Ninth Skandha · Chapter 21
Sourceश्रीनारायण उवाच श्रीकृष्णं मनसा ध्यात्वा रक्षः कृष्णपरायणः । ब्राह्मे मुहूर्ते चोत्थाय पुष्पतल्पान्मनोहरात् ॥ १ ॥ रात्रिवासः परित्यज्य स्नात्वा मङ्गलवारिणा । धौते च वाससी धृत्वा कृत्वा तिलकमुज्ज्वलम् ॥ २ ॥ चकाराह्निकमावश्यमभीष्टदेववन्दनम् । दध्याज्यमधुलाजांश्च ददर्श वस्तु मङ्गलम् ॥ ३ ॥ रत्नश्रेष्ठं मणिश्रेष्ठं वस्त्रश्रेष्ठं च काञ्चनम् । ब्राह्मणेभ्यो ददौ भक्त्या यथा नित्यं च नारद ॥ ४ ॥ अमूल्यरत्नं यत्किञ्चिन्मुक्तामाणिक्यहीरकम् । ददौ विप्राय गुरवे यात्रामङ्गलहेतवे ॥ ५ ॥ गजरत्नमश्वरत्नं धनरत्नं मनोहरम् । ददौ सर्वं दरिद्राय विप्राय मङ्गलाय च ॥ ६ ॥ भाण्डाराणां सहस्राणि नगराणां द्विलक्षकम् । ग्रामाणां शतकोटिं च ब्राह्मणाय ददौ मुदा ॥ ७ ॥ पुत्रं कृत्वा तु राजेन्द्रं सर्वेषु दानवेषु च । पुत्रं समर्प्य भार्यां तां राज्यं च सर्वसम्पदम् ॥ ८ ॥ प्रजानुचरसङ्घं च भाण्डारं वाहनादिकम् । स्वयं सन्नाहयुक्तश्च धनुष्पाणिर्बभूव ह ॥ ९ ॥ भृत्यद्वारा क्रमेणैव चकार सैन्यसञ्चयम् । अश्वानां च त्रिलक्षेण लक्षेण वरहस्तिनाम् ॥ १० ॥ रथानामयुतेनैव धानुष्काणां त्रिकोटिभिः । त्रिकोटिभिर्वर्मिणां च शूलिनां च त्रिकोटिभिः ॥ ११ ॥ कृता सेनापरिमिता दानवेन्द्रेण नारद । तस्यां सेनापतिश्चैव युद्धशास्त्रविशारदः ॥ १२ ॥ महारथः स विज्ञेयो रथिनां प्रवरो रणे । त्रिलक्षाक्षौहिणीसेनापतिं कृत्वा नराधिपः ॥ १३ ॥ त्रिंशदक्षौहिणीबाधं भाण्डौघं च चकार ह । बहिर्बभूव शिविरान्मनसा श्रीहरिं स्मरन् ॥ १४ ॥ रत्नेन्द्रसारनिर्माणविमानमारुरोह सः । गुरुवर्गान्पुरस्कृत्य प्रययौ शङ्करान्तिकम् ॥ १५ ॥ पुष्पभद्रानदीतीरे यत्राक्षयवटः शुभः । सिद्धाश्रमं च सिद्धानां सिद्धिक्षेत्रं च नारद ॥ १६ ॥ कपिलस्य तपःस्थानं पुण्यक्षेत्रे च भारते । पश्चिमोदधिपूर्वे च मलयस्य च पश्चिमे ॥ १७ ॥ श्रीशैलोत्तरभागे च गन्धमादनदक्षिणे । पञ्चयोजनविस्तीर्णा दैर्घ्ये शतगुणा तथा ॥ १८ ॥ शुद्धस्फटिकसङ्काशा भारते च सुपुण्यदा । शाश्वती जलपूर्णा च पुष्पभद्रा नदी शुभा ॥ १९ ॥ लवणाब्धिप्रिया भार्या शश्वत्सौभाग्यसंयुता । शरावतीमिश्रिता च निर्गता सा हिमालयात् ॥ २० ॥ गोमतीं वामतः कृत्वा प्रविष्टा पश्चिमोदधौ । तत्र गत्वा शङ्खचूडो ददर्श चन्द्रशेखरम् ॥ २१ ॥ वटमूले समासीनं सूर्यकोटिसमप्रभम् । कृत्वा योगासनं दृष्ट्वा मुद्रायुक्तं च सस्मितम् ॥ २२ ॥ शुद्धस्फटिकसङ्काशं ज्वलन्तं ब्रह्मतेजसा । त्रिशलपट्टिशधरं व्याघ्रचर्माम्बरं वरम् ॥ २३ ॥ भक्तमृत्युहरं शान्तं गौरीकान्तं मनोहरम् । तपसां फलदातारं दातारं सर्वसम्पदाम् ॥ २४ ॥ आशुतोषं प्रसन्नास्यं भक्तानुग्रहकातरम् । विश्वनाथं विश्वबीजं विश्वरूपं च विश्वजम् ॥ २५ ॥ विश्वम्भरं विश्ववरं विश्वसंहारकारकम् । कारणं कारणानां च नरकार्णवतारणम् ॥ २६ ॥ ज्ञानप्रदं ज्ञानबीजं ज्ञानानन्दं सनातनम् । अवरुह्य विमानाच्च तं दृष्ट्वा दानवेश्वरः ॥ २७ ॥ सर्वैः सार्धं भक्तियुक्तः शिरसा प्रणनाम सः । वामतो भद्रकालीं च स्कन्दं च तत्पुरः स्थितम् ॥ २८ ॥ आशिषं च ददौ तस्मै काली स्कन्दश्च शङ्करः । उत्तस्थुरागतं दृष्ट्वा सर्वे नन्दीश्वरादयः ॥ २९ ॥ परस्परं च भाषन्ते चक्रुस्तत्र च साम्प्रतम् । राजा कृत्वा च सम्भाषामुवास शिवसन्निधौ ॥ ३० ॥ प्रसन्नात्मा महादेवो भगवांस्तमुवाच ह । महादेव उवाच विधाता जगतां ब्रह्मा पिता धर्मस्य धर्मवित् ॥ ३१ ॥ मरीचिस्तस्य पुत्रश्च वैष्णवाश्चापि धार्मिकः । कश्यपश्चापि तत्पुत्रो धर्मिष्ठश्च प्रजापतिः ॥ ३२ ॥ दक्षः प्रीत्या ददौ तस्मै भक्त्या कन्यास्त्रयोदश । तास्वेका च दनुः साध्वी तत्सौभाग्यविवर्धिता ॥ ३३ ॥ चत्वारिंशद्दनोः पुत्रा दानवास्तेजसोल्बणाः । तेष्वेको विप्रचित्तिश्च महाबलपराक्रमः ॥ ३४ ॥ तत्पुत्रो धार्मिको दम्भो विष्णुभक्तो जितेन्द्रियः । जजाप परमं मन्त्रं पुष्करे लक्षवत्सरम् ॥ ३५ ॥ शुक्राचार्यं गुरुं कृत्वा कृष्णस्य परमात्मनः । तदा त्वां तनयं प्राप परं कृष्णपरायणम् ॥ ३६ ॥ पुरा त्वं पार्षदो गोपो गोपेष्वपि सुधार्मिकः । अधुना राधिकाशापाद्भारते दानवेश्वरः ॥ ३७ ॥ आब्रह्मस्तम्बपर्यन्तं तुच्छं मेने च वैष्णवः । सालोक्यसार्ष्टिसायुज्यसामीप्यं च हरेरपि ॥ ३८ ॥ दीयमानं न गृह्णन्ति वैष्णवाः सेवनं विना । ब्रह्मत्वममरत्वं वा तुच्छं मेने च वैष्णवः ॥ ३९ ॥ इन्द्रत्वं वा मनुत्वं वा न मेने गणनासु च । कृष्णभक्तस्य ते किं वा देवानां विषये भ्रमे ॥ ४० ॥ देहि राज्यं च देवानां मत्प्रीतिं रक्ष भूमिप । सुखं स्वराज्ये त्वं तिष्ठ देवास्तिष्ठन्तु वै पदे ॥ ४१ ॥ अलं भूतविरोधेन सर्वे कश्यपवंशजाः । यानि कानि च पापानि ब्रह्महत्यादिकानि च ॥ ४२ ॥ ज्ञातिद्रोहस्य पापानि कलां नार्हन्ति षोडशीम् । स्वसम्पदां च हानिं च यदि राजेन्द्र मन्यसे ॥ ४३ ॥ सर्वावस्था च समतां केषां याति च सर्वदा । ब्रह्मणश्च तिरोभावो लये प्राकृतिके सदा ॥ ४४ ॥ आविर्भावः पुनस्तस्य प्रभावादीश्वरेच्छया । ज्ञानवृद्धिश्च तपसा स्मृतिलोपश्च निश्चितम् ॥ ४५ ॥ करोति सृष्टिं ज्ञानेन स्रष्टा सोऽपि क्रमेण च । परिपूर्णतमो धर्मः सत्ये सत्याश्रये सदा ॥ ४६ ॥ त्रिभागः सोऽपि त्रेतायां द्विभागो द्वापरे स्मृतः । एकभागः कलौ पूर्वं तदंशश्च कमेण च ॥ ४७ ॥ कलामात्रं कलेः शेषे कुह्वां चन्द्रकला यथा । यादृक् तेजो रवेर्ग्नीष्मे न तादृक् शिशिरे पुनः ॥ ४८ ॥ दिनेषु यादृङ्मध्याह्ने सायं प्रातर्न तत्समम् । उदयं याति कालेन बालतां च क्रमेण च ॥ ४९ ॥ प्रकाण्डतां च तत्पश्चात्कालेऽस्तं पुनरेति सः । दिने प्रच्छन्नतां याति कालेन दुर्दिने घने ॥ ५० ॥ राहुग्रस्ते कम्पितश्च पुनरेव प्रसन्नताम् । परिपूर्णतमश्चन्द्रः पूर्णिमायां च जायते ॥ ५१ ॥ तादृशो न भवेन्नित्यं क्षयं याति दिने दिने । पुनश्च पुष्टिमायाति परं कुह्वा दिने दिने ॥ ५२ ॥ सम्पद्युक्तः शुक्लपक्षे कृष्णे म्लानश्च यक्ष्मणा । राहुग्रस्ते दिने म्लानो दुर्दिने न विरोचते ॥ ५३ ॥ काले चन्द्रो भवेच्छुक्लो भ्रष्टश्रीः कालभेदतः । भविष्यति बलिश्चेन्द्रो भ्रष्टश्रीः सुतलेऽधुना ॥ ५४ ॥ कालेन पृथ्वी सस्याढ्या सर्वाधारा वसुन्धरा । काले जले निमग्ना सा तिरोभूताम्बुविप्लुता ॥ ५५ ॥ काले नश्यन्ति विश्वानि प्रभवन्त्येव कालतः । चराचराश्च कालेन नश्यन्ति प्रभवन्ति च ॥ ५६ ॥ ईश्वरस्यैव समता ब्रह्मणः परमात्मनः । अहं मृत्युञ्जयो यस्मादसंख्यं प्राकृतं लयम् ॥ ५७ ॥ आदर्शं चापि द्रक्ष्यामि वारं वारं पुनः पुनः । स च प्रकृतिरूपश्च स एव पुरुषः स्मृतः ॥ ५८ ॥ स चात्मा स च जीवश्च नानारूपधरः परः । करोति सततं यो हि तनामगुणकीर्तनम् ॥ ५९ ॥ काले मृत्युं स जयति जन्मरोगभयं जराम् । स्रष्टा कृतो विधिस्तेन पाता विष्णुः कृतो भवेत् ॥ ६० ॥ अहं कृतश्च संहर्ता वयं विषयिणः कृताः । कालाग्निरुद्रं संहारे नियोज्य विषये नृप ॥ ६१ ॥ अहं करोमि सततं तन्नामगुणकीर्तनम् । तेन मृत्युञ्जयोऽहं च ज्ञानेनानेन निर्भयः ॥ ६२ ॥ मृत्युर्मृत्युभयाद्याति वैनतेयादिवोरगाः । इत्युक्त्वा स च सर्वेशः सर्वभावेन तत्परः ॥ ६३ ॥ विरराम च शम्भुश्च सभामध्ये च नारद । राजा तद्वचनं श्रुत्वा प्रशशंस पुनः पुनः ॥ ६४ ॥ उवाच मधुरं देवं परं विनयपूर्वकम् । शङ्खचूड उवाच त्वया यत्कथितं देव नान्यथा वचनं स्मृतम् ॥ ६५ ॥ तथापि किञ्चिद्यथार्थं श्रूयतां मन्निवेदनम् । ज्ञातिद्रोहे महत्पापं त्वयोक्तमधुना च यत् ॥ ६६ ॥ गृहीत्वा तस्य सर्वस्वं कुतः प्रस्थापितो बलिः । मया समुद्धृतं सर्वमूर्ध्वमैश्वर्यमीश्वर ॥ ६७ ॥ सुतलाच्च समुद्धर्तुं नालं तत्र गदाधरः । सभ्रातृको हिरण्याक्षः कथं देवैश्च हिंसितः ॥ ६८ ॥ शुम्भादयश्चासुराश्च कथं देवैर्निपातिताः । पुरा समुद्रमथने पीयूषं भक्षितं सुरैः ॥ ६९ ॥ क्लेशभाजो वयं तत्र ते सर्वे फलभोगिनः । क्रीडाभाण्डमिदं विश्वं प्रकृतेः परमात्मनः ॥ ७० ॥ यस्मै यत्र स ददाति तस्यैश्वर्यं भवेत्तदा । देवदानवयोर्वादः शश्वन्नैमित्तिकः सदा ॥ ७१ ॥ पराजयो जयस्तेषां कालेऽस्माकं क्रमेण च । तदावयोर्विरोधे वाऽऽगमनं निष्कलं परम् ॥ ७२ ॥ समसम्बन्धिनो बन्धोरीश्वरस्य महात्मनः । इयं ते महती लज्जा युद्धेऽस्माभिः सहाधुना ॥ ७३ ॥ जये ततोऽधिका कीर्तिर्हानिश्चैव पराजये । इत्येतद्वचनं श्रुत्वा प्रहस्य च त्रिलोचनः ॥ ७४ ॥ यथोचितमुत्तरं तमुवाच दानवेश्वरम् । महादेव उवाच युष्माभिः सह युद्धे मे ब्रह्मवंशसमुद्भवैः ॥ ७५ ॥ का लज्जा महती राजन्नकीर्तिर्वा पराजये । युद्धमादौ हरेरेव मधुना कैटभेन च ॥ ७६ ॥ हिरण्यकशिपोश्चैव सह तेनात्मना नृप । हिरण्याक्षस्य युद्धं च पुनस्तेन गदाभृता ॥ ७७ ॥ त्रिपुरैः सह युद्धं च मयापि च पुरा कृतम् । सर्वेश्वर्याः सर्वमातुः प्रकृत्याश्च बभूव ह ॥ ७८ ॥ सह शुम्भादिभिः पूर्वं समरः परमाद्भुतः । पार्षदप्रवरस्त्वं च कृष्णस्य परमात्मनः ॥ ७९ ॥ ये ये हताश्च दैतेया नहि केऽपि त्वया समाः । का लज्जा महती राजन् मम युद्धे त्वया सह ॥ ८० ॥ सुराणां शरणस्यैव प्रेषितश्च हरेरहो । देहि राज्यं च देवानामिति मे निश्चितं वचः ॥ ८१ ॥ युद्धं वा कुरु मत्सार्धं वाग्व्यये किं प्रयोजनम् । इत्युक्त्वा शङ्करस्तत्र विरराम च नारद । उत्तस्थौ शङ्खचूडश्च ह्यमात्यैः सह सत्वरम् ॥ ८२ ॥
śrīnārāyaṇa uvāca śrīkṛṣṇaṃ manasā dhyātvā rakṣaḥ kṛṣṇaparāyaṇaḥ | brāhme muhūrte cotthāya puṣpatalpānmanoharāt || 1 || rātrivāsaḥ parityajya snātvā maṅgalavāriṇā | dhaute ca vāsasī dhṛtvā kṛtvā tilakamujjvalam || 2 || cakārāhnikamāvaśyamabhīṣṭadevavandanam | dadhyājyamadhulājāṃśca dadarśa vastu maṅgalam || 3 || ratnaśreṣṭhaṃ maṇiśreṣṭhaṃ vastraśreṣṭhaṃ ca kāñcanam | brāhmaṇebhyo dadau bhaktyā yathā nityaṃ ca nārada || 4 || amūlyaratnaṃ yatkiñcinmuktāmāṇikyahīrakam | dadau viprāya gurave yātrāmaṅgalahetave || 5 || gajaratnamaśvaratnaṃ dhanaratnaṃ manoharam | dadau sarvaṃ daridrāya viprāya maṅgalāya ca || 6 || bhāṇḍārāṇāṃ sahasrāṇi nagarāṇāṃ dvilakṣakam | grāmāṇāṃ śatakoṭiṃ ca brāhmaṇāya dadau mudā || 7 || putraṃ kṛtvā tu rājendraṃ sarveṣu dānaveṣu ca | putraṃ samarpya bhāryāṃ tāṃ rājyaṃ ca sarvasampadam || 8 || prajānucarasaṅghaṃ ca bhāṇḍāraṃ vāhanādikam | svayaṃ sannāhayuktaśca dhanuṣpāṇirbabhūva ha || 9 || bhṛtyadvārā krameṇaiva cakāra sainyasañcayam | aśvānāṃ ca trilakṣeṇa lakṣeṇa varahastinām || 10 || rathānāmayutenaiva dhānuṣkāṇāṃ trikoṭibhiḥ | trikoṭibhirvarmiṇāṃ ca śūlināṃ ca trikoṭibhiḥ || 11 || kṛtā senāparimitā dānavendreṇa nārada | tasyāṃ senāpatiścaiva yuddhaśāstraviśāradaḥ || 12 || mahārathaḥ sa vijñeyo rathināṃ pravaro raṇe | trilakṣākṣauhiṇīsenāpatiṃ kṛtvā narādhipaḥ || 13 || triṃśadakṣauhiṇībādhaṃ bhāṇḍaughaṃ ca cakāra ha | bahirbabhūva śivirānmanasā śrīhariṃ smaran || 14 || ratnendrasāranirmāṇavimānamāruroha saḥ | guruvargānpuraskṛtya prayayau śaṅkarāntikam || 15 || puṣpabhadrānadītīre yatrākṣayavaṭaḥ śubhaḥ | siddhāśramaṃ ca siddhānāṃ siddhikṣetraṃ ca nārada || 16 || kapilasya tapaḥsthānaṃ puṇyakṣetre ca bhārate | paścimodadhipūrve ca malayasya ca paścime || 17 || śrīśailottarabhāge ca gandhamādanadakṣiṇe | pañcayojanavistīrṇā dairghye śataguṇā tathā || 18 || śuddhasphaṭikasaṅkāśā bhārate ca supuṇyadā | śāśvatī jalapūrṇā ca puṣpabhadrā nadī śubhā || 19 || lavaṇābdhipriyā bhāryā śaśvatsaubhāgyasaṃyutā | śarāvatīmiśritā ca nirgatā sā himālayāt || 20 || gomatīṃ vāmataḥ kṛtvā praviṣṭā paścimodadhau | tatra gatvā śaṅkhacūḍo dadarśa candraśekharam || 21 || vaṭamūle samāsīnaṃ sūryakoṭisamaprabham | kṛtvā yogāsanaṃ dṛṣṭvā mudrāyuktaṃ ca sasmitam || 22 || śuddhasphaṭikasaṅkāśaṃ jvalantaṃ brahmatejasā | triśalapaṭṭiśadharaṃ vyāghracarmāmbaraṃ varam || 23 || bhaktamṛtyuharaṃ śāntaṃ gaurīkāntaṃ manoharam | tapasāṃ phaladātāraṃ dātāraṃ sarvasampadām || 24 || āśutoṣaṃ prasannāsyaṃ bhaktānugrahakātaram | viśvanāthaṃ viśvabījaṃ viśvarūpaṃ ca viśvajam || 25 || viśvambharaṃ viśvavaraṃ viśvasaṃhārakārakam | kāraṇaṃ kāraṇānāṃ ca narakārṇavatāraṇam || 26 || jñānapradaṃ jñānabījaṃ jñānānandaṃ sanātanam | avaruhya vimānācca taṃ dṛṣṭvā dānaveśvaraḥ || 27 || sarvaiḥ sārdhaṃ bhaktiyuktaḥ śirasā praṇanāma saḥ | vāmato bhadrakālīṃ ca skandaṃ ca tatpuraḥ sthitam || 28 || āśiṣaṃ ca dadau tasmai kālī skandaśca śaṅkaraḥ | uttasthurāgataṃ dṛṣṭvā sarve nandīśvarādayaḥ || 29 || parasparaṃ ca bhāṣante cakrustatra ca sāmpratam | rājā kṛtvā ca sambhāṣāmuvāsa śivasannidhau || 30 || prasannātmā mahādevo bhagavāṃstamuvāca ha | mahādeva uvāca vidhātā jagatāṃ brahmā pitā dharmasya dharmavit || 31 || marīcistasya putraśca vaiṣṇavāścāpi dhārmikaḥ | kaśyapaścāpi tatputro dharmiṣṭhaśca prajāpatiḥ || 32 || dakṣaḥ prītyā dadau tasmai bhaktyā kanyāstrayodaśa | tāsvekā ca danuḥ sādhvī tatsaubhāgyavivardhitā || 33 || catvāriṃśaddanoḥ putrā dānavāstejasolbaṇāḥ | teṣveko vipracittiśca mahābalaparākramaḥ || 34 || tatputro dhārmiko dambho viṣṇubhakto jitendriyaḥ | jajāpa paramaṃ mantraṃ puṣkare lakṣavatsaram || 35 || śukrācāryaṃ guruṃ kṛtvā kṛṣṇasya paramātmanaḥ | tadā tvāṃ tanayaṃ prāpa paraṃ kṛṣṇaparāyaṇam || 36 || purā tvaṃ pārṣado gopo gopeṣvapi sudhārmikaḥ | adhunā rādhikāśāpādbhārate dānaveśvaraḥ || 37 || ābrahmastambaparyantaṃ tucchaṃ mene ca vaiṣṇavaḥ | sālokyasārṣṭisāyujyasāmīpyaṃ ca harerapi || 38 || dīyamānaṃ na gṛhṇanti vaiṣṇavāḥ sevanaṃ vinā | brahmatvamamaratvaṃ vā tucchaṃ mene ca vaiṣṇavaḥ || 39 || indratvaṃ vā manutvaṃ vā na mene gaṇanāsu ca | kṛṣṇabhaktasya te kiṃ vā devānāṃ viṣaye bhrame || 40 || dehi rājyaṃ ca devānāṃ matprītiṃ rakṣa bhūmipa | sukhaṃ svarājye tvaṃ tiṣṭha devāstiṣṭhantu vai pade || 41 || alaṃ bhūtavirodhena sarve kaśyapavaṃśajāḥ | yāni kāni ca pāpāni brahmahatyādikāni ca || 42 || jñātidrohasya pāpāni kalāṃ nārhanti ṣoḍaśīm | svasampadāṃ ca hāniṃ ca yadi rājendra manyase || 43 || sarvāvasthā ca samatāṃ keṣāṃ yāti ca sarvadā | brahmaṇaśca tirobhāvo laye prākṛtike sadā || 44 || āvirbhāvaḥ punastasya prabhāvādīśvarecchayā | jñānavṛddhiśca tapasā smṛtilopaśca niścitam || 45 || karoti sṛṣṭiṃ jñānena sraṣṭā so'pi krameṇa ca | paripūrṇatamo dharmaḥ satye satyāśraye sadā || 46 || tribhāgaḥ so'pi tretāyāṃ dvibhāgo dvāpare smṛtaḥ | ekabhāgaḥ kalau pūrvaṃ tadaṃśaśca kameṇa ca || 47 || kalāmātraṃ kaleḥ śeṣe kuhvāṃ candrakalā yathā | yādṛk tejo ravergnīṣme na tādṛk śiśire punaḥ || 48 || dineṣu yādṛṅmadhyāhne sāyaṃ prātarna tatsamam | udayaṃ yāti kālena bālatāṃ ca krameṇa ca || 49 || prakāṇḍatāṃ ca tatpaścātkāle'staṃ punareti saḥ | dine pracchannatāṃ yāti kālena durdine ghane || 50 || rāhugraste kampitaśca punareva prasannatām | paripūrṇatamaścandraḥ pūrṇimāyāṃ ca jāyate || 51 || tādṛśo na bhavennityaṃ kṣayaṃ yāti dine dine | punaśca puṣṭimāyāti paraṃ kuhvā dine dine || 52 || sampadyuktaḥ śuklapakṣe kṛṣṇe mlānaśca yakṣmaṇā | rāhugraste dine mlāno durdine na virocate || 53 || kāle candro bhavecchuklo bhraṣṭaśrīḥ kālabhedataḥ | bhaviṣyati baliścendro bhraṣṭaśrīḥ sutale'dhunā || 54 || kālena pṛthvī sasyāḍhyā sarvādhārā vasundharā | kāle jale nimagnā sā tirobhūtāmbuviplutā || 55 || kāle naśyanti viśvāni prabhavantyeva kālataḥ | carācarāśca kālena naśyanti prabhavanti ca || 56 || īśvarasyaiva samatā brahmaṇaḥ paramātmanaḥ | ahaṃ mṛtyuñjayo yasmādasaṃkhyaṃ prākṛtaṃ layam || 57 || ādarśaṃ cāpi drakṣyāmi vāraṃ vāraṃ punaḥ punaḥ | sa ca prakṛtirūpaśca sa eva puruṣaḥ smṛtaḥ || 58 || sa cātmā sa ca jīvaśca nānārūpadharaḥ paraḥ | karoti satataṃ yo hi tanāmaguṇakīrtanam || 59 || kāle mṛtyuṃ sa jayati janmarogabhayaṃ jarām | sraṣṭā kṛto vidhistena pātā viṣṇuḥ kṛto bhavet || 60 || ahaṃ kṛtaśca saṃhartā vayaṃ viṣayiṇaḥ kṛtāḥ | kālāgnirudraṃ saṃhāre niyojya viṣaye nṛpa || 61 || ahaṃ karomi satataṃ tannāmaguṇakīrtanam | tena mṛtyuñjayo'haṃ ca jñānenānena nirbhayaḥ || 62 || mṛtyurmṛtyubhayādyāti vainateyādivoragāḥ | ityuktvā sa ca sarveśaḥ sarvabhāvena tatparaḥ || 63 || virarāma ca śambhuśca sabhāmadhye ca nārada | rājā tadvacanaṃ śrutvā praśaśaṃsa punaḥ punaḥ || 64 || uvāca madhuraṃ devaṃ paraṃ vinayapūrvakam | śaṅkhacūḍa uvāca tvayā yatkathitaṃ deva nānyathā vacanaṃ smṛtam || 65 || tathāpi kiñcidyathārthaṃ śrūyatāṃ mannivedanam | jñātidrohe mahatpāpaṃ tvayoktamadhunā ca yat || 66 || gṛhītvā tasya sarvasvaṃ kutaḥ prasthāpito baliḥ | mayā samuddhṛtaṃ sarvamūrdhvamaiśvaryamīśvara || 67 || sutalācca samuddhartuṃ nālaṃ tatra gadādharaḥ | sabhrātṛko hiraṇyākṣaḥ kathaṃ devaiśca hiṃsitaḥ || 68 || śumbhādayaścāsurāśca kathaṃ devairnipātitāḥ | purā samudramathane pīyūṣaṃ bhakṣitaṃ suraiḥ || 69 || kleśabhājo vayaṃ tatra te sarve phalabhoginaḥ | krīḍābhāṇḍamidaṃ viśvaṃ prakṛteḥ paramātmanaḥ || 70 || yasmai yatra sa dadāti tasyaiśvaryaṃ bhavettadā | devadānavayorvādaḥ śaśvannaimittikaḥ sadā || 71 || parājayo jayasteṣāṃ kāle'smākaṃ krameṇa ca | tadāvayorvirodhe vā''gamanaṃ niṣkalaṃ param || 72 || samasambandhino bandhorīśvarasya mahātmanaḥ | iyaṃ te mahatī lajjā yuddhe'smābhiḥ sahādhunā || 73 || jaye tato'dhikā kīrtirhāniścaiva parājaye | ityetadvacanaṃ śrutvā prahasya ca trilocanaḥ || 74 || yathocitamuttaraṃ tamuvāca dānaveśvaram | mahādeva uvāca yuṣmābhiḥ saha yuddhe me brahmavaṃśasamudbhavaiḥ || 75 || kā lajjā mahatī rājannakīrtirvā parājaye | yuddhamādau harereva madhunā kaiṭabhena ca || 76 || hiraṇyakaśipoścaiva saha tenātmanā nṛpa | hiraṇyākṣasya yuddhaṃ ca punastena gadābhṛtā || 77 || tripuraiḥ saha yuddhaṃ ca mayāpi ca purā kṛtam | sarveśvaryāḥ sarvamātuḥ prakṛtyāśca babhūva ha || 78 || saha śumbhādibhiḥ pūrvaṃ samaraḥ paramādbhutaḥ | pārṣadapravarastvaṃ ca kṛṣṇasya paramātmanaḥ || 79 || ye ye hatāśca daiteyā nahi ke'pi tvayā samāḥ | kā lajjā mahatī rājan mama yuddhe tvayā saha || 80 || surāṇāṃ śaraṇasyaiva preṣitaśca hareraho | dehi rājyaṃ ca devānāmiti me niścitaṃ vacaḥ || 81 || yuddhaṃ vā kuru matsārdhaṃ vāgvyaye kiṃ prayojanam | ityuktvā śaṅkarastatra virarāma ca nārada | uttasthau śaṅkhacūḍaśca hyamātyaiḥ saha satvaram || 82 ||
English translation
1-33. S’n Narayana spoke Then the Danava, the devotee of S’ri Krisna, got up from his flower strewn bed, meditating on S’ri Krisna, early in the morning time, at the Brahma Muhurta. Quitting his night dress, he took his bath in pure water and put on a fresh washed clothing. He then put the bright Tilak mark on his forehead and, performing the daily necessary worship, he worshipped his Ista devata (The Deity doing good to him). He then saw the auspicious things such as curd, ghee, honey, fried rice, etc., and distributed as usual, to the Brahmanas the best jewels, pearls, clothing and gold. Then for his marching to turn out auspicious, he gave at the feet of his Guru Deva priceless gems, jewels, pearls, diamonds, etc., and finally he gave to the poor Brahmins with great gladness, elephants, horses, wealth, thousands of stores, two lakhs of cities and one hundred kotis of villages. He then gave over to his son, the charge of his kingdom and of his wife, and all the dominions, wealth, property, all the servants and maid servants, all the stores and conveyances. He dressed himself for the war and took up bows and arrows and arrow cases. By the command of the King, the armies began to gather. Three lakhs of horses, one lakh elephants, one ayuta chariots, three Kotis of bowmen, three Kotis armoured soldiers and three Kotis of trident holders got themselves ready. Then the King counted his forces and appointed one Commander-in-Chief, (Maharatha), skilled in arts of warfare, over the whole army. Thus the generals were apppointed over the three lakh Aksauhini forces and their provisions were collected by three hundred Aksauhini men. He, then, thinking of S’ri Hari, started for war, accompanied by his vast army. (Note One Aksauhini consists of a large army consisting of 21,870 chariots, as many elephants, 65,610 horses, and 109,350 foot). He then mounted on a chariot built of excellent jewels and, headed by his Guru and all his other elders, went to S’ankara. O Narada! Bhagavan Mahadeva was at that time, staying on the banks
of Puspabhadra. That place was Sidhas’rama (the hermitage where the yogic successes had been obtained and can easily be acquired in future for the Siddhas as well a Siddha Ksettra.) It was the place where the Muni Kapila practised Tapasya, in the holy land of Bharata. It was bounded on the east by the western ocean, on the west by the Malaya mountain, on the south, by the S’ri S’aila mountain and on the north by the Gandha Madana Mountain. It was five yojanas wide and one hundred times as long. This auspicious river in Bharata yields great religious merits and is always full of clear, sparkling running water. She is the favourite wife of the Salt Ocean and She is very blessed. Issuing from S’aravati Himalayas, She drops into the ocean. Keeping the river Gomati (Goomti) by her left; She falls into the west ocean. S’ankhachuda, arriving there, saw Mahadeva under a Peepul tree near its root with a smiling countenance, like one Koti Suns seated in a yogic posture. His colour was white like a pure crystal; as if the Fire of Brahma was emitting from every pore of His body (burning with Brahma-Teja); He was wearing the tiger skin and, holding the trident and axe. He dispels the fear of death of His Bhaktas; His face is quite calm. He, the Lord of Gauri, is the Giver of the fruits of Tapasya and of all sons of wealth and prosperity. The smiling face of As’utosa (one who is pleased quickly) is always thinking of the welfare of the Bhaktas; He is the Lord of the Universe, the Seed of the universe, the All-form (all-pervading), and the Progenitor of the universe. He is omnipresent. All pervading, the Best in this universe, the Destroyer of this universe, the Cause of all causes, and the Saviour from the hells. He is the Awakener and Bestower of Knowledge, the Seed of all knowledges, and He Himself is of the nature of Knowledge and Bliss. Seeing that Eternal Purusa, the King of the Danavas at once descended from his chariot and bowed down with devotion to Him and to Bhadra Kali on His left and and to Kartikeya on his front. The other attendants did the same. S’ankara, Bhadra Kali and Skanda all blessed him. NandisVara and others got up from their seats on seeing the Danava King and began to talk with each other on that subject. The King addressed S’iva and sat by Him. Bhagavan Mahadeva, the Tranquil Self, then, spoke to him, thus O King!
Brahma, the knower of Dharma and the Creator of the world, is the Father of Dharrna, The religious Marichi, a devotee of Visnu, is the son of Brahma. The religious Prajapati Kas’yapa is also the Brahma’s son. Daksa gladly gave over to Kas’yapa in marriage, his thirteen daughters. Danu, fortunate and chaste, is also one of them.
34-64. Danu had forty sons, all spirited and known as Danavas. The powerful Viprachitti was the prominent amongst them. Viprachitti’s son was Dambha, self controlled and very much devoted to Visnu.
So much so that for one lakh years he recited the Visnu mantra at Puskara. His Guru (spiritual teacher) was S’ukracharya; and, by his advice, he recited the mantra of S’ri Krisna, the Highest Self. He got you as his son, devoted to Krisna. In your former birth, you were the chief attendant Gopa (cow-herd) of Krisna. You were very religious. Now, by Radhika’s curse, you are born in Bharata, as the Lord of the Danavas, powerful, heroic, valorous, and chivalrous. All the things from Brahma down to a blade of grass, the Vaisnavas regard as very trifling; even if they get Salokya, Sarsti, Sayujya and Samipya of Hari, they do not care a straw for that. Without serving Hari, they do not accept those things, even if those are thrust on them. Even Brahmahood and immortality, the Vaisnavas count for nothing. They want to serve Hari (Seva-bhava). Indrahood, Manuhood, they do not care. You, too, are a real Krisna Bhakta. So what do you care for those things that belong to the Devas, that are something like false to you. Give back to the Devas their kingdoms thus and please Me. Let the Devas remain in their own places and let you enjoy your kingdom happily. No need now for further quarrels. Think that you all belong to the same Kas’yapa’s family. The sins that are incurred, for example, the murder of a Brahmin, etc., are not even one-sixteenth of the sins incurred by hostilities amongst the relatives. If, O King! You think that by giving away to the Devas their possessions, your property will be diminished, then think that no one’s days pass ever in one and the same condition. Whenever Prakriti is dissolved, Brahma also vanishes. Again He appears by the Will of God. This
occurs always. True, that knowledge is increased by true Tapasya; but nriemory fails then. This is certain. He who is the creator of this world, does his work of creation gradually by the help of his Knowledge-power (Jhana-S’akti). In the Satya Yuga, Dharma reigns in full; in the Treta Yuga, one quarter is diminished; again in the Dvapara only one-half remains. And in the Kali Yuga, only one quarter remains. Thus Dharma gets increase and decrease. At the end of the Kali, the Dharma will be seen very feeble as the phase of the Moon is seen very thin on the Dark Moon night. See, again, the Sun is very powerful in summer; not so in winter. At midday the Sun is very hot; it does not remain so in the morning and evening. The Sun rises at one time; then he is considered as young at another time he becomes very powerful and at another time he goes down. Again in times of distress (i.e., during the cloudy days) the Sun gets entirely obscured. When the Moon is devoured by Rahu (in the Lunar Eclipse), the Moon quivers. Again when the Moon becomes liberated (i.e., when the eclipse passes away) She becomes bright again. In the Full-Moon night She becomes full but She does not remain so always. In the Dark fortnight She wanes every day. In the bright fortnight She waxes every day. In the bright fortnight, the Moon becomes healthy and prosperous and in the dark fortnight, the Moon becomes thinner and thinner as if attacked with consumption. In the time of eclipse She becomes pale and in the cloudy weather. She is obscured. Thus the Moon also becomes powerful at one time and weak and pale at another time. Vali now resides in Patala, having lost all his fortunes; but, at some other time, he will become Devendra (the Lord of the Devas). This earth becomes at one time covered with grains and the resting-place of all beings; and, at another time. She becomes immersed under water. This universe appears at one time and disappears at another. Everything, moving or non-moving, sometimes appears and again, at another time, disappears. Only Brahma, the Highest Self, remains the same. By His grace, I have got the name Mrityunjaya (the Conqueror of Death). I, too, am witnessing many Prakritik dissolutions, I witnessed repeatedly many dissolutions and will in future, witness many dissolutions. The Paramatman becomes of the nature of Prakriti.
Again it is He that is the Purusa (male principle). He is the Self; He is the individual soul (Jiva). He thus assumes various forms. And, again, Lo! He is beyond all forms! He who always repeats His Name and sings His Glory, can conquer, at some occasion, death. He is not to come under the sway of this birth, death, disease, old age and fear. He has made Brahma the Creator, Visnu the Preserver and Me the Destroyer. By His Will, we are possessed of those influences and powers. O King! Having deputed Kala, Agni and Rudra, to do the destruction work, I Myself repeat only His name and sing His glory, day and night, incessantly. My name is, on that account, Mrityunjaya. By His Knowledge Power, I am fearless. Death flies away fast from Me as serpents fly away at the sight of Garuda, the Vinata;s son. O Narada! Thus saying, S’ambhu, the Lord of all, the Progenitor of all, remained silent. Hearing the above words of S’ambhu, the King thanked Mahadeva again and again and spoke in sweet humble words.
65-74. S’ankhachuda said The words spoken by Thee are quite true. Still I am speaking a few words. Kindly hear. Thou hast spoken just now that very great sins are incurred by kindred hostilities. How is it, then, that He robbed Vali of his whole possessions and sent him down into Patala? Gadadhara Visnu could not recover Vali’s glory. But I have done that. Why did the Devas kill Hiranyaksa and Hiranyakas’ipu, S’umbha and the other Danavas? In by gone days, we laboured hard when the nectar was obtained out of the churning of the ocean; but the best fruit was reaped by the Devas only. However, all these point that this universe is but the mere sporting ground of Paramatman, Who has become of the nature of Prakriti (the polarities of the one and the same current to produce electric effects). Whomsoever He grants glory and fortune, he only gets that. The quarrel of the Devas and the Danavas is eternal. Victory and defeat come to both the parties alternately. So it is not proper for Thee to come here in this hostility. For Thou art the God, of the nature of the Highest Self. Before Thee, we both are equal. So it is a
matter of shame, no doubt, for Thee to stand up against us in favour of the gods. The glory and fame that will result to Thee, if Thou art victorious, will not be so much as it will be if we get the victory. On the contrary the inglory and infamy that will result to Thee if Thou dost get dire defeat will be inconceivably much more than what would come to us if we are defeated. (For we are low and Thou art Great.)
75-79. Mahadeva laughed very much when he heard the Danava’s words and replied O King! You are descended from the Brahmin family. So what shame shall I incur if I get defeat in this fighting against you. In former days, the fight took place between Madhu and Kaitabha; again between Hiranya Kas’ipu and Hiranyaksa and S’ri Hah. I also fought with the Asura Tripura. Again the serious fight took place also between S’umbha and the other Daityas and the Highest Prakriti Devi, the Ruler of all, and the Progenitrix of all and the Destructrix of all. And, then, you were the Parisada attendant of S’ri Krisna, the Highest Self.
Note S’ri Krisna is the Eternal Purusa beyond the Gunas. He creates Prakriti. All the creation is effected by Him. He is the Master of all the S’aktis. These S’aktis come from Him and go into Him. S’ri Krisna plays with these S’aktis, these lines of Forces, very powerful and terrible, indeed, that go to create, preserve and destroy the whole universe. These Lines of Forces have their three properties (1) Origin; (2) direction and (3) magnitude. And finally they come back to their origin. This makes one Kalpa, one Life, one Moment, one in the Full One. The Gunas come out of these S’aktis, these Lines of Forces. S’ri Krisna is the Great Reservoir, the Great Centre of Forces, Powerful, Lovely and Terrible. All the events as described here, appear in the intermediate stages when the Fourth Dimension passes into the Third Dimension, etc. The Fourth Dimension does not at once turn out into the Third Dimension but it takes place by
degrees. This explains our dreams, visions, etc., which, if seen when the mind is pure, turn out to be true.
80-82. So the Daityas, that were killed before, cannot be compared with you. Then why shall I feel shame in fighting against you? I am sent here by S’ri Hah for saving the Devas. So either give back to the Devas their possessions, or fight with Me. No need in speaking thus quite useless talks. O Narada! Thus speaking, Bhagavan S’ankara remained silent. S’ankhachuda got up at once with his ministers.
Here ends the Twenty-first Chapter in the Ninth Book on the meeting of Mahadeva and S’ankhachuda for an encounter in conflict in the Mahapuranam S’ri Mad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyasa.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24509, revision 75093 (2016-07-25T03:20:58Z). 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/bk09ch21.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.