Śrī Kṛṣṇa-janma-khaṇḍa · Chapter 83
Sourceअथ त्र्यशीतितमोऽध्यायः नन्द उवाच वेदानां कारणं त्वं च ब्रह्मादीनां च पुत्रक । सर्वं कथय भद्रं ते कं पृच्छामि त्वया विना ।। १ ।। विप्राणां यो हि धर्मश्च क्षत्रविद्शूद्रकर्मणाम् । संन्यासिनां च यो धर्मो यतीनां ब्रह्मचारिणाम् ।। २ ।। विप्राणां विधवास्त्रीणां वैष्णवानां सतामपि । पतिव्रतानां स्त्रीणां च तत्सर्व वक्तुमर्हसि ।। ३ ।। गृहिणां गृहिणीनां च शिष्याणां च विशेषतः । पुत्राणां चापि कन्यानां पितरं मातरं प्रति ।। ४ ।। स्त्रीजातिश्च कतिविधा भक्तः कतिविधः प्रभो । ब्रह्माण्डं च कतिविधं वदनं च किमात्मकम् ।। किं नित्यं कृत्रिमं किं च ब्रूहि सर्वं क्रमेण च ।। ५ ।। श्रीभगवानुवाच संध्यापूतः सदा विप्रः कुरुते मम सेवनम् । नित्यं भुङ्कते मत्प्रसादमनिवेद्य कदा च न ।। ६ ।। अन्नं विष्ठा जलं यद्विष्णोरनिवेदितम् । विष्णुप्रसादभोजी च जीवन्मुक्तश्च ब्राह्मणः ।। ७ ।। नित्यं तपस्यानिरतः शुचिः शान्तश्च शास्त्रवित् । व्रततीर्थाश्रितो धर्मी नानाध्यापनसंयुतः ।। ८ ।। विष्णुमन्त्रं गृहीत्वा च कृत्वा च गुरुसेवनम् । गुहीत्वा तदनुज्ञां च पश्चाद्भवति स गृही ।। ९ ।। दक्षिणां नित्यबूजानां गुरवे च निवेदयेत् । गुरूणां पोषणं नित्यं कर्तव्यं नात्र संशयः ।। १० ।। सर्वेषामपि वन्द्यानां पिता चैव महान् गुरुः । पितुः शतगुणैर्माता मातुः शतगुणैः सुरः ।। ११ ।। मन्त्रदस्तन्त्रदश्चैव सृराणां च चतुर्गुणः । नारायणाश्च भगवान्गुरुः प्रत्यक्ष ईश्वरः ।। १२ ।। उद्देशे दीयते तस्मै सुरायेति श्रुतौ श्रुतम् । प्रत्यक्षभोक्ता स्वगुरुः स्वयं देही जनार्दनः ।। १३ ।। गुरुर्ब्रह्मा गुरुर्विष्णुर्गुरुरेव स्वयं शिवः । गुरौ च सर्वदेवाश्च तिष्ठन्ति सततं मुदा ।। १४ ।। गुरौ तुष्टे हरिस्तुष्टो यस्मिंस्तुष्टे च देवता । गुरुः पुत्रसमं स्नेहं शिष्येषु न करिष्यति ।। १५ ।। लभते ब्रह्महत्यां च भुङ्क्ते कृत्वा च नाऽऽशिषम् । स्वधर्मनिरतो विप्रो ब्राह्मणश्च सदा शुचिः ।। १६ ।। विष्णुसेवी सदा विप्रस्तदन्योऽप्यशुचिः सदा । ब्राह्मणो वृषवाहश्च शूद्राणां सूपकारकः ।। १७ ।। ब्राह्मणो देवलश्चैव संध्याहीनश्च दुर्बलः । ब्राह्मणश्च दिवाशायी शूद्रश्राद्धान्नभोजनः ।। १८ ।। शूद्राणां शवदाही च ते च शूद्रसमा द्विजाः । शालग्राममहामन्त्रं कृत्वा पूजां विधानतः ।। १९ ।। भुङ्क्ते नंवेद्यशेषं च तत्पादोदकमेव च । हरेः पादोदकं पीत्वा तीर्थस्नायी भवेन्नरः ।। २० ।। मुच्यते सर्वपापेम्यो विष्णुलोकं स गच्छति । स स्नातः सर्वतीर्थेषु सर्वयज्ञेषु दीक्षितः ।। २१ ।। शालग्रामशिलातोयैर्योऽभिषेकं समाचरेत् । गङ्गाजलाद्दशगुणं शालग्रामजलं व्रज ।। २२ ।। नित्यं भुङ्क्ते च यो विप्रो जीवन्मुक्तः सुरैः समः । विप्राणां नित्यकृत्यं च विष्णोर्नैवेद्यभोजनम् ।। २३ ।। यत्नेन पूजनं तस्य तत्पाजोदकमेवनम् । नित्यं त्रिसंध्यं कुरुते भक्त्या च मम पूजनम् ।। २४ ।। एकादश्यां न भुङ्क्ते च मम वै जन्मवासरे । शिवरात्रौ च हे तात श्रीरामनवमीदिने ।। २५ ।। न च भुङ्क्ते व्रती यो हि जीवन्मुक्तो हि स द्विजः । पृथिव्यां यानि तीर्थानि तस्य पादे च तानि च ।। २६ ।। विप्रपादोदकं पीत्वा तीर्थस्नायी भवेन्नरः । विप्रपादोदकक्लिन्ना यावत्तिष्ठति मेदिनी ।। २७ ।। तावत्पुष्करपात्रेषु पिवन्ति पितरो जलम् । विष्णुप्रसादभोजी च पवित्रां कुरुते महीम् ।। २८ ।। तीर्थानि च नरांश्चैव जीवन्मुक्तो हि स द्विजः । सर्वतीर्थेषु स स्नातो व्रतानां च फलं लभेत् ।। २९ ।। पदे पदेऽश्वमेधस्य लभते निश्चितं फलम् । वह्निवायुसमः पूतस्तेजसा भास्करोपमः ।। ३० ।। यमदूतं यमं चैव स च स्वप्ने न पश्यति । वैकुण्ठे मोदते सोऽपि पार्षदो हरिणा सह ।। ३१ ।। न भवेत्तस्य पातो हि विप्रस्य हरिसेविनः । विष्णुमन्त्रोपासकश्य स एव वैष्णवो द्विजः ।। ३२ ।। ब्राह्मणो वैष्णवः प्राज्ञो न हि तस्मात्परः पुमात् । वेदोक्तो वा पुराणोक्स्तन्त्रोक्तो वा ।। मनुः शुचिः ।। ३३ ।। विचारतो गृहीत्वा तं शैवः शाक्तश्च वैष्णवः । गुरुवक्त्राद्विष्णुमन्त्रोयस्य कर्णे विशत्ययम् ।। ३४ ।। तं वैष्णवं महापूतं प्रवदन्ति मनीषिणः । मन्त्रग्रहणमात्रेण जीवन्मुक्तो भवेन्नरः ।। ३५ ।। भीत्तवा ब्रह्मण्डमखिलं यास्यत्येव हरेः पदम् । पूर्वान्सप्त परान्सप्त सप्त मातामहादिकान् ।। ३६ ।। सोदरानृद्धरेद्भक्तस्तत्प्रसूं तत्प्रसूं तथा । जपेन्नारायणक्षेत्रे पुरश्चरणपूर्वकम् ।। ३७ ।। पुरुषाणां सहस्रं च लीलयाऽ।त्मानमुद्वरेत् । मन्त्रग्रहणमात्रेण फलमेतद्व्रजेश्वर ।। ३८ ।। पुरश्चरणसंपर्कात्पुरुषाणां शतं शतम् । ऐकान्तिको वैष्णवश्चपुंसां लक्षं समुद्धरेत् ।। ३९ ।। क्रिया विष्णुपदे यस्य संकल्पाश्च बहिःकृता । द्विजाः सुरा मम प्राणा भक्तः प्राणत्परः प्रियः ।। ४० ।। विश्वेषु प्रियपात्रेषु न मे भक्तात्परः प्रियः । तेजीयांसं गुरुं दृष्ट्वा सर्वत्र रक्षितुं क्षमम् ।। ४१ ।। कनोति मन्त्रग्रहणं तस्माद्भूयाद्विचक्षणः । वयोहीनाज्ज्ञानहीनाद्विद्याहीनात्तथैव च ।। जातिहीनाद्गुरोर्मन्त्रं गृह्णीयान्न कदाचन ।। ४२ ।। अशास्त्रार्थ क्षतं मन्त्रं न गुह्णीयात्कदाचन । मूर्खादाश्रमहीनाच्च पितुः संन्यासिनस्तथा ।। ४३ ।। रोगिणो वंशहीनाच्च भार्याहीनात्तथैव च । मन्त्रक्षिप्तात्तथा मन्त्रं न गृह्णीयात्कदाचन ।। ४४ ।। विष्णुमन्त्रं न गृह्णीयाद्विष्णुभक्ति विहीनतः । न च शैवान्न शाक्ताच्च गृह्णीयाद्वैष्णवाद्द्विजात् ।। ४५ ।। वयोहीनात्तथाऽल्पायुर्ज्ञानहीनादपण्डितः । विद्याहीनाद्भवेन्मूढो जातिहीनात्क्षयो भवेत् ।। ४६ ।। मूर्खान्मूर्खो भवेत्सद्यो दुःखी स्वाश्रमहीनतः । यशोहानिः पितुश्चैव मृत्युः संन्यासिनस्तथा ।। ४७ ।। रोगिणो व्याधियुक्तश्च निर्वंशो वंशहीनतः । भार्याहीनोऽपि स्त्रीहीनान्मन्त्रक्षिप्ताद्गुरो समः ।। ४८ ।। विष्णुभक्तिविहीनाच्च भक्तिहीनो भवेन्नरः । शैवाच्छाक्ताद्गृहीत्वा च हरौ भक्तिर्न वर्धते ।। ४९ ।। ब्राह्मणो वैष्णवः शुद्धः पक्वान्नं दातुमीश्वरः । पक्वान्नं हरये दातुमक्षमश्चेतरो जनः ।। ५० ।। ओंकारोच्चारणाद्धोमाच्छालग्रामशिलार्चनात् । मह्यं पक्वान्नदानाच्च विप्रादन्यो व्रजेदधः ।। ५१ ।। उदासीनाद्दूराचारान्न गृङ्णीयान्मनुं सुधीः । दैवाद्यदि च गृह्णीयाद्धनहीनो भवेद्ध्रुवम् ।। ५२ ।। ब्राह्मणानां सदा भक्ष्यं हविष्यं च निरामिषम् । आमिषस्य परित्यागात्सूर्यंवत्तेजसा भवेत् ।। ५३ ।। नित्यं नूतनभाण्डेन कर्तव्यः पाक एव च । अथवा पक्षपर्यन्तं ततस्त्याज्यं मनीथिभि। ।। ५४ ।। स्थानं सुसंस्कृतं कृत्वा पाकं निर्वृ त्य पूजकः । स्थाने परिष्कृते विप्रो दत्त्वा मह्यं च भक्तितः ।। ५५ ।। तदा निवेद्य भुङ्क्ते च दत्त्वा विप्राय सादरम् । अनिवेद्य च भुक्त्त्वा च सुरापीतिर्भवेद्द्विजः ।। ५६ ।। चन्द्रसूर्येपरागे वै चाऽऽशौचे मृतजातयोः । स्पृष्टेनाशुचिना सद्याः पाकभाण़्डं परित्यजेत् ।। ५७ ।। भृष्टं द्रव्यं तथाऽन्नं च धृत्वा धौते च वाससी । पादप्रक्षालनं कृत्वा भुङ्कते स्थानो परिष्कृते ।। ५८ ।। द्विर्भोजनं न कर्तव्यं स्थिते सूर्ये द्विजातिभिः । निष्फलं तद्भवेत्कर्म भुक्त्वा च नरकं व्रजेत् ।। ५९ ।। यात्रां युद्वं नदीतीरं पुनर्भोजनमैथुने । वर्जंयेच्छ्राद्धदिवसे हविष्याशी च संयमी ।। ६० ।। द्विजाय विष्णुभक्ताय पात्रं दद्याद्वुधाय च । वृषलीपतये चैव न दद्याय्छूद्रयाजिने ।। ६१ ।। संध्याहीनाय दुष्टाय वृषवाहाय यत्नतः । शुक्रविक्रयिणे चैव देवलाय कदाचन ।। ६२ ।। प्रदत्तं पात्रमेतेभ्यो ब्राह्मणं नरकं नयेत् । पात्रे भुक्तवा तद्दिवसे मैथुनान्नरकं व्रजेतु ।। ६३ ।। सर्वेभ्यः पातकी तात कन्याविक्रयकारकः । मून्यं गृहीत्वा यो दद्यात्स महारौरवं व्रजेत् ।। ६४ ।। कन्यालोमप्रमाणान्तं वर्षं च पितृभिः सह । कुम्भीपाके पच्यते च पुत्रश्चापि पुरोहितः ।। ६५ ।। तस्मात्कन्यां सुपात्राय दानं कुर्याद्विचक्षणः । शूद्रवद्ब्राह्मणेभ्यश्च नैव तद्वंशचाय च ।। ६६ ।। विप्रवैष्णवयोर्धर्मः कथितश्च व्रजेश्वरः । यदुक्तं च पुराणैश्च चतुर्भिः श्रुतिभिस्तथा ।। ६७ ।। द्विजार्चनं क्षत्रियाणां तथा नारायणार्चनम् । राज्यानां पालनं चैव रणे निर्भयता तथा ।। ६८ ।। नित्यं दानं ब्राह्मणेभ्यः शरणागतरक्षणम् । पुत्रतुल्यं प्रजानां च दुःखिनां परिपालनम् ।। ६९ ।। शस्त्रास्त्राणां च नैपुण्यं रणे शौण्डीर्यमेव च । तपश्च धर्मकृत्यं च यत्नतः कुरुते मुदा ।। ७० ।। पण्डितं नीतिज्ञास्त्रज्ञं नित्यं च परिपालयेत् । नियोजयेत्सभामध्ये नित्यं सद्भिश्च संयुते ।। ७१ ।। हस्त्यश्वरथपादातं सेनाङ्गं च चतुष्टयम् । पालयेद्यत्नतो नित्यं यशस्वी च प्रतापवान् ।। ७२ ।। रणे निमन्त्रितश्चैव दाने न विमुखो भवेत् । रणे वा यस्त्यजेत्प्राणांस्तस्य स्वर्गो यशस्करः ।। ७३ ।। वैश्यानामपि वाणिज्यमीश्वरः कृषिपालने । विप्रदेवार्चनं दानं तपस्या व्रतसेवनम् ।। ७४ ।। विप्राणामर्चनं नित्यं शूद्रधर्मो विधीयते । तत्कृषी तद्धनग्राही शूद्रश्चाण्डालतां व्रजेत् ।। ७५ ।। गृध्रः कोटिसहस्राणि शतजन्मानि सूकरः । श्वापदः शतजन्मानि शूदो विप्रधनापहः ।। ७६ ।। यः शूद्रो ब्राह्मणीगामी मातृगामी स पातकी । कृम्भीपाके पच्यते स यावद्वै ब्रह्मणः शातम् ।। ७७ ।। कुम्भीपाके तप्रतैले भुक्तः सर्पैरहर्निशम् । शब्दं च विकृताकारं कुरुते यमताडनात् ।। ७८ ।। ततश्चाण्डालयोनिः स्यात्सप्तजन्मसु पातकी । सप्तजन्मसु सर्पश्च जलौकाः सप्तजन्मसु ।। ७९ ।। जन्मकोटिसहत्रं च विष्ठायां जायते कृमिः । पुंश्चलीनां योनिकृमिः स भवेत्सप्तजन्मसु ।। ८० ।। गर्वा व्रणकृमिः स्याच्च पातकी सप्तजन्मसु । योनौ योनौ भ्रमत्येवं न पुनर्जायते नरः ।। ८१ ।। संन्यासिनां च यो धर्मो मन्मुखाच्च निशामय। दण्डग्रहणमात्रेण नरो नारायणो भवेत् ।। ८२ ।। पूर्वकर्माणि दग्ध्वा च परकर्मनिकृन्तनम् । कुरुते चिन्तयेन्मां च ह्यायाति मम मन्दिरम् ।। ८३ ।। संन्यासिनां पदस्पर्शात्सद्यः पूता वसुंधरा । सद्यः पुनन्ति तीर्थानि वैष्णवस्य यथा व्रज ।। ८४ ।। संन्यासिनश्च स्पर्शेन निष्पापो जायते नरः । संन्यासिनं भोजयित्वा चाश्वमेधफलं लभेत् ।। ८५ ।। नत्वा च कामतो दृष्ट्वा राजसूयफलं लभेत् । फलं संन्यासिनां तुन्यं यतीनां ब्रह्मचारिणाम् ।। ८६ ।। संन्याची याति सायाह्ने क्षुधितो गृहिणां गृहम् । सदन्नं वा कदन्नं वा तद्दत्तं नैव वर्जयेत् ।। ८७ ।। न याचते च मिष्टान्नं न कुर्यात्कोपमेव च । न धनग्रहणं कुर्यादेकवासा निरीहतः ।। ८८ ।। शीतग्रीष्मसमानश्च लोभमोहविवर्जितः । तत्र स्थित्वैकरात्रं च प्रातरन्यत्स्थलं व्रजेत् ।। ८९ ।। यानमानोहणं कृत्वा गृहीत्वा गृहिणो धनम् । गृहं कृत्वा गृही रम्यात्स्वधर्मात्पतितो भवेत् ।। ९० ।। कृत्वा चकृषिवाणिज्यं कुवृत्तिं कुरुते च यः । स संन्यासी हृताचारः स्वधर्मात्वतितो भवेत् ।। ९१ ।। अशुभं च शुभं वाऽपि स्वकर्म कुरुते यदि । बहिष्कृतः स्वधर्मो वाऽप्युपहास्यश्च वै भवेत् ।। ९२ ।। ब्राह्मणी पतिहीना या भवेन्निष्कामिनी सदा । एकभुक्ता दिनान्ते सा हविष्यान्नरता सदा ।। ९३ ।। न धत्ते दिव्यवस्त्रं च गन्धद्रव्यं सुतैलकम् । स्रजं च चन्दनं चैव शङ्खसिन्दूरभूषणम् ।। ९४ ।। त्यक्त्वा मलिनवस्त्रा स्यान्नित्यं नारायणं स्मरेत् । नारायणस्य सेवां च कुरुते नित्यमेव च ।। ९५ ।। तन्नामोच्चारणं शश्वत्कुरुते नान्यभक्तितः । पुत्रतुल्यं च पुरुषं सदा पश्यति धर्मतः ।। ९६ ।। मिष्टान्नं न च भुङ्क्ते सा न कुर्याद्विभवं व्रज । एकादश्यां न भोक्तव्यं कृष्णजन्माष्टमीदिने ।। ९७ ।। श्रीरामस्य नवम्यां तु शिवरात्रौ पवित्रया । अघोरायां च प्रेतायां चन्द्रसूर्योपरागयोः ।। ९८ ।। भृष्टं द्रव्यं परित्यज्य भुज्यते परमेव च । ताम्बूलं विधवास्त्रीणां यतीनां ब्रह्मचानिणाम् ।। ९९ ।। संन्यासिनां च सौमांससुरातुल्यं श्रुतौ श्रुतम् । रक्तशाकं मसूरं च जम्बीरं पर्णमेव च ।। १०० ।। अलाबुर्वर्तुलाकारा वर्जनीया च तैरवि । पर्यङ्कशायिनी नारी विधवा पातयेत्पतिम् ।। १०१ ।। यानमारोहणं कृत्वा विधवा नरकं व्रजेत् । न कुर्यात्केशसंस्कारं गात्रसंस्कारमेव च ।। १०२ ।। केशवेणी जटारूपे तत्क्षौरं तीर्थकं विना । तैलाभ्यङ्गंन कुर्वीत नहि पश्यति दर्पणम् ।। १०३ ।। मुखं च परपुंसां च यात्रां नृत्यं महोत्सवम् । नर्तनं गायनं चैव सुवेषं पुरुषं शुभम् ।। १०४ ।। शृणुयाच्च सतां धर्म सामवेदनिरूपितम् । परमार्थ परं चैव निबोध कथयामि ते ।। १०५ ।। अध्यापनमध्यानं शिष्याणां परिपालनम् । गुरुणां सेवनं नित्यं द्विचदेवार्चनं तथा ।। १०६ ।। सिद्धान्तशास्त्रनैपुण्यं भावनं स्वात्मतोषणम् । व्याख्यानं परिशुद्धं च ग्रन्थाभ्यस्तं च संततम् ।। १०७ ।। प्यवस्थापरिशुद्ध्यर्थ विचारो वेदसंमतः । शास्त्रार्थाचरणं चैव कतध्यं स्वयमेव च ।। १०८ ।। देवाह्निकेषु नैपुण्यं वेदाचरणमीप्सितम् । वेदोक्तभक्षणं चैव पवित्राचरणं सदा ।। १०९ ।। पतिव्रतानां यं धर्म तं निबोध व्रजेश्वर । नित्यंतु भर्तर्यौत्सुक्यात्तत्पादोदकमीप्सितम् ।। ११० ।। भक्तिभावेन सततं भोक्तव्यं तदनुज्ञया । व्रतं तपस्यां देवार्चां परित्यज्य प्रयत्नतः ।। १११ ।। कुर्याच्चरणसेवां च स्तवनं परितोषणम् । तदाज्ञारहितं कर्म न कुयद्विरैतः सती ।। ११२ ।। नारायणात्परं कान्तं ध्यायते सततं सती । परपुंसां मुखं चैव सुवेषपुरुषं परम् ।। ११३ ।। यात्रामहोत्सवं नृत्यं नर्तनं गायनं व्रज । परक्रीडां च सततं न हि पश्यति सुव्रता ।। ११४ ।। यद्भक्ष्यं स्वामिनो नित्यं तदेवमपि योषिताम् । नहि त्यजेत्तु तत्सङ्गं क्षणमेव च सुव्रता ।। ११५ ।। उत्तरे नोत्तरं दद्यात्स्वामिनश्य पतिव्रता । न कोपं कुरुते शुद्वा ताडिता चापि कोपतः ।। ११६ ।। क्षुधितं भोजयेत्कान्तं दद्यात्पानं च भोजनम् । न बोधयेत्तं निद्रालुं प्ररेयेन्नैव कर्मसु ।। ११७ । पुत्राणां च शतगुणं स्नेहं कुर्यात्पतीं सती । पतिर्बन्धुर्गतिर्भर्ता दैवतं कुलयोषितः ।। ११८ ।। शुभं दृष्ट्वा सुधातुल्यं कान्तं पश्यति सुन्दरी । सस्मितं वदनं कृत्वा भक्तिभावेन यत्नतः ।। ११९ ।। पुरुषाणां सहस्रं च सती स्त्री च समुद्धरेत् । पतिः पतिव्रतानां च मुच्यते सर्वपातकात् ।। १२० ।। नास्ति तेषां कर्मभोगः सतीनां व्रततेजसा । तया सार्धं च निष्कर्मी मोदते हरिमन्दिरे ।। १२१ ।। पृथिव्यां यानि तीर्थानि सतीपादेषु तान्यपि । तेजश्च सर्वदेवानां मुनीनां च सतीषु च ।। १२२ ।। तपस्विनां तपः सर्वं व्रतिनां यत्फलं व्रज । दाने फलं यद्दातणां तत्सर्व तासु संततम् ।। १२३ ।। स्वयं नारायणः शंभुर्विधाता जगतामपि । सुराः सर्वे च मुनयो भीतास्ताभ्यां च संततम् ।। १२४ ।। सतीनां पादरजसा सद्यः पूता वसुंधरा । पतिव्रतां नमस्कृत्वा मुच्यते पातकान्नरः ।। १२५ ।। त्रैलोक्यं भस्मसात्कर्तुं क्षणेनैव पतिव्रता । स्वतेजसा समर्था सा महापुण्यवती सदा ।। १२६ ।। सतीनां च पतिः साधुः पुत्रो निःशंक एव च । न हि तस्य भयं किंचिद्देवेभ्यश्च यमादपि ।। १२७ ।। शतजन्मपुण्यवतां गेहे जाता पतिव्रता । पतिव्रताप्रसूः पूता जीवन्मुक्तः पिता तथा ।। १२८ ।। सती स्त्री प्रातरुत्थाय त्यक्त्वा च रात्रिवाससम् । भर्तारं च नमस्कृत्य करोति स्तवनं मुदा ।। १२९ ।। गृहकार्यं ततः कृत्वा स्नात्वा धौते च वाससी । गृहीत्वा शुक्लपुष्पं च भक्तितः पूजयेत्पतिम् ।। १३० ।। स्नापयित्वा सुपूतेन जलेन निर्मलेन च । तस्मै दत्त्वा धौतवस्त्रं तत्पादौ क्षालयेन्मुदा ।। १३१ ।। आसने वासयित्वा च दत्त्वा भाले च चन्दनम् । सर्वाङ्गलेपनं कृत्वा दत्त्वा माल्यं गलेऽपि च ।। १३२ ।। सामवेदोक्तमन्त्रेण भोगद्रव्यैः सुधोपमैः । संपूज्य भक्तितः कान्तं स्तुत्वा च प्रणमेन्मुदा ।। १३३ ।। ओं नमः कान्ताय शान्ताय सर्वदेवाश्रयाय स्वाहा । इत्यनेनैव मन्त्रेण दत्त्वा पुष्पं च चन्दनम् ।। १३४ ।। पाद्यार्ध्यं धूपदीपौ च वस्त्रं नैवेद्यमुत्तमम् । जलं सुवासितं शुद्धं ताम्बूलं च सुवासितम् ।। १३५ ।। दत्त्वा स्तोत्रं पठेद्यद्यत्कृतं वै पाठ्यमेव च । ओं नमः कान्ताय भर्त्रे च शिरश्चन्द्रस्वरूपिणे ।। १३६ ।। नमः शान्ताय दान्ताय सर्वदेवाश्रयाय च । नमो ब्रह्मस्वरूपाय सतीप्राणपराय च ।। १३७ ।। नमस्याय च पूज्याय हृदाधाराय ते नमः । पञ्चप्राणाधिदेवाय चक्षुषस्तारकाय च ।। १३८ ।। ज्ञानाधाराय पत्नीनां परमानन्दरूपिणे । पतिर्ब्रह्मा पतिर्विष्णुः पतिरेव महेश्वरः ।। १३९ ।। पतिश्च निर्गुणाधारो ब्रह्मरूप नमोऽस्तु ते । क्षमस्व भगवन् दोषं ज्ञानाज्ञानकृतं च यत् ।। १४० ।। पत्नीबन्धो दयासिन्धो दासीदोषं क्षमस्व मे । इदं स्तोत्रं महापुण्यं सृष्ट्यादौ पद्मया कृतम् ।। १४१ ।। सरस्वत्या च धरया गङ्गया च पुरा व्रज । सावित्र्या च कृतं पूर्वं ब्रह्मणे चापि नित्यशः ।। १४२ ।। पार्वत्या च कृतं भक्त्या कैलासे शंकराय च । मुनीनां च सुराणां च पत्नीभिश्च कृतं पुरा ।। १४३ ।। पतिव्रतानां सर्वासां स्तोत्रमेतच्छुभावहम् । इदं स्तोत्रं महापुण्यं या श्रृणोति पतिव्रता ।। १४४ ।। नरोऽन्यो वाऽपि नारी वा लभते सर्ववाञ्छितम् । अपुत्रो लभते पुत्रं निर्धनो लभते धनम् ।। १४५ ।। रौगी च मुच्यते रोगाद्बद्धो मुच्येत बन्धनात् । पतिव्रता च स्तुत्वा च तीर्थस्नानफलं लभेत् ।। १४६ ।। फलं च सर्वं तपसां व्रतानां च व्रजेश्वर । इदं स्तुत्वा नमस्कृत्वा भुङ्क्ते सा तदनुज्ञया ।। उक्तः पतिव्रताधर्मो गृहिणां श्रुयतां व्रज ।। १४७ ।। इति श्रीब्रह्मo महाo श्रीकृष्णजन्मखo उत्तंo नारदानाo भगवन्नन्दसंo त्र्यशीतितमोऽध्यायः ।। ८३ ।।
atha tryaśītitamo'dhyāyaḥ nanda uvāca vedānāṃ kāraṇaṃ tvaṃ ca brahmādīnāṃ ca putraka | sarvaṃ kathaya bhadraṃ te kaṃ pṛcchāmi tvayā vinā || 1 || viprāṇāṃ yo hi dharmaśca kṣatravidśūdrakarmaṇām | saṃnyāsināṃ ca yo dharmo yatīnāṃ brahmacāriṇām || 2 || viprāṇāṃ vidhavāstrīṇāṃ vaiṣṇavānāṃ satāmapi | pativratānāṃ strīṇāṃ ca tatsarva vaktumarhasi || 3 || gṛhiṇāṃ gṛhiṇīnāṃ ca śiṣyāṇāṃ ca viśeṣataḥ | putrāṇāṃ cāpi kanyānāṃ pitaraṃ mātaraṃ prati || 4 || strījātiśca katividhā bhaktaḥ katividhaḥ prabho | brahmāṇḍaṃ ca katividhaṃ vadanaṃ ca kimātmakam || kiṃ nityaṃ kṛtrimaṃ kiṃ ca brūhi sarvaṃ krameṇa ca || 5 || śrībhagavānuvāca saṃdhyāpūtaḥ sadā vipraḥ kurute mama sevanam | nityaṃ bhuṅkate matprasādamanivedya kadā ca na || 6 || annaṃ viṣṭhā jalaṃ yadviṣṇoraniveditam | viṣṇuprasādabhojī ca jīvanmuktaśca brāhmaṇaḥ || 7 || nityaṃ tapasyānirataḥ śuciḥ śāntaśca śāstravit | vratatīrthāśrito dharmī nānādhyāpanasaṃyutaḥ || 8 || viṣṇumantraṃ gṛhītvā ca kṛtvā ca gurusevanam | guhītvā tadanujñāṃ ca paścādbhavati sa gṛhī || 9 || dakṣiṇāṃ nityabūjānāṃ gurave ca nivedayet | gurūṇāṃ poṣaṇaṃ nityaṃ kartavyaṃ nātra saṃśayaḥ || 10 || sarveṣāmapi vandyānāṃ pitā caiva mahān guruḥ | pituḥ śataguṇairmātā mātuḥ śataguṇaiḥ suraḥ || 11 || mantradastantradaścaiva sṛrāṇāṃ ca caturguṇaḥ | nārāyaṇāśca bhagavānguruḥ pratyakṣa īśvaraḥ || 12 || uddeśe dīyate tasmai surāyeti śrutau śrutam | pratyakṣabhoktā svaguruḥ svayaṃ dehī janārdanaḥ || 13 || gururbrahmā gururviṣṇurgurureva svayaṃ śivaḥ | gurau ca sarvadevāśca tiṣṭhanti satataṃ mudā || 14 || gurau tuṣṭe haristuṣṭo yasmiṃstuṣṭe ca devatā | guruḥ putrasamaṃ snehaṃ śiṣyeṣu na kariṣyati || 15 || labhate brahmahatyāṃ ca bhuṅkte kṛtvā ca nā''śiṣam | svadharmanirato vipro brāhmaṇaśca sadā śuciḥ || 16 || viṣṇusevī sadā viprastadanyo'pyaśuciḥ sadā | brāhmaṇo vṛṣavāhaśca śūdrāṇāṃ sūpakārakaḥ || 17 || brāhmaṇo devalaścaiva saṃdhyāhīnaśca durbalaḥ | brāhmaṇaśca divāśāyī śūdraśrāddhānnabhojanaḥ || 18 || śūdrāṇāṃ śavadāhī ca te ca śūdrasamā dvijāḥ | śālagrāmamahāmantraṃ kṛtvā pūjāṃ vidhānataḥ || 19 || bhuṅkte naṃvedyaśeṣaṃ ca tatpādodakameva ca | hareḥ pādodakaṃ pītvā tīrthasnāyī bhavennaraḥ || 20 || mucyate sarvapāpemyo viṣṇulokaṃ sa gacchati | sa snātaḥ sarvatīrtheṣu sarvayajñeṣu dīkṣitaḥ || 21 || śālagrāmaśilātoyairyo'bhiṣekaṃ samācaret | gaṅgājalāddaśaguṇaṃ śālagrāmajalaṃ vraja || 22 || nityaṃ bhuṅkte ca yo vipro jīvanmuktaḥ suraiḥ samaḥ | viprāṇāṃ nityakṛtyaṃ ca viṣṇornaivedyabhojanam || 23 || yatnena pūjanaṃ tasya tatpājodakamevanam | nityaṃ trisaṃdhyaṃ kurute bhaktyā ca mama pūjanam || 24 || ekādaśyāṃ na bhuṅkte ca mama vai janmavāsare | śivarātrau ca he tāta śrīrāmanavamīdine || 25 || na ca bhuṅkte vratī yo hi jīvanmukto hi sa dvijaḥ | pṛthivyāṃ yāni tīrthāni tasya pāde ca tāni ca || 26 || viprapādodakaṃ pītvā tīrthasnāyī bhavennaraḥ | viprapādodakaklinnā yāvattiṣṭhati medinī || 27 || tāvatpuṣkarapātreṣu pivanti pitaro jalam | viṣṇuprasādabhojī ca pavitrāṃ kurute mahīm || 28 || tīrthāni ca narāṃścaiva jīvanmukto hi sa dvijaḥ | sarvatīrtheṣu sa snāto vratānāṃ ca phalaṃ labhet || 29 || pade pade'śvamedhasya labhate niścitaṃ phalam | vahnivāyusamaḥ pūtastejasā bhāskaropamaḥ || 30 || yamadūtaṃ yamaṃ caiva sa ca svapne na paśyati | vaikuṇṭhe modate so'pi pārṣado hariṇā saha || 31 || na bhavettasya pāto hi viprasya harisevinaḥ | viṣṇumantropāsakaśya sa eva vaiṣṇavo dvijaḥ || 32 || brāhmaṇo vaiṣṇavaḥ prājño na hi tasmātparaḥ pumāt | vedokto vā purāṇokstantrokto vā || manuḥ śuciḥ || 33 || vicārato gṛhītvā taṃ śaivaḥ śāktaśca vaiṣṇavaḥ | guruvaktrādviṣṇumantroyasya karṇe viśatyayam || 34 || taṃ vaiṣṇavaṃ mahāpūtaṃ pravadanti manīṣiṇaḥ | mantragrahaṇamātreṇa jīvanmukto bhavennaraḥ || 35 || bhīttavā brahmaṇḍamakhilaṃ yāsyatyeva hareḥ padam | pūrvānsapta parānsapta sapta mātāmahādikān || 36 || sodarānṛddharedbhaktastatprasūṃ tatprasūṃ tathā | japennārāyaṇakṣetre puraścaraṇapūrvakam || 37 || puruṣāṇāṃ sahasraṃ ca līlayā'|tmānamudvaret | mantragrahaṇamātreṇa phalametadvrajeśvara || 38 || puraścaraṇasaṃparkātpuruṣāṇāṃ śataṃ śatam | aikāntiko vaiṣṇavaścapuṃsāṃ lakṣaṃ samuddharet || 39 || kriyā viṣṇupade yasya saṃkalpāśca bahiḥkṛtā | dvijāḥ surā mama prāṇā bhaktaḥ prāṇatparaḥ priyaḥ || 40 || viśveṣu priyapātreṣu na me bhaktātparaḥ priyaḥ | tejīyāṃsaṃ guruṃ dṛṣṭvā sarvatra rakṣituṃ kṣamam || 41 || kanoti mantragrahaṇaṃ tasmādbhūyādvicakṣaṇaḥ | vayohīnājjñānahīnādvidyāhīnāttathaiva ca || jātihīnādgurormantraṃ gṛhṇīyānna kadācana || 42 || aśāstrārtha kṣataṃ mantraṃ na guhṇīyātkadācana | mūrkhādāśramahīnācca pituḥ saṃnyāsinastathā || 43 || rogiṇo vaṃśahīnācca bhāryāhīnāttathaiva ca | mantrakṣiptāttathā mantraṃ na gṛhṇīyātkadācana || 44 || viṣṇumantraṃ na gṛhṇīyādviṣṇubhakti vihīnataḥ | na ca śaivānna śāktācca gṛhṇīyādvaiṣṇavāddvijāt || 45 || vayohīnāttathā'lpāyurjñānahīnādapaṇḍitaḥ | vidyāhīnādbhavenmūḍho jātihīnātkṣayo bhavet || 46 || mūrkhānmūrkho bhavetsadyo duḥkhī svāśramahīnataḥ | yaśohāniḥ pituścaiva mṛtyuḥ saṃnyāsinastathā || 47 || rogiṇo vyādhiyuktaśca nirvaṃśo vaṃśahīnataḥ | bhāryāhīno'pi strīhīnānmantrakṣiptādguro samaḥ || 48 || viṣṇubhaktivihīnācca bhaktihīno bhavennaraḥ | śaivācchāktādgṛhītvā ca harau bhaktirna vardhate || 49 || brāhmaṇo vaiṣṇavaḥ śuddhaḥ pakvānnaṃ dātumīśvaraḥ | pakvānnaṃ haraye dātumakṣamaścetaro janaḥ || 50 || oṃkāroccāraṇāddhomācchālagrāmaśilārcanāt | mahyaṃ pakvānnadānācca viprādanyo vrajedadhaḥ || 51 || udāsīnāddūrācārānna gṛṅṇīyānmanuṃ sudhīḥ | daivādyadi ca gṛhṇīyāddhanahīno bhaveddhruvam || 52 || brāhmaṇānāṃ sadā bhakṣyaṃ haviṣyaṃ ca nirāmiṣam | āmiṣasya parityāgātsūryaṃvattejasā bhavet || 53 || nityaṃ nūtanabhāṇḍena kartavyaḥ pāka eva ca | athavā pakṣaparyantaṃ tatastyājyaṃ manīthibhi| || 54 || sthānaṃ susaṃskṛtaṃ kṛtvā pākaṃ nirvṛ tya pūjakaḥ | sthāne pariṣkṛte vipro dattvā mahyaṃ ca bhaktitaḥ || 55 || tadā nivedya bhuṅkte ca dattvā viprāya sādaram | anivedya ca bhukttvā ca surāpītirbhaveddvijaḥ || 56 || candrasūryeparāge vai cā''śauce mṛtajātayoḥ | spṛṣṭenāśucinā sadyāḥ pākabhāṇa़ḍaṃ parityajet || 57 || bhṛṣṭaṃ dravyaṃ tathā'nnaṃ ca dhṛtvā dhaute ca vāsasī | pādaprakṣālanaṃ kṛtvā bhuṅkate sthāno pariṣkṛte || 58 || dvirbhojanaṃ na kartavyaṃ sthite sūrye dvijātibhiḥ | niṣphalaṃ tadbhavetkarma bhuktvā ca narakaṃ vrajet || 59 || yātrāṃ yudvaṃ nadītīraṃ punarbhojanamaithune | varjaṃyecchrāddhadivase haviṣyāśī ca saṃyamī || 60 || dvijāya viṣṇubhaktāya pātraṃ dadyādvudhāya ca | vṛṣalīpataye caiva na dadyāychūdrayājine || 61 || saṃdhyāhīnāya duṣṭāya vṛṣavāhāya yatnataḥ | śukravikrayiṇe caiva devalāya kadācana || 62 || pradattaṃ pātrametebhyo brāhmaṇaṃ narakaṃ nayet | pātre bhuktavā taddivase maithunānnarakaṃ vrajetu || 63 || sarvebhyaḥ pātakī tāta kanyāvikrayakārakaḥ | mūnyaṃ gṛhītvā yo dadyātsa mahārauravaṃ vrajet || 64 || kanyālomapramāṇāntaṃ varṣaṃ ca pitṛbhiḥ saha | kumbhīpāke pacyate ca putraścāpi purohitaḥ || 65 || tasmātkanyāṃ supātrāya dānaṃ kuryādvicakṣaṇaḥ | śūdravadbrāhmaṇebhyaśca naiva tadvaṃśacāya ca || 66 || vipravaiṣṇavayordharmaḥ kathitaśca vrajeśvaraḥ | yaduktaṃ ca purāṇaiśca caturbhiḥ śrutibhistathā || 67 || dvijārcanaṃ kṣatriyāṇāṃ tathā nārāyaṇārcanam | rājyānāṃ pālanaṃ caiva raṇe nirbhayatā tathā || 68 || nityaṃ dānaṃ brāhmaṇebhyaḥ śaraṇāgatarakṣaṇam | putratulyaṃ prajānāṃ ca duḥkhināṃ paripālanam || 69 || śastrāstrāṇāṃ ca naipuṇyaṃ raṇe śauṇḍīryameva ca | tapaśca dharmakṛtyaṃ ca yatnataḥ kurute mudā || 70 || paṇḍitaṃ nītijñāstrajñaṃ nityaṃ ca paripālayet | niyojayetsabhāmadhye nityaṃ sadbhiśca saṃyute || 71 || hastyaśvarathapādātaṃ senāṅgaṃ ca catuṣṭayam | pālayedyatnato nityaṃ yaśasvī ca pratāpavān || 72 || raṇe nimantritaścaiva dāne na vimukho bhavet | raṇe vā yastyajetprāṇāṃstasya svargo yaśaskaraḥ || 73 || vaiśyānāmapi vāṇijyamīśvaraḥ kṛṣipālane | vipradevārcanaṃ dānaṃ tapasyā vratasevanam || 74 || viprāṇāmarcanaṃ nityaṃ śūdradharmo vidhīyate | tatkṛṣī taddhanagrāhī śūdraścāṇḍālatāṃ vrajet || 75 || gṛdhraḥ koṭisahasrāṇi śatajanmāni sūkaraḥ | śvāpadaḥ śatajanmāni śūdo vipradhanāpahaḥ || 76 || yaḥ śūdro brāhmaṇīgāmī mātṛgāmī sa pātakī | kṛmbhīpāke pacyate sa yāvadvai brahmaṇaḥ śātam || 77 || kumbhīpāke taprataile bhuktaḥ sarpairaharniśam | śabdaṃ ca vikṛtākāraṃ kurute yamatāḍanāt || 78 || tataścāṇḍālayoniḥ syātsaptajanmasu pātakī | saptajanmasu sarpaśca jalaukāḥ saptajanmasu || 79 || janmakoṭisahatraṃ ca viṣṭhāyāṃ jāyate kṛmiḥ | puṃścalīnāṃ yonikṛmiḥ sa bhavetsaptajanmasu || 80 || garvā vraṇakṛmiḥ syācca pātakī saptajanmasu | yonau yonau bhramatyevaṃ na punarjāyate naraḥ || 81 || saṃnyāsināṃ ca yo dharmo manmukhācca niśāmaya| daṇḍagrahaṇamātreṇa naro nārāyaṇo bhavet || 82 || pūrvakarmāṇi dagdhvā ca parakarmanikṛntanam | kurute cintayenmāṃ ca hyāyāti mama mandiram || 83 || saṃnyāsināṃ padasparśātsadyaḥ pūtā vasuṃdharā | sadyaḥ punanti tīrthāni vaiṣṇavasya yathā vraja || 84 || saṃnyāsinaśca sparśena niṣpāpo jāyate naraḥ | saṃnyāsinaṃ bhojayitvā cāśvamedhaphalaṃ labhet || 85 || natvā ca kāmato dṛṣṭvā rājasūyaphalaṃ labhet | phalaṃ saṃnyāsināṃ tunyaṃ yatīnāṃ brahmacāriṇām || 86 || saṃnyācī yāti sāyāhne kṣudhito gṛhiṇāṃ gṛham | sadannaṃ vā kadannaṃ vā taddattaṃ naiva varjayet || 87 || na yācate ca miṣṭānnaṃ na kuryātkopameva ca | na dhanagrahaṇaṃ kuryādekavāsā nirīhataḥ || 88 || śītagrīṣmasamānaśca lobhamohavivarjitaḥ | tatra sthitvaikarātraṃ ca prātaranyatsthalaṃ vrajet || 89 || yānamānohaṇaṃ kṛtvā gṛhītvā gṛhiṇo dhanam | gṛhaṃ kṛtvā gṛhī ramyātsvadharmātpatito bhavet || 90 || kṛtvā cakṛṣivāṇijyaṃ kuvṛttiṃ kurute ca yaḥ | sa saṃnyāsī hṛtācāraḥ svadharmātvatito bhavet || 91 || aśubhaṃ ca śubhaṃ vā'pi svakarma kurute yadi | bahiṣkṛtaḥ svadharmo vā'pyupahāsyaśca vai bhavet || 92 || brāhmaṇī patihīnā yā bhavenniṣkāminī sadā | ekabhuktā dinānte sā haviṣyānnaratā sadā || 93 || na dhatte divyavastraṃ ca gandhadravyaṃ sutailakam | srajaṃ ca candanaṃ caiva śaṅkhasindūrabhūṣaṇam || 94 || tyaktvā malinavastrā syānnityaṃ nārāyaṇaṃ smaret | nārāyaṇasya sevāṃ ca kurute nityameva ca || 95 || tannāmoccāraṇaṃ śaśvatkurute nānyabhaktitaḥ | putratulyaṃ ca puruṣaṃ sadā paśyati dharmataḥ || 96 || miṣṭānnaṃ na ca bhuṅkte sā na kuryādvibhavaṃ vraja | ekādaśyāṃ na bhoktavyaṃ kṛṣṇajanmāṣṭamīdine || 97 || śrīrāmasya navamyāṃ tu śivarātrau pavitrayā | aghorāyāṃ ca pretāyāṃ candrasūryoparāgayoḥ || 98 || bhṛṣṭaṃ dravyaṃ parityajya bhujyate parameva ca | tāmbūlaṃ vidhavāstrīṇāṃ yatīnāṃ brahmacāniṇām || 99 || saṃnyāsināṃ ca saumāṃsasurātulyaṃ śrutau śrutam | raktaśākaṃ masūraṃ ca jambīraṃ parṇameva ca || 100 || alāburvartulākārā varjanīyā ca tairavi | paryaṅkaśāyinī nārī vidhavā pātayetpatim || 101 || yānamārohaṇaṃ kṛtvā vidhavā narakaṃ vrajet | na kuryātkeśasaṃskāraṃ gātrasaṃskārameva ca || 102 || keśaveṇī jaṭārūpe tatkṣauraṃ tīrthakaṃ vinā | tailābhyaṅgaṃna kurvīta nahi paśyati darpaṇam || 103 || mukhaṃ ca parapuṃsāṃ ca yātrāṃ nṛtyaṃ mahotsavam | nartanaṃ gāyanaṃ caiva suveṣaṃ puruṣaṃ śubham || 104 || śṛṇuyācca satāṃ dharma sāmavedanirūpitam | paramārtha paraṃ caiva nibodha kathayāmi te || 105 || adhyāpanamadhyānaṃ śiṣyāṇāṃ paripālanam | guruṇāṃ sevanaṃ nityaṃ dvicadevārcanaṃ tathā || 106 || siddhāntaśāstranaipuṇyaṃ bhāvanaṃ svātmatoṣaṇam | vyākhyānaṃ pariśuddhaṃ ca granthābhyastaṃ ca saṃtatam || 107 || pyavasthāpariśuddhyartha vicāro vedasaṃmataḥ | śāstrārthācaraṇaṃ caiva katadhyaṃ svayameva ca || 108 || devāhnikeṣu naipuṇyaṃ vedācaraṇamīpsitam | vedoktabhakṣaṇaṃ caiva pavitrācaraṇaṃ sadā || 109 || pativratānāṃ yaṃ dharma taṃ nibodha vrajeśvara | nityaṃtu bhartaryautsukyāttatpādodakamīpsitam || 110 || bhaktibhāvena satataṃ bhoktavyaṃ tadanujñayā | vrataṃ tapasyāṃ devārcāṃ parityajya prayatnataḥ || 111 || kuryāccaraṇasevāṃ ca stavanaṃ paritoṣaṇam | tadājñārahitaṃ karma na kuyadviraitaḥ satī || 112 || nārāyaṇātparaṃ kāntaṃ dhyāyate satataṃ satī | parapuṃsāṃ mukhaṃ caiva suveṣapuruṣaṃ param || 113 || yātrāmahotsavaṃ nṛtyaṃ nartanaṃ gāyanaṃ vraja | parakrīḍāṃ ca satataṃ na hi paśyati suvratā || 114 || yadbhakṣyaṃ svāmino nityaṃ tadevamapi yoṣitām | nahi tyajettu tatsaṅgaṃ kṣaṇameva ca suvratā || 115 || uttare nottaraṃ dadyātsvāminaśya pativratā | na kopaṃ kurute śudvā tāḍitā cāpi kopataḥ || 116 || kṣudhitaṃ bhojayetkāntaṃ dadyātpānaṃ ca bhojanam | na bodhayettaṃ nidrāluṃ prareyennaiva karmasu || 117 | putrāṇāṃ ca śataguṇaṃ snehaṃ kuryātpatīṃ satī | patirbandhurgatirbhartā daivataṃ kulayoṣitaḥ || 118 || śubhaṃ dṛṣṭvā sudhātulyaṃ kāntaṃ paśyati sundarī | sasmitaṃ vadanaṃ kṛtvā bhaktibhāvena yatnataḥ || 119 || puruṣāṇāṃ sahasraṃ ca satī strī ca samuddharet | patiḥ pativratānāṃ ca mucyate sarvapātakāt || 120 || nāsti teṣāṃ karmabhogaḥ satīnāṃ vratatejasā | tayā sārdhaṃ ca niṣkarmī modate harimandire || 121 || pṛthivyāṃ yāni tīrthāni satīpādeṣu tānyapi | tejaśca sarvadevānāṃ munīnāṃ ca satīṣu ca || 122 || tapasvināṃ tapaḥ sarvaṃ vratināṃ yatphalaṃ vraja | dāne phalaṃ yaddātaṇāṃ tatsarva tāsu saṃtatam || 123 || svayaṃ nārāyaṇaḥ śaṃbhurvidhātā jagatāmapi | surāḥ sarve ca munayo bhītāstābhyāṃ ca saṃtatam || 124 || satīnāṃ pādarajasā sadyaḥ pūtā vasuṃdharā | pativratāṃ namaskṛtvā mucyate pātakānnaraḥ || 125 || trailokyaṃ bhasmasātkartuṃ kṣaṇenaiva pativratā | svatejasā samarthā sā mahāpuṇyavatī sadā || 126 || satīnāṃ ca patiḥ sādhuḥ putro niḥśaṃka eva ca | na hi tasya bhayaṃ kiṃciddevebhyaśca yamādapi || 127 || śatajanmapuṇyavatāṃ gehe jātā pativratā | pativratāprasūḥ pūtā jīvanmuktaḥ pitā tathā || 128 || satī strī prātarutthāya tyaktvā ca rātrivāsasam | bhartāraṃ ca namaskṛtya karoti stavanaṃ mudā || 129 || gṛhakāryaṃ tataḥ kṛtvā snātvā dhaute ca vāsasī | gṛhītvā śuklapuṣpaṃ ca bhaktitaḥ pūjayetpatim || 130 || snāpayitvā supūtena jalena nirmalena ca | tasmai dattvā dhautavastraṃ tatpādau kṣālayenmudā || 131 || āsane vāsayitvā ca dattvā bhāle ca candanam | sarvāṅgalepanaṃ kṛtvā dattvā mālyaṃ gale'pi ca || 132 || sāmavedoktamantreṇa bhogadravyaiḥ sudhopamaiḥ | saṃpūjya bhaktitaḥ kāntaṃ stutvā ca praṇamenmudā || 133 || oṃ namaḥ kāntāya śāntāya sarvadevāśrayāya svāhā | ityanenaiva mantreṇa dattvā puṣpaṃ ca candanam || 134 || pādyārdhyaṃ dhūpadīpau ca vastraṃ naivedyamuttamam | jalaṃ suvāsitaṃ śuddhaṃ tāmbūlaṃ ca suvāsitam || 135 || dattvā stotraṃ paṭhedyadyatkṛtaṃ vai pāṭhyameva ca | oṃ namaḥ kāntāya bhartre ca śiraścandrasvarūpiṇe || 136 || namaḥ śāntāya dāntāya sarvadevāśrayāya ca | namo brahmasvarūpāya satīprāṇaparāya ca || 137 || namasyāya ca pūjyāya hṛdādhārāya te namaḥ | pañcaprāṇādhidevāya cakṣuṣastārakāya ca || 138 || jñānādhārāya patnīnāṃ paramānandarūpiṇe | patirbrahmā patirviṣṇuḥ patireva maheśvaraḥ || 139 || patiśca nirguṇādhāro brahmarūpa namo'stu te | kṣamasva bhagavan doṣaṃ jñānājñānakṛtaṃ ca yat || 140 || patnībandho dayāsindho dāsīdoṣaṃ kṣamasva me | idaṃ stotraṃ mahāpuṇyaṃ sṛṣṭyādau padmayā kṛtam || 141 || sarasvatyā ca dharayā gaṅgayā ca purā vraja | sāvitryā ca kṛtaṃ pūrvaṃ brahmaṇe cāpi nityaśaḥ || 142 || pārvatyā ca kṛtaṃ bhaktyā kailāse śaṃkarāya ca | munīnāṃ ca surāṇāṃ ca patnībhiśca kṛtaṃ purā || 143 || pativratānāṃ sarvāsāṃ stotrametacchubhāvaham | idaṃ stotraṃ mahāpuṇyaṃ yā śrṛṇoti pativratā || 144 || naro'nyo vā'pi nārī vā labhate sarvavāñchitam | aputro labhate putraṃ nirdhano labhate dhanam || 145 || raugī ca mucyate rogādbaddho mucyeta bandhanāt | pativratā ca stutvā ca tīrthasnānaphalaṃ labhet || 146 || phalaṃ ca sarvaṃ tapasāṃ vratānāṃ ca vrajeśvara | idaṃ stutvā namaskṛtvā bhuṅkte sā tadanujñayā || uktaḥ pativratādharmo gṛhiṇāṃ śruyatāṃ vraja || 147 || iti śrībrahmao mahāo śrīkṛṣṇajanmakhao uttaṃo nāradānāo bhagavannandasaṃo tryaśītitamo'dhyāyaḥ || 83 ||
English translation
The duties of all the four Varnas and Nanda said- O son, you are the cause of the Vedas and Brahma. Therefore, you tell us everything. You will meet with welfare. To whom shall I asked except you?.
What is the dharma of Brahmanas, Ksatriyas, Brahmacaris, learned persons, widows, the noble people and those of the chaste woman? You kindly tell me in detail everything.
rnfr ck^i fqm nmt Tifwii'kii O lord, you tell me in detail the duties of the householder, the wives of the house-holder, the pupils and the duties of the sons towards their parents and the duties of the daughters. You kindly speak them out in detail. O lord, what is the number of castes of the women, the number of the types of devotees, the number of the globes? You kindly tell me in detail everything.
Sr! Krsna said- A Brahmana gets himself purified after performing sandhya, always serves me. He always take food with my left-over and he does not take food without offering me the same first.
The one who does not offer to Visnu the food, it becomes like refuse and the water like urine.
Therefore, a Brdhmana who consumes the left¬ over of Visnu is relieved of the cycle of birth and rrvmfroi: v R- ^yEt The one who remains engrossed in tapaSy pure, peaceful, well-versed in the scriptures, the one who performs vrata and visits holy places, the one who engages himself in the study of many subjects and an extremely religious Brahmana getting sanctified with the Visnu- mantra serves his teacher. Thereafter, accepting his command he becomes a house-holder. Such a Brahmana always adores his teacher daily and offers daksind to him. He should always maintain his teachers daily. There is no doubt about it.
Of all the adorable persons, the guru happens to be the best. Indeed he is to be treated like Narayana the lord of Laksmi. For that purpose alone everything is offered to the gods. This has been prescribed in the Vedas, one's own teacher is the consumer and has to be treated like f i g pjT yg r w The teacher is Brahma, the teacher is Visnu, the teacher is Siva himself. All the gods reside in the teacher delight-fiilly. Therefore the lord becomes happy, all the gods always reside in the body of the teacher. Therefore, when the teacher is pleased, the lord himself is pleased and with his pleasure all the gods feel pleased. In case the teacher does not love his pupil like his own sons and does, not bless them when they adore him then he also earns the sin of Brahmahatyd. There is no doubt about it. The one who is devoted to his dharma and the one who serves Visnu always, is considered to be quite an auspicious
one. The rest are considered to be impure. Such of the BrShmana as make his livelihood by driving bullocks, cooking food for the SQdras, serves as a temple priest or does not perform sandhyd, the one who sleeps during the day time or the one who consumes the food of srdddha of the Sudras and bums the dead bodies of the Sudras, such a BrShmaria could be equated with a l^Qdra. The Brahmana, who, adoring Sdlagrdma, sips the water of washing the same, takes food after offering him and also consumes the caranodaka of the same, he is relieved of all the sins and achieves Visnuloka because by consuming the caratfodaka of lord Hari, one earns the merit of having a bath in the holy places. The one who has the Sdlagrdma stone, should take it for granted that such a person has earned the merit of taking a bath in the holy places besides earning the merit of performing the yajm, O lord of Vraja, the water with which
Salagrdma is washed, is considered to be ten times more auspicious than the sacred water of the Gahga. Therefore the Brahmana always consumes the same. Such a Brahmana is relieved of the cycle of birth and death and becomes like gods. Therefore it is incumbent on the Brahmanas that they should consume food only after offering naivedya to Visnu.
They adore Visnu with devotion and consume his caranodaka as a part of daily routine. O father the one who performs sandhya thrice a day and adores me with devotion performing vratas on Ekddasly Janmdstml, Sivardtri and Rdmanavami day and does not take food, such a Brahmana is freed from the cycle of birth and death. All the holy places on earth reside on his By consuming the water, washing the feet of a Brahmana, one earns the merit of having a bath in a holy place. Till such time the earth remains wet with the caranodaka of Brahmana, his ancestors consume the water in the lotus leaves.
The one who consumes the left-over of Visnu, such a Brahmana is purifies the earth, the holy places and all the people. And thereafter he is relieved of the cycle of birth and death, he achieves the merit of having bath in all the sacred places and for performing all the vratas He achieves the merit of performing Asvamedha sacrifice at every step, he becomes purified like fire and the air, beside being illustrious like the sun. He does not witness Yama or his messengers even in dream and ultimately he becomes the courtier of the lord and move on to Vaikuntha enjoying all the pleasures there.
A Brahmana who serves the lord, never meets with a fall, the one who adores the lord, never meets with a fall, the one who adores the lord reciting the Visnu-man/m is known as Vaisnava.
TTRTcqr: gi7Tg;i A Vaisnava-Brahmana is always well-read and no one could be compared with him. A mantra prescribed in the Vedas, Puranas or the tantras is considered to be quite auspicious.
t twra-.-i The one who receives the mantra after fully thinking about it, such a person is known as Saiva, I^akta or Vaisnava. The Visnu mantra getting out of the mouth of the teacher, enters the ear of a devotee and such a person is considered to be an auspicious Vaisnava. By receiving the mantra alone one is relieved of the cycle of birth and death.
He pierces through the globe and moves on to the abode of the lord. A true devotee of Visnu redeems the seven past and seven future generations including his brothers, parents and the mother of the mother. O lord of Vraja, one receives this reward soon after getting the A person who performs the recitation of the mantra with Purascarana, he redeems his hundred past and hundred future generations.
Those of the Vaisnavas who are immensely devoted to the lord are beyond the Sarhkalpa but all the details are performed within Visnupada.
They redeem a lakh of their ancestors. The Brahmanas and the gods are my witnesses but my devotees are the dearest among all.
Of all the people in all the lokas my devotees are the dearest to me and there is none else equal to them. The one who receives the mantra from a teacher, who is illustrious and can protect at every step, he is bestowed with all the wisdom.
The one who is younger in age, having little knowledge or learnings and belongs to a lower caste, the mantra should not be received from such a teacher.
The mantra which is against the meaning of the scriptures and is incomplete should not be received by anyone. Similarly one should not receive the mantra from a foolish person, the one having no dsrama, the father, the recluse, the ailing person and the person having no progeny or a wife. The one who is devoid of devotion to Visnu, Siva or Sakti, the Visnu-mantra should not be received from him. The Visnu-m^zntra should be received from a Vaisnava Brahmana The one who receives the mantra from a person who is a physician his life span in shortened. The one who receives the mantra from a person without intelligence, he becomes a foolish fellow. The one who receives the mantra from a person without learnings, a fool or the one who belongs to a degraded caste, one meets with the fall of his position. By receiving mantra from a foolish fellow, one becomes a fool, the one who receives from a mendicant, having no
dsrama., meets with grief the one who receives the mantra from his father, has to face losses.
The one who receives the mantra from a recluse, has to meet with death and in case of receiving the same from a person with disease, he invites ailment and when receiving the same from a person having no sons, his progeny is destroyed.
In case the mantra is received from a person having no wife, the receiver has to lose his wife.
In case one receives a mantra, who forgets the same, the person who receives it also becomes The one who receives the mantra from a person undevoted to Visnu, such a person is deprived of the devotion and in case the mantra is received from a Saiva or a Sakta, the devotion towards the lord never increases.
Only a pure Vaisnava Brahmana can serve the fried food and none else. Because in case any other person except the Brahmana recites orhkara or performs the horn a adoring Sdlagrdma and offers fried food to the lord, such a person is The intellectuals should not receive the mantra from a sad or a wicked person. In case it so happens accidentally, such a person is relieved of all his fortunes.
The Brahmanas should always take the havis ya and vegetarian food. Discarding meat a Brahmana shines like the sun. The intellectual Brahmanas should use new ways for cooking daily or otherwise the food should be cooked for fifteen days and thereafter, the same should be discarded. My devotees should cook the food in a neat and clean place and should offer the same to me with devotion.
After offering me and to the Brahmanas, he should himself consume the food. Without offering the food to me if any Brahmana consumes the food, he becomes impure like the wine. After the solar or lunar eclipse, after the removal of the impurity of birth and death or after the touch of a vase by an unclean person, the vase for cooking should me immediately The fried cereals and the food should be taken getting clad in two garments, washing the feet at a neat and clean place. The people of high castes should not take food twice during the day because by doing so all the actions becomes infructuous and the consumer is driven to hell.
The one who consumes havisya food, controlling his senses, is prohibited from starting on a journey during the day of sraddha, for a war, crossing a river, eating again and cohabiting. The intelligent people and the Vais nava should be given the vases, the one who is the husband of a Sudra woman, the one who performs yajhas with the Sudras, the one who is deprived of sandhya, the wicked person, those earning a living by driving bullocks, the sellers of parrots, the temple priest, should never be offered the charities, because by offering these to such persons, the donor surely reaches hell. In case someone, after performing sraddha and eating food, cohabits with his wife, he surely falls in to hell. O father, the one who sells away the daughter is considered to be the biggest sinner. The one who sells away the daughter after accepting a price, such a sinner has to fall into the terrible hell.
Then he has to fall in to the kumbhipdka hell together with his ancestors, sons and the priest up to the number of hair on the body of the girl.
Therefore an intelligent person should give away the daughter to a competent person. Such of the Brahmanas as behaves like Sudras, the daughter should not the married in his family.
O lord of Vraja, I have thus highlighted to you the duties of the Brahmanas and the Vaisnavas as prescribed in the Vedas and the Puranas.
Now you listen to the dharma of Ksatriyas.
All the Ksatriyas should always adore the Brahmanas, Narayana, rule the countries, should become fearless in the battle-field, give away charity to the Brahmanas, protect those who take refuge with them, protect the people who are suffering, like their own sons, should achieve mastery in archery and the scriptures and display prowess in the battle-field and should continue to perform tapas and other religious duties.
They should always maintain a well-read Brahmana, well-versed in the scriptures and such a person should be entrusted with the court with due responsibility. The glorious Ksatriyas should always maintain the elephants, horses, chariots, foot-soldiers and the four-fold army. When challenged for a war they should not run away from it, because if a Ksatriya is killed in a battle¬ field, he surely enjoys heaven and its glory.
The duty of the Vaisyas is to engage himself in business, besides adoring the Brahmanas and the gods, performing the vrata. Similarly the adoration of Brahmanas is also prescribed for the Sudras. In case a Sudra troubles the Brahmana or steals away his riches, such a Sudra achieves In case a Sudra steals the riches of a Brahmana, he has to become a vulture for a thousand crores of births, a pig for a hundred births and a wild animal. In case a Sudra cohabits with a Brahmana woman, he earns the sin of cohabiting with his mother. Because of this he has to fall into the kumbhlpaka hell. He is thrown into boiling oil and is bitten by snakes. The messengers of Yama further torture him.
Thereafter the great sinner is bom as a candala for seven births, a snake for seven births, leech for seven births and an insect of refuse for a hundred crores of births. Thereafter, such a sinner for seven births becomes an insect of the pelvic region of a loose woman and for seven births he has to become an insect of the boil of cows. Thus by travelling through many births, he is never bom as a human being.
Now you listen to me about the duties of a samnyasi or a recluse by holding a danda a person becomes the form of Narayana. The recluse, who always meditates upon me, he, destroying his earlier karmas, also destroys the deeds of the present birth. Ultimately he achieves my abode.
O lord of Vraja, as a holy place gets purified with the touch of the feet of a Vaispava, similarly the earth also gets purified with the touch of the feet of a recluse.
A person gets purified and is relieved of his sins with the very touch of the recluse. In case food is served to a recluse, the giver of the food achieves the merit of performing the Asvamedha The one who offers his salutation to a recluse after suddenly meeting him, achieves the merit of performing the Rdjastiya sacrifice. One gets the same type of merit by meeting a recluse, a Yati and a Brahmacdrl. In case a recluse suffering from hunger goes to a house-holder in the evening, whatever type of food is served to him should be taken by him.
aFPjjgut M?rr:ft<i4n Ke should not demand for sweet dishes nor should he display his anger nor should he accept riches. He should be unattached and should remain, alike in the winter or the summer seasons, rising above greed and illusion. Thus spending the night at one place he should move on to the other, the next day.
In case a recluse enjoys a ride, receives riches from a house-holder or resides in a beautiful house after constructing it, such a recluse is considered to be a fallen one.
In case a recluse ploughs the field or enters into some business, he falls from his discipline and the dharma.
In case he performs good or bad deeds relating to his caste, then he is to be excommunicated from the dsrama and becomes a laughing stock.
gipJTl qfq#iT in wi Similarly, a widow Brahmana woman should always be beyond desire, she should take havisya food once a day.
She should not be clad in divine garments or apply fragrant materia], scented oil, garland, sandal-paste, vermilion and ornaments. She should be clad in unclean garments and remain devoted to Narayana. She should devotee herself to Narayana and with great devotion, should always consider the other men as her own sons.
O lord of Vraja, she should not take sweet food and should not enjoy fortunes. She should not take food on the birthday of Krsna, Rama, Narkacaturdasi, eclipse of the sun or moon. She should discard fried things and should take simple food alone. The use of betel by a widow a Yati, a BrahmacdrJ or a recluse is like the eating of cow meat and the consuming of wine is also prohibited. This has been prescribed in the Vedas. They are prohibited from consuming red vegetables, small grained pulse, sour lime, betel and round gourd. A widow who sleeps on a comfortable bed makes her husband In case a widow enjoys the ride of a vehicle, she has to fall into hell. Oil should not be applied to her hair and her body should not be decorated.
The hair which is turned into the form of looks of hair should be cut off only at a sacred place. She should not apply oil over the body, should not look at a mirror, should not look at the face of other men. She should not participate in a ydfrd, a dance and other festivities and should not look at a beautiful person clad in the best of gannents.
Now you listen to the duties of the noble people as prescribed in the Satnaveda. Now I narrate to you the best of the duties to be performed by a noble person. You listen to me.
The noble people should engage themselves in teachers, Brahmanas and the gods daily, attaining proficiency in different theories, maintaining a high standard of intellect, self satisfaction pure discourses, continuos study of the scriptures, to mould the thinking of the people according to the Vedas and act according to the scriptures. They should be well-versed in the performing of the duties of the gods, the Vedas and should consume things which are prescribed in the Vedas. They should conduct themselves in a pure and simple way.
tRjw-gw ^ wi;i I n? 11 O lord of Vraja, now you listen to me about the duties of the chaste woman. A chaste woman remains anxious about her husband and always sips his caranodaka daily. She takes food devotedly with the permission of her husband.
Discarding the vratas, tapas and adoration of the gods, she spends her time by devoting herself at the feet of her husband and offers prayer to him satisfying him in all respects. A chaste woman should not act without the command of her husband and should not act with enmity. A chaste woman considers her husband more important than Narayana and remains always devoted to him. O lord of Vraja, a chaste woman is never attracted towards the best faces of other man, clad in beautiful garments and does not join them in journey, festivities, dance, song and other types of sports.
Whatever is eaten by her husband daily is always acceptable to her. A chaste lady never separates herself from her husband even for a A chaste woman never enters into controversies with her husband. Evan if she is scolded by her husband, she never gets enraged.
ciaTrVR gr #3Frq;i The chaste woman should serve food to her hungry husband and serve him water. When asleep, he should not be disturbed and she should not demand conjugal pleasure when he is asleep.
A chaste lady has to love her husband, a hundred times more than his sons because for a bride only the husband is the true relative and not the gods or others.
She looks at her husband quite devotedly who happens to be nectar-like towards her.
A chaste woman redeems thousands of her generations. The husband of the chaste woman is relieved of all the sins.
Because of the performance of the chaste woman, the sins of the husband are washed away. As by getting relieved of all the desires, he together with his chaste wife enjoys her company in the abode of lord.
All the holy places on earth dwell in the feet of a chaste lady. The glory of all the gods and the sages always remain pleasant in the chaste O lord of Vraja, the merit a mendicant achieves by performing tapas, performing vratas, fasting by the ascetics and the giving away of charities by the donors, the same merit is always achieved by the chaste woman.
That is why even lord Narayana, Siva, Brahma, the creator of the universe, all the gods and the sages get afraid of the chaste woman.
With the dust of the feet of the chaste woman, the earth gets purified and by offering salutation to the chaste woman, one is relieved of all the A chaste woman is always considered to be highly meritorious and she is competent enough to reduce the three worlds to ashes with her The husband of the chaste women is always noble and her sons develop no doubt and she never gets afraid of the gods and Yama.
TTcTiFtignwt Tit T7f?rgcJTI Therefore only after a person performs good deeds for a hundred births only then is a chaste woman bom in that race. The mother of the chaste woman is purified and the father is relieved of the cycle of birth and death. The chaste woman should get up early in the morning, change the clothes worn by her during the night and should clad herself in new clothes.
Then she should adore her husband offering white flowers and she should make her husband take his bath with spotless clean water and offer him two clean garments and then wash her feet.
Thereafter making him sit on a pedestal, apply sandal-paste on his forehead and all the limbs, place a garland around his neck and then should adore her husband with great devotion, reciting the hymns from the Samaveda ggifw ^TJfFT ggiftcrgi I V 11 By reciting the mantra 'TO: ^trjr she should offer the sandal-paste and flowers, padya, arghya, incense, lamp and the best of garments beside the naivedya, in addition to the spotless clean water, fragrant betel and should recite, "O my beloved husband, the form of Candrasekhara, I bow in reverence to you. You are peaceful and the form of Brahmana and the life of Satl, I adore you.".
You are adorable and are the base of my heart, I offer my salutation to you. You are the lord of my body, the star of my eyes, the base of the knowledge of the wives, you are all blissful, I offer my salutation to you. The husband is like Brahma, Visnu and Mahesvara. The husband is like Brahman, I bow in reverence to you. O lord you forgive me for all the sins committed by me knowingly or unknowingly.
G lord of the wife, ”you are the ocean of mercy, you forgive the sins of a slave like me."
O lord of Vraja, in earlier times at the beginning of the creation, Laksmi, Sarasvatl, PrthvI and Gahga had recited this meritorious stotra. S^vitri had adored Brahma in earlier times by reciting this stotra, ParvatT had adored Siva by reciting this stotra in the ancient times. The gods and the sages were also adored by their spouses reciting this stotra which bestows welfare to all the chaste woman. In case a chaste lady recites this auspicious stotra or those of the people who listen to it, all their desires are fulfilled. The one without a son gets a son, a pauper gets riches and an ailing person is relieved of his ailment and a person is relieved of the fetters. O lord of Vraja, in case a chaste woman recites this stotra, she earns the merit of visiting a holy place, besides the merit of performing all the vratas and tapas.
After adoring the husband offering the prayers, she should take food with the permission of her husband. O lord of Vraja, I have now narrated to you the duties of a chaste woman.
Chapter-aligned complete witnesses. Sanskrit Wikisource revision 122511 (2017-09-18T13:26:48Z); Shanti Lal Nagar English scan pages n1420–n1431: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n1420/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.