Ninth Skandha · Chapter 26
Sourceनारद उवाच तुलस्युपाख्यानमिदं श्रुतं चातिसुधोपमम् । ततः सावित्र्युपाख्यानं तन्मे व्याख्यातुमर्हसि ॥ १ ॥ पुरा केन समुद्भूता सा श्रुता च श्रुतेः प्रसूः । केन वा पूजिता लोके प्रथमे कैश्च वा परे ॥ २ ॥ श्रीनारायण उवाच ब्रह्मणा वेदजननी प्रथमे पूजिता मुने । द्वितीये च वेदगणैस्तत्पश्चाद्विदुषां गणैः ॥ ३ ॥ तदा चाश्वपतिर्भूपः पूजयामास भारते । तत्पश्चात्पूजयामासुर्वर्णाश्चत्वार एव च ॥ ४ ॥ नारद उवाच को वा सोऽश्वपतिर्ब्रह्मन् केन वा तेन पूजिता । सर्वपूज्या च सा देवी प्रथमे कैश्च वा परे ॥ ५ ॥ श्रीनारायण उवाच मद्रदेशे महाराजो बभूवाश्वपतिर्मुने । वैरिणां बलहर्ता च मित्राणां दुःखनाशनः ॥ ६ ॥ आसीत्तस्य महाराज्ञी महिषी धर्मचारिणी । मालतीति समाख्याता यथा लक्ष्मीर्गदाभृतः ॥ ७ ॥ सा च राज्ञी च वन्ध्या च वसिष्ठस्योपदेशतः । चकाराराधनं भक्त्या सावित्र्याश्चैव नारद ॥ ८ ॥ प्रत्यादेशं न सा प्राप्ता महिषी न ददर्श ताम् । गृहं जगाम दुःखार्ता हृदयेन विदूयता ॥ ९ ॥ राजा तां दुःखितां दृष्ट्वा बोधयित्वा नयेन वै । सावित्र्यास्तपसे भक्त्या जगाम पुष्करं तदा ॥ १० ॥ तपश्चकार तत्रैव संयतः शतवत्सरम् । न ददर्श च सावित्र्या प्रत्यादेशो बभूव च ॥ ११ ॥ शुश्रावाकाशवाणीं च नृपेन्द्रश्चाशरीरिणीम् । गायत्र्या दशलक्षं च जपं त्वं कुरु नारद ॥ १२ ॥ एतस्मिन्नन्तरे तत्र आजगाम पराशरः । प्रणनाम ततस्तं च मुनिर्नृपमुवाच च ॥ १३ ॥ मुनिरुवाच सकृज्जपश्च गायत्र्याः पापं दिनभवं हरेत् । दशवारं जपेनैव नश्येत्पापं दिवानिशम् ॥ १४ ॥ शतवारं जपश्चैव पापं मासार्जितं हरेत् । सहस्रधा जपश्चैव कल्मषं वत्सरार्जितम् ॥ १५ ॥ लक्षो जन्मकृतं पापं दशलक्षोऽन्यजन्मजम् । सर्वजन्मकृतं पापं शतलक्षाद्विनश्यति ॥ १६ ॥ करोति मुक्तिं विप्राणां जपो दशगुणस्ततः । करं सर्पफणाकारं कृत्वा तद्रन्धमुद्रितम् ॥ १७ ॥ आनम्रमूर्धमचलं प्रजपेत्प्राङ्मुखो द्विजः । अनामिकामध्यदेशादधोऽवामक्रमेण च ॥ १८ ॥ तर्जनीमूलपर्यन्तं जपस्यैवं क्रमः करे । श्वेतपङ्कजबीजानां स्फटिकानां च संस्कृताम् ॥ १९ ॥ कृत्वा वै मालिकां राजन् जपेत्तीर्थे सुरालये । संस्थाप्य मालामश्वत्थपत्रे पद्मे च संयतः ॥ २० ॥ कृत्वा गोरोचनाक्तां च गायत्र्या स्नापयेत्सुधीः । गायत्रीशतकं तस्यां जपेच्च विधिपूर्वकम् ॥ २१ ॥ अथवा पञ्चगव्येन स्नात्वा मालां सुसंस्कृताम् । अथ गङ्गोदकेनैव स्नात्वा वातिसुसंस्कृताम् ॥ २२ ॥ एवं क्रमेण राजर्षे दशलक्षं जपं कुरु । साक्षाद्द्रक्ष्यसि सावित्रीं त्रिजन्मपातकक्षयात् ॥ २३ ॥ नित्यं सन्ध्यां च हे राजन् करिष्यसि दिने दिने । मध्याह्ने चापि सायाह्ने प्रातरेव शुचिः सदा ॥ २४ ॥ सन्ध्याहीनोऽशुचिर्नित्यमनर्हः सर्वकर्मसु । यदह्ना कुरुते कर्म न तस्य फलभाग्भवेत् ॥ २५ ॥ नोपतिष्ठति यः पूर्वां नोपास्ते यस्तु पश्चिमाम् । स शूद्रवद्बहिष्कार्यः सर्वस्माद् द्विजकर्मणः ॥ २६ ॥ यावज्जीवनपर्यन्तं त्रिःसन्ध्यां यः करोति च । स च सूर्यसमो विप्रस्तेजसा तपसा सदा ॥ २७ ॥ तत्पादपद्मरजसा सद्यःपूता वसुन्धरा । जीवन्मुक्तः स तेजस्वी सन्ध्यापूतो हि यो द्विजः ॥ २८ ॥ तीर्थानि च पवित्राणि तस्य संस्पर्शमात्रतः । ततः पापानि यान्त्येव वैनतेयादिवोरगाः ॥ २९ ॥ न गृह्णन्ति सुराः पूजां पितरः पिण्डतर्पणम् । स्वेच्छया च द्विजातेश्च त्रिसन्ध्यारहितस्य च ॥ ३० ॥ मूलप्रकृत्यभक्तो यस्तन्मन्त्रस्याप्यनर्चकः । तदुत्सवविहीनश्च विषहीनो यथोरगः ॥ ३१ ॥ विष्णुमन्त्रविहीनश्च त्रिसन्ध्यारहितो द्विजः । एकादशीविहीनश्च विषहीनो यथोरगः ॥ ३२ ॥ हरेरनैवेद्यभोजी धावको वृषवाहकः । शूद्रान्नभोजी यो विप्रो विषहीनो यथोरगः ॥ ३३ ॥ शूद्राणां शवदाही यः स विप्रो वृषलीपतिः । शूद्राणां सूपकारश्च विषहीनो यथोरगः ॥ ३४ ॥ शूद्राणां च प्रतिग्राही शूद्रयाजी च यो द्विजः । मसिजीवी असिजीवी विषहीनो यथोरगः ॥ ३५ ॥ यः कन्याविक्रयी विप्रो यो हरेर्नामविक्रयी । यो विप्रोऽवीरान्नभोजी ऋतुस्नातान्नभोजकः ॥ ३६ ॥ भगजीवी बार्धुषिको विषहीनो यथोरगः । यो विद्याविकयी विप्रो विषहीनो यथोरगः ॥ ३७ ॥ सूर्योदये स्वपेद्यो हि मत्स्यभोजी च यो द्विजः । शिवापूजादिरहितो विषहीनो यथोरगः ॥ ३८ ॥ इत्युक्त्वा च मुनिश्रेष्ठः सर्वपूजाविधिक्रमम् । तमुवाच च सावित्र्या ध्यानादिकमभीप्सितम् ॥ ३९ ॥ दत्त्वा सर्वं नृपेन्द्राय ययौ च स्वाश्रमे मुने । राजा संपूज्य सावित्रीं ददर्श वरमाप च ॥ ४० ॥ नारद उवाच किं वा ध्यानं च सावित्र्याः किं वा पूजाविधानकम् । स्तोत्रं मन्त्रं च किं दत्त्वा प्रययौ स पराशरः ॥ ४१ ॥ नृपः केन विधानेन संपूज्य श्रुतिमातरम् । वरं च कं वा सम्प्राप सम्पूज्य तु विधानतः ॥ ४२ ॥ तत्सर्वं श्रोतुमिच्छामि सावित्र्याः परमं महत् । रहस्यातिरहस्यं च श्रुतिसिद्धं समासतः ॥ ४३ ॥ श्रीनारायण उवाच ज्येष्ठकृष्णत्रयोदश्यां शुद्धकाले च यत्नतः । व्रतमेव चतुर्दश्यां व्रती भक्त्या समाचरेत् ॥ ४४ ॥ व्रतं चतुर्दशाब्दं च द्विसप्तफलसंयुतम् । दत्त्वा द्विसप्तनैवेद्यं पुष्पधूपादिकं चरेत् ॥ ४५ ॥ वस्त्रं यज्ञोपवीतं च भोजनं विधिपूर्वकम् । संस्थाप्य मङ्गलघटं फलशाखासमन्वितम् ॥ ४६ ॥ गणेशं च दिनेशं च वह्निं विष्णुं शिवं शिवाम् । सम्पूज्य पूजयेदिष्टं घटे आवाहिते द्विजः ॥ ४७ ॥ शृणु ध्यानं च सावित्र्याश्चोक्तं माध्यन्दिने च यत् । स्तोत्रं पूजाविधानं च मन्त्रं च सर्वकामदम् ॥ ४८ ॥ तप्तकाञ्चनवर्णाभां ज्वलन्तीं ब्रह्मतेजसा । ग्रीष्ममध्याह्नमार्तण्डसहस्रसम्मितप्रभाम् ॥ ४९ ॥ ईषद्धास्यप्रसन्नास्यां रत्नभूषणभूषिताम् । वह्निशुद्धांशुकाधानां भक्तानुग्रहविग्रहाम् ॥ ५० ॥ सुखदां मुक्तिदां शान्तां कान्तां च जगतां विधेः । सर्वसम्पत्स्वरूपां च प्रदात्रीं सर्वसम्पदाम् ॥ ५१ ॥ वेदाधिष्ठातृदेवीं च वेदशास्त्रस्वरूपिणीम् । वेदबीजस्वरूपां च भजे तां वेदमातरम् ॥ ५२ ॥ ध्यात्वा ध्यानेन नैवेद्यं दत्त्वा पाणिं स्वमूर्धनि । पुनर्ध्यात्वा घटे भक्त्या देवीमावाहयेद् व्रती ॥ ५३ ॥ दत्त्वा षोडशोपचारं वेदोक्तं मन्त्रपूर्वकम् । सम्पूज्य स्तुत्वा प्रणमेद्देवदेवीं विधानतः ॥ ५४ ॥ आसनं पाद्यमर्घ्यं च स्नानीयं चानुलेपनम् । धूपं दीपं च नैवेद्यं ताम्बूलं शीतलं जलम् ॥ ५५ ॥ वसनं भूषणं माल्यं गन्धमाचमनीयकम् । मनोहरं सुतल्पं च देयान्येतानि षोडश ॥ ५६ ॥ दारुसारविकारं च हेमादिनिर्मितं च वा । देवाधारं पुण्यदं च मया तुभ्यं निवेदितम् ॥ ५७ ॥ तीर्थोदकं च पाद्यं च पुण्यदं प्रीतिदं महत् । पूजाङ्गभूतं शुद्धं च मया तुभ्यं निवेदितम् ॥ ५८ ॥ पवित्ररूपमर्घ्यं च दूर्वापुष्पदलान्वितम् । पुण्यदं शङ्खतोयाक्तं मया तुभ्यं निवेदितम् ॥ ५९ ॥ सुगन्धं गन्धतोयं च स्नेहं सौगन्धकारकम् । मया निवेदितं भक्त्या स्नानीयं प्रतिगृह्यताम् ॥ ६० ॥ गन्धद्रव्योद्भवं पुण्यं प्रीतिदं दिव्यगन्धदम् । मया निवेदितं भक्त्या गन्धतोयं तवाम्बिके ॥ ६१ ॥ सर्वमङ्गलरूपं च सर्वं च मङ्गलप्रदम् । पुण्यदं च सुधूपं तं गृहाण परमेश्वरि ॥ ६२ ॥ सुगन्धयुक्तं सुखदं मया तुभ्यं निवेदितम् । जगतां दर्शनार्थाय प्रदीपं दीप्तिकारकम् ॥ ६३ ॥ अन्धकारध्वंसबीजं मया तुभ्यं निवेदितम् । तुष्टिदं पुष्टिदं चैव प्रीतिदं क्षुद्विनाशनम् ॥ ६४ ॥ पुण्यदं स्वादुरूपं च नैवेद्यं प्रतिगृह्यताम् । ताम्बूलप्रवरं रम्यं कर्पूरादिसुवासितम् ॥ ६५ ॥ तुष्टिदं पुष्टिदं चैव मया तुभ्यं निवेदितम् । सुशीतलं वारि शीतं पिपासानाशकारणम् ॥ ६६ ॥ जगतां जीवनरूपं च जीवनं प्रतिगृह्यताम् । देहशोभास्वरूपं च सभाशोभाविवर्धनम् ॥ ६७ ॥ कार्पासजं च कृमिजं वसनं प्रतिगृह्यताम् । काञ्चनादिविनिर्माणं श्रीकरं श्रीयुतं सदा ॥ ६८ ॥ सुखदं पुण्यदं रत्नभूषणं प्रतिगृह्यताम् । नानावृक्षसमुद्भूतं नानारूपसमन्वितम् ॥ ६९ ॥ फलस्वरूपं फलदं फलं च प्रतिगृह्यताम् । सर्वमङ्गलरूपं च सर्वमङ्गलमङ्गलम् ॥ ७० ॥ नानापुष्पविनिर्माणं बहुशोभासमन्वितम् । प्रीतिदं पुण्यदं चैव माल्यं च प्रतिगृह्यताम् ॥ ७१ ॥ पुण्यदं च सुगन्धाढ्यं गन्धं च देवि गृह्यताम् । सिन्दूरं च वरं रम्यं भालशोभाविवर्धनम् ॥ ७२ ॥ भूषणानां च प्रवरं सिन्दूरं प्रतिगृह्यताम् । विशुद्धं ग्रन्थिसंयुक्तं पुण्यसूत्रविनिर्मितम् ॥ ७३ ॥ पवित्रं वेदमन्त्रेण यज्ञसूत्रं च गृह्यताम् । द्रव्याण्येतानि मूलेन दत्त्वा स्तोत्रं पठेत्सुधीः ॥ ७४ ॥ ततो विप्राय भक्त्या च व्रती दद्याच्च दक्षिणाम् । सावित्रीति चतुर्थ्यन्तं वह्निजायान्तमेव च ॥ ७५ ॥ लक्ष्मीमायाकामपूर्वं मन्त्रमष्टाक्षरं विदुः । माध्यन्दिनोक्तं स्तोत्रं च सर्वकामफलप्रदम् ॥ ७६ ॥ विप्रजीवनरूपं च निबोध कथयामि ते । कृष्णेन दत्तां सावित्रीं गोलोके ब्रह्मणे पुरा ॥ ७७ ॥ नायाति सा तेन सार्धं ब्रह्मलोके च नारद । ब्रह्मा कृष्णाज्ञया भक्त्या तुष्टाव वेदमातरम् ॥ ७८ ॥ तदा सा परितुष्टा च ब्रह्माणं चकमे पतिम् । ब्रह्मोवाव सच्चिदानन्दरूपे त्वं मूलप्रकृतिरूपिणि ॥ ७९ ॥ हिरण्यगर्भरूपे त्वं प्रसन्ना भव सुन्दरि । तेजःस्वरूपे परमे परमानन्दरूपिणि ॥ ८० ॥ द्विजातीनां जातिरूपे प्रसन्ना भव सुन्दरि । नित्ये नित्यप्रिये देवि नित्यानन्दस्वरूपिणि ॥ ८१ ॥ सर्वमङ्गलरूपे च प्रसन्ना भव सुन्दरि । सर्वस्वरूपे विप्राणां मन्त्रसारे परात्परे ॥ ८२ ॥ सुखदे मोक्षदे देवि प्रसन्ना भव सुन्दरि । विप्रपापेध्मदाहाय ज्वलदग्निशिखोपमे ॥ ८३ ॥ बह्मतेजःप्रदे देवि प्रसन्ना भव सुन्दरि । कायेन मनसा वाचा यत्पापं कुरुते नरः ॥ ८४ ॥ तत्त्वत्स्मरणमात्रेण भस्मीभूतं भविष्यति । इत्युक्त्वा जगतां धाता तस्थौ तत्रैव संसदि ॥ ८५ ॥ सावित्री ब्रह्मणा सार्धं ब्रह्मलोकं जगाम सा । अनेन स्तवराजेन संस्तूयाश्वपतिर्नृपः ॥ ८६ ॥ ददर्श तां च सावित्रीं वरं प्राप मनोगतम् । स्तवराजमिमं पुण्यं सन्ध्यां कृत्वा च यः पठेत् । पाठे चतुर्णां वेदानां यत्फलं लभते च तत् ॥ ८७ ॥
nārada uvāca tulasyupākhyānamidaṃ śrutaṃ cātisudhopamam | tataḥ sāvitryupākhyānaṃ tanme vyākhyātumarhasi || 1 || purā kena samudbhūtā sā śrutā ca śruteḥ prasūḥ | kena vā pūjitā loke prathame kaiśca vā pare || 2 || śrīnārāyaṇa uvāca brahmaṇā vedajananī prathame pūjitā mune | dvitīye ca vedagaṇaistatpaścādviduṣāṃ gaṇaiḥ || 3 || tadā cāśvapatirbhūpaḥ pūjayāmāsa bhārate | tatpaścātpūjayāmāsurvarṇāścatvāra eva ca || 4 || nārada uvāca ko vā so'śvapatirbrahman kena vā tena pūjitā | sarvapūjyā ca sā devī prathame kaiśca vā pare || 5 || śrīnārāyaṇa uvāca madradeśe mahārājo babhūvāśvapatirmune | vairiṇāṃ balahartā ca mitrāṇāṃ duḥkhanāśanaḥ || 6 || āsīttasya mahārājñī mahiṣī dharmacāriṇī | mālatīti samākhyātā yathā lakṣmīrgadābhṛtaḥ || 7 || sā ca rājñī ca vandhyā ca vasiṣṭhasyopadeśataḥ | cakārārādhanaṃ bhaktyā sāvitryāścaiva nārada || 8 || pratyādeśaṃ na sā prāptā mahiṣī na dadarśa tām | gṛhaṃ jagāma duḥkhārtā hṛdayena vidūyatā || 9 || rājā tāṃ duḥkhitāṃ dṛṣṭvā bodhayitvā nayena vai | sāvitryāstapase bhaktyā jagāma puṣkaraṃ tadā || 10 || tapaścakāra tatraiva saṃyataḥ śatavatsaram | na dadarśa ca sāvitryā pratyādeśo babhūva ca || 11 || śuśrāvākāśavāṇīṃ ca nṛpendraścāśarīriṇīm | gāyatryā daśalakṣaṃ ca japaṃ tvaṃ kuru nārada || 12 || etasminnantare tatra ājagāma parāśaraḥ | praṇanāma tatastaṃ ca munirnṛpamuvāca ca || 13 || muniruvāca sakṛjjapaśca gāyatryāḥ pāpaṃ dinabhavaṃ haret | daśavāraṃ japenaiva naśyetpāpaṃ divāniśam || 14 || śatavāraṃ japaścaiva pāpaṃ māsārjitaṃ haret | sahasradhā japaścaiva kalmaṣaṃ vatsarārjitam || 15 || lakṣo janmakṛtaṃ pāpaṃ daśalakṣo'nyajanmajam | sarvajanmakṛtaṃ pāpaṃ śatalakṣādvinaśyati || 16 || karoti muktiṃ viprāṇāṃ japo daśaguṇastataḥ | karaṃ sarpaphaṇākāraṃ kṛtvā tadrandhamudritam || 17 || ānamramūrdhamacalaṃ prajapetprāṅmukho dvijaḥ | anāmikāmadhyadeśādadho'vāmakrameṇa ca || 18 || tarjanīmūlaparyantaṃ japasyaivaṃ kramaḥ kare | śvetapaṅkajabījānāṃ sphaṭikānāṃ ca saṃskṛtām || 19 || kṛtvā vai mālikāṃ rājan japettīrthe surālaye | saṃsthāpya mālāmaśvatthapatre padme ca saṃyataḥ || 20 || kṛtvā gorocanāktāṃ ca gāyatryā snāpayetsudhīḥ | gāyatrīśatakaṃ tasyāṃ japecca vidhipūrvakam || 21 || athavā pañcagavyena snātvā mālāṃ susaṃskṛtām | atha gaṅgodakenaiva snātvā vātisusaṃskṛtām || 22 || evaṃ krameṇa rājarṣe daśalakṣaṃ japaṃ kuru | sākṣāddrakṣyasi sāvitrīṃ trijanmapātakakṣayāt || 23 || nityaṃ sandhyāṃ ca he rājan kariṣyasi dine dine | madhyāhne cāpi sāyāhne prātareva śuciḥ sadā || 24 || sandhyāhīno'śucirnityamanarhaḥ sarvakarmasu | yadahnā kurute karma na tasya phalabhāgbhavet || 25 || nopatiṣṭhati yaḥ pūrvāṃ nopāste yastu paścimām | sa śūdravadbahiṣkāryaḥ sarvasmād dvijakarmaṇaḥ || 26 || yāvajjīvanaparyantaṃ triḥsandhyāṃ yaḥ karoti ca | sa ca sūryasamo viprastejasā tapasā sadā || 27 || tatpādapadmarajasā sadyaḥpūtā vasundharā | jīvanmuktaḥ sa tejasvī sandhyāpūto hi yo dvijaḥ || 28 || tīrthāni ca pavitrāṇi tasya saṃsparśamātrataḥ | tataḥ pāpāni yāntyeva vainateyādivoragāḥ || 29 || na gṛhṇanti surāḥ pūjāṃ pitaraḥ piṇḍatarpaṇam | svecchayā ca dvijāteśca trisandhyārahitasya ca || 30 || mūlaprakṛtyabhakto yastanmantrasyāpyanarcakaḥ | tadutsavavihīnaśca viṣahīno yathoragaḥ || 31 || viṣṇumantravihīnaśca trisandhyārahito dvijaḥ | ekādaśīvihīnaśca viṣahīno yathoragaḥ || 32 || hareranaivedyabhojī dhāvako vṛṣavāhakaḥ | śūdrānnabhojī yo vipro viṣahīno yathoragaḥ || 33 || śūdrāṇāṃ śavadāhī yaḥ sa vipro vṛṣalīpatiḥ | śūdrāṇāṃ sūpakāraśca viṣahīno yathoragaḥ || 34 || śūdrāṇāṃ ca pratigrāhī śūdrayājī ca yo dvijaḥ | masijīvī asijīvī viṣahīno yathoragaḥ || 35 || yaḥ kanyāvikrayī vipro yo harernāmavikrayī | yo vipro'vīrānnabhojī ṛtusnātānnabhojakaḥ || 36 || bhagajīvī bārdhuṣiko viṣahīno yathoragaḥ | yo vidyāvikayī vipro viṣahīno yathoragaḥ || 37 || sūryodaye svapedyo hi matsyabhojī ca yo dvijaḥ | śivāpūjādirahito viṣahīno yathoragaḥ || 38 || ityuktvā ca muniśreṣṭhaḥ sarvapūjāvidhikramam | tamuvāca ca sāvitryā dhyānādikamabhīpsitam || 39 || dattvā sarvaṃ nṛpendrāya yayau ca svāśrame mune | rājā saṃpūjya sāvitrīṃ dadarśa varamāpa ca || 40 || nārada uvāca kiṃ vā dhyānaṃ ca sāvitryāḥ kiṃ vā pūjāvidhānakam | stotraṃ mantraṃ ca kiṃ dattvā prayayau sa parāśaraḥ || 41 || nṛpaḥ kena vidhānena saṃpūjya śrutimātaram | varaṃ ca kaṃ vā samprāpa sampūjya tu vidhānataḥ || 42 || tatsarvaṃ śrotumicchāmi sāvitryāḥ paramaṃ mahat | rahasyātirahasyaṃ ca śrutisiddhaṃ samāsataḥ || 43 || śrīnārāyaṇa uvāca jyeṣṭhakṛṣṇatrayodaśyāṃ śuddhakāle ca yatnataḥ | vratameva caturdaśyāṃ vratī bhaktyā samācaret || 44 || vrataṃ caturdaśābdaṃ ca dvisaptaphalasaṃyutam | dattvā dvisaptanaivedyaṃ puṣpadhūpādikaṃ caret || 45 || vastraṃ yajñopavītaṃ ca bhojanaṃ vidhipūrvakam | saṃsthāpya maṅgalaghaṭaṃ phalaśākhāsamanvitam || 46 || gaṇeśaṃ ca dineśaṃ ca vahniṃ viṣṇuṃ śivaṃ śivām | sampūjya pūjayediṣṭaṃ ghaṭe āvāhite dvijaḥ || 47 || śṛṇu dhyānaṃ ca sāvitryāścoktaṃ mādhyandine ca yat | stotraṃ pūjāvidhānaṃ ca mantraṃ ca sarvakāmadam || 48 || taptakāñcanavarṇābhāṃ jvalantīṃ brahmatejasā | grīṣmamadhyāhnamārtaṇḍasahasrasammitaprabhām || 49 || īṣaddhāsyaprasannāsyāṃ ratnabhūṣaṇabhūṣitām | vahniśuddhāṃśukādhānāṃ bhaktānugrahavigrahām || 50 || sukhadāṃ muktidāṃ śāntāṃ kāntāṃ ca jagatāṃ vidheḥ | sarvasampatsvarūpāṃ ca pradātrīṃ sarvasampadām || 51 || vedādhiṣṭhātṛdevīṃ ca vedaśāstrasvarūpiṇīm | vedabījasvarūpāṃ ca bhaje tāṃ vedamātaram || 52 || dhyātvā dhyānena naivedyaṃ dattvā pāṇiṃ svamūrdhani | punardhyātvā ghaṭe bhaktyā devīmāvāhayed vratī || 53 || dattvā ṣoḍaśopacāraṃ vedoktaṃ mantrapūrvakam | sampūjya stutvā praṇameddevadevīṃ vidhānataḥ || 54 || āsanaṃ pādyamarghyaṃ ca snānīyaṃ cānulepanam | dhūpaṃ dīpaṃ ca naivedyaṃ tāmbūlaṃ śītalaṃ jalam || 55 || vasanaṃ bhūṣaṇaṃ mālyaṃ gandhamācamanīyakam | manoharaṃ sutalpaṃ ca deyānyetāni ṣoḍaśa || 56 || dārusāravikāraṃ ca hemādinirmitaṃ ca vā | devādhāraṃ puṇyadaṃ ca mayā tubhyaṃ niveditam || 57 || tīrthodakaṃ ca pādyaṃ ca puṇyadaṃ prītidaṃ mahat | pūjāṅgabhūtaṃ śuddhaṃ ca mayā tubhyaṃ niveditam || 58 || pavitrarūpamarghyaṃ ca dūrvāpuṣpadalānvitam | puṇyadaṃ śaṅkhatoyāktaṃ mayā tubhyaṃ niveditam || 59 || sugandhaṃ gandhatoyaṃ ca snehaṃ saugandhakārakam | mayā niveditaṃ bhaktyā snānīyaṃ pratigṛhyatām || 60 || gandhadravyodbhavaṃ puṇyaṃ prītidaṃ divyagandhadam | mayā niveditaṃ bhaktyā gandhatoyaṃ tavāmbike || 61 || sarvamaṅgalarūpaṃ ca sarvaṃ ca maṅgalapradam | puṇyadaṃ ca sudhūpaṃ taṃ gṛhāṇa parameśvari || 62 || sugandhayuktaṃ sukhadaṃ mayā tubhyaṃ niveditam | jagatāṃ darśanārthāya pradīpaṃ dīptikārakam || 63 || andhakāradhvaṃsabījaṃ mayā tubhyaṃ niveditam | tuṣṭidaṃ puṣṭidaṃ caiva prītidaṃ kṣudvināśanam || 64 || puṇyadaṃ svādurūpaṃ ca naivedyaṃ pratigṛhyatām | tāmbūlapravaraṃ ramyaṃ karpūrādisuvāsitam || 65 || tuṣṭidaṃ puṣṭidaṃ caiva mayā tubhyaṃ niveditam | suśītalaṃ vāri śītaṃ pipāsānāśakāraṇam || 66 || jagatāṃ jīvanarūpaṃ ca jīvanaṃ pratigṛhyatām | dehaśobhāsvarūpaṃ ca sabhāśobhāvivardhanam || 67 || kārpāsajaṃ ca kṛmijaṃ vasanaṃ pratigṛhyatām | kāñcanādivinirmāṇaṃ śrīkaraṃ śrīyutaṃ sadā || 68 || sukhadaṃ puṇyadaṃ ratnabhūṣaṇaṃ pratigṛhyatām | nānāvṛkṣasamudbhūtaṃ nānārūpasamanvitam || 69 || phalasvarūpaṃ phaladaṃ phalaṃ ca pratigṛhyatām | sarvamaṅgalarūpaṃ ca sarvamaṅgalamaṅgalam || 70 || nānāpuṣpavinirmāṇaṃ bahuśobhāsamanvitam | prītidaṃ puṇyadaṃ caiva mālyaṃ ca pratigṛhyatām || 71 || puṇyadaṃ ca sugandhāḍhyaṃ gandhaṃ ca devi gṛhyatām | sindūraṃ ca varaṃ ramyaṃ bhālaśobhāvivardhanam || 72 || bhūṣaṇānāṃ ca pravaraṃ sindūraṃ pratigṛhyatām | viśuddhaṃ granthisaṃyuktaṃ puṇyasūtravinirmitam || 73 || pavitraṃ vedamantreṇa yajñasūtraṃ ca gṛhyatām | dravyāṇyetāni mūlena dattvā stotraṃ paṭhetsudhīḥ || 74 || tato viprāya bhaktyā ca vratī dadyācca dakṣiṇām | sāvitrīti caturthyantaṃ vahnijāyāntameva ca || 75 || lakṣmīmāyākāmapūrvaṃ mantramaṣṭākṣaraṃ viduḥ | mādhyandinoktaṃ stotraṃ ca sarvakāmaphalapradam || 76 || viprajīvanarūpaṃ ca nibodha kathayāmi te | kṛṣṇena dattāṃ sāvitrīṃ goloke brahmaṇe purā || 77 || nāyāti sā tena sārdhaṃ brahmaloke ca nārada | brahmā kṛṣṇājñayā bhaktyā tuṣṭāva vedamātaram || 78 || tadā sā parituṣṭā ca brahmāṇaṃ cakame patim | brahmovāva saccidānandarūpe tvaṃ mūlaprakṛtirūpiṇi || 79 || hiraṇyagarbharūpe tvaṃ prasannā bhava sundari | tejaḥsvarūpe parame paramānandarūpiṇi || 80 || dvijātīnāṃ jātirūpe prasannā bhava sundari | nitye nityapriye devi nityānandasvarūpiṇi || 81 || sarvamaṅgalarūpe ca prasannā bhava sundari | sarvasvarūpe viprāṇāṃ mantrasāre parātpare || 82 || sukhade mokṣade devi prasannā bhava sundari | viprapāpedhmadāhāya jvaladagniśikhopame || 83 || bahmatejaḥprade devi prasannā bhava sundari | kāyena manasā vācā yatpāpaṃ kurute naraḥ || 84 || tattvatsmaraṇamātreṇa bhasmībhūtaṃ bhaviṣyati | ityuktvā jagatāṃ dhātā tasthau tatraiva saṃsadi || 85 || sāvitrī brahmaṇā sārdhaṃ brahmalokaṃ jagāma sā | anena stavarājena saṃstūyāśvapatirnṛpaḥ || 86 || dadarśa tāṃ ca sāvitrīṃ varaṃ prāpa manogatam | stavarājamimaṃ puṇyaṃ sandhyāṃ kṛtvā ca yaḥ paṭhet | pāṭhe caturṇāṃ vedānāṃ yatphalaṃ labhate ca tat || 87 ||
English translation
1-2. Narada said I have heard the anecdote of TulasT. Now describe in detail the history of Savitri. Savitri is considered as the Mother of the Vedas. Why was She born, in days gone by? By whom was She first worshipped and subsequently also?
3-4. Narayana said O Muni! She was first worshipped by Brahma. Next the Vedas worshipped her. Subsequently the learned men worshipped her. Next the King AsVapati worshipped Her in India. Next the four Varnas (castes) worshipped Her.
5. Narada said O Brahman! Who is that AsVapati? What for did he worship? When the Devi Savitri became adorable by all, by which persons was She first worshipped and by which persons subsequently?
6-14. Narayana said O Muni! The King AsVapati reigned in Bhadrades’a, rendering his enemies powerless and making his friends painless. He had a queen very religious; her name was Malati; She was like a second Laksmi. She was barren; and desirous of an issue. She under the instruction of Vas’istha, duly worshipped Savitri with devotion. But She did not receive any vision nor any command; therefore She returned home with a grievous heart. Seeing her sorry, the king consoled her with good words and himself accompanied her to Puskara with a view to perform Tapas to Savitri with devotion and, being self-controlled, practised tapasya for one hundred years. Still he could not see Savitri, but voice came to him. An incorporeal, celestial voice reached his ears “Perform Japam (repeat) ten lakhs of Gayatri Mantram.” At this moment Parasara came up there. The king bowed down to him. The Muni
said O King! One japa of Gayatn, destroys the days sins. Ten Japams of Gayatri destroy day and night’s sins.
15-40. One hundred Gayatri Japams destroy one month’s sins. One thousand Japams destroy one year’s sins. One lakh Gayatri Japams destroy the sins of the present birth and ten lakh Gayatri Japams destroy the sins of other births. One hundred lakhs of Japams destroy the sins of all the births. If ten times that (i.e., 1,000 lakhs) be done, then liberation is obtained. (Now the method, how to make Japam). Make the palm of the (right) hand like a snake’s hood; see that the fingers are all close, no holes are seen; and make the ends of the fingers bend downwards; then being calm and quiet and with one’s face eastward, practise Japam. Then count from the middle of the ring (name-less) finger and go on counting right-handed (with the hands of the watch) till you come to the bottom of the index finger. This is the rule of counting by the hand. O King! The rosary is to be of the seed of white lotus or of the crystals; it should be consecrated and purified. Japam is to be done then in a sacred Tirtha or in a temple. Becoming self-controlled one should place the rosary on a banyan leaf or on a lotus leaf and smear it with cowdung; wash it, uttering Gayatri Mantra and over it perform one hundred times Gayatri Japam intently in accordance with the rules. Or wash it with Pahchagavya, milk, curds, clarified butter, cow urine and cowdung, and then consecrate it well. Then wash it with the Ganges water and perform best the consecrations. O Rajarsi! Then perform ten lakhs of Japam in due order. Thus the sins of your three births will be destroyed and then you will see the Devi Savitri. O King! Do this Japam, being pure, everyday in the morning, mid-day, and in the evening. If one be impure and devoid of Sandhya, one has no right to do any action; and even if one performs an action, one does not get any fruit thereby. He who does not do the morning Sandhya and the evening Sandhya, is driven away from all the Brahminic Karmas and he becomes like S’udras. He who does Sandhya three times throughout his life, becomes like the Sun by his lustre and brilliance
of tapas. What more than this, the earth is always purified by the dust of his feet. The Dvija who does his Sandhya Bandanam and remains pure, becomes energetic and liberated while living. By his contact all the Tirthas become purified. All sins vanish away from him as snakes fly away at the sight of Garuda. The Dvija who becomes void of Sandhya three times a day, the Devas do not accept his worship nor the Piths accept his Pindas. He who has no Bhakti towards the Mula Prakriti, who does not worship the specific seed Mantra of Maya and who does not hold festivities in honour of Mula Prakriti, know him verily to be an Ajagara snake without poison. Devoid of the Visnu mantra, devoid of the three Sandhyas and devoid of the fasting on the Ekadas’i Tithi (the eleventh clay of the fortnight), the Brahmin becomes a snake devoid of poison. The vile Brahmin who does not like to take the offerings dedicated to Hari and who does the washerman’s work and eats the food of S’udra and drives the buffaloes, becomes a snake devoid of poison. The Brahmin who burns the dead bodies of the S’udras, becomes like the man who is the husband of an unmarried girl. The Brahmin also who becomes a cook of a S’udra, becomes a snake void of poison. The Brahmin who accepts the gifts of a S’udra, who performs the sacrifice of a S’udra, who lives as clerks and warriors becomes like a snake void of poison. The Brahmin who sells his daughter, who sells the name of Hari or eats the food of a woman who is without husband and son, as well as of one who has just bathed after her menstruation period, becomes like a serpent void of poison. The Brahmin who takes the profession of pimps and pampers and lives on the interest, is also like a serpent void of poison. The Brahmin who sleeps even when the Sun has risen, eats fish, and does not worship the Devi is also like a poisonless serpent. Thus stating all the rules of worship in order, the best of the Munis told him the Dhyanam, etc., of the Devi Savitri, what he wanted. Then he informed the King of all the mantras and went to his own As’rama. The king, then worshipped accordingly and saw the Devi Savitri and got boons.
41-43. Narada said What is the Savitri’s Dhyan, what are the modes of her worship, what is stotra, mantra, that Paras’ara gave to the King before he went away? And how did the King worship and what boon did he get? This great mystery, grand and well renowned in the S’rutis, about Savitri, I am desirous to hear in brief on all the points.
44-78. Narayana said On the thirteenth day (the trayodas’i tithi) of the black fortnight in the month Jyaistha or on any other holy period, the fourteenth day (the chaturdas’i tithi) this vow is to be observed with great care and devotion. Fourteen fruits and fourteen plates with offerings of food on them, flowers and incense are to be offered and this vow is to be observed for fourteen years consecutively. Garments, holy threads and other articles are also offered and after the Vrata is over, the Brahmins are to be fed. The lucky pot (mangal ghat) is to be located duly according to the rules of worship with branches and fruits. Ganes’a, Agni, Visnu, S’iva and S’iva are to be worshipped duly.
In that ghat Savitri is to be next invoked and worshipped. Now hear the Dhyanam of Savitri, as stated in the Madhyan Dina Sakha, as well the stotra, the modes of worship, and the Mantra, the giver of all desires. I meditate and adore that Savitri, the Mother of the Vedas, of the nature of Pranava (Om), whose colour is like the burnished gold, who is burning with Brahma teja (the fire of Brahma), effulgent with thousands and thousands of rays of the midday summer Sun, who is of a smiling countenance adorned with jewels and ornaments, wearing celestial garment (purified and uninflammable by fire), and ready to grant blessings to Her Bhaktas; who is the bestower of happiness and liberation, who is peaceful and the consort of the Creator of the world, who is all wealth and the giver of all riches and prosperity, who is the Presiding Deity of the Vedas and who is the Vedas incarnate, I meditate on Thee. Thus reciting the Dhyanam,
mantra and meditating on Her, one is to offer Naivedyas (offerings of food) to Her and then place one’s fingers on one’s head; one is to meditate again, and then invoke the Devi within the pot. One should next present fourteen things, uttering proper mantras according to the Vedas. Then one must perform special puja and chant hymns to the Devi and worship Her. The fourteen articles of worship are as under
(1) Seat (Asan); (2) water for washing feet (Padya), (3) offering of rice and Durba grass (Arghya), (4) water for bath (Snaniya), (6) anointment with sandalpaste and other scents (Anulepana), (7) incense (Dhupa), (8) Lights (Dipa), (9) offerings of food (Naivedya), (10) Betels (Tambul), (11) Cool water, (12) garments, (13) ornaments, (14) garlands, scents, offering of water to sip, and beautiful bedding. While offering these articles, one is to utter the mantras, this beautiful wooden or golden seat, giving spiritual merits is being offered by me to Thee. This water from the Tirthas, this holy water for washing Thy feet, pleasant, highly meritorious, pure, and as an embodiment of Puja is being offered by me to Thee. This holy Arghya with Durba grass and flowers and the pure water in the conch-shell is being offered by me to Thee (as a work of initial worship). This sweet scented oil and water being offered by me to Thee with devotion for Thy bathing purposes. Kindly accept these. O Mother! This sweet-scented water Divine-like, highly pure and prepared of Kunkuma and other scented things I offer to Thee. O Parames’vari! This all-auspicious, all good and highly meritorious, this beautiful Dhupa, kindly take, O World Mother! This is very pleasant and sweet scented; therefore I offer this to Thee. O Mother! This light, manifesting all this Universe and the seed, as it were, to destroy the Darkness is being offered by me to Thee. O Devi! Kindly accept this delicious offering of food, highly meritorious, appeasing hunger, pleasant, nourishing end pleasure giving. This betel is scented with camphor, etc., nice, nourishing, and pleasure-giving; this is being offered by me to Thee. This water is nice and cool.
appeasing the thirst and the Life of the World. So kindly accept this. O Devi! Kindly accept this silken garment as well as the garment made of Karpasa Cotton, beautifying the body and enhancing the beauty. Kindly accept these golden ornaments decked with jewels, highly meritorious, joyous, beauteous and prosperous. Kindly accept these fruits yielding fruits of desires, obtained from various trees and of various kinds. Please have this garland, all auspicious and all good, made of various flowers, beauteous and generating happiness. O Devi! Kindly accept this sweet scent, highly pleasing and meritorious. Please take this Sindura, the best of the ornaments, beautifying the forehead, highly excellent and beautiful. Kindly accept this holy and meritorious threads an purefied by the Vedic mantrams and made of highly holy threads and knitted with highly pure knots. Uttering thus, offer the above articles that are to be offered to the Devi, every time the specific seed mantra being uttered. Then the intelligent devotee should recite the stotras and subsequently of the Daksinas (presents) with devotion to the Brahmanas. The Radical or the Specific Seed Mantra mantra is the eight lettered mantra Srim Hrim Klim Svaitrai Svaha; So the sages know. The Stotra, as stated in the Madhyandma S'akha, gives fruits of all desires. I am now speaking to you of that mantra, the Life of the Brahmanas. Listen attentively. O Narada! Savitri was given to Brahma, in the ancient times of old in the region of Goloka by Krisna; but Savitri did not come to Brahma loka with Brahma. Then by the command of Krisna, Brahma praised the mother of the Vedas. And when She got pleased. She accepted Brahma as Her husband.
79-87. Brahma said Thou art the everlasting existence intelligence and bliss; Thou art Mulaprakriti; thou art Hiranya Garbha; Thou didst get pleased, O Fair one! Thou art of the nature of fire and Energy; Thou art the Highest; Thou art the Highest Bliss, and the caste of the twice-born. Dost thou get appeased, O Fair One! Thou art eternal, dear to the Eternal; thou art of the nature of the Everlasting Bliss. O Devi, O Thou, the all auspicious One! O Fair One! Beest thou
satisfied. Thou art the form of all (omnipresent)! Thou art the essence of all mantras of the Brahmanas, higher than the highest! Thou art the bestower of happiness and the liberator O Devi, O Fair One! Beest thou appeased. Thou art like the burning flame to the fuel of sins of the Brahmanas! O Thou, the Bestower of Brahma teja (the light of Brahma) O Devi! O Fair One! Beest appeased. By Thy mere remembrance, all the sins to me by body, mind and speech are burnt to ashes. Thus saying, the Creator of the world reached the assembly there. Then Savitri came to the Brahmaloka with Brahma. The King AsVapati chanted this stotra to Savitri and saw Her and got from Her the desired boons. Whosoever recites this highly sacred king of Stotras after Sandhya Bandanam, quickly acquires the fruits of studying the Vedas.
Here ends the Twenty Sixth Chapter of the Ninth Book on the narration of Savitri in S’rimad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyasa.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24514, revision 75098 (2016-07-25T03:30:36Z). 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/bk09ch26.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.