thus speaking explained to both of them the method of the adoration of goddess Durga, her stotra^ kavaca and mantra.

Thereafter the Vaisya adored the merciful goddess Bhagavatl and then achieved all his lost kingdom and glory and then achieved salvation.

He ultimately became Manu. Thus I have narrated to you the story of goddess Durga who bestows welfare and grants salvation; what else do you want to listen to from me?

best of the possessor of knowledge of the Vedas, how did the king adore Durga?

How did the Vaisya named Samadhi adore Durga and at her advice the Nirguna^Brahmanal What are the details of the method of adoration, dhydnam, mantra, stotra and kavaca given by the sage to the king?

And what type of divine knowledge was imparted by Durga to Vaisya and by which method she appeared before both of them?

After achieving the divine knowledge what was the stage achieved by the Vaisya and the king separately? You kindly tell me.

Sri Narayana said - The king and the Vaisya, after receiving the mantra, stotra, kavaca and dhydnam of the goddess from the Medhas went to Puskara-ksetra and performed tapas there; they used to take a bath thrice a day and Chapter 63 performed pujd and achieved success after a Talk between Durga and Vaisya Narada said - O Narayana, O virtuous one, O At that point of time Durga who happens to be the Mulaprakrti appeared before them in person.

The king got back his kingdom and also achieved the position of Manu besides all the worldly pleasures. The Vaisya, on the other hand, achieved the divine knowledge from the goddesa which was earlier imparted to lord Krs na by Siva. The merciful goddess lifted up Vaisya, who had become quite lean and thin, because of fasting and whose breathing had stopped making him senseless and said to him, son, you get up and regain consciousness."

Thus speaking again and again, he started crying.

Thereafter the goddess herself brought him back to life and the Vaisya regained consciousness. He then started crying before the goddess. The merciful goddess, becoming pleased with him, spoke to him affectionately.

gr HIT iri I Prakrti said - O son, you ask for your desired boon. Whether you desire to achieve Brahmanahood or eternal life or anything else which is more difficult for you to get but you will not achieve the position of Indra, of Manu or any of the successful positions, which will be too small for you, which are quite perishable and are meant only for children alone.

Vaisya said - 0 mother, I don't aspire for Brahmanahood or etenialship and the position better than these is unknown to me. I have taken refuge with you, kindly grant me a boon which should result in my achieving the imperishable and the essence of all.

Prakrti said - There is nothing which cannot be granted to you. Therefore, I bestow upon you the position which is desired by me. By this you will obtain Goloka which is quite difficult to achieve.

O son, I am bestowing upon you the essence of the divine knowledge which is quite difficult to achieve and by which you will reach the abode of the lord.

WM tqidritSd i!Uldi1(?dii,l There are nine types of adoration prescribed for the Vaisnavas which include reciting the name of ths lord, offering salutation, performing dhydnam, adoration, reciting of the glory, listening to his glory, deep thinking on him, serving him, to make all the prayers to him. This relieves one of the birth, death, old age, ailment and punishment from Yama.

The sun reduces the age of the person daily who are deprived of the nine types of adoration mentioned above and are wicked by nature.

Such of the Vaisnavas devotees who are engrossed in the adoration of lord Visnu, live longer and after getting free from the birth and death, are also relieved of all their sin. Siva, Ses a, Dharma, Brahma, Visnu, Mahavir^t, Uluka, Nadijahgha, Hanuman the son of the wind-god, Nara and Narayana, Kurma, Indradyumna and Vibhisana were all the followers of Navadha-Bhakti by the grace of lord Krsna. They are all free from the birth and death and are devoted to the lord.

O lord of all the riches, whosoever is devoted to the lord, they become his rays and because of that they are always free from the birth and can relieve all the sacred places of the earth of sins.

Of the seven lokas of the heaven, all the seven islands of the earth and the nether regions comprise of the globe.

O son, the number of globes is beyond counting and in each and every globe Brahma, Visnu and Siva besides other gods always All other gods, sages, Manu, humans and others are connected with the illusion of the lord.

All the globes are enshrined in the hair-pits of lord Mahavisnu. The same Mahavirat is the sixteenth ray of lord Krsiia.

KTRirmm ^rnnsm ftirniftmi m ylPHru^i Therefore one should always recite the name of lord Krsna who is the form of truth, eternal Brahmana, all-pervading, devoid of gurtas, infallible, beyond Prakrti and Tsana. The lord who is invisible, formless, spotless without blemish, devoid of desires, without obstructions, blissful, eternal, moving according to his own will, the form of all, takes to human form for the sake of the devotees, glorious, bestower of all the riches, difficult to achieve even by Siva and other yogis, difficult for adoration, lord of all, adored by all, the one who fulfils the wishes of all, the base of all, bestower of all the dharmas, the form of all, all knowledgeable, the fonn of Puranas, the fonn of all the dharmas, the cause of all the causes, who bestows pleasures and moksa and is the essence of all, bestows the best of devotion, bestower of slavehood of Krsna and dharma, the one who provides success to all the

noble people and without him all other things have no base and are artificial, O son, you achieve lord Krsna blissfully which is beyond everything, is pure, complete and is the form of welfare.

The one who receiving the two letter mantra of Krsna which bestows slavehood of lord Krsna achieves success. You, therefore, go to the holy place of Puskara and recite this mantra ten lakhs of times. You will then achieve success. Thus speaking the goddess BhagavatJ disappeared from the scene. O sage, thereafter the Vaisya, after offering salutation to the goddess, went to the Puskara-ksetra and performed tapas there vigorously. Thereafter he achieved lord Krsna and by the grace of the goddess he became the slave of lord Krsna.

Chapter-aligned complete witnesses. Sanskrit Wikisource revision 120147 (2017-09-08T01:56:38Z); Shanti Lal Nagar English scan pages n568–n573: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n568/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.