Brahmavaivarta Purana — Prakriti Khanda — Chapter 25
BvP 2 25.1
श्रीनारायण उवाच ।। यमस्य वचनं श्रुत्वा सावित्री च पतिव्रता ।। तुष्टाव परया भक्त्या तमुवाच मनस्विनी
śrīnārāyaṇa uvāca || yamasya vacanaṃ śrutvā sāvitrī ca pativratā || tuṣṭāva parayā bhaktyā tamuvāca manasvinī
Śrī Nārāyaṇa said: Having heard Yama's words, Sāvitrī, devoted to her husband, praised him with supreme devotion, and, spirited woman, spoke to him.
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.2
सावित्र्युवाच ।। किं कर्म वा शुभं धर्म्मराज किं वाऽशुभं नृणाम् ।। कर्म निर्मूलयन्त्येव केन वा साधवो जनाः मुक्तिश्च द्विविधा साध्वि श्रुत्युक्ता सर्वसम्मता ।। निर्वाणपददात्री च हरिभक्तिप्रदा नृणाम् अनिरूप्यमदृश्यं च ज्ञानभेदं मनः स्मृतम् ।। लोचनं श्रवणं प्राणं त्वग्जिह्वादिकमिन्द्रियम् क्षिप्तोऽतिलुब्धकश्चैव केन वा नरघातकः ।। केन सिद्धिमवाप्नोति सालोक्यादिचतुष्टयम्
sāvitryuvāca || kiṃ karma vā śubhaṃ dharmmarāja kiṃ vā'śubhaṃ nṛṇām || karma nirmūlayantyeva kena vā sādhavo janāḥ muktiśca dvividhā sādhvi śrutyuktā sarvasammatā || nirvāṇapadadātrī ca haribhaktipradā nṛṇām anirūpyamadṛśyaṃ ca jñānabhedaṃ manaḥ smṛtam || locanaṃ śravaṇaṃ prāṇaṃ tvagjihvādikamindriyam kṣipto'tilubdhakaścaiva kena vā naraghātakaḥ || kena siddhimavāpnoti sālokyādicatuṣṭayam
Sāvitrī said: What action is auspicious, O King of Dharma, and what is inauspicious for men? By what do good people root out action altogether? — "Liberation, virtuous lady, is of two kinds, as declared in the Veda and agreed by all: the one that grants the state of nirvāṇa, and the one that grants men devotion to Hari. The mind is held to be a mode of knowledge, undefinable and invisible; (so too) the eye, hearing, breath, the skin, tongue and the other organs." (And) by what does one become debased, exceedingly greedy, or a killer of men? By what does one obtain the accomplishment, the fourfold state beginning with sālokya?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 2 25.3
कर्मणां बीजरूपः कः को वा कर्म्मफलप्रदः।। किं कर्म्म तद्भवेत्केन को वा तद्धेतुरेव च
karmaṇāṃ bījarūpaḥ kaḥ ko vā karmmaphalapradaḥ|| kiṃ karmma tadbhavetkena ko vā taddhetureva ca
Who is the seed-form of actions, and who is the giver of the fruit of action? What is that action, by what does it come to be, and who indeed is its cause?
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.4
को वा कर्मफलं भुङ्क्ते को वा निर्लिप्त एव च ।। को वा देही कश्च देहः को वा वै कर्मकारकः
ko vā karmaphalaṃ bhuṅkte ko vā nirlipta eva ca || ko vā dehī kaśca dehaḥ ko vā vai karmakārakaḥ
Who enjoys the fruit of action, and who is wholly untouched (by it)? Who is the embodied one and what is the body, and who indeed is the doer of action?
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.5
किं विज्ञानं मनो बुद्धिः के वा प्राणाः शरीरिणाम् ।। कानीन्द्रियाणि किं तेषां लक्षणं देवताश्च काः
kiṃ vijñānaṃ mano buddhiḥ ke vā prāṇāḥ śarīriṇām || kānīndriyāṇi kiṃ teṣāṃ lakṣaṇaṃ devatāśca kāḥ
What is discernment, mind, intellect? And what are the vital breaths of embodied beings? What are the sense-organs, what is their mark, and who are their presiding deities?
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.6
भोक्ता भोजयिता को वा को भोगः का च निष्कृतिः ।। को जीवः परमात्मा कस्तन्मे व्याख्यातुमर्हसि
bhoktā bhojayitā ko vā ko bhogaḥ kā ca niṣkṛtiḥ || ko jīvaḥ paramātmā kastanme vyākhyātumarhasi
Who is the enjoyer and who the one who causes enjoyment? What is enjoyment, and what is release? Who is the individual soul, and who the supreme Self? — this you should explain to me.
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.7
यम उवाच ।। वेदेन विहितं कर्म तन्मये मङ्गलं परम्।। अवैदिकं तु यत्कर्म तदेवाशुभमेव च
yama uvāca || vedena vihitaṃ karma tanmaye maṅgalaṃ param|| avaidikaṃ tu yatkarma tadevāśubhameva ca
Yama said: The action enjoined by the Veda — that, in my view, is the highest auspiciousness; but the action that is non-Vedic, that indeed is inauspicious.
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.8
अहैतुकी विष्णुसेवा सङ्कल्परहिता सताम्।। कर्म्मनिर्म्मूलनात्मा वै सा चैव हरिभक्तिदा
ahaitukī viṣṇusevā saṅkalparahitā satām|| karmmanirmmūlanātmā vai sā caiva haribhaktidā
The service of Viṣṇu by the good, without motive and free of (self-interested) intent, is of the very nature of uprooting karma, and it grants devotion to Hari.
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.9
हरिभक्तो नरो यश्च स च मुक्तः श्रुतौ श्रुतम् ।। जन्ममृत्युजराव्याधिशोकभीतिविवर्जितः
haribhakto naro yaśca sa ca muktaḥ śrutau śrutam || janmamṛtyujarāvyādhiśokabhītivivarjitaḥ
And the man who is devoted to Hari, he is liberated — so it is heard in scripture — freed from birth, death, old age, disease, sorrow and fear.
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.11
हरिभक्तिस्वरूपां च मुक्तिं वाञ्छन्ति वैष्णवाः ।। अन्ये निर्वाणरूपां च मुक्तिमिच्छन्ति साधवः ।।
haribhaktisvarūpāṃ ca muktiṃ vāñchanti vaiṣṇavāḥ || anye nirvāṇarūpāṃ ca muktimicchanti sādhavaḥ ||
The Vaiṣṇavas desire liberation whose form is devotion to Hari; other good men wish for the liberation whose form is extinction (nirvāṇa).
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.12
कर्म्मणो बीजरूपश्च सन्ततं तत्फलप्रदः ।। रूर्मरूपश्च भगवाञ्छ्रीकृष्णः प्रकृतेः परः
karmmaṇo bījarūpaśca santataṃ tatphalapradaḥ || rūrmarūpaśca bhagavāñchrīkṛṣṇaḥ prakṛteḥ paraḥ
The seed-form of action, and constantly the giver of its fruit, and the form (of the fruit?) — that is the Lord Śrī Kṛṣṇa, beyond primal nature.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 2 25.13
सोऽपि तद्धेतुरूपश्च कर्म्म तेन भवेत्सति ।। जीवः कर्मफलं भुङ्क्ते आत्मा निर्लिप्त एव च
so'pi taddheturūpaśca karmma tena bhavetsati || jīvaḥ karmaphalaṃ bhuṅkte ātmā nirlipta eva ca
He too is the form of its cause; by him, O good lady, action comes to be. The individual soul enjoys the fruit of action, while the Self remains untouched.
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.14
आत्मनः प्रतिबिम्बं च देही जीवः स एव च ।। पाञ्चभौतिकरूपश्च देहो नश्वर एव च
ātmanaḥ pratibimbaṃ ca dehī jīvaḥ sa eva ca || pāñcabhautikarūpaśca deho naśvara eva ca
The reflection of the Self is the embodied one, and that is the jīva; and the body, made of the five elements, is indeed perishable.
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.15
पृथिवी वायुराकाशो जलं तेजस्तथैव च।। एतानि सूत्ररूपाणि सृष्टिः सृष्टिविधौ हरेः ।।
pṛthivī vāyurākāśo jalaṃ tejastathaiva ca|| etāni sūtrarūpāṇi sṛṣṭiḥ sṛṣṭividhau hareḥ ||
Earth, air, ether, water and likewise fire — these are the thread-forms (basic strands) of creation, in Hari's ordinance of creation.
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.16
कर्त्ता भोक्ता च देही च स्वात्मा भोजयिता सदा ।। भोगो विभवभेदश्च निष्कृतिर्मुक्तिरेव च बुद्धिर्विवेचनारूपा ज्ञानसंदीपिनी श्रुतौ ।। वायुभेदाश्च वै प्राणा बलरूपाश्च देहिनाम्
karttā bhoktā ca dehī ca svātmā bhojayitā sadā || bhogo vibhavabhedaśca niṣkṛtirmuktireva ca buddhirvivecanārūpā jñānasaṃdīpinī śrutau || vāyubhedāśca vai prāṇā balarūpāśca dehinām
The embodied one is the doer and the enjoyer, and one's own Self is ever the one who causes enjoyment; enjoyment is the variety of possessions, and release is liberation itself. Intellect is of the nature of discrimination, kindling knowledge, according to scripture; and the vital breaths are the varieties of air, the forms of strength in embodied beings.
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.17
सदसद्भेदबीजं च ज्ञानं नानाविधं भवेत् ।। विषयाणां विभागानां भेदबीजं च कीर्त्तितम्
sadasadbhedabījaṃ ca jñānaṃ nānāvidhaṃ bhavet || viṣayāṇāṃ vibhāgānāṃ bhedabījaṃ ca kīrttitam
Knowledge, the seed of the distinction between real and unreal, is of many kinds; it is declared to be the seed of the distinctions among the objects and their divisions.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 2 25.19
इन्द्रियाणां वै प्रवरमीश्वराणां समूहकम् ।। प्रेरकं कर्मणां चैव दुर्निवार्यं च देहिनाम्
indriyāṇāṃ vai pravaramīśvarāṇāṃ samūhakam || prerakaṃ karmaṇāṃ caiva durnivāryaṃ ca dehinām
(The mind is) foremost of the sense-organs, the aggregator of the ruling powers, the impeller of actions, and hard for embodied beings to restrain.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 2 25.21
अङ्गिनामङ्ग रूपं च प्रेरकं सर्वकर्मणाम् ।। रिपुरूपं मित्ररूपं सुखदं दुःखदं सदा
aṅgināmaṅga rūpaṃ ca prerakaṃ sarvakarmaṇām || ripurūpaṃ mitrarūpaṃ sukhadaṃ duḥkhadaṃ sadā
It is, my dear, the very form of embodied beings, the impeller of all actions, appearing as enemy and as friend, ever giving pleasure and giving pain.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BvP 2 25.22
सूर्य्यो वायुश्च पृथिवी वाण्याद्या देवताः स्मृताः ।। प्राणदेहादिभृद्यो हि स जीवः परिकीर्त्तितः
sūryyo vāyuśca pṛthivī vāṇyādyā devatāḥ smṛtāḥ || prāṇadehādibhṛdyo hi sa jīvaḥ parikīrttitaḥ
The sun, the wind, the earth, Speech and the rest are held to be the (presiding) deities; and he who bears the vital breaths, the body and so on, he is proclaimed the jīva.
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.23
परमात्मा परं ब्रह्म निर्गुणः प्रकृतेः परः ।। कारणं कारणानां च श्रीकृष्णो भगवान्स्वयम्
paramātmā paraṃ brahma nirguṇaḥ prakṛteḥ paraḥ || kāraṇaṃ kāraṇānāṃ ca śrīkṛṣṇo bhagavānsvayam
The supreme Self, the supreme Brahman, without qualities, beyond primal nature, the cause of causes, is Śrī Kṛṣṇa, the Lord himself.
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.24
इत्येवं कथितं सर्वं मया पृष्टं यथागमम् ।। ज्ञानिनां ज्ञानरूपं च गच्छ वत्से यथासुखम्
ityevaṃ kathitaṃ sarvaṃ mayā pṛṣṭaṃ yathāgamam || jñānināṃ jñānarūpaṃ ca gaccha vatse yathāsukham
Thus all that was asked has been told by me in accordance with tradition, and (it is) the very form of knowledge for the knowers; go, child, as you please.
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.25
सावित्र्युवाच ।। त्यक्त्वा क्व यामि कान्तं वा त्वां वा ज्ञानार्णवं बुधम् ।। प्रश्नं यद्यत्करोमि त्वां तद्भवान्वक्तुमर्हति
sāvitryuvāca || tyaktvā kva yāmi kāntaṃ vā tvāṃ vā jñānārṇavaṃ budham || praśnaṃ yadyatkaromi tvāṃ tadbhavānvaktumarhati
Sāvitrī said: Leaving my husband, or you, the wise ocean of knowledge, where should I go? Whatever question I put to you, that you should answer.
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.26
कां कां योनिं याति जीवः कर्मणा केन वा यम ।। केन वा कर्मणा स्वर्गं केन वा नरकं पितः
kāṃ kāṃ yoniṃ yāti jīvaḥ karmaṇā kena vā yama || kena vā karmaṇā svargaṃ kena vā narakaṃ pitaḥ
Into which womb does the living being go, and by what deed, O Yama? By what deed (does one attain) heaven, and by what hell, O father?
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.27
केन वा कर्मणा मुक्तिः केन भक्तिर्भवेद्धरेः ।। केन वा कर्मणा रोगी चारोगी केन कर्मणा
kena vā karmaṇā muktiḥ kena bhaktirbhaveddhareḥ || kena vā karmaṇā rogī cārogī kena karmaṇā
By what deed (comes) liberation, by what does devotion to Hari arise? By what deed (is one) diseased, and by what deed free of disease?
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.28
केन वा दीर्घजीवी च केनाल्पायुश्च कर्म्मणा ।। केन वा कर्म्मणा दुःखी केन वा कर्म्मणा सुखी
kena vā dīrghajīvī ca kenālpāyuśca karmmaṇā || kena vā karmmaṇā duḥkhī kena vā karmmaṇā sukhī
By what deed (is one) long-lived, and by what deed short-lived? By what deed (is one) sorrowful, and by what deed happy?
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.29
अङ्गहीनश्च काणश्च बधिरः केन कर्म्मणा ।। अन्धो वा कृपणो वाऽपि प्रमत्तः केन कर्म्मणा
aṅgahīnaśca kāṇaśca badhiraḥ kena karmmaṇā || andho vā kṛpaṇo vā'pi pramattaḥ kena karmmaṇā
By what deed (is one) crippled, one-eyed, or deaf? By what deed (is one) blind, or a miser, or mad?
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.31
केन वा ब्राह्मणत्वं च तपस्वित्वं च केन वा ।। स्वर्गभोगादिकं केन वैकुण्ठं केन कर्म्मणा
kena vā brāhmaṇatvaṃ ca tapasvitvaṃ ca kena vā || svargabhogādikaṃ kena vaikuṇṭhaṃ kena karmmaṇā
By what (does one attain) brahminhood, and by what the state of an ascetic? By what (does one gain) the enjoyments of heaven and the rest, and by what deed Vaikuṇṭha?
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.32
गोलोकं केन वा ब्रह्मन्सर्वोत्कृष्टं निरामयम्।। नरकं वा कतिविधं किं संख्यं नाम किं तथा
golokaṃ kena vā brahmansarvotkṛṣṭaṃ nirāmayam|| narakaṃ vā katividhaṃ kiṃ saṃkhyaṃ nāma kiṃ tathā
And by what (does one reach) Goloka, O brahmin, which is highest of all and free of affliction? And of how many kinds is hell, what is its number, and likewise what are its names?
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.33
को वा कं नरकं याति कियन्तं तेषु तिष्ठति ।। पापिनां कर्म्मणा केन को वा व्याधिः प्रजायते
ko vā kaṃ narakaṃ yāti kiyantaṃ teṣu tiṣṭhati || pāpināṃ karmmaṇā kena ko vā vyādhiḥ prajāyate
Who goes to which hell, and how long does he stay in them? By what deed of sinners does which disease arise?
AI translation rendered from the Sanskrit, not a published edition
BvP 2 25.34
यद्यदस्ति मया पृष्टं तन्मे व्याख्यातुमर्हसि
yadyadasti mayā pṛṣṭaṃ tanme vyākhyātumarhasi
Whatever has been asked by me, that you ought to explain to me.
AI translation rendered from the Sanskrit, not a published edition