Uttara-khaṇḍa · Chapter 227
Sourceपार्वत्युवाच- विस्तरेण मयाचक्ष्व मंत्रार्थपदगौरवम् । ईश्वरस्य स्वरूपं च तद्विभूतिगुणांस्तथा १। तद्विष्णोः परमं धामव्यूहभेदांस्तथा हरेः । सर्वमाख्याहि तत्त्वेन मम सर्वसुरेश्वर २। ईश्वर उवाच- शृणु देवि प्रवक्ष्यामि स्वरूपं परमात्मनः । विभूतिगुणसंघातं तदवस्थात्मकं हरेः ३। यः परः पुरुषो विष्णुर्नारायण उदाहृतः । स ईश्वरश्च जगतां परमात्मा सनातनः ४। विश्वतः पाणिपादश्च चक्षुष्मान्विश्वतः प्रभुः । विश्वानि भुवनान्यस्मिन्धामानि परमाणि वै ५। धारयन्सोऽप्यत्यतिष्ठेन्मनांसि च मनीषिणाम् । एवं बहुस्वरूपः सञ्छ्रीपतिः पुरुषोत्तमः । ईश्वरर्य्या सहभोगार्थं दिव्यमंगलरूपवान् ६। बृहच्छरीरोऽग्निसमानरूपो युवा कुमारत्वमुपेयिवान्हरिः । रेमे श्रियासौ जगतां जनन्या स्वज्योत्स्नया चंद्रइवामृतांशुः ७। अयं च जगदीश्वर्य्या कुमारो नित्ययौवनः । कंदर्प्पकोटिलावण्यः स तस्थे परमे पदे ८। भोगार्थं परमं व्योम लीलार्थमखिलं जगत् । भोगेन क्रीडया विष्णोर्विभूतिद्वयसंस्थितिः ९। भोगे नित्यस्थितिस्तस्य लीलां संहरते कदा । भोगो लीला उभौस्तस्य धार्य्येते शक्तिमत्तया १०। त्रिपाद्व्याप्तिः परे धाम्नि पादोस्येहाभवत्पुनः । त्रिपाद्विभूतिर्नित्या स्यादनित्यं पादमैश्वरम् ११। नित्यं तद्रूपमीशस्य परे धाम्नि स्थितं शुभम् । अच्युतं शाश्वतं दिव्यं सदा यौवनमाश्रितम् १२। नित्यं संभोगमीश्वर्या श्रिया भूम्या च संवृतम् । नित्यैवेषा जगन्माता विष्णोः श्रीरनपायिनी १३। यथा सर्वगतो विष्णुस्तथा लक्ष्मीश्शुभानने । ईशाना सर्वजगतो विष्णुपत्नी सदा शिवा १४। सर्वतः पाणिपादांता सर्वतोऽक्षिशिरोमुखी । नारायणी जगन्माता समस्तजगदाश्रया १५। यदपाङ्गाश्रितं सर्वं जगत्स्थावरजङ्गमम् । जगत्स्थितिलयौ यस्या उन्मीलननिमीलनात् १६। सर्वस्याद्या महालक्ष्मीस्त्रिगुणा परमेश्वरी । लक्ष्यालक्ष्यस्वरूपा सा व्याप्य कृत्स्नं व्यवस्थिता १७। शून्यं तदखिलं विश्वं विलोक्य परमेश्वरी । शून्यं तदखिलं स्वेन पूरयामास तेजसा १८। सा लक्ष्मीर्धरणी चैव नीलादेवीति विश्रुता । आधारभूता जगतः पृथिवीरूपमाश्रिता १९। तोयादिरसरूपेण सैव नीलावपुर्भवेत् । लक्ष्मीरूपत्वमापन्ना धनवाग्रूपिणी हि सा २०। एवं देवीस्वरूपा सा जगतः श्रीः श्रीताहरिम् । समस्तविद्याभेदा स्युर्लक्ष्मीरूपा वरानने २१। श्रीरूपमखिलं सर्वं तस्या हि वपुरुच्यते । सौंदर्यं शीलवृत्तं च सौभाग्यं स्त्रीषु संस्थितम् । तस्या रूपं च गिरिजे सर्वासां मूर्ध्नि योषिताम् २२। यस्याः कटाक्षाय तमोग्रदृष्ट्या ब्रह्माशिवस्स्वर्गपतिर्महेंद्रः । चंद्रश्च सूर्यो धनदोपमोग्निः प्रभूतमैश्वर्यमवाप्नुवंति २३। लक्ष्मीः श्रीः कमला विद्या माता विष्णुप्रिया सती । पद्मालया पद्महस्ता पद्माक्षी लोकसुंदरी २४। भूतानामीश्वरी नित्या सह्या सर्वगता शुभा । विष्णुपत्नी महादेवी क्षीरोदतनया रमा २५। अनंता लोकमाता भूर्नीला सर्वसुखप्रदा । रुक्मिणी च तथा सीता सर्ववेदवती शुभा २६। सती सरस्वती गौरी शांतिः स्वाहा स्वधा रतिः । नारायणी वरारोहा विष्णोर्नित्यानपायिनी २७। एतानि पुण्यनामानि प्रातरुत्थाय यः पठेत् । स महाश्रियमाप्नोति धनधान्यमकल्मषम् २८। हिरण्यवर्णां हरिणीं सुवर्णरजतः स्रजाम् । चंद्रां हिरण्मयीं लक्ष्मीं विष्णोरनपगामिनीम् २९। गन्धद्वारां दुराधर्षां नित्यपुष्टां करीषिणीम् । ईश्वरीं सर्वभूतानां तामिहोपह्वये श्रियम् ३०। एवं ऋक्संहितायां तु स्तूयमाना महेश्वरी । सर्वैश्वर्यसुखं प्रादाच्छिवादीनां दिवौकसाम् ३१। अस्येशाना हि जगतो विष्णुपत्नी सनातनी । यदपाङ्गाश्रितं सर्वं जगत्स्थावरजंगमम् ३२। यस्य वक्षसि सा देवी प्रभाग्नाविव तिष्ठति । स वै सर्वेश्वरः साक्षादक्षरः पुरुषोऽव्ययः ३३। स वै नारायणः श्रीमान्वात्सल्यगुणसागरः । स्वामी सुशीलः सुभगः सर्वज्ञः सर्वशक्तिमान् ३४। नित्यं संपूर्णकामश्च नैसर्गिकसुहृत्सखा । कृपापीयूषजलधिः शरणं सर्वदेहिनाम् ३५। स्वर्गापवर्गसुखदो भक्तानां करुणाकरः । श्रीमते विष्णवे तस्मै दास्यं सर्वं करोम्यहम् ३६। देशकालाद्यवस्था तु सर्वासु कमलापतेः । इति स्वरूपं संसिद्धं सुखं दास्यमवाप्नुयात् ३७। एवं विदित्वा मंत्रार्थं तद्भक्तिं सम्यगाचरेत् । दासभूतमिदं तस्य जगत्स्थावरजंगमम् ३८। श्रीमन्नारायणः स्वामी जगतां प्रभुरीश्वरः । माता पिता सुतो बंधुर्निवासः शरणं गतिः ३९। कल्याणगुणवान्श्रीशः सर्वकामफलप्रदः । योऽसौ निर्गुण इत्युक्तः शास्त्रेषु जगदीश्वरः ४०। प्राकृतैर्हेयसंयुक्तैर्गुणैर्हीनत्वमुच्यते । यत्र मिथ्या प्रपञ्चत्वं वाक्यैर्वेदांतगोचरैः ४१। दृश्यमानमिदं सर्वमनित्यमिति चोच्यते । अत्रापि प्राकृतं रूपमण्डस्यैव विनाशनम् ४२। प्राकृतानां हि रूपाणामनित्यत्वं तथोच्यते । इममर्थं महादेवि प्रकृतेरुद्भवं हरेः ४३। क्रीडार्थं देवदेवस्य विष्णोर्लीलाधिकारिणः । लोकैश्चतुर्भिर्दशभिः सागरैर्द्वीपसंयुतैः ४४। भूतैश्चतुर्विधैश्चापि भूधरैश्च महोच्छ्रयैः । परिपूर्णमिदं रम्यमंडं प्रकृतिसंभवम् ४५। दशोत्तरगुणोपेतं सप्तावरणसंवृतम् । कलाकाष्ठादिरूपेण यः कालं परिवर्तते ४६। कालेनैव जगत्सर्गस्थितिसंहरणं भवेत् । चतुर्युगसहस्रं वै ब्रह्मणो दिवसो भवेत् ४७। तावंति रात्रिवर्षाणि ब्रह्मणोऽव्यक्तजन्मनः । क्षये तु ब्रह्मणः प्राप्ते सर्वसंहारको भवेत् ४८। अंडमंडगता लोका दह्यंते कालवह्निना । सर्वात्मानस्तथा विष्णोः प्रकृतौ विनिवेशिताः ४९। अंडावरणभूतानि प्रकृतौ लयमाप्नुयुः । सा सर्वजगदाधारा प्रकृतिर्हरिसंश्रिता ५०। तया जगत्सर्गलयौ करोति भगवान्सदा । क्रीडार्थं देवदेवेन सृष्टा माया जगन्मयी ५१। अविद्या प्रकृतिर्माया गुणत्रयमयी सदा । सर्गस्थितिलयानां सा हेतुभूता सनातनी ५२। योगनिद्रा महामाया प्रकृतिस्त्रिगुणान्विता । अव्यक्ता च प्रधानं च विष्णोर्लीलाविकारिणः ५३। जगत्सर्गलयौ स्यातां प्रकृतेरेव सर्वदा । असंख्यप्रकृतेः स्थानं निबिडध्वान्तमव्ययम् ५४। ऊर्ध्वं तु सीम्नि विरजा निस्सीमाधस्सनातनी । तयादृतं जगत्सर्वं स्थूलसूक्ष्माद्यवस्थया ५५। विकाससंकोचावस्थे तस्यां सर्गलयौ स्मृतौ । एवं सर्वाणि भूतानि प्रकृत्यंतर्गतानि वै ५६। ततः शून्यमिदं सर्वं प्रकृत्यंतर्गतं महत् । एवं प्रकृतिरूपाया विभूते रूपमुत्तमम् ५७। त्रिपाद्विभूतिरूपं तु शृणु भूधरनंदिनि । प्रधान परमव्योम्नोरंतरे विरजा नदी ५८। वेदांगस्वेदजनिततोयैः प्रस्राविता शुभा । तस्याः पारे परे व्योम्नि त्रिपाद्भूतिस्सनातनी ५९। अमृतं शाश्वतं नित्यमनन्तं परमं पदम् । शुद्धं सत्वमयं दिव्यमक्षरं ब्रह्मणः पदम् ६०। अनेककोटिसूर्याग्नि तुल्य वर्चसमव्ययम् । सर्ववेदमयं शुद्धं सर्गप्रलयवर्जितम् ६१। असंख्यमजरं नित्यं जाग्रत्स्वप्नादिवर्जितम् । हिरण्मयं मोक्षपदं ब्रह्मानंदसुखावहम् ६२। समानाधिक्यरहितमाद्यंतरहितं शुभम् । तेजसात्यद्भुतं रम्यं नित्यमानंदसागरम् ६३। एवमादिगुणोपेतं तद्विष्णोः परमं पदम् । न तद्भासयते सूर्यो न शशांको न पावकः ६४। यद्गत्वा न निवर्तंते तद्धाम परमं हरेः । तद्विष्णोः परमं धाम शाश्वतं नित्यमच्युतम् । न हि वर्णयितुं शक्यं कल्पकोटिशतैरपि ६५। हरेः पदं वर्णयितुं न शक्यं मया च धात्रा च मुनींद्रसङ्घैः । यस्मिन्पदे ह्यच्युत ईश्वरो यः सो अङ्ग वेद यदि वा न वेद ६६। यदक्षरं वेदगुह्यं यस्मिन्देवा अधि विश्वे निषेदुः । यस्तन्नो वेद किमृचा करिष्यति ये तद्विदुस्त इमे समासते ६७। तद्विष्णोः परमं धाम सदा पश्यंति सूरयः । अक्षरं शाश्वतं दिव्यं देवि चक्षुरिवाततम् ६८। तत्प्रवेष्टुमशक्यं च ब्रह्मरुद्रादिदैवतैः । ज्ञानेन शास्त्रमार्गेण वीक्ष्यते योगिपुंगवैः ६९। अहं ब्रह्मा च देवाश्च न जानंति महर्षयः । सर्वोपनिषदामर्थं दृष्ट्वा वक्ष्यामि सुव्रते ७०। विष्णोः पदे हि परमे पदे तत्सशुभाह्वयेः । यत्र गावो भूरिशृंगा आसते सुसुखाः प्रजाः ७१। अत्राह तत्परं धाम गोपवेषस्य शार्ङ्गिणः । तद्भाति परमं धाम गोभिर्गोपैस्सुखाह्वयैः ७२। आदित्यवर्णं तमसः परस्ताज्ज्योतिरच्युतम् । आधारो ब्रह्मणो लोकश्शुद्धसत्त्वस्सनातनः ७३। सामान्या विभिते भूमिन्तेऽस्मिन्शाश्वते पदे । तस्थतुर्जागरूकेस्मिन्युवानौ श्रीसनातनौ ७४। यतः स्वसारौ युवती भूनीले विष्णुवल्लभे । अत्र पूर्वे ये च साध्या विश्वेदेवास्सनातनाः ७५। ते ह नाकं महिमानस्सचन्ते शुभदर्शनाः । तत्र विज्ञानिनो विप्रा जागृवांसस्समिन्धते ७६। तत्पदं ज्ञानिनो विप्रा यांति संवासमिच्छवः । तद्विष्णोः परमं धाम मोक्ष इत्यभिधीयते ७७। तस्मिन्बंधविनिर्मुक्ताः प्राप्नुवन्ति सुखं पदम् । तत्प्राप्य न निवर्तंते तस्मान्मोक्ष उदाहृतः ७८। मोक्षं परं पदं दिव्यममृतं विष्णुमंदिरम् । अक्षरं परमं धाम वैकुण्ठं शाश्वतं पदम् ७९। नित्यञ्च परमं व्योम सर्वोत्कृष्टं सनातनम् । पर्य्यायवाचकान्यस्य परधाम्नोच्युतस्य च । तस्य त्रिपाद्विभूतेस्तु रूपं वक्ष्यामि विस्तरात् ८०। इति श्रीपाद्मेमहापुराणे पंचपंचाशत्साहस्र्यां संहितायामुत्तरखंडे उमामहेश्वरसंवादे त्रिपाद्विभूतिकथनंनाम सप्तविंशत्यधिकद्विशततमोऽध्यायः २२७ ।
pārvatyuvāca- vistareṇa mayācakṣva maṃtrārthapadagauravam | īśvarasya svarūpaṃ ca tadvibhūtiguṇāṃstathā 1| tadviṣṇoḥ paramaṃ dhāmavyūhabhedāṃstathā hareḥ | sarvamākhyāhi tattvena mama sarvasureśvara 2| īśvara uvāca- śṛṇu devi pravakṣyāmi svarūpaṃ paramātmanaḥ | vibhūtiguṇasaṃghātaṃ tadavasthātmakaṃ hareḥ 3| yaḥ paraḥ puruṣo viṣṇurnārāyaṇa udāhṛtaḥ | sa īśvaraśca jagatāṃ paramātmā sanātanaḥ 4| viśvataḥ pāṇipādaśca cakṣuṣmānviśvataḥ prabhuḥ | viśvāni bhuvanānyasmindhāmāni paramāṇi vai 5| dhārayanso'pyatyatiṣṭhenmanāṃsi ca manīṣiṇām | evaṃ bahusvarūpaḥ sañchrīpatiḥ puruṣottamaḥ | īśvararyyā sahabhogārthaṃ divyamaṃgalarūpavān 6| bṛhaccharīro'gnisamānarūpo yuvā kumāratvamupeyivānhariḥ | reme śriyāsau jagatāṃ jananyā svajyotsnayā caṃdraivāmṛtāṃśuḥ 7| ayaṃ ca jagadīśvaryyā kumāro nityayauvanaḥ | kaṃdarppakoṭilāvaṇyaḥ sa tasthe parame pade 8| bhogārthaṃ paramaṃ vyoma līlārthamakhilaṃ jagat | bhogena krīḍayā viṣṇorvibhūtidvayasaṃsthitiḥ 9| bhoge nityasthitistasya līlāṃ saṃharate kadā | bhogo līlā ubhaustasya dhāryyete śaktimattayā 10| tripādvyāptiḥ pare dhāmni pādosyehābhavatpunaḥ | tripādvibhūtirnityā syādanityaṃ pādamaiśvaram 11| nityaṃ tadrūpamīśasya pare dhāmni sthitaṃ śubham | acyutaṃ śāśvataṃ divyaṃ sadā yauvanamāśritam 12| nityaṃ saṃbhogamīśvaryā śriyā bhūmyā ca saṃvṛtam | nityaiveṣā jaganmātā viṣṇoḥ śrīranapāyinī 13| yathā sarvagato viṣṇustathā lakṣmīśśubhānane | īśānā sarvajagato viṣṇupatnī sadā śivā 14| sarvataḥ pāṇipādāṃtā sarvato'kṣiśiromukhī | nārāyaṇī jaganmātā samastajagadāśrayā 15| yadapāṅgāśritaṃ sarvaṃ jagatsthāvarajaṅgamam | jagatsthitilayau yasyā unmīlananimīlanāt 16| sarvasyādyā mahālakṣmīstriguṇā parameśvarī | lakṣyālakṣyasvarūpā sā vyāpya kṛtsnaṃ vyavasthitā 17| śūnyaṃ tadakhilaṃ viśvaṃ vilokya parameśvarī | śūnyaṃ tadakhilaṃ svena pūrayāmāsa tejasā 18| sā lakṣmīrdharaṇī caiva nīlādevīti viśrutā | ādhārabhūtā jagataḥ pṛthivīrūpamāśritā 19| toyādirasarūpeṇa saiva nīlāvapurbhavet | lakṣmīrūpatvamāpannā dhanavāgrūpiṇī hi sā 20| evaṃ devīsvarūpā sā jagataḥ śrīḥ śrītāharim | samastavidyābhedā syurlakṣmīrūpā varānane 21| śrīrūpamakhilaṃ sarvaṃ tasyā hi vapurucyate | sauṃdaryaṃ śīlavṛttaṃ ca saubhāgyaṃ strīṣu saṃsthitam | tasyā rūpaṃ ca girije sarvāsāṃ mūrdhni yoṣitām 22| yasyāḥ kaṭākṣāya tamogradṛṣṭyā brahmāśivassvargapatirmaheṃdraḥ | caṃdraśca sūryo dhanadopamogniḥ prabhūtamaiśvaryamavāpnuvaṃti 23| lakṣmīḥ śrīḥ kamalā vidyā mātā viṣṇupriyā satī | padmālayā padmahastā padmākṣī lokasuṃdarī 24| bhūtānāmīśvarī nityā sahyā sarvagatā śubhā | viṣṇupatnī mahādevī kṣīrodatanayā ramā 25| anaṃtā lokamātā bhūrnīlā sarvasukhapradā | rukmiṇī ca tathā sītā sarvavedavatī śubhā 26| satī sarasvatī gaurī śāṃtiḥ svāhā svadhā ratiḥ | nārāyaṇī varārohā viṣṇornityānapāyinī 27| etāni puṇyanāmāni prātarutthāya yaḥ paṭhet | sa mahāśriyamāpnoti dhanadhānyamakalmaṣam 28| hiraṇyavarṇāṃ hariṇīṃ suvarṇarajataḥ srajām | caṃdrāṃ hiraṇmayīṃ lakṣmīṃ viṣṇoranapagāminīm 29| gandhadvārāṃ durādharṣāṃ nityapuṣṭāṃ karīṣiṇīm | īśvarīṃ sarvabhūtānāṃ tāmihopahvaye śriyam 30| evaṃ ṛksaṃhitāyāṃ tu stūyamānā maheśvarī | sarvaiśvaryasukhaṃ prādācchivādīnāṃ divaukasām 31| asyeśānā hi jagato viṣṇupatnī sanātanī | yadapāṅgāśritaṃ sarvaṃ jagatsthāvarajaṃgamam 32| yasya vakṣasi sā devī prabhāgnāviva tiṣṭhati | sa vai sarveśvaraḥ sākṣādakṣaraḥ puruṣo'vyayaḥ 33| sa vai nārāyaṇaḥ śrīmānvātsalyaguṇasāgaraḥ | svāmī suśīlaḥ subhagaḥ sarvajñaḥ sarvaśaktimān 34| nityaṃ saṃpūrṇakāmaśca naisargikasuhṛtsakhā | kṛpāpīyūṣajaladhiḥ śaraṇaṃ sarvadehinām 35| svargāpavargasukhado bhaktānāṃ karuṇākaraḥ | śrīmate viṣṇave tasmai dāsyaṃ sarvaṃ karomyaham 36| deśakālādyavasthā tu sarvāsu kamalāpateḥ | iti svarūpaṃ saṃsiddhaṃ sukhaṃ dāsyamavāpnuyāt 37| evaṃ viditvā maṃtrārthaṃ tadbhaktiṃ samyagācaret | dāsabhūtamidaṃ tasya jagatsthāvarajaṃgamam 38| śrīmannārāyaṇaḥ svāmī jagatāṃ prabhurīśvaraḥ | mātā pitā suto baṃdhurnivāsaḥ śaraṇaṃ gatiḥ 39| kalyāṇaguṇavānśrīśaḥ sarvakāmaphalapradaḥ | yo'sau nirguṇa ityuktaḥ śāstreṣu jagadīśvaraḥ 40| prākṛtairheyasaṃyuktairguṇairhīnatvamucyate | yatra mithyā prapañcatvaṃ vākyairvedāṃtagocaraiḥ 41| dṛśyamānamidaṃ sarvamanityamiti cocyate | atrāpi prākṛtaṃ rūpamaṇḍasyaiva vināśanam 42| prākṛtānāṃ hi rūpāṇāmanityatvaṃ tathocyate | imamarthaṃ mahādevi prakṛterudbhavaṃ hareḥ 43| krīḍārthaṃ devadevasya viṣṇorlīlādhikāriṇaḥ | lokaiścaturbhirdaśabhiḥ sāgarairdvīpasaṃyutaiḥ 44| bhūtaiścaturvidhaiścāpi bhūdharaiśca mahocchrayaiḥ | paripūrṇamidaṃ ramyamaṃḍaṃ prakṛtisaṃbhavam 45| daśottaraguṇopetaṃ saptāvaraṇasaṃvṛtam | kalākāṣṭhādirūpeṇa yaḥ kālaṃ parivartate 46| kālenaiva jagatsargasthitisaṃharaṇaṃ bhavet | caturyugasahasraṃ vai brahmaṇo divaso bhavet 47| tāvaṃti rātrivarṣāṇi brahmaṇo'vyaktajanmanaḥ | kṣaye tu brahmaṇaḥ prāpte sarvasaṃhārako bhavet 48| aṃḍamaṃḍagatā lokā dahyaṃte kālavahninā | sarvātmānastathā viṣṇoḥ prakṛtau viniveśitāḥ 49| aṃḍāvaraṇabhūtāni prakṛtau layamāpnuyuḥ | sā sarvajagadādhārā prakṛtirharisaṃśritā 50| tayā jagatsargalayau karoti bhagavānsadā | krīḍārthaṃ devadevena sṛṣṭā māyā jaganmayī 51| avidyā prakṛtirmāyā guṇatrayamayī sadā | sargasthitilayānāṃ sā hetubhūtā sanātanī 52| yoganidrā mahāmāyā prakṛtistriguṇānvitā | avyaktā ca pradhānaṃ ca viṣṇorlīlāvikāriṇaḥ 53| jagatsargalayau syātāṃ prakṛtereva sarvadā | asaṃkhyaprakṛteḥ sthānaṃ nibiḍadhvāntamavyayam 54| ūrdhvaṃ tu sīmni virajā nissīmādhassanātanī | tayādṛtaṃ jagatsarvaṃ sthūlasūkṣmādyavasthayā 55| vikāsasaṃkocāvasthe tasyāṃ sargalayau smṛtau | evaṃ sarvāṇi bhūtāni prakṛtyaṃtargatāni vai 56| tataḥ śūnyamidaṃ sarvaṃ prakṛtyaṃtargataṃ mahat | evaṃ prakṛtirūpāyā vibhūte rūpamuttamam 57| tripādvibhūtirūpaṃ tu śṛṇu bhūdharanaṃdini | pradhāna paramavyomnoraṃtare virajā nadī 58| vedāṃgasvedajanitatoyaiḥ prasrāvitā śubhā | tasyāḥ pāre pare vyomni tripādbhūtissanātanī 59| amṛtaṃ śāśvataṃ nityamanantaṃ paramaṃ padam | śuddhaṃ satvamayaṃ divyamakṣaraṃ brahmaṇaḥ padam 60| anekakoṭisūryāgni tulya varcasamavyayam | sarvavedamayaṃ śuddhaṃ sargapralayavarjitam 61| asaṃkhyamajaraṃ nityaṃ jāgratsvapnādivarjitam | hiraṇmayaṃ mokṣapadaṃ brahmānaṃdasukhāvaham 62| samānādhikyarahitamādyaṃtarahitaṃ śubham | tejasātyadbhutaṃ ramyaṃ nityamānaṃdasāgaram 63| evamādiguṇopetaṃ tadviṣṇoḥ paramaṃ padam | na tadbhāsayate sūryo na śaśāṃko na pāvakaḥ 64| yadgatvā na nivartaṃte taddhāma paramaṃ hareḥ | tadviṣṇoḥ paramaṃ dhāma śāśvataṃ nityamacyutam | na hi varṇayituṃ śakyaṃ kalpakoṭiśatairapi 65| hareḥ padaṃ varṇayituṃ na śakyaṃ mayā ca dhātrā ca munīṃdrasaṅghaiḥ | yasminpade hyacyuta īśvaro yaḥ so aṅga veda yadi vā na veda 66| yadakṣaraṃ vedaguhyaṃ yasmindevā adhi viśve niṣeduḥ | yastanno veda kimṛcā kariṣyati ye tadvidusta ime samāsate 67| tadviṣṇoḥ paramaṃ dhāma sadā paśyaṃti sūrayaḥ | akṣaraṃ śāśvataṃ divyaṃ devi cakṣurivātatam 68| tatpraveṣṭumaśakyaṃ ca brahmarudrādidaivataiḥ | jñānena śāstramārgeṇa vīkṣyate yogipuṃgavaiḥ 69| ahaṃ brahmā ca devāśca na jānaṃti maharṣayaḥ | sarvopaniṣadāmarthaṃ dṛṣṭvā vakṣyāmi suvrate 70| viṣṇoḥ pade hi parame pade tatsaśubhāhvayeḥ | yatra gāvo bhūriśṛṃgā āsate susukhāḥ prajāḥ 71| atrāha tatparaṃ dhāma gopaveṣasya śārṅgiṇaḥ | tadbhāti paramaṃ dhāma gobhirgopaissukhāhvayaiḥ 72| ādityavarṇaṃ tamasaḥ parastājjyotiracyutam | ādhāro brahmaṇo lokaśśuddhasattvassanātanaḥ 73| sāmānyā vibhite bhūminte'sminśāśvate pade | tasthaturjāgarūkesminyuvānau śrīsanātanau 74| yataḥ svasārau yuvatī bhūnīle viṣṇuvallabhe | atra pūrve ye ca sādhyā viśvedevāssanātanāḥ 75| te ha nākaṃ mahimānassacante śubhadarśanāḥ | tatra vijñānino viprā jāgṛvāṃsassamindhate 76| tatpadaṃ jñānino viprā yāṃti saṃvāsamicchavaḥ | tadviṣṇoḥ paramaṃ dhāma mokṣa ityabhidhīyate 77| tasminbaṃdhavinirmuktāḥ prāpnuvanti sukhaṃ padam | tatprāpya na nivartaṃte tasmānmokṣa udāhṛtaḥ 78| mokṣaṃ paraṃ padaṃ divyamamṛtaṃ viṣṇumaṃdiram | akṣaraṃ paramaṃ dhāma vaikuṇṭhaṃ śāśvataṃ padam 79| nityañca paramaṃ vyoma sarvotkṛṣṭaṃ sanātanam | paryyāyavācakānyasya paradhāmnocyutasya ca | tasya tripādvibhūtestu rūpaṃ vakṣyāmi vistarāt 80| iti śrīpādmemahāpurāṇe paṃcapaṃcāśatsāhasryāṃ saṃhitāyāmuttarakhaṃḍe umāmaheśvarasaṃvāde tripādvibhūtikathanaṃnāma saptaviṃśatyadhikadviśatatamo'dhyāyaḥ 227 |
English translation
Pārvatī said :
1-2. Tell me in detail, the importance of the meaning and the words of the sacred formula, so also the lord’s vibhūti (divine properties) and his qualities. O lord of all gods, properly tell me all about that highest abode of Viṣṇu , and about the kinds of his vyuhas (divine manifestations).
The lord said :
3-7. O goddess, listen. I shall explain to you the nature of the highest soul; so also the vibhūti and group of qualities of that Viṣṇu. That great, Supreme Being who is mentioned as Viṣṇu, Nārāyaṇa , is the lord of the worlds, and the eternal highest soul. The lord has hands and feet on all sides, has eyes on all sides. Having all worlds and great abodes in it (i.e. his body) he stands above the minds of men. The lord of Lakṣmī , Puruṣottama , has thus a multiple nature. For enjoyment with the goddess he takes up divine and auspicious forms. His is a large body. His form is like that of fire. Viṣṇu took to the form of a youth and a boy. He enjoyed with Lakṣmī, the mother of the worlds, as the Moon with rays (producing) nectar (enjoys with) his moonlight.
8-13. This (lord) of the goddess of the world is a young boy, ever young. Having hand someness like that of a crore of Cupids he remains at the highest place. For his enjoyment there is the highest sky; for his sport the entire world. The two kinds of Viṣṇu’s vibhūti are due to his enjoyment and sport. He always remains enjoying. Sometime he withdraws his sport. Due to his having a (special) power, he has both enjoyment and sport. The pervading with his third step is done in the highest abode. One step of him was here also. His vibhūti with the third step is perpetual, (while) the step (on the earth) is non-perpetual. That eternal auspicious form of the lord has stayed in the highest abode. It is infallible, eternal, divine, and has always resorted to youth. It is always enjoying the goddess Lakṣmī and is surrounded by Lakṣmī and the earth. This Lakṣmī of Viṣṇu, the mother of the world, is eternal and imperishable.
14-21. O you of an auspicious face, as Viṣṇu is omnipresent so is Lakṣmī. This ever auspicious wife of Viṣṇu rules over the world. She has hands and feet on all sides. She has eyes and heads on all sides. This Nārāyaṇī , the mother of the world, is the resort of the entire world. The entire immobile and mobile world has resorted to (i.e. depends upon) her glance. The existence and the dissolution of the world is due to her opening and closing (her) eyes. This great Lakṣmī is the first of all. She has three constituents (viz. sattva , rajas and tamas ). She is the greatest goddess. She of a visible and invisible form, remains after having pervaded everything. The great goddess having seen the entire universe void, filled that entire (universe) with her own lustre. That Lakṣmī is the Earth only, well-known as goddess Nīlā . Being the support of the world, she has resorted to the form of the earth. She herself would be of the form of Nīlā due to her liquid form of the nature of water etc. She has obtained the form of Lakṣmī. She is of the nature of wealth and speech. Thus, she, the goddess of the world, has resorted to Viṣṇu. O you of an auspicious face, all the varieties of knowledge would be (i.e. are) her forms.
22-23. Everything that has a beautiful form is said to be her body only. It remains in women as beauty, good character and behaviour, and good fortune (in the form of having their husbands alive). O Girijā, her beauty is at the head (i.e. top of the beauty) of all women. By means of the glance of her, of a strong vision, Brahmā , Śiva , Indra the lord of heaven, the Moon, the Sun, Kubera , Yama , Agni obtain ample affluence.
24-28. He who, after getting up in the morning would recite these auspicious names of her, viz. Lakṣmī, Śrī, Kamalā , Vidyā , Mātā , Viṣṇupriyā (dear to Viṣṇu), Satī , Padmālayā (having a lotus as her abode), Padmahastā (having a lotus in her hand), Padmākṣī (lotus-eyed), Lokasundarī, Bhutānām Īśvarī (She who controls the beings), Nityā , Sahyā (literally, bearable), Sarvagatā (omnipresent), Śubhā (auspicious), Viṣṇupatnī, Mahādevī , Kṣīrodatanayā (daughter of the Milky Ocean), Rāma , Ananta (endless), Lokamātā (the mother of the world), Bhū, Nīlā, Sarvasukhapradā (giving all pleasures), Rukmiṇī , so also Sītā , Śubhā (auspicious), Sarvavedavatī (possessing all Vedas ), Satī, Sarasvatī , Gaurī , Śānti , Svāhā (the oblations offered to gods), Svadhā (the oblations offered to dead ancestors), Rati , Nārāyaṇī, Viṣṇu’s eternal beautiful wife never leaving him, obtains wealth and faultless riches and grains.
29-37. I here invoke Ṣrī who has golden complexion, who is attractive, who has a golden and silver chaplet, who is moon-like, full of gold, Lakṣmī, who does not go away from Viṣṇu, who is perceptible through her fragrance, who is haughty, always nourished, who is the goddess of wealth, who controls all beings. The great goddess thus praised in Ṛgveda gave all the pleasure of affluence to gods like Śiva. This ancient wife of Viṣṇu controls this world. The entire mobile and immobile world resorts to (i.e. depends upon) her glances. He, the indestructible, immutable Supreme Being, on whose chest the goddess like Agni's lustre, rests, is actually the lord of all. He is the affluent Nārāyaṇa, the ocean of the quality of love. He is the lord, is good-tempered, amiable, omniscient and all-powerful. His desires are always fully gratified; he is a natural friend and companion. He is the ocean of the nectar of compassion. He is the shelter of men. He is the giver of heaven, salvation and happiness to his devotees. He is the mine of pity. I shall fully do service to that Viṣṇu. In all conditions like time and place the form of the lord of Kamalā is well-established. A man would easily obtain service to Viṣṇu.
38-42. Having thus known the meaning of the sacred formula, a man should properly practise devotion to him. All this immobile and mobile world is under his control. Lord Śrīmat Nārāyaṇa is the lord, the master of the worlds. He is the mother, the father, the son, the kinsman, the abode, the refuge and the shelter. The lord of Śri has auspicious qualities; he gives the fruits of all desires. He is the lord of the world, who is described as qualityless in the holy texts. He is said to be so in the sense that he is devoid of Prakṛti -born qualities associated with what should be abandoned. The falseness of the display of which is (indicated) by passages found in Vedānta , i.e. all that is seen, consists in its being transient. In this case also, the Prakṛti-born form of the (cosmic) egg itself is perishable.
43-48. In the same way the transitoriness of the Prakṛti-born forms is explained. The meaning is: O great goddess, the Prakṛti has come up for the play of Viṣṇu, the god of gods, entitled to sport. This egg (i.e. cosmos) having Prakṛti as its source is charming as it is complete with the four and ten worlds, oceans with islands, four kinds of beings and mountains with very lofty peaks. It is endowed with qualities more than ten; it is covered with seven covers. By means of that time only which moves in the form of (the measures of time like) kalā , [1] kāṣṭhā , [2] the creation, maintenance and destruction of the world would be (i. e. take place). A day of Brahma is of the duration of four thousand yugas . As many years’ (duration) is a night of Brahmā, whose birth is not known. When the end of Brahma comes, he would be destroying everything.
49-51. The worlds existing in the (cosmic) egg are burnt by the destructive fire at the end of the world. Then all the souls are put into the Prakṛti (i.e. the personified will) of Viṣṇu. The cover of the egg, the beings, are merged into the primordial matter. That primordial matter is the support of the entire world, and has resorted to Viṣṇu. By means of her the lord always brings about the creation and destruction of the world. The lord has created the illusion in the form of the world for his sport.
52-54. She (called) Avidyā (ignorance), Prakṛti (primordial matter), Māyā (illusion), Guṇatrayamayī (consisting of the three constituents, viz. sattva, rajas and tamas), Sanātanī (the ancient one) is ever the cause of creation, maintenance and destruction. This Yoganidra (Viṣṇu’s sleep at the end of a yuga ), the great illusion, the Prakṛti having the three constituents, unmanifest, Pradhāna is the sport of Viṣṇu that does not change. Due to Prakṛti only the creation and destruction of the world would always take place. The place of Prakṛti beyond calculation is imperishable, dense darkness.
55-59. On the boundary on the side above is Virajā ; on the lower side the ancient one is limitless. She in her gross and subtle condition has subdued the entire world. Creation and destruction are said to be the two states of expansion and contraction of her. Thus all beings are within Prakṛti. Then all this great world within Prakṛti is void. Thus the excellent form of (his) vibhūti is of the form of Prakṛti. O daughter of the ( Himālaya ) Mountain, listen to the vibhūti of the Tripād (liberally, having three feet or steps). The river Virajā is between Pradhāna and the highest heaven. She, the auspicious one, is caused to flow with the water produced by the sweat of the Vedāṅgas . At the other side of her, in the highest heaven is the ancient vibhūti, viz. Tripād (i.e. Viṣṇu).
60-63. (The nature of the highest place of Viṣṇu is:) immortal, eternal, continual, endless, the highest position, pure, full of sattva (i.e. goodness), divine, immutable and Brahman ’s place. It is unchanging and has the lustre equal to that of many crores of suns. It is full of the Vedas, is pure, and free from creation and destruction. It is beyond calculation, unaging, continual, free from wakefulness and sleep etc. It is golden; it gives salvation; it gives bliss and happiness. It is without similarity or excess (i.e. nothing is equal or superior to it). It is without a beginning or an end. It is auspicious. It is wonderful due to lustre; is charming; is always the ocean of joy.
64-67. Viṣṇu’s highest place is endowed with these and other qualities. The sun, or the moon, or the fire does not illumine it. That is the highest place of Viṣṇu, after going to which (beings) do not return (to the earth). That is Viṣṇu’s highest abode, which is eternal, continual and fixed. Even for hundreds of crores of kalpas Viṣṇu’s place cannot be described by me, or by Brahma, or by hosts of best sages. O dear one, the unfallen lord stays at that place; one may or may not know him. It is immutable; it is a mystery (even) to the Vedas (or it is a secret of the Vedas); in it all gods were seated. There is none who can describe it. What can one do with a ṛc? Those who know it are these, seated here.
68-75. O goddess, the wise ones always see that highest abode of Viṣṇu, which is indestructible, eternal, divine, and is like an expanded eye. It is not impossible for deities like Brahmā, Rudra to enter it. The best meditating sages see it through knowledge, the path of the holy texts. I, Brahmā, gods and great sages do not understand the significance of all the Upaniṣads . On understanding it I shall tell it, O you of a good vow. At that highest place of Viṣṇu, called good and auspicious, cows with many horns and very happy created beings live. They say here is the abode of Viṣṇu, dressed as a cowherd. With the cows and cowherds of pleasant appellations the great abode shines. It has the complexion of the sun. The unfailing lustre, viz. Viṣṇu’s place is beyond darkness. It is Brahma’s prop. That is a pure, good ancient world. At this highest position, the eternal place, in which the vulgar do not find a place, the two, young Śrī and the ancient (Viṣṇu), being watchful, stayed.
76-80. Bhū and Nīlā, dear to Viṣṇu, are the two sisters from there. Here the old Sādhyas , and all the ancient gods dwell. Those of an auspicious appearance, and great ones sought out heaven. There the learned watchful brāhmaṇas kindle (the fire). The wise brāhmaṇas, desiring its contact, go to that place. That highest place of Viṣṇu is called Mokṣa (liberation). Those free from bondage obtain (i.e. reach) that happy place. Reaching it they do not come back (i.e. are not reborn). Therefore, it is called Mokṣa (liberation). Mokṣa is the highest place (state); it is divine, immortal, the abode of Viṣṇu; it is indestructible; it is the highest abode; it is Vaikuṇṭha , the eternal place. It is nitya (eternal), the highest heaven, the best and the sanātana (ancient). These are the synonyms of the highest abode of Viṣṇu. I shall (now) explain in detail the form of the vibhūti of that Tripād.
[1]: [1] : Kalā: A division of time variously computed as one minute, 48 seconds, or 8 seconds.
[2]: [2] : Kāsthā: A measure of time, 1/30 kalā.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 15917, revision 336645 (2022-04-26T00:42:03Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365811.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.