Ninth Skandha · Chapter 7
Sourceश्रीनारायण उवाच इत्युक्त्वा जगतां नाथो विरराम च नारद । अतीव रुरुदुर्देव्यः समालिङ्ग्य परस्परम् ॥ १ ॥ ताश्च सर्वाः समालोक्य क्रमेणोचुस्तदेश्वरम् । कम्पिताः साश्रुनेत्राश्च शोकेन च भयेन च ॥ २ ॥ सरस्वत्युवाच विशापं देहि हे नाथ दुष्टमाजन्मशोचनम् । सत्स्वामिना परित्यक्ताः कुतो जीवन्ति ताः स्त्रियः ॥ ३ ॥ देहत्यागं करिष्यामि योगेन भारते ध्रुवम् । अत्युन्नतो हि नियतं पातुमर्हति निश्चितम् ॥ ४ ॥ गङ्गोवाच अहं केनापराधेन त्वया त्यक्ता जगत्पते । देहत्यागं करिष्यामि निर्दोषाया वधं लभ ॥ ५ ॥ निर्दोषकामिनीत्यागं करोति यो नरो भुवि । स याति नरकं घोरं किन्तु सर्वेश्वरोऽपि वा ॥ ६ ॥ पद्मोवाच नाथ सत्त्वस्वरूपस्त्वं कोपः कथमहो तव । प्रसादं कुरु भार्ये द्वे सदीशस्य क्षमा वरा ॥ ७ ॥ भारते भारतीशापाद्यास्यामि कलया ह्यहम् । कियत्कालं स्थितिस्तत्र कदा द्रक्ष्यामि ते पदम् ॥ ८ ॥ दास्यन्ति पापिनः पापं सद्यः स्नानावगाहनात् । केन तेन विमुक्ताहमागमिष्यामि ते पदम् ॥ ९ ॥ कलया तुलसीरूपं धर्मध्वजसुता सती । भुक्त्वा कदा लभिष्यामि त्वत्पादाम्बुजमच्युत ॥ १० ॥ वृक्षरूपा भविष्यामि त्वदधिष्ठातृदेवता । समुद्धरिष्यसि कदा तन्मे ब्रूहि कृपानिधे ॥ ११ ॥ गङ्गा सरस्वतीशापाद्यदि यास्यति भारते । शापेन मुक्ता पापाच्च कदा त्वां च लभिष्यति ॥ १२ ॥ गङ्गाशापेन वा वाणी यदि यास्यति भारतम् । कदा शापाद्विनिर्मुच्य लभिष्यति पदं तव ॥ १३ ॥ तां वाणीं ब्रह्मसदनं गङ्गां वा शिवमन्दिरम् । गन्तुं वदसि हे नाथ तत्क्षमस्व च ते वचः ॥ १४ ॥ इत्युक्त्वा कमला कान्तपादं धृत्वा ननाम सा । स्वकेशैर्वेष्टनं कृत्वा रुरोद च पुनः पुनः ॥ १५ ॥ (उवाच पद्मनाभस्तां पद्मां कृत्वा स्ववक्षसि । ईषद्धास्यप्रसन्नास्यो भक्तानुग्रहकातरः ॥) ॥ श्रीभगवानुवाच त्वद्वाक्यमाचरिष्यामि स्ववाक्यं च सुरेश्वरि । समतां च करिष्यामि शृणु त्वं कमलेक्षणे ॥ १६ ॥ भारती यातु कलया सरिद्रूपा च भारते । अर्धा सा ब्रह्मसदनं स्वयं तिष्ठतु मद्गृहे ॥ १७ ॥ भगीरथेन सा नीता गङ्गा यास्यति भारते । पूतं कर्तुं त्रिभुवनं स्वयं तिष्ठतु मद्गृहे ॥ १८ ॥ तत्रैव चन्द्रमौलेश्च मौलिं प्राप्स्यति दुर्लभम् । ततः स्वभावतः पूताप्यतिपूता भविष्यति ॥ १९ ॥ कलांशांशेन गच्छ त्वं भारते वामलोचने । पद्मावती सरिद्रूपा तुलसीवृक्षरूपिणी ॥ २० ॥ कलेः पञ्चसहस्रे च गते वर्षे तु मोक्षणम् । युष्माकं सरितां चैव मद्गेहे चागमिष्यथ ॥ २१ ॥ सम्पदा हेतुभूता च विपत्तिः सर्वदेहिनाम् । विना विपत्तेर्महिमा केषां पद्मभवे भवेत् ॥ २२ ॥ मन्मन्त्रोपासकानां च सतां स्नानावगाहनात् । युष्माकं मोक्षणं पापाद्दर्शनात्स्पर्शनात्तथा ॥ २३ ॥ पृथिव्यां यानि तीर्थानि सन्त्यसंख्यानि सुन्दरि । भविष्यन्ति च पूतानि मद्भक्तस्पर्शदर्शनात् ॥ २४ ॥ मन्मन्त्रोपासका भक्ता विभ्रमन्ति च भारते । पूतं कर्तुं तारितुं च सुपवित्रां वसुन्धराम् ॥ २५ ॥ मद्भक्ता यत्र तिष्ठन्ति पादं प्रक्षालयन्ति च । तत्स्थानं च महातीर्थं सुपवित्रं भवेद्ध्रुवम् ॥ २६ ॥ स्त्रीघ्नो गोघ्नः कृतघ्नश्च ब्रह्मघ्नो गुरुतल्पगः । जीवन्मुक्तो भवेत्पूतो मद्भक्तस्पर्शदर्शनात् ॥ २७ ॥ एकादशीविहीनश्च सन्ध्याहीनोऽथ नास्तिकः । नरघाती भवेत्पूतो मद्भक्तस्पर्शदर्शनात् ॥ २८ ॥ असिजीवी मसीजीवी धावको ग्रामयाचकः । वृषवाहो भवेत्पूतो मद्भक्तस्पर्शदर्शनात् ॥ २९ ॥ विश्वासघाती मित्रघ्नो मिथ्यासाक्ष्यस्य दायकः । स्थाप्याहारी भवेत्पूतो मद्भक्तस्पर्शदर्शनात् ॥ ३० ॥ अत्युग्रवान्दूषकश्च जारकः पुंश्चलीपतिः । पूतश्च वृषलीपुत्रो मद्भक्तस्पर्शदर्शनात् ॥ ३१ ॥ शूद्राणां सूपकारश्च देवलो ग्रामयाजकः । अदीक्षितो भवेत्पूतो मद्भक्तस्पर्शदर्शनात् ॥ ३२ ॥ पितरं मातरं भार्यां भ्रातरं तनयं सुताम् । गुरोः कुलं च भगिनीं चक्षुर्हीनं च बान्धवम् ॥ ३३ ॥ श्वश्रूं च श्वशुरं चैव यो न पुष्णाति सुन्दरि । स महापातकी पूतो मद्भक्तस्पर्शदर्शनात् ॥ ३४ ॥ अश्वत्थनाशकश्चैव मद्भक्तनिन्दकस्तथा । शूद्रान्नभोजी विप्रश्च पूतो मद्भक्तदर्शनात् ॥ ३५ ॥ देवद्रव्यापहारी च विप्रद्रव्यापहारकः । लाक्षालोहरसानां च विक्रेता दुहितुस्तथा ॥ ३६ ॥ महापातकिनश्चैव शूद्राणां शवदाहकः । भवेयुरेते पूताश्च मद्भक्तस्पर्शदर्शनात् ॥ ३७ ॥ महालक्ष्मीरुवाच भक्तानां लक्षणं ब्रूहि भक्तानुग्रहकातर । येषां तु दर्शनस्पर्शात्सद्यः पूता नराधमाः ॥ ३८ ॥ हरिभक्तिविहीनाश्च महाहङ्कारसंयुतः । स्वप्रशंसारता धूर्ताः शठाश्च साधुनिन्दकाः ॥ ३९ ॥ पुनन्ति सर्वतीर्थानि येषां स्नानावगाहनात् । येषां च पादरजसा पूता पादोदकान्मही ॥ ४० ॥ येषां संदर्शनं स्पर्शं ये वा वाञ्छन्ति भारते । सर्वेषां परमो लाभो वैष्णवानां समागमः ॥ ४१ ॥ न ह्यम्मयानि तीर्थानि न देवा मृच्छिलामयाः । ते पुनन्त्यपि कालेन विष्णुभक्ताः क्षणादहो ॥ ४२ ॥ सूत उवाव महालक्ष्मीवचः श्रुत्वा लक्ष्मीकान्तश्च सस्मितः । निगूढतत्त्वं कथितुमपि श्रेष्ठोपचक्रमे ॥ ४३ ॥ श्रीभगवानुवाच भक्तानां लक्षणं लक्ष्मि गूढं श्रुतिपुराणयोः । पुण्यस्वरूपं पापघ्नं सुखदं भुक्तिमुक्तिदम् ॥ ४४ ॥ सारभूतं गोपनीयं न वक्तव्यं खलेषु च । त्वां पवित्रां प्राणतुल्यां कथयामि निशामय ॥ ४५ ॥ गुरुवक्त्राद्विष्णुमन्त्रो यस्य कर्णे पतिष्यति । वदन्ति वेदास्तं चापि पवित्रं च नरोत्तमम् ॥ ४६ ॥ पुरुषाणां शतं पूर्वं तथा तज्जन्ममात्रतः । स्वर्गस्थं नरकस्थं वा मुक्तिमाप्नोति तत्क्षणात् ॥ ४७ ॥ यैः कैश्चिद्यत्र वा जन्म लब्धं येषु च जन्तुषु । जीवन्मुक्तास्तु ते पूता यान्ति काले हरेः पदम् ॥ ४८ ॥ मद्भक्तियुक्तो मर्त्यश्च स मुक्तो मद्गुणान्वितः । मद्गुणाधीनवृत्तिर्यः कथाविष्टश्च सन्ततम् ॥ ४९ ॥ मद्गुणश्रुतिमात्रेण सानन्दः पुलकान्वितः । सगद्गदः साश्रुनेत्रः स्वात्मविस्मृत एव च ॥ ५० ॥ न वाञ्छति सुखं मुक्तिं सालोक्यादिचतुष्टयम् । ब्रह्मत्वममरत्वं वा तद्वाञ्छा मम सेवने ॥ ५१ ॥ इन्द्रत्वं च मनुत्वं च ब्रह्मत्वं च सुदुर्लभम् । स्वर्गराज्यादिभोगं च स्वप्नेऽपि च न वाञ्छति ॥ ५२ ॥ भ्रमन्ति भारते भक्तास्तादृग्जन्म सुदुर्लभम् । मद्गुणश्रवणाः श्राव्यगानैर्नित्यं मुदान्विताः ॥ ५३ ॥ ते यान्ति च महीं पूत्वा नरं तीर्थं ममालयम् । इत्येवं कथितं सर्वं पद्मे कुरु यथोचितम् । तदाज्ञया तास्तच्चक्रुर्हरिस्तस्थौ सुखासने ॥ ५४ ॥
śrīnārāyaṇa uvāca ityuktvā jagatāṃ nātho virarāma ca nārada | atīva rurudurdevyaḥ samāliṅgya parasparam || 1 || tāśca sarvāḥ samālokya krameṇocustadeśvaram | kampitāḥ sāśrunetrāśca śokena ca bhayena ca || 2 || sarasvatyuvāca viśāpaṃ dehi he nātha duṣṭamājanmaśocanam | satsvāminā parityaktāḥ kuto jīvanti tāḥ striyaḥ || 3 || dehatyāgaṃ kariṣyāmi yogena bhārate dhruvam | atyunnato hi niyataṃ pātumarhati niścitam || 4 || gaṅgovāca ahaṃ kenāparādhena tvayā tyaktā jagatpate | dehatyāgaṃ kariṣyāmi nirdoṣāyā vadhaṃ labha || 5 || nirdoṣakāminītyāgaṃ karoti yo naro bhuvi | sa yāti narakaṃ ghoraṃ kintu sarveśvaro'pi vā || 6 || padmovāca nātha sattvasvarūpastvaṃ kopaḥ kathamaho tava | prasādaṃ kuru bhārye dve sadīśasya kṣamā varā || 7 || bhārate bhāratīśāpādyāsyāmi kalayā hyaham | kiyatkālaṃ sthitistatra kadā drakṣyāmi te padam || 8 || dāsyanti pāpinaḥ pāpaṃ sadyaḥ snānāvagāhanāt | kena tena vimuktāhamāgamiṣyāmi te padam || 9 || kalayā tulasīrūpaṃ dharmadhvajasutā satī | bhuktvā kadā labhiṣyāmi tvatpādāmbujamacyuta || 10 || vṛkṣarūpā bhaviṣyāmi tvadadhiṣṭhātṛdevatā | samuddhariṣyasi kadā tanme brūhi kṛpānidhe || 11 || gaṅgā sarasvatīśāpādyadi yāsyati bhārate | śāpena muktā pāpācca kadā tvāṃ ca labhiṣyati || 12 || gaṅgāśāpena vā vāṇī yadi yāsyati bhāratam | kadā śāpādvinirmucya labhiṣyati padaṃ tava || 13 || tāṃ vāṇīṃ brahmasadanaṃ gaṅgāṃ vā śivamandiram | gantuṃ vadasi he nātha tatkṣamasva ca te vacaḥ || 14 || ityuktvā kamalā kāntapādaṃ dhṛtvā nanāma sā | svakeśairveṣṭanaṃ kṛtvā ruroda ca punaḥ punaḥ || 15 || (uvāca padmanābhastāṃ padmāṃ kṛtvā svavakṣasi | īṣaddhāsyaprasannāsyo bhaktānugrahakātaraḥ ||) || śrībhagavānuvāca tvadvākyamācariṣyāmi svavākyaṃ ca sureśvari | samatāṃ ca kariṣyāmi śṛṇu tvaṃ kamalekṣaṇe || 16 || bhāratī yātu kalayā saridrūpā ca bhārate | ardhā sā brahmasadanaṃ svayaṃ tiṣṭhatu madgṛhe || 17 || bhagīrathena sā nītā gaṅgā yāsyati bhārate | pūtaṃ kartuṃ tribhuvanaṃ svayaṃ tiṣṭhatu madgṛhe || 18 || tatraiva candramauleśca mauliṃ prāpsyati durlabham | tataḥ svabhāvataḥ pūtāpyatipūtā bhaviṣyati || 19 || kalāṃśāṃśena gaccha tvaṃ bhārate vāmalocane | padmāvatī saridrūpā tulasīvṛkṣarūpiṇī || 20 || kaleḥ pañcasahasre ca gate varṣe tu mokṣaṇam | yuṣmākaṃ saritāṃ caiva madgehe cāgamiṣyatha || 21 || sampadā hetubhūtā ca vipattiḥ sarvadehinām | vinā vipattermahimā keṣāṃ padmabhave bhavet || 22 || manmantropāsakānāṃ ca satāṃ snānāvagāhanāt | yuṣmākaṃ mokṣaṇaṃ pāpāddarśanātsparśanāttathā || 23 || pṛthivyāṃ yāni tīrthāni santyasaṃkhyāni sundari | bhaviṣyanti ca pūtāni madbhaktasparśadarśanāt || 24 || manmantropāsakā bhaktā vibhramanti ca bhārate | pūtaṃ kartuṃ tārituṃ ca supavitrāṃ vasundharām || 25 || madbhaktā yatra tiṣṭhanti pādaṃ prakṣālayanti ca | tatsthānaṃ ca mahātīrthaṃ supavitraṃ bhaveddhruvam || 26 || strīghno goghnaḥ kṛtaghnaśca brahmaghno gurutalpagaḥ | jīvanmukto bhavetpūto madbhaktasparśadarśanāt || 27 || ekādaśīvihīnaśca sandhyāhīno'tha nāstikaḥ | naraghātī bhavetpūto madbhaktasparśadarśanāt || 28 || asijīvī masījīvī dhāvako grāmayācakaḥ | vṛṣavāho bhavetpūto madbhaktasparśadarśanāt || 29 || viśvāsaghātī mitraghno mithyāsākṣyasya dāyakaḥ | sthāpyāhārī bhavetpūto madbhaktasparśadarśanāt || 30 || atyugravāndūṣakaśca jārakaḥ puṃścalīpatiḥ | pūtaśca vṛṣalīputro madbhaktasparśadarśanāt || 31 || śūdrāṇāṃ sūpakāraśca devalo grāmayājakaḥ | adīkṣito bhavetpūto madbhaktasparśadarśanāt || 32 || pitaraṃ mātaraṃ bhāryāṃ bhrātaraṃ tanayaṃ sutām | guroḥ kulaṃ ca bhaginīṃ cakṣurhīnaṃ ca bāndhavam || 33 || śvaśrūṃ ca śvaśuraṃ caiva yo na puṣṇāti sundari | sa mahāpātakī pūto madbhaktasparśadarśanāt || 34 || aśvatthanāśakaścaiva madbhaktanindakastathā | śūdrānnabhojī vipraśca pūto madbhaktadarśanāt || 35 || devadravyāpahārī ca vipradravyāpahārakaḥ | lākṣāloharasānāṃ ca vikretā duhitustathā || 36 || mahāpātakinaścaiva śūdrāṇāṃ śavadāhakaḥ | bhaveyurete pūtāśca madbhaktasparśadarśanāt || 37 || mahālakṣmīruvāca bhaktānāṃ lakṣaṇaṃ brūhi bhaktānugrahakātara | yeṣāṃ tu darśanasparśātsadyaḥ pūtā narādhamāḥ || 38 || haribhaktivihīnāśca mahāhaṅkārasaṃyutaḥ | svapraśaṃsāratā dhūrtāḥ śaṭhāśca sādhunindakāḥ || 39 || punanti sarvatīrthāni yeṣāṃ snānāvagāhanāt | yeṣāṃ ca pādarajasā pūtā pādodakānmahī || 40 || yeṣāṃ saṃdarśanaṃ sparśaṃ ye vā vāñchanti bhārate | sarveṣāṃ paramo lābho vaiṣṇavānāṃ samāgamaḥ || 41 || na hyammayāni tīrthāni na devā mṛcchilāmayāḥ | te punantyapi kālena viṣṇubhaktāḥ kṣaṇādaho || 42 || sūta uvāva mahālakṣmīvacaḥ śrutvā lakṣmīkāntaśca sasmitaḥ | nigūḍhatattvaṃ kathitumapi śreṣṭhopacakrame || 43 || śrībhagavānuvāca bhaktānāṃ lakṣaṇaṃ lakṣmi gūḍhaṃ śrutipurāṇayoḥ | puṇyasvarūpaṃ pāpaghnaṃ sukhadaṃ bhuktimuktidam || 44 || sārabhūtaṃ gopanīyaṃ na vaktavyaṃ khaleṣu ca | tvāṃ pavitrāṃ prāṇatulyāṃ kathayāmi niśāmaya || 45 || guruvaktrādviṣṇumantro yasya karṇe patiṣyati | vadanti vedāstaṃ cāpi pavitraṃ ca narottamam || 46 || puruṣāṇāṃ śataṃ pūrvaṃ tathā tajjanmamātrataḥ | svargasthaṃ narakasthaṃ vā muktimāpnoti tatkṣaṇāt || 47 || yaiḥ kaiścidyatra vā janma labdhaṃ yeṣu ca jantuṣu | jīvanmuktāstu te pūtā yānti kāle hareḥ padam || 48 || madbhaktiyukto martyaśca sa mukto madguṇānvitaḥ | madguṇādhīnavṛttiryaḥ kathāviṣṭaśca santatam || 49 || madguṇaśrutimātreṇa sānandaḥ pulakānvitaḥ | sagadgadaḥ sāśrunetraḥ svātmavismṛta eva ca || 50 || na vāñchati sukhaṃ muktiṃ sālokyādicatuṣṭayam | brahmatvamamaratvaṃ vā tadvāñchā mama sevane || 51 || indratvaṃ ca manutvaṃ ca brahmatvaṃ ca sudurlabham | svargarājyādibhogaṃ ca svapne'pi ca na vāñchati || 52 || bhramanti bhārate bhaktāstādṛgjanma sudurlabham | madguṇaśravaṇāḥ śrāvyagānairnityaṃ mudānvitāḥ || 53 || te yānti ca mahīṃ pūtvā naraṃ tīrthaṃ mamālayam | ityevaṃ kathitaṃ sarvaṃ padme kuru yathocitam | tadājñayā tāstaccakrurharistasthau sukhāsane || 54 ||
English translation
1-2. Narayana said O Narada! Thus saying, the Lord of the World stopped. And Laksmi, Ganga and Sarasvati wept bitterly, embracing one another. All of them then looked to S'ri Krisna, and gave vent to their feelings one by one with tears in their eyes, and with their hearts throbbing with fears and sorrows.
3-4. Sarasvati said “O Lord! What is now, the way out of this curse, so severe and paining since our births? How long can helpless women live, separated from their husbands? O Lord! I certainly say that I will sacrifice my body when I go to Bharata, by taking recourse to yoga. The Mahatmas always protect all the persons without fail.”
5-6. Ganga said “O Lord of the Universe! Why have I been abandoned by You. What fault have I committed? I will quit my body. And You will have to partake of the sin due to the killing of an innocent woman. He is surely to go to hell even if he be the Lord of all, who forsakes in this world an innocent wife.”
7-15. Padma said “O Lord! Thou art of the nature of Sattva Guna in fullness; what wonder, then, how Thou hast become angry! However let Thou be pleased now with Sarasvati and Ganga. Forgiveness is the best quality of a good husband. I am ready just now to go to Bharata when Sarasvati has cursed me. But tell me, how long I will have to stay there? After how many days I shall be able to see again Thy lotus-feet? The sinners will wash away their dirts of sins in my waters by their constant baths and ablutions? By
what means shall I be freed again and get back to Thy lotus-feet. How long shall I have to remain in my part, the daughter of Dharma Dhvaja, at the expiry of which I will be able to see Thee again? How long shall I have to assume the form of Tulasi tree, the abode of Thine. O Thou, the Ocean of mercy! Say, when wilt Thou deliver me? And if Ganga have to go to Bharata, by the curse of Bharata, when shall She be freed of the curse and sin and when shall She see back Thy feet? Again if Sarasvati have to go to Bharata out of Ganga's curse, when will that period of curse expire? How many days after shall She be able to come back to Thy feet? Now, be pleased to cancel Thy order for them to go to Brahma and S'iva respectively.” O Narada! Thus speaking to Jagannatha, the Devi Kamala bowed down at His feet and embracing them by Her own hairs of the bead, cried frequently.
16-37. Now the lotus-navelled Hah, always eager to shew favour to the devotees, smiled and with a gracious heart took up Padma on His breast and said “O SuresVari! I will keep my own word, also I will act according as you like. O Lotus-eyed! Hear. How the two ends can be made to meet. Let Sarasvati go in her one part to have the form of a river and in her one half part to Brahma and remain with me in Vaikuntha in Her full parts. Ganga will have to go in one part to Bharata - to purify the three worlds as she will be urged eagerly to do so by Bhagiratha. And She will remain in her one part in the matted hair of Chandra S'ekhara (the Mahadeva with Moon on his forehead), obtained with a great difficulty, and so will remain there purer than her natural pure state. And let her remain with me in full parts. O Padme! O Lovely-eyed One! You are most innocent; so part of your part will go to Bharata and be the Padmavati river and you will be the Tulasi tree. After the expiry of five thousand years of Kali Yuga, your curse will expire. Again you all will come to My abode. O Padme! Calamities are the causes of the happiness of the embodied beings. Without dangers no one can understand the true nature of happiness. The saint worshippers of My mantra who will perform
their ablutions in your water will free you all of your curse by touch and sight. O Fair One! By the sight and touch (Darsan, Spars'an) of My bhaktas (devotees), all the sacred places of pilgrimages in the world will be purified. For uplifting and sanctifying the holy earth, My mantropasakas, i.e., S'aivas, S'aktas, Ganapatyas, etc., that are devoted to Brahma all are residing in Bharata. Where My Bhaktas reside and wash their feet, that place is undoubtedly reckoned as the holy places of pilgrimages. So much so that by the sight and touch of My devotees, the murderer of a woman, of a cow, of a Brahmin, the treacherous and even the stealer of the wife of one's Guru will be sanctified and liberated while living. Those who do not perform the vow of Ekadas'i, who do not perform Sandhyas, who are Nastikas (atheists), the murderers, all are free of their sins by the sight and touch of My devotees. By the sight and touch of My devotees, those who live on their swords, pens, and the royal officials, the beggars in a village and the Brahmanas who carry (deal in) bullocks are also freed of their sins. The traitors, the mischief makers of their friends, those who give false evidence, those that steal other's trust properties, are also freed of their sins by the sight and touch of My devotees. Those who are foul-mouthed, bastards, the husbands and sons of unchaste women are all purified by the sight and touch of My Bhaktas. The Brahmin cooks of S'udras, Brahmins of an inferior order (who subsist upon the offerings made to the images which he attends), the village mendicants, those who are not initiated by their Gurus, these all are purified by the sight and touch of My devotees.
O Fair One! The sins of those persons who do not maintain their fathers, mothers, brothers, wives, sons, daughters, sisters, the blind, friends, the families of the Gurus, the fathers-in-law, the mothers-in- law are also removed by the sight and touch of My devotees. Those that cut the As'vattha trees, that slander My devotees, and the Brahmins that eat the food of S'udras, are also freed of their sins. Those who steal the Deva's articles, the Brahmana's articles, those that sell lac, iron, and daughters, those who commit Maha Patakas (Brahmahatya, Surapanam, Steyam, Gurbanganaganah, Mahanti patakanyahuh, tatsam-sargahseha Pahchamam) and those that burn
the S'udra's dead bodies, these also are freed of their respective sins by the sight and touch of My devotees.”
38-42. Maha Laksmi said “O Thou gracious to faithful attendants! What are the characteristics, the marks of those Bhaktas of Thine that Thou hast spoken of just now whose sight and touch destroy instantly the Mahapatakas (five great sins), that are destroyed after a long time by the water of the Tirthas and the earthen and stone images of the Gods. The sins of the vilest of men, devoid of Hah bhakti, vain and egoistic, cheats, hvpocrites, slanderers of saints, vicious souls are destroyed by your Bhaktas, whose touch and ablations sanctify the sacred places of pilgrimages; by the touch of the dust and water of whose feet, the earth is purified; whom the Bhaktas of Bharata always pray to see; and there is nothing higher than the meeting of those Bhaktas.” Suta said “O Great Risi! Thus hearing the words of Maha Laksmi, the Lord smiled and began to speak about the secret things or the marks of the Bhaktas.”
43-54. O Laksmi! The marks of the Bhaktas are all mentioned very hiddenly in S'rutis and Puranas. These are very sanctifying; destructive of sins, giving happiness, devotion, and liberation. These are never to be described to deceitful persons; these are the essences and to be kept hidden. But you are very simple and like my life. I therefore speak to you. Hear. O Fair One! All the Vedas declare him to be holy and the best of men, in whose ears are pronounced from the mouth of a Guru, the Visnu mantra. At the very moment of his being born into this world, one hundred generations back of that person, whether they be at that time in heaven or hell, get instantaneous liberation and if any of them happen to be born then as Jivas, they become liberated at once while living and finally get Visnupadam (the place of Visnu). That mortal is My Bhakta (devotee) who is full of devotion to Me, who always repeats My glories and acts according to My directions, who hears with all his heart My
topics, and hearing which, whose mind dances with joy, whose voice gets choked and tears incessantly flow out from whose eyes, who loses his outward consciousness. Such a man is indeed. My Bhakta. My Bhaktas do not long for happiness or Mukti, or the four states Salokya, Sayujya, Samipya and Sarsti, nor the Brahmahood, nor the Devahood (the state of immortality); they want only to do Seva (service) to Me and they are solely intent on doing this. Even in dreams they do not desire the Indraship, Manuship, the state of Brahma so very difficult to be had; nor do they want the enjoyment of kingdoms and heavens. My Bhaktas roam in Bharata, eager to hear My glories, and always very glad to recite My sweet glorious deeds. The birth of such Bhaktas in Bharata is very rare. They purify the world and go ultimately to My abode, the best of all Tirthas (sacred places). Thus I have spoken O Padme! all that you wanted to hear. Now do as you like. Then Ganga and others all went to obey the order of Sri Hari, Who went to His own abode.
Here ends the Seventh Chapter of the Ninth Book on the curses Ganga, Sarasvati, and Laksmi and the way to freedom thereof in the Mahapuranam S'rimad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyasa.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24492, revision 75062 (2016-07-24T05:57:44Z). English is Swami Vijñanananda’s complete 1921–23 public-domain translation, controlled against the archival OCR and its chapter page at https://sacred-texts.com/hin/db/bk09ch07.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.