Ninth Skandha · Chapter 8
Sourceश्रीनारायण उवाच सरस्वती पुण्यक्षेत्रमाजगाम च भारते । गङ्गाशापेन कलया स्वयं तस्थौ हरेः पदे ॥ १ ॥ भारती भारतं गत्वा ब्राह्मी च ब्रह्मणः प्रिया । वाण्यधिष्ठातृदेवी सा तेन वाणी प्रकीर्तिता ॥ २ ॥ सरो वाप्यां च स्रोतस्तु सर्वत्रैव हि दृश्यते । हरिः सरस्वांस्तस्येयं तेन नाम्ना सरस्वती ॥ ३ ॥ सरस्वती नदी सा च तीर्थरूपातिपावनी । पापिनां पापदाहाय ज्वलदग्निस्वरूपिणी ॥ ४ ॥ पश्चाद्भागीरथी नीता महीं भगीरथेन च । सा वै जगाम कलया वाणीशापेन नारद ॥ ५ ॥ तत्रैव समये तां च दधार शिरसा शिवः । वेगं सोढुमयं शक्तो भुवः प्रार्थनया विभुः ॥ ६ ॥ पद्मा जगाम कलया सा च पद्मावती नदी । भारतं भारतीशापात्स्वयं तस्थौ हरेः पदे ॥ ७ ॥ ततोऽन्यया सा कलया लेभे जन्म च भारते । धर्मध्वजसुता लक्ष्मीर्विख्याता तुलसीति च ॥ ८ ॥ पुरा सरस्वतीशापात्पश्चाच्च हरिशापतः । बभूव वृक्षरूपा सा कलया विश्वपावनी ॥ ९ ॥ कलेः पञ्चसहस्रं च वर्षं स्थित्वा तु भारते । जग्मुस्ताश्च सरिद्रूपं विहाय श्रीहरेः पदम् ॥ १० ॥ यानि सर्वाणि तीर्थानि काशीं वृन्दावनं विना । यास्यन्ति सार्धं ताभिश्च वैकुण्ठमाज्ञया हरेः ॥ ११ ॥ शालग्रामः शक्तिशिवौ जगन्नाथश्च भारतम् । कलेर्दशसहस्रान्ते त्यक्त्वा यान्ति निजं पदम् ॥ १२ ॥ साधवश्च पुराणानि शङ्खानि श्राद्धतर्पणे । वेदोक्तानि च कर्माणि ययुस्तैः सार्धमेव च ॥ १३ ॥ देवपूजा देवनाम तत्कीर्तिगुणकीर्तनम् । वेदाङ्गानि च शास्त्राणि ययुस्तैः सार्धमेव च ॥ १४ ॥ सन्तश्च सत्यधर्मश्च वेदाश्च ग्रामदेवताः । व्रतं तपश्चानशनं ययुस्तैः सार्धमेव च ॥ १५ ॥ वामाचाररताः सर्वे मिथ्याकपटसंयुताः । तुलसीरहिता पूजा भविष्यति ततः परम् ॥ १६ ॥ शठाः क्रूरा दाम्भिकाश्च महाहङ्कारसंयुताः । चोराश्च हिंसकाः सर्वे भविष्यन्ति ततः परम् ॥ १७ ॥ पुंसो भेदः स्त्रीविभेदो विवाहो वापि निर्भयः । स्वस्वामिभेदो वस्तूनां भविष्यति ततः परम् ॥ १८ ॥ सर्वे स्त्रीवशगाः पुंसः पुश्चल्यश्च गृहे गृहे । तर्जनैर्भर्त्सनैः शश्वत्स्वामिनं ताडयन्ति च ॥ १९ ॥ गृहेश्वरी च गृहिणी गृही भृत्याधिकोऽधमः । चेटीदाससमौ वध्वाः श्वश्रूश्च श्वशुरस्तथा ॥ २० ॥ कर्तारो बलिनो गेहे योनिसम्बन्धिबान्धवाः । विद्यासम्बन्धिभिः सार्धं सम्भाषापि न विद्यते ॥ २१ ॥ यथापरिचिता लोकास्तथा पुंसश्च बान्धवाः । सर्वकर्माक्षमाः पुंसो योषितामाज्ञया विना ॥ २२ ॥ ब्रह्मक्षत्रविशः शूद्रा जात्याचारविवर्जिताः । सन्ध्या च यज्ञसूत्रं च भवेल्लुप्तं न संशयः ॥ २३ ॥ म्लेच्छाचारा भविष्यन्ति वर्णाश्चत्वार एव च । म्लेच्छशास्त्रं पठिष्यन्ति स्वशास्त्राणि विहाय च ॥ २४ ॥ ब्रह्मक्षत्रविशां वंशाः शूद्राणां सेवकाः कलौ । सूपकारा धावकाश्च वृषवाहाश्च सर्वशः ॥ २५ ॥ सत्यहीना जनाः सर्वे सस्यहीना च मेदिनी । फलहीनाश्च तरवोऽपत्यहीनाश्च योषितः ॥ २६ ॥ क्षीरहीनास्तथा गावः क्षीरं सर्पिर्विवर्जितम् । दम्पती प्रीतिहीनौ च गृहिणः सत्यवर्जिताः ॥ २७ ॥ प्रतापहीना भूपाश्च प्रजाश्च करपीडिताः । जलहीना महानद्यो दीर्घिकाकन्दरादयः ॥ २८ ॥ धर्महीना पुण्यहीना वर्णाश्चत्वार एव च । लक्षेषु पुण्यवान्कोऽपि न तिष्ठति ततः परम् ॥ २९ ॥ कुत्सिता विकृताकारा नरा नार्यश्च बालकाः । कुवार्ता कुत्सितः शब्दो भविष्यति ततः परम् ॥ ३० ॥ केचिद्ग्रामाश्च नगरा नरशून्या भयानकाः । केचित्स्वल्पकुटीरेण नरेण च समन्विताः ॥ ३१ ॥ अरण्यानि भविष्यन्ति ग्रामेषु नगरेषु च । अरण्यवासिनः सर्वे जनाश्च करपीडिताः ॥ ३२ ॥ सस्यानि च भविष्यन्ति तडागेषु नदीषु च । प्रकृष्टवंशजा हीना भविष्यन्ति कलौ युगे ॥ ३३ ॥ अलीकवादिनो धूर्ताः शठाश्चासत्यवादिनः । प्रकृष्टानि च क्षेत्राणि सस्यहीनानि नारद ॥ ३४ ॥ हीनाः प्रकृष्टा धनिनो देवभक्ताश्च नास्तिकाः । हिंसकाश्च दयाहीना पौराश्च नरघातिनः ॥ ३५ ॥ वामना व्याधियुक्ताश्च नरा नार्यश्च सर्वतः । स्वल्पायुषो गदायुक्ता यौवनै रहिताः कलौ ॥ ३६ ॥ पलिताः षोडशे वर्षे महावृद्धाश्च विंशतौ । अष्टवर्षा च युवती रजोयुक्ता च गर्भिणी ॥ ३७ ॥ वत्सरान्तप्रसूता स्त्री षोडशे च जरान्विता । पतिपुत्रवती काचित्सर्वा वन्ध्याः कलौ युगे ॥ ३८ ॥ कन्याविक्रयिणः सर्वे वर्णाश्चत्वार एव च । मातृजायावधूनां च जारोपेतान्नभक्षकाः ॥ ३९ ॥ कन्यानां भगिनीनां वा जारोपात्तानजीविनः । हरेर्नाम्नां विक्रयिणो भविष्यन्ति कलौ युगे ॥ ४० ॥ स्वयमुत्सृज्य दानं च कीर्तिवर्धनहेतवे । ततः पश्चात्स्वदानं च स्वयमुल्लङ्घयिष्यति ॥ ४१ ॥ देववृत्तिं ब्रह्मवत्तिं वृत्तिं गुरुकुलस्य च । स्वदत्तां परदत्तां वा सर्वमुल्लङ्घयिष्यति ॥ ४२ ॥ कन्यकागामिनः केचित्केचिच्च श्वश्रुगामिनः । केचिद्वधूगामिनश्च केचिद्वै सर्वगामिनः ॥ ४३ ॥ भगिनीगामिनः केचित्सपत्नीमातृगामिनः । भ्रातृजायागामिनश्च भविष्यन्ति कलौ युगे ॥ ४४ ॥ अगम्यागमनं चैव करिष्यन्ति गृहे गृहे । मातृयोनिं परित्यज्य विहरिष्यन्ति सर्वतः ॥ ४५ ॥ पत्नीनां निर्णयो नास्ति भर्तॄणां च कलौ युगे । प्रजानां चैव ग्रामाणां वस्तुनां च विशेषतः ॥ ४६ ॥ अलीकवादिनः सर्वे सर्वे चौराश्च लम्पटाः । परस्परं हिंसकाश्च सर्वे च नरघातिनः ॥ ४७ ॥ ब्रह्मक्षत्रविशां वंशा भविष्यन्ति च पापिनः । लाक्षा लोहरसानां च व्यापारं लवणस्य च ॥ ४८ ॥ वृषवाहा विप्रवंशाः शूद्राणां शवदाहिनः । शूद्रान्नभोजिनः सर्वे सर्वे च वृषलीरताः ॥ ४९ ॥ पञ्चयज्ञविहीनाश्च कुहूरात्रौ च भोजिनः । यज्ञसूत्रविहीनाश्च संध्याशौचविहीनकाः ॥ ५० ॥ पुंश्चली वार्धुषाजीवा कुट्टनी च रजस्वला । विप्राणां रन्धनागारे भविष्यति च पाचिका ॥ ५१ ॥ अन्नानां नियमो नास्ति योनीनां च विशेषतः । आश्रमाणां जनानां च सर्वे म्लेच्छाः कलौ युगे ॥ ५२ ॥ एवं कलौ सम्प्रवृत्ते सर्वं म्लेच्छमयं भवेत् । हस्तप्रमाणे वृक्षे च अङ्गुष्ठे चैव मानवे ॥ ५३ ॥ विप्रस्य विष्णुयशसः पुत्रः कल्किर्भविष्यति । नारायणकलांशश्च भगवान् बलिनां वरः ॥ ५४ ॥ दीर्घेण करवालेन दीर्घघोटकवाहनः । म्लेच्छशून्यां च पृथिवीं त्रिरात्रेण करिष्यति ॥ ५५ ॥ निर्म्लेच्छां वसुधां कृत्वा चान्तर्धानं करिष्यति । अराजका च वसुधा दस्युग्रस्ता भविष्यति ॥ ५६ ॥ स्थूलाप्रमाणा षड्रात्रं वर्षधाराऽऽप्लुता मही । लोकशून्या वृक्षशून्या गृहशून्या भविष्यति ॥ ५७ ॥ ततश्च द्वादशादित्याः करिष्यन्त्युदयं मुने । प्राप्नोति शुष्कतां पृथ्वी समा तेषां च तेजसा ॥ ५८ ॥ कलौ गते च दुर्धर्षे प्रवृत्ते च कृते युगे । तपःसत्त्वसमायुक्तो धर्मः पूर्णो भविष्यति ॥ ५९ ॥ तपस्विनश्च धर्मिष्ठा वेदज्ञा ब्राह्मणा भुवि । पतिव्रताश्च धर्मिष्ठा योषितश्च गृहे गृहे ॥ ६० ॥ राजानः क्षत्रियाः सर्वे विप्रभक्ता मनस्विनः । प्रतापवन्तो धर्मिष्ठाः पुण्यकर्मरताः सदा ॥ ६१ ॥ वैश्या वाणिज्यनिरता विप्रभक्ताश्च धार्मिकाः । शूद्राश्च पुण्यशीलाश्च धर्मिष्ठा विप्रसेविनः ॥ ६२ ॥ विप्रक्षत्रविशां वंशा देवीभक्तिपरायणाः । देवीमन्त्ररताः सर्वे देवीध्यानपरायणाः ॥ ६३ ॥ श्रुतिस्मृतिपुराणज्ञाः पुमांस ऋतुगामिनः । लेशो नास्ति ह्यधर्मस्य पूर्णो धर्मः कृते युगे ॥ ६४ ॥ धर्मस्त्रिपाच्च त्रेतायां द्विपाच्च द्वापरे ततः । कलौ वृत्ते चैकपाच्च सर्वलुप्तिस्ततः परम् ॥ ६५ ॥ वाराः सप्त तथा विप्र तिथयः षोडश स्मृताः । तथा द्वादश मासाश्च ऋतवश्च षडेव च ॥ ६६ ॥ द्वौ पक्षौ चायने द्वे च चतुर्भिः प्रहरैर्दिनम् । चतुर्भिः प्रहरै रात्रिर्मासस्त्रिंशद्दिनैस्तथा ॥ ६७ ॥ वर्षं पञ्चविधं ज्ञेयं कालसंख्याविधिक्रमे । यथा चायान्ति यान्त्येव यथा युगचतुष्टयम् ॥ ६८ ॥ वर्षे पूर्णे नराणां च देवानां च दिवानिशम् । शतत्रये षष्ठ्यधिके नराणां च युगे गते ॥ ६९ ॥ देवानां च युगं ज्ञेयं कालसंख्याविदां मतम् । मन्वन्तरं तु दिव्यानां युगानामेकसप्ततिः ॥ ७० ॥ मन्वन्तरसमं ज्ञेयमायुष्यञ्च शचीपतेः । अष्टाविंशतिमे चेन्द्रे गते ब्रह्मदिवानिशम् ॥ ७१ ॥ अष्टोत्तरशते वर्षे गते पातश्च ब्रह्मणः । प्रलयः प्राकृतो ज्ञेयस्तत्रादृष्टा वसुन्धरा ॥ ७२ ॥ जलप्लुतानि विश्वानि ब्रह्मविष्णुशिवादयः । ऋषयो ज्ञानिनः सर्वे लीनाः सत्ये चिदात्मनि ॥ ७३ ॥ तत्रैव प्रकृतिर्लीना तत्र प्राकृतिको लयः । लये प्राकृतिके जाते पाते च ब्रह्मणो मुने ॥ ७४ ॥ निमेषमात्रं कालश्च श्रीदेव्याः प्रोच्यते मुने । एवं नश्यन्ति सर्वाणि ब्रह्माण्डान्यखिलानि च ॥ ७५ ॥ निमेषान्तरकालेन पुनः सृष्टिक्रमेण च । एवं कतिविधा सृष्टिर्लयः कतिविधोऽपि वा ॥ ७६ ॥ कति कल्पा गतायाताः संख्यां जानाति कः पुमान् । सृष्टीनां च लयानां च ब्रह्माण्डानां च नारद ॥ ७७ ॥ ब्रह्मादीनां च ब्रह्माण्डे संख्यां जानाति कः पुमान् । ब्रह्माण्डानां च सर्वेषामीश्वरश्चैक एव सः ॥ ७८ ॥ सर्वेषां परमात्मा च सच्चिदानन्दरूपधृक् । ब्रह्मादयश्च तस्यांशास्तस्यांशश्च महाविराट् ॥ ७९ ॥ तस्यांशश्च विराट् क्षुद्रः सैवेयं प्रकृतिः परा । तस्याः सकाशात्सञ्जातोऽप्यर्धनारीश्वरस्ततः ॥ ८० ॥ सैव कृष्णो द्विधाभूतो द्विभुजश्च चतुर्भुजः । चतुर्भुजश्च वैकुण्ठे गोलोके द्विभुजः स्वयम् ॥ ८१ ॥ ब्रह्मादितृणपर्यन्तं सर्वं प्राकृतिकं भवेत् । यद्यत्प्राकृतिकं सृष्टं सर्वं नश्वरमेव च ॥ ८२ ॥ एवंविधं सृष्टिहेतुं सत्यं नित्यं सनातनम् । स्वेच्छामयं परं ब्रह्म निर्गुणं प्रकृतेः परम् ॥ ८३ ॥ निरुपाधि निराकारं भक्तानुग्रहकातरम् । करोति ब्रह्मा ब्रह्माण्डं यज्ज्ञानात्कमलोद्भवः ॥ ८४ ॥ शिवो मृत्युज्जयश्चैव संहर्ता सर्वसत्त्ववित् । यज्ज्ञानाद्यस्य तपसा सर्वेशस्तु तपो महान्॥ ८५ ॥ महाविभूतियुक्तश्च सर्वज्ञः सर्वदर्शनः । सर्वव्यापी सर्वपाता प्रदाता सर्वसम्पदाम् ॥ ८६ ॥ विष्णुः सर्वेश्वरः श्रीमान् यद्भक्त्या यस्य सेवया । महामाया च प्रकृतिः सर्वशक्तिमयीश्वरी ॥ ८७ ॥ सैव प्रोक्ता भगवती सच्चिदानन्दरूपिणी । यज्ज्ञानाद्यस्य तपसा यद्भक्त्या यस्य सेवया ॥ ८८ ॥ सावित्री देवमाता च वेदाधिष्ठातृदेवता । पूज्या द्विजानां वेदज्ञा यज्ज्ञानाद्यस्य सेवया ॥ ८९ ॥ सर्वविद्याधिदेवी सा पूज्या च विदुषां परा । यत्सेवया यत्तपसा सर्वविश्वेषु पूजिता ॥ ९० ॥ सर्वग्रामाधिदेवी सा सर्वसम्पत्प्रदायिनी । सर्वेश्वरी सर्ववन्द्या सर्वेषां पुत्रदायिनी ॥ ९१ ॥ सर्वस्तुता च सर्वज्ञा सर्वदुर्गार्तिनाशिनी । कृष्णवामांशसम्भूता कृष्णप्राणाधिदेवता ॥ ९२ ॥ कृष्णप्राणाधिका प्रेम्णा राधिका शक्तिसेवया । सर्वाधिकं च रूपं च सौभाग्यं मानगौरवे ॥ ९३ ॥ कृष्णवक्षःस्थलस्थानं पत्नीत्वे प्राप सेवया । तपश्चकार सा पूर्वं शतशृङ्गे च पर्वते ॥ ९४ ॥ दिव्यवर्षसहस्रं च पतिं प्राप्त्यर्थमेव च । जाते शक्तिप्रसादे तु दृष्ट्वा चन्द्रकलोपमाम् ॥ ९५ ॥ कृष्णो वक्षःस्थले कृत्वा रुरोद कृपया विभुः । वरं तस्यै ददौ सारं सर्वेषामपि दुर्लभम् ॥ ९६ ॥ मम वक्षःस्थले तिष्ठ मम भक्ता च शाश्वती । सौभाग्येन च मानेन प्रेम्णाथो गौरवेण च ॥ ९७ ॥ त्वं मे श्रेष्ठा च ज्येष्ठा च प्रेयसी सर्वयोषिताम् । वरिष्ठा च गरिष्ठा च संस्तुता पूजिता मया ॥ ९८ ॥ सततं तव साध्योऽहं वश्यश्च प्राणवल्लभे । इत्युक्त्वा च जगन्नाथश्चकार ललनां ततः ॥ ९९ ॥ सपत्नीरहितां तां च चकार प्राणवल्लभाम् । अन्या या याश्च ता देव्यः पूजिताः शक्तिसेवया ॥ १०० ॥ तपस्तु यादृशं यासां तादृक्तादृक्फलं मुने । दिव्यवर्षसहस्रं च तपस्तप्त्वा हिमाचले ॥ १०१ ॥ दुर्गा च तत्पदं ध्यात्वा सर्वपूज्या बभूव ह । सरस्वती तपस्तप्त्वा पर्वते गन्धमादने ॥ १०२ ॥ लक्षवर्षं च दिव्यं च सर्ववन्द्या बभूव सा । लक्ष्मीर्युगशतं दिव्यं तपस्तप्त्वा च पुष्करे ॥ १०३ ॥ सर्वसम्पत्प्रदात्री च जाता देवीनिषेवणात् । सावित्री मलये तप्त्वा पूज्या वन्द्या बभूव सा ॥ १०४ ॥ षष्टिवर्षसहस्रं च दिव्यं ध्यात्वा च तत्पदम् । शतमन्वन्तरं तप्तं शङ्करेण पुरा विभो ॥ १०५ ॥ शतमन्वन्तरं चेदं ब्रह्मा शक्तिं जजाप ह । शतमन्वन्तरं विष्णुस्तप्त्वा पाता बभूव ह ॥ १०६ ॥ दशमन्वन्तरं तप्त्वा श्रीकृष्णः परमं तपः । गोलोकं प्राप्तवान्दिव्यं मोदतेऽद्यापि यत्र हि ॥ १०७ ॥ दशमन्वन्तरं धर्मस्तप्त्वा वै भक्तिसंयुतः । सर्वप्राणः सर्वपूज्यः सर्वाधारो बभूव सः ॥ १०८ ॥ एवं देव्याश्च तपसा सर्वे देवाश्च पूजिताः । मुनयो मनवो भूपा ब्राह्मणाश्चैव पूजिताः ॥ १०९ ॥ एवं ते कथितं सर्वं पुराणं सयथागमम् । गुरुवक्त्राद्यथा ज्ञातं किं भूयः श्रोतुमिच्छसि ॥ ११० ॥
śrīnārāyaṇa uvāca sarasvatī puṇyakṣetramājagāma ca bhārate | gaṅgāśāpena kalayā svayaṃ tasthau hareḥ pade || 1 || bhāratī bhārataṃ gatvā brāhmī ca brahmaṇaḥ priyā | vāṇyadhiṣṭhātṛdevī sā tena vāṇī prakīrtitā || 2 || saro vāpyāṃ ca srotastu sarvatraiva hi dṛśyate | hariḥ sarasvāṃstasyeyaṃ tena nāmnā sarasvatī || 3 || sarasvatī nadī sā ca tīrtharūpātipāvanī | pāpināṃ pāpadāhāya jvaladagnisvarūpiṇī || 4 || paścādbhāgīrathī nītā mahīṃ bhagīrathena ca | sā vai jagāma kalayā vāṇīśāpena nārada || 5 || tatraiva samaye tāṃ ca dadhāra śirasā śivaḥ | vegaṃ soḍhumayaṃ śakto bhuvaḥ prārthanayā vibhuḥ || 6 || padmā jagāma kalayā sā ca padmāvatī nadī | bhārataṃ bhāratīśāpātsvayaṃ tasthau hareḥ pade || 7 || tato'nyayā sā kalayā lebhe janma ca bhārate | dharmadhvajasutā lakṣmīrvikhyātā tulasīti ca || 8 || purā sarasvatīśāpātpaścācca hariśāpataḥ | babhūva vṛkṣarūpā sā kalayā viśvapāvanī || 9 || kaleḥ pañcasahasraṃ ca varṣaṃ sthitvā tu bhārate | jagmustāśca saridrūpaṃ vihāya śrīhareḥ padam || 10 || yāni sarvāṇi tīrthāni kāśīṃ vṛndāvanaṃ vinā | yāsyanti sārdhaṃ tābhiśca vaikuṇṭhamājñayā hareḥ || 11 || śālagrāmaḥ śaktiśivau jagannāthaśca bhāratam | kalerdaśasahasrānte tyaktvā yānti nijaṃ padam || 12 || sādhavaśca purāṇāni śaṅkhāni śrāddhatarpaṇe | vedoktāni ca karmāṇi yayustaiḥ sārdhameva ca || 13 || devapūjā devanāma tatkīrtiguṇakīrtanam | vedāṅgāni ca śāstrāṇi yayustaiḥ sārdhameva ca || 14 || santaśca satyadharmaśca vedāśca grāmadevatāḥ | vrataṃ tapaścānaśanaṃ yayustaiḥ sārdhameva ca || 15 || vāmācāraratāḥ sarve mithyākapaṭasaṃyutāḥ | tulasīrahitā pūjā bhaviṣyati tataḥ param || 16 || śaṭhāḥ krūrā dāmbhikāśca mahāhaṅkārasaṃyutāḥ | corāśca hiṃsakāḥ sarve bhaviṣyanti tataḥ param || 17 || puṃso bhedaḥ strīvibhedo vivāho vāpi nirbhayaḥ | svasvāmibhedo vastūnāṃ bhaviṣyati tataḥ param || 18 || sarve strīvaśagāḥ puṃsaḥ puścalyaśca gṛhe gṛhe | tarjanairbhartsanaiḥ śaśvatsvāminaṃ tāḍayanti ca || 19 || gṛheśvarī ca gṛhiṇī gṛhī bhṛtyādhiko'dhamaḥ | ceṭīdāsasamau vadhvāḥ śvaśrūśca śvaśurastathā || 20 || kartāro balino gehe yonisambandhibāndhavāḥ | vidyāsambandhibhiḥ sārdhaṃ sambhāṣāpi na vidyate || 21 || yathāparicitā lokāstathā puṃsaśca bāndhavāḥ | sarvakarmākṣamāḥ puṃso yoṣitāmājñayā vinā || 22 || brahmakṣatraviśaḥ śūdrā jātyācāravivarjitāḥ | sandhyā ca yajñasūtraṃ ca bhavelluptaṃ na saṃśayaḥ || 23 || mlecchācārā bhaviṣyanti varṇāścatvāra eva ca | mlecchaśāstraṃ paṭhiṣyanti svaśāstrāṇi vihāya ca || 24 || brahmakṣatraviśāṃ vaṃśāḥ śūdrāṇāṃ sevakāḥ kalau | sūpakārā dhāvakāśca vṛṣavāhāśca sarvaśaḥ || 25 || satyahīnā janāḥ sarve sasyahīnā ca medinī | phalahīnāśca taravo'patyahīnāśca yoṣitaḥ || 26 || kṣīrahīnāstathā gāvaḥ kṣīraṃ sarpirvivarjitam | dampatī prītihīnau ca gṛhiṇaḥ satyavarjitāḥ || 27 || pratāpahīnā bhūpāśca prajāśca karapīḍitāḥ | jalahīnā mahānadyo dīrghikākandarādayaḥ || 28 || dharmahīnā puṇyahīnā varṇāścatvāra eva ca | lakṣeṣu puṇyavānko'pi na tiṣṭhati tataḥ param || 29 || kutsitā vikṛtākārā narā nāryaśca bālakāḥ | kuvārtā kutsitaḥ śabdo bhaviṣyati tataḥ param || 30 || kecidgrāmāśca nagarā naraśūnyā bhayānakāḥ | kecitsvalpakuṭīreṇa nareṇa ca samanvitāḥ || 31 || araṇyāni bhaviṣyanti grāmeṣu nagareṣu ca | araṇyavāsinaḥ sarve janāśca karapīḍitāḥ || 32 || sasyāni ca bhaviṣyanti taḍāgeṣu nadīṣu ca | prakṛṣṭavaṃśajā hīnā bhaviṣyanti kalau yuge || 33 || alīkavādino dhūrtāḥ śaṭhāścāsatyavādinaḥ | prakṛṣṭāni ca kṣetrāṇi sasyahīnāni nārada || 34 || hīnāḥ prakṛṣṭā dhanino devabhaktāśca nāstikāḥ | hiṃsakāśca dayāhīnā paurāśca naraghātinaḥ || 35 || vāmanā vyādhiyuktāśca narā nāryaśca sarvataḥ | svalpāyuṣo gadāyuktā yauvanai rahitāḥ kalau || 36 || palitāḥ ṣoḍaśe varṣe mahāvṛddhāśca viṃśatau | aṣṭavarṣā ca yuvatī rajoyuktā ca garbhiṇī || 37 || vatsarāntaprasūtā strī ṣoḍaśe ca jarānvitā | patiputravatī kācitsarvā vandhyāḥ kalau yuge || 38 || kanyāvikrayiṇaḥ sarve varṇāścatvāra eva ca | mātṛjāyāvadhūnāṃ ca jāropetānnabhakṣakāḥ || 39 || kanyānāṃ bhaginīnāṃ vā jāropāttānajīvinaḥ | harernāmnāṃ vikrayiṇo bhaviṣyanti kalau yuge || 40 || svayamutsṛjya dānaṃ ca kīrtivardhanahetave | tataḥ paścātsvadānaṃ ca svayamullaṅghayiṣyati || 41 || devavṛttiṃ brahmavattiṃ vṛttiṃ gurukulasya ca | svadattāṃ paradattāṃ vā sarvamullaṅghayiṣyati || 42 || kanyakāgāminaḥ kecitkecicca śvaśrugāminaḥ | kecidvadhūgāminaśca kecidvai sarvagāminaḥ || 43 || bhaginīgāminaḥ kecitsapatnīmātṛgāminaḥ | bhrātṛjāyāgāminaśca bhaviṣyanti kalau yuge || 44 || agamyāgamanaṃ caiva kariṣyanti gṛhe gṛhe | mātṛyoniṃ parityajya vihariṣyanti sarvataḥ || 45 || patnīnāṃ nirṇayo nāsti bhartṝṇāṃ ca kalau yuge | prajānāṃ caiva grāmāṇāṃ vastunāṃ ca viśeṣataḥ || 46 || alīkavādinaḥ sarve sarve caurāśca lampaṭāḥ | parasparaṃ hiṃsakāśca sarve ca naraghātinaḥ || 47 || brahmakṣatraviśāṃ vaṃśā bhaviṣyanti ca pāpinaḥ | lākṣā loharasānāṃ ca vyāpāraṃ lavaṇasya ca || 48 || vṛṣavāhā vipravaṃśāḥ śūdrāṇāṃ śavadāhinaḥ | śūdrānnabhojinaḥ sarve sarve ca vṛṣalīratāḥ || 49 || pañcayajñavihīnāśca kuhūrātrau ca bhojinaḥ | yajñasūtravihīnāśca saṃdhyāśaucavihīnakāḥ || 50 || puṃścalī vārdhuṣājīvā kuṭṭanī ca rajasvalā | viprāṇāṃ randhanāgāre bhaviṣyati ca pācikā || 51 || annānāṃ niyamo nāsti yonīnāṃ ca viśeṣataḥ | āśramāṇāṃ janānāṃ ca sarve mlecchāḥ kalau yuge || 52 || evaṃ kalau sampravṛtte sarvaṃ mlecchamayaṃ bhavet | hastapramāṇe vṛkṣe ca aṅguṣṭhe caiva mānave || 53 || viprasya viṣṇuyaśasaḥ putraḥ kalkirbhaviṣyati | nārāyaṇakalāṃśaśca bhagavān balināṃ varaḥ || 54 || dīrgheṇa karavālena dīrghaghoṭakavāhanaḥ | mlecchaśūnyāṃ ca pṛthivīṃ trirātreṇa kariṣyati || 55 || nirmlecchāṃ vasudhāṃ kṛtvā cāntardhānaṃ kariṣyati | arājakā ca vasudhā dasyugrastā bhaviṣyati || 56 || sthūlāpramāṇā ṣaḍrātraṃ varṣadhārā''plutā mahī | lokaśūnyā vṛkṣaśūnyā gṛhaśūnyā bhaviṣyati || 57 || tataśca dvādaśādityāḥ kariṣyantyudayaṃ mune | prāpnoti śuṣkatāṃ pṛthvī samā teṣāṃ ca tejasā || 58 || kalau gate ca durdharṣe pravṛtte ca kṛte yuge | tapaḥsattvasamāyukto dharmaḥ pūrṇo bhaviṣyati || 59 || tapasvinaśca dharmiṣṭhā vedajñā brāhmaṇā bhuvi | pativratāśca dharmiṣṭhā yoṣitaśca gṛhe gṛhe || 60 || rājānaḥ kṣatriyāḥ sarve viprabhaktā manasvinaḥ | pratāpavanto dharmiṣṭhāḥ puṇyakarmaratāḥ sadā || 61 || vaiśyā vāṇijyaniratā viprabhaktāśca dhārmikāḥ | śūdrāśca puṇyaśīlāśca dharmiṣṭhā viprasevinaḥ || 62 || viprakṣatraviśāṃ vaṃśā devībhaktiparāyaṇāḥ | devīmantraratāḥ sarve devīdhyānaparāyaṇāḥ || 63 || śrutismṛtipurāṇajñāḥ pumāṃsa ṛtugāminaḥ | leśo nāsti hyadharmasya pūrṇo dharmaḥ kṛte yuge || 64 || dharmastripācca tretāyāṃ dvipācca dvāpare tataḥ | kalau vṛtte caikapācca sarvaluptistataḥ param || 65 || vārāḥ sapta tathā vipra tithayaḥ ṣoḍaśa smṛtāḥ | tathā dvādaśa māsāśca ṛtavaśca ṣaḍeva ca || 66 || dvau pakṣau cāyane dve ca caturbhiḥ praharairdinam | caturbhiḥ praharai rātrirmāsastriṃśaddinaistathā || 67 || varṣaṃ pañcavidhaṃ jñeyaṃ kālasaṃkhyāvidhikrame | yathā cāyānti yāntyeva yathā yugacatuṣṭayam || 68 || varṣe pūrṇe narāṇāṃ ca devānāṃ ca divāniśam | śatatraye ṣaṣṭhyadhike narāṇāṃ ca yuge gate || 69 || devānāṃ ca yugaṃ jñeyaṃ kālasaṃkhyāvidāṃ matam | manvantaraṃ tu divyānāṃ yugānāmekasaptatiḥ || 70 || manvantarasamaṃ jñeyamāyuṣyañca śacīpateḥ | aṣṭāviṃśatime cendre gate brahmadivāniśam || 71 || aṣṭottaraśate varṣe gate pātaśca brahmaṇaḥ | pralayaḥ prākṛto jñeyastatrādṛṣṭā vasundharā || 72 || jalaplutāni viśvāni brahmaviṣṇuśivādayaḥ | ṛṣayo jñāninaḥ sarve līnāḥ satye cidātmani || 73 || tatraiva prakṛtirlīnā tatra prākṛtiko layaḥ | laye prākṛtike jāte pāte ca brahmaṇo mune || 74 || nimeṣamātraṃ kālaśca śrīdevyāḥ procyate mune | evaṃ naśyanti sarvāṇi brahmāṇḍānyakhilāni ca || 75 || nimeṣāntarakālena punaḥ sṛṣṭikrameṇa ca | evaṃ katividhā sṛṣṭirlayaḥ katividho'pi vā || 76 || kati kalpā gatāyātāḥ saṃkhyāṃ jānāti kaḥ pumān | sṛṣṭīnāṃ ca layānāṃ ca brahmāṇḍānāṃ ca nārada || 77 || brahmādīnāṃ ca brahmāṇḍe saṃkhyāṃ jānāti kaḥ pumān | brahmāṇḍānāṃ ca sarveṣāmīśvaraścaika eva saḥ || 78 || sarveṣāṃ paramātmā ca saccidānandarūpadhṛk | brahmādayaśca tasyāṃśāstasyāṃśaśca mahāvirāṭ || 79 || tasyāṃśaśca virāṭ kṣudraḥ saiveyaṃ prakṛtiḥ parā | tasyāḥ sakāśātsañjāto'pyardhanārīśvarastataḥ || 80 || saiva kṛṣṇo dvidhābhūto dvibhujaśca caturbhujaḥ | caturbhujaśca vaikuṇṭhe goloke dvibhujaḥ svayam || 81 || brahmāditṛṇaparyantaṃ sarvaṃ prākṛtikaṃ bhavet | yadyatprākṛtikaṃ sṛṣṭaṃ sarvaṃ naśvarameva ca || 82 || evaṃvidhaṃ sṛṣṭihetuṃ satyaṃ nityaṃ sanātanam | svecchāmayaṃ paraṃ brahma nirguṇaṃ prakṛteḥ param || 83 || nirupādhi nirākāraṃ bhaktānugrahakātaram | karoti brahmā brahmāṇḍaṃ yajjñānātkamalodbhavaḥ || 84 || śivo mṛtyujjayaścaiva saṃhartā sarvasattvavit | yajjñānādyasya tapasā sarveśastu tapo mahān|| 85 || mahāvibhūtiyuktaśca sarvajñaḥ sarvadarśanaḥ | sarvavyāpī sarvapātā pradātā sarvasampadām || 86 || viṣṇuḥ sarveśvaraḥ śrīmān yadbhaktyā yasya sevayā | mahāmāyā ca prakṛtiḥ sarvaśaktimayīśvarī || 87 || saiva proktā bhagavatī saccidānandarūpiṇī | yajjñānādyasya tapasā yadbhaktyā yasya sevayā || 88 || sāvitrī devamātā ca vedādhiṣṭhātṛdevatā | pūjyā dvijānāṃ vedajñā yajjñānādyasya sevayā || 89 || sarvavidyādhidevī sā pūjyā ca viduṣāṃ parā | yatsevayā yattapasā sarvaviśveṣu pūjitā || 90 || sarvagrāmādhidevī sā sarvasampatpradāyinī | sarveśvarī sarvavandyā sarveṣāṃ putradāyinī || 91 || sarvastutā ca sarvajñā sarvadurgārtināśinī | kṛṣṇavāmāṃśasambhūtā kṛṣṇaprāṇādhidevatā || 92 || kṛṣṇaprāṇādhikā premṇā rādhikā śaktisevayā | sarvādhikaṃ ca rūpaṃ ca saubhāgyaṃ mānagaurave || 93 || kṛṣṇavakṣaḥsthalasthānaṃ patnītve prāpa sevayā | tapaścakāra sā pūrvaṃ śataśṛṅge ca parvate || 94 || divyavarṣasahasraṃ ca patiṃ prāptyarthameva ca | jāte śaktiprasāde tu dṛṣṭvā candrakalopamām || 95 || kṛṣṇo vakṣaḥsthale kṛtvā ruroda kṛpayā vibhuḥ | varaṃ tasyai dadau sāraṃ sarveṣāmapi durlabham || 96 || mama vakṣaḥsthale tiṣṭha mama bhaktā ca śāśvatī | saubhāgyena ca mānena premṇātho gauraveṇa ca || 97 || tvaṃ me śreṣṭhā ca jyeṣṭhā ca preyasī sarvayoṣitām | variṣṭhā ca gariṣṭhā ca saṃstutā pūjitā mayā || 98 || satataṃ tava sādhyo'haṃ vaśyaśca prāṇavallabhe | ityuktvā ca jagannāthaścakāra lalanāṃ tataḥ || 99 || sapatnīrahitāṃ tāṃ ca cakāra prāṇavallabhām | anyā yā yāśca tā devyaḥ pūjitāḥ śaktisevayā || 100 || tapastu yādṛśaṃ yāsāṃ tādṛktādṛkphalaṃ mune | divyavarṣasahasraṃ ca tapastaptvā himācale || 101 || durgā ca tatpadaṃ dhyātvā sarvapūjyā babhūva ha | sarasvatī tapastaptvā parvate gandhamādane || 102 || lakṣavarṣaṃ ca divyaṃ ca sarvavandyā babhūva sā | lakṣmīryugaśataṃ divyaṃ tapastaptvā ca puṣkare || 103 || sarvasampatpradātrī ca jātā devīniṣevaṇāt | sāvitrī malaye taptvā pūjyā vandyā babhūva sā || 104 || ṣaṣṭivarṣasahasraṃ ca divyaṃ dhyātvā ca tatpadam | śatamanvantaraṃ taptaṃ śaṅkareṇa purā vibho || 105 || śatamanvantaraṃ cedaṃ brahmā śaktiṃ jajāpa ha | śatamanvantaraṃ viṣṇustaptvā pātā babhūva ha || 106 || daśamanvantaraṃ taptvā śrīkṛṣṇaḥ paramaṃ tapaḥ | golokaṃ prāptavāndivyaṃ modate'dyāpi yatra hi || 107 || daśamanvantaraṃ dharmastaptvā vai bhaktisaṃyutaḥ | sarvaprāṇaḥ sarvapūjyaḥ sarvādhāro babhūva saḥ || 108 || evaṃ devyāśca tapasā sarve devāśca pūjitāḥ | munayo manavo bhūpā brāhmaṇāścaiva pūjitāḥ || 109 || evaṃ te kathitaṃ sarvaṃ purāṇaṃ sayathāgamam | guruvaktrādyathā jñātaṃ kiṃ bhūyaḥ śrotumicchasi || 110 ||
English translation
1-110. Narayana said A part of Sarasvati descended in this Bharata Punya Bhumi (land of merits), owing to the curse of Ganga; and She remained in full in Visnu's region, the abode of Vaikuntha. She is named Bharati, on account of Her coming to Bharata; she is called Brahmi because she is dear to Brahma; and She is called Vani as She presides over Speech. Hari is seen everywhere, in tanks, in wells, in running streams (i.e., in Saras). Because He resides in Saras, therefore He is called Sarasvan. Vani is the S'akti of that Sarasvan; therefore She is denominated Sarasvati. The river Sarasvati is a very sacred Tirtha. She is the burning fire to the fuel of sins, of sinners. O Narada! Through the curse of Sarasvati, the Devi Ganga also assumed the form of a river in part. She was brought down to this earth at the request of Bhagiratha. Hence she is called Bhagirathi. While Ganga was rushing down to the earth S'iva capable to bear the great rush of Her, held Her on His head at the request of the Mother Earth. Laksmi also, through the curse of Sarasvati came in part of parts Bharata as the river Padmavati. But She remained in full with Hari. Laksmi appeared also in Her other part as the well-known daughter Tulasi of the king Dharmadhvaja in India. Last of all, through Bharati's curse and by the command of S'ri Hari, she turned into the Tulasi tree, purifying the whole world. Remaining for five thousand years of Kali, all them will quit their river appearances and go back to Hari. By the command of S’ri Hari, all the Tirthas save Kasi and Bindraban will go along with them to Vaikuntha. Next at the expiry of the ten thousand years of Kali, S'alagrama S'ila (the stone piece worshipped as Narayana) S'iva, and S'iva S'akti and Purusottama Jagannatha will leave the soil of Bharata and go to their respective places, (i.e. the Mahatmyas of those will be extinct from Bharata). There will then cease to be the saints of S'iva S'akta, Ganapatya and Vaisnava sects, (eighteen) Puranas, the blowing of conch shells (auspicious signs), S'raddhas, Tarpanas, and all the rites and ceremonies dictated by the Vedas.
The worship and glorification of the Gods, the recitation of their praises, their names will be extinct. The Vedas with their Amgas will no longer be heard of. All these will disappear with them. The assembly of the Sadhus, the true Dharma, the four Vedas, the village Devas and Devis, the Vratas (vows) the practising of the austerities, fasting, all will disappear. All will be addicted to the Vamachara ritual (the left-hand ritual Tantrik form of worship; sarcastically used in the sense of drinking wine and eating flesh, etc.) They will speak falsehood and be deceitful. If anybody worships, his worship will be void of TulasT leaves. Almost all will be deceitful, cruel, vain, egoistic, thievish and mischievous. Men will be at variance with one another; women will be at variance with one another; no fear will exist in marriage ties. Properties will be only of those that will make them (i. e. there will cease to be any inheritance from father to son and so forth ). Husbands will be obedient to their wives; unchaste women will be in every house. Wives will rebuke their husbands by incessant noisings and chidings. Wives will be the sole mistresses of houses and husbands will stand before them as servants with folded palms. Fathers-in-law and mothers-in-law will be their servants. The brothers of wives, and their friends will be the managers of the household affairs. But there will be no friendship with one's own class fellows. The brothers and friends of the house owners (masters of the house) will appear quite strangers as if they are new-comers. Without the command of the house-wives, the masters of the houses will be unable to do anything. The divisions of caste (Brahmana, Ksattriya, Vaisya, and S'udra) will entirely disappear. Far from practising Sandhya Bandanam and other daily practices, the Brahmanas will cease to hold the holy threads even on their bodies. The four colour-classes will practise the doings of the MIechchas, read the S'astras of the MIechchas and forsake their own S'astras. The Brahmins, Ksattriyas, and Vais'yas will become the slaves of S'udras, will become their cooks, runners and carriers of buffaloes. Every one will be devoid of truth. Earth will not yield any grains; trees will not yield any fruits and women will be issueless. The cows will not yield milk; even if there be a little milk, ghee will not come out of it. The affection between husband and wife will die out and the
families will be devoid of truth. The King will not wield any power; the subjects will be over burdened with taxes. The ever flowing big rivers, the petty streams, the caves of mountains all will gradually have very little water in them. The Four Varnas will be devoid of Dharma and Punya (merit, virtue). One in a lakh may be virtuous. Afterwards that too will cease. Men, women, boys, all will be ugly and deformed. They will utter bad words and vile sounds. Some villages and towns will be completely deserted by men and will look terrible; at some others few cottages with few inhabitants will be seen. Villages and towns will be jungles and jungles will become filled with men. The inhabitants of the forests will become heavily taxed and disconsolate. The beds of rivers and lakes will become dry owing to want of rains and will be cultivated. The Kulinas of high families will become very low. The whole earth will be filled with liars, untruthful cheats and hypocrites. The lands, though cultivated well, will yield grains in name. Those who are well known as the millionaires, they will become poor and those who are devoted to the Devas will be atheists. The towns folk will have no trace of mercy; rather they will hate and envy their neighbours and turn out murderers of men. In the Kali age, males and females will be everywhere, of a dwarfish stature, diseased, shortlived, and of very little youthful virility. The hairs will turn out grey no sooner the people reach their sixteenth year. And they will be very old when they become twenty years old. The girls of eight years will have menstruation and will become pregnant. They will deliver every year. Old age will attack them when they become sixteen years old. Some women will have their husbands and children living. Otherwise almost all will be barren, childless. The four Varnas will sell their daughters. The paramours of the mothers, wives, son's wives, daughters, and sisters will be the source of support to them all. No one will be able, without money, to collect the merits by repeating the name of Hah. Persons will make gifts for name and fame and ultimately will take back what they had made as gifts. If there be any gifts made by one's own self or by one's forefathers or for a Deva purpose or for Brahmins or for the families of the Gurus, there will not be found wanting attempts to take back those gifts. Some will go
to daughters, some to mothers-in-law, some to the wives of sons, some to sisters, some to mothers of co-wives, some will go to the brother's wives. In every house, those who are unfit to be mixed will be mixed with, excepting one's mother. In Kali Yuga who is whose wife? And who is whose husband? There will be no certainty; who is whose subject and what village is to whom? There will be no surety that such a property belongs to such and such a man. All will turn out to be liars, licentious, thieves, envious of other's wives, and murderers of men. In the houses of the Brahmins, Ksattriyas, and Vais'yas, the three higher castes, the current of sin will flow. They will live by selling lac, iron, and salts prohibited by the S'astras. The Brahmins will drive buffaloes, burn the dead bodies of the S'udras, eat the food of the S'udras and go to unchaste women. There will be no more faith existing in the five Risi Yajhas. Almost every Brahmin will not observe the vows of Amavasya Nis'ipalana. The holy threads will be cast away and the Sandhya Bandanam and cleanliness and good practices will cease altogether. The unchaste women who deal in giving loans, etc., and live on interests and the procuresses during menstruation will cook in Brahmin families. There will be no distinction of food, no distinction of wombs, no distinction of As'ramas, and no distinction of persons. All will turn out MIechchas. O Narada! Thus, when the Kali will have its full play, the whole world will be filled with MIechchas, the trees will be one hand high and the men will be of the size of a thumb. Then the most powerful Bhagavan Narayana will incarnate in His part in the house of a Brahmin named Visnujas'a as his son. Mounted on a long horse, holding a long sword He will make the world free of the MIechchas in three nights. Then he will disappear from the face of the Earth and She will be without any sovereign and be filled with robbers. There will be incessant rain, for six nights and it will rain and rain and the whole earth will be deluged; no traces of men, houses, and trees. After this the Twelve Suns will rise simultaneously and by their rays the whole water will be dried up and the earth will become level.
Thus the dreadful Kali will pass away when the Satya Yuga will come back, Tapasya and the true religion and Sattva Guna will prevail again. The Brahmins will practise Tapasya, they will be devoted to
Dharma and the Vedas. The women will be chaste and religious in every house. Again the wise and intelligent Ksattriyas devoted to the Brahmanas will occupy the royal thrones and their might, devotion to Dharma and love for good deeds will increase. The Vais'yas will again go on with their trades and their devotion to their trade and the Brahmins will be reestablished. The S'udras, too, will be again virtuous, and serve the Brahmins. Again the Brahmins, Ksattriyas, and Vais'yas and their families will have Bhakti towards the Devi, be initiated in Devi Mantras and all will meditate on the Devi. Again there will be spread the knowledge of the Vedas, the Smritis, and the Puranas, all will go to their wives in menstruation periods. No Adharma (unrighteousness) will exist and the Dharma will reign in full, with all the parts (Kalas) complete. When the Treta Yuga comes, the Dharma will be three footed; when the Dvapara Yuga will come; the Dharma will be two-footed and when Kali will begin, the Dharma will be one-footed, and when Kali will reign supreme, no Dharma will exist, even in name. (O Narada! Now I will speak of time.) The seven days of the week, Sunday, &c., the sixteen tithis, Pratipada &c., the twelve months Vais'akha &c., the six seasons Summer, &c., the two fortnights (dark and bright) and the two Ayanas (Northern and Southern) are rendered in vogue. One day consists of four Praharas, one night consists of four Praharas; a day and a night constitute one so-called day. Thirty such days make one month. In the computation of time, five kinds of years (Varsas) were already mentioned (in the 8th Skandha). As the Satya, Treta, Dvapara and Kali roll on turn by turn, so the days, months and years also roll on in turn. One day, according to the Devas, is equal to one year, according to men; three hundred and sixty human Yugas equal to one Deva Yuga. Seventy- one Deva Yugas make one Manvantara. The life period of Indra, the Lord of S'achi, is one Manvantara. Twenty-eight Indras' lives equal to one day of Hiranyagarbha (the golden wombed) Brahma. One hundred and eight such years equal to the life of one Brahma. When this Brahma dies, there is the Prakrita Pralaya. The earth is not visible then. (The dissolution of Prakriti takes place.) The whole Brahmanda is deluged by water; Brahma, Visnu, MahesVara and the other wise Risis get diluted in Para Brahma whose substance is all
truth and consciousness. That time, the Prakriti Devi, too, gets merged in Para Brahma. The fall of Brahma and the dissolution of Prakriti are called the Prakrita Pralaya. The duration of this Pralaya is one Nimesa of the Para Brahma Mula Prakriti united with Maya.
All the Brahmandas (universes) are destroyed at this time. When this Nimesa expires, the creation begins again in due order. So one cannot count the endless numbers of times when this creation and dissolution work are going on. So who can tell how many kalpas had past away, or how many Kalpas will come, how many Brahmandas were created or how many Brahmandas will be created. Who will be able to count how many Brahmas, how many Visnus or how many MahesVaras there have been. But One and Only One Para Brahma ParamesVara (the Great God) is The Supreme Lord of these countless Brahmandas. The ParamesVara of the nature of Existence, Consciousness and Bliss is the Highest Spirit of all. All others, Brahma, Visnu, MahesVara the Great Virat, the Smaller Virat, all are His parts. This Brahma is Mula Prakriti and from That has appeared S’ri Krisna, the Lord of his left half which is woman (Ardha NarisVara). It is She that divided Herself into two forms; in Her one form. She resides as the two armed Krisna in the region of Goloka; and as the four-armed Narayana in Vaikuntha. All the things from Brahma, the Highest, to the mere grass the lowest, all are originated from Prakriti. And all the Prakriti-born things are transient. Thus the True, Eternal Para Brahma, beyond the three gunas, the Source of all creation. Whose substance is All-Will is the Only Substance beyond the region of Prakriti. He is without Upadhis (conditions, as time, space, causation and attributes); He is without any form; and the forms that He assumes, they are for shewing His Grace to the devotees only. The Lotus-born Brahma is able by His Power of Knowledge to create the Brahmanda. It is by His Grace that S'iva, the Lord of the yogis is named Mrityumjaya (the Conqueror of Death), the Destoyer of all, and the Knower of all Tattvas. By His Tapas, S'iva has realised Para Brahma and therefore has become the Lord of all. All-knowing, endowed with great Vibhutis (lordly powers), the seer of all, omnipresent, the protector of all, the bestower of all prosperities. The devotion and service towards Para
Brahma have alone made S’ri Visnu the Lord of all; and it is through the power of Para Brahma, that Mahamaya Prakriti Devi has become omnipotent and the Goddess of all. Bhagavati Durga has got His Grace by Her devotion and service to Him and has become Mula Prakriti of the nature of Being, Consciousness and Bliss. And so has the Devi Savitri, the Mother of the Vedas, become the presiding Deity of the Vedas and She is worshipped by the Brahmanas and the Knowers of the Vedas. That She presides over all the branches of knowledge, is worshipped by all the learned assemblies and by the whole Universe is the result only of worshipping the Prakriti Devi. That Laksmi has become the bestower of all wealth and the presiding Deity of all the villages and the mistress of all, worshipped by all and the bestower of sons to all is also the result of worshipping Her. Thus it is through the worship of Prakriti that Durga, the Destroyer of all calamities and troubles has appeared from the left side of S’ri Krisna; and Radha has become the presiding Deity of His Prana (vital airs), and She is worshipped by all and possessed of all knowledge. It is by the worship of S'akti that Radhika has so much excelled in love, has become the presiding Deity of the prana of Krisna, has got love and respect, has been placed on His breast and is exceedingly beautiful. With the object of getting Krisna for her husband. She practised severe austerities for one thousand Deva years on the mountain S'atas'ringa in Bharata to get the Mula Prakriti's Grace. And when the S'akti Mula Prakriti became graciously pleased towards Her, S’ri Krisna seeing Radhika increasing in beauty like the Crescent Moon took Her to His breast and out of tenderness wept and granted Her highest boons so very rare to others and said O Beautiful One!
You better remain always in My breast and devoted to Me amongs all my wives; let you be superior to them all in good fortune, respect, love and glory. From today you are my greatest best wife. I will love you as the best amongst them all. O Dear! Always I will be submissive to you and fulfil what you say. Thus saying, S’ri Krisna selected her as his wife without any co-wives and made Her dear to His Heart. The other Devis besides the five Prakritis, already mentioned, also derived superiorities by serving Mula Prakriti. O
Muni! What shall I say, everyone reaps the fruits as he practises Tapasya. Bhagavati Durga practised on the Himalyas tapasya for one thousand Deva years and meditated on the lotus-feet of Mula Prakrit! and so has come to be worshipped by all. The Devi Sarasvati practised Tapasya for one lakh Deva years and is come to be respected by all. The Devi Laksmi practised Tapasya at Puskara for one hundred Divine Yugas and, by the Grace of Mula Prakrit! has become the bestower of wealth to all. The Devi Savitri worshipped S’akti for sixty thousand divine years in the Malaya mountain and is respected and worshipped by all. O Bibhu! Brahma, Visnu, and MahesVara worshipped S'akti for one hundred Manvantaras and so have become the Preservers, etc., of this world. S’ri Krisna practised for ten Manvantaras terrible austerities and therefore obtained his position in the region of Goloka and is remaining there today in greatest bliss. Dharma Deva worshipped S’akti with devotion for ten Manvantaras and has become the lives of all, worshipped by all, and the receptacle of all. O Muni! Thus all, whether the Devis, Devas, Munis, Kings, Brahmanas, all have got their respect in this world by the worship of S’akti. O Devarsi! I have thus described to you all that I heard from the mouth of my Guru, in accordance with the rules of the Vedas. What more do you want to hear?
Here ends the Eighth Chapter of the Ninth Book on the Greatness of Kali in the Maha Puranam Srimad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyasa.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24493, revision 75063 (2016-07-24T05:59:47Z). 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/bk09ch08.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.