Ninth Skandha · Chapter 30
Sourceसावित्र्युवाच प्रयान्ति स्वर्गमन्यं च येनैव कर्मणा यम । मानवाः पुण्यवन्तश्च तन्मे व्याख्यातुमर्हसि ॥ १ ॥ धर्मराज उवाच अन्नदानं च विप्राय यः करोति च भारते । अन्नप्रमाणवर्षं च शिवलोके महीयते ॥ २ ॥ अन्नदानं महादानमन्येभ्योऽपि करोति यः । अन्नदानप्रमाणं च शिवलोके महीयते ॥ ३ ॥ अन्नदानात्परं दानं न भूतं न भविष्यति । नात्र पात्रपरीक्षा स्यान्न कालनियमः क्वचित् ॥ ४ ॥ देवेभ्यो ब्राह्मणेभ्यो वा ददाति चासनं यदि । महीयते विष्णुलोके वर्षाणामयुतं सति ॥ ५ ॥ यो ददाति च विप्राय दिव्यां धेनुं पयस्विनीम् । तल्लोममानवर्षं च विष्णुलोके महीयते ॥ ६ ॥ चतुर्गुणं पुण्यदिने तीर्थे शतगुणं फलम् । दानं नारायणक्षेत्रं फलं कोटिगुणं भवेत् ॥ ७ ॥ गां यो ददाति विप्राय भारते भक्तिपूर्वकम् । वर्षाणामयुतं चैव चन्द्रलोके महीयते ॥ ८ ॥ यश्चोभयमुखीदानं करोति ब्राह्मणाय च । तल्लोममानवर्षं च विष्णुलोके महीयते ॥ ९ ॥ यो ददाति ब्राह्मणाय श्वेतच्छत्रं मनोहरम् । वर्षाणामयुतं सोऽपि मोदते वरुणालये ॥ १० ॥ विप्राय पीडिताङ्गाय वस्त्रयुग्मं ददाति च । महीयते वायुलोके वर्षाणामयुतं सति ॥ ११ ॥ यो ददाति ब्राह्मणाय शालग्रामं सवस्त्रकम् । महीयते स वैकुण्ठे यावच्चन्द्रदिवाकरौ ॥ १२ ॥ यो ददाति ब्राह्मणाय दिव्यां शय्यां मनोहराम् । महीयते चन्द्रलोके यावच्चन्द्रदिवाकरौ ॥ १३ ॥ यो ददाति प्रदीपं च देवेभ्यो ब्राह्मणाय च । यावन्मन्वन्तरं सोऽपि वह्निलोके महीयते ॥ १४ ॥ करोति गजदानं च यदि विप्राय भारते । यावदिन्द्रो नरस्तावदिन्द्रस्यार्धासने वसेत् ॥ १५ ॥ भारते योऽश्वदानं च करोति ब्राह्मणाय च । मोदते वारुणे लोके यावदिन्द्राश्चतुर्दश ॥ १६ ॥ प्रकृष्टां शिबिकां यो हि ददाति ब्राह्मणाय च । मोदते वारुणे लोके यावदिन्द्राश्चतुर्दश ॥ १७ ॥ प्रकृष्टां वाटिका यो हि ददाति ब्राह्मणाय च । महीयते वायुलोके यावन्मन्वन्तरं सति ॥ १८ ॥ यो ददाति च विप्राय व्यजनं श्वेतचामरम् । महीयते वायुलोके वर्षाणामयुतं ध्रुवम् ॥ १९ ॥ धान्यं रत्नं यो ददाति चिरञ्जीवी भवेत्सुधीः । दाता ग्रहीता तौ द्वौ च ध्रुवं वैकुण्ठगामिनौ ॥ २० ॥ सततं श्रीहरेर्नाम भारते यो जपेन्नरः । स एव चिरजीवी च ततो मृत्युः पलायते ॥ २१ ॥ यो नरो भारते वर्षे दोलनं कारयेत्सुधीः । पूर्णिमारजनीशेषे जीवन्मुक्तो भवेन्नरः ॥ २२ ॥ इहलोके सुखं भुक्त्वा यात्यन्ते विष्णुमन्दिरम् । निश्चितं निवसेत्तत्र शतमन्वन्तरावधि ॥ २३ ॥ फलमुत्तरफल्गुन्यां ततोऽपि द्विगुणं भवेत् । कल्पान्तजीवी स भवेदित्याह कमलोद्भवः ॥ २४ ॥ तिलदानं ब्राह्मणाय यः करोति च भारते । तिलप्रमाणवर्षं च मोदते शिवमन्दिरे ॥ २५ ॥ ततः सुयोनिं सम्प्राप्य चिरञ्जीवी भवेत्सुखी । ताम्रपात्रस्य दानेन द्विगुणं च फलं लभेत् ॥ २६ ॥ सालंकृतां च भोग्यां च सवस्त्रां सुन्दरीं प्रियाम् । यो ददाति ब्राह्मणाय भारते च पतिव्रताम् ॥ २७ ॥ महीयते चन्द्रलोके यावदिन्द्राश्चतुर्दश । तत्र स्वर्वेश्यया सार्धं मोदते च दिवानिशम् ॥ २८ ॥ ततो गन्धर्वलोके च वर्षाणामयुतं ध्रुवम् । दिवानिशं कौतुकेन चोर्वश्या सह मोदते ॥ २९ ॥ ततो जन्मसहस्रं च प्राप्नोति सुन्दरीं प्रियाम् । सतीं सौभाग्ययुक्तां च कोमलां प्रियवादिनीम् ॥ ३० ॥ प्रददाति फलं चारु ब्राह्मणाय च यो नरः । फलप्रमाणवर्षं च शक्रलोके महीयते ॥ ३१ ॥ पुनः सुयोनिं सम्प्राप्य लभते सुतमुत्तमम् । सफलानां च वृक्षाणां सहस्रं च प्रशंसितम् ॥ ३२ ॥ केवलं फलदानं वा ब्राह्मणाय ददाति च । सुचिरं स्वर्गवासं च कृत्वा याति च भारते ॥ ३३ ॥ नानाद्रव्यसमायुक्तं नानासस्यसमन्वितम् । ददाति यश्च विप्राय भारते विपुलं गृहम् ॥ ३४ ॥ सुरलोके वसेत्सोऽपि यावन्मन्वन्तरं शतम् । ततः सुयोनिं सम्प्राप्य स महाधनवान्भवेत् ॥ ३५ ॥ यो नरः सस्यसंयुक्तां भूमिं च रुचिरां सति । ददाति भक्त्या विप्राय पुण्यक्षेत्रे च भारते ॥ ३६ ॥ महीयते च वैकुण्ठे मन्वन्तरशतं ध्रुवम् । पुनः सुयोनिं सम्प्राप्य महांश्च भूमिपो भवेत् ॥ ३७ ॥ तं न त्यजति भूमिश्च जन्मनां शतकं परम् । श्रीमांश्च धनवांश्चैव पुत्रवांश्च प्रजेश्वरः ॥ ३८ ॥ यो व्रजं च प्रकृष्टं च ग्रामं दद्याद् द्विजाय च । लक्षमन्वन्तरं चैव वैकुण्ठे स महीयते ॥ ३९ ॥ पुनः सुयोनिं सम्प्राप्य ग्रामलक्षसमन्वितम् । न जहाति च तं पृथ्वी जन्मनां लक्षमेव च ॥ ४० ॥ सुप्रजं च प्रकृष्टं च पक्वसस्यसमन्वितम् । नानापुष्करिणीवृक्षफलवल्लीसमन्वितम् ॥ ४१ ॥ नगरं यश्च विप्राय ददाति भारते भुवि । महीयते स कैलासे दशलक्षेन्द्रकालकम् ॥ ४२ ॥ पुनः सुयोनिं सम्प्राप्य राजेन्द्रो भारते भवेत् । नगराणां च नियुतं स लभेन्नात्र संशयः ॥ ४३ ॥ धरा तं न जहात्येव जन्मनामयुतं ध्रुवम् । परमैश्वर्यनियुतो भवेदेव महीतले ॥ ४४ ॥ नगराणां च शतकं देशं यो हि द्विजातये । सुप्रकृष्टं मध्यकृष्टं प्रजायुक्तं ददाति च ॥ ४५ ॥ वापीतडागसंयुक्तं नानावृक्षसमन्वितम् । महीयते स वैकुण्ठे कोटिमन्वन्तरावधि ॥ ४६ ॥ पुनः सुयोनिं सम्प्राप्य जम्बुद्वीपपतिर्भवेत् । परमैश्वर्यसंयुक्तो यथा शक्रस्तथा भुवि ॥ ४७ ॥ मही तं न जहात्येव जन्मनां कोटिमेव च । कल्पान्तजीवी स भवेद्राजराजेश्वरो महान् ॥ ४८ ॥ स्वाधिकारं समग्रं च यो ददाति द्विजातये । चतुर्गुणं फलं चान्ते भवेत्तस्य न संशयः ॥ ४९ ॥ जम्बुद्वीपं यो ददाति ब्राह्मणाय तपस्विने । फलं शतगुणं चान्ते भवेत्तस्य न संशयः ॥ ५० ॥ जम्बुद्वीपमहीदातुः सर्वतीर्थानि सेवितुः । सर्वेषां तपसां कर्तुः सर्वेषां वासकारिणः ॥ ५१ ॥ सर्वदानप्रदातुश्च सर्वसिद्धेश्वरस्य च । अस्त्येव पुनरावृत्तिर्न भक्तस्य महेशितुः ॥ ५२ ॥ असंख्यब्रह्मणां पातं पश्यन्ति भुवनेशितुः । निवसन्ति मणिद्वीपे श्रीदेव्याः परमे पदे ॥ ५३ ॥ देवीमन्त्रोपासकाश्च विहाय मानवीं तनुम् । विभूतिं दिव्यरूपं च जन्ममृत्युजराहरम् ॥ ५४ ॥ लब्ध्वा देव्याश्च सारूप्यं देवीसेवां च कुर्वते । पश्यन्ति ते मणिद्वीपे सखण्डं लोकसंक्षयम् ॥ ५५ ॥ नश्यन्ति देवाः सिद्धाश्च विश्वानि निखिलानि च । देवीभक्ता न नश्यन्ति जन्ममृत्युजराहराः ॥ ५६ ॥ कार्तिके तुलसीदानं करोति हरये च यः । युगत्रयप्रमाणं च मोदते हरिमन्दिरे ॥ ५७ ॥ पुनः सुयोनिं सम्प्राप्य हरिभक्तिं लभेद् ध्रुवम् । जितेन्द्रियाणां प्रवरः स भवेद्भारते भुवि ॥ ५८ ॥ मध्ये यः स्नाति गङ्गायामरुणोदयकालतः । युगषष्टिसहस्राणि मोदते हरिमन्दिरे ॥ ५९ ॥ पुनः सुयोनिं सम्प्राप्य विष्णुमन्त्रं लभेद् ध्रुवम् । त्यक्त्वा च मानुषं देहं पुनर्याति हरेः पदम् ॥ ६० ॥ नास्ति तत्पुनरावृत्तिर्वैकुण्ठाच्च महीतले । करोति हरिदास्यं च तथा सारूप्यमेव च ॥ ६१ ॥ नित्यस्नायी च गङ्गायां स पूतः सूर्यवद्भुवि । पदे पदेऽश्वमेधस्य लभते निश्चितं फलम् ॥ ६२ ॥ तस्यैव पादरजसा सद्यःपूता वसुन्धरा । मोदते स च वैकुण्ठे यावच्चन्द्रदिवाकरौ ॥ ६३ ॥ पुनः सुयोनिं सम्प्राप्य हरिभक्तिं लभेद् ध्रुवम् । जीवन्मुक्तोऽतितेजस्वी तपस्विप्रवरो भवेत् ॥ ६४ ॥ स्वधर्मनिरतः शुद्धो विद्वांश्च स जितेन्द्रियः । मीनकर्कटयोर्मध्ये गाढं तपति भास्करः ॥ ६५ ॥ भारते यो ददात्येव जलमेव सुवासितम् । स मोदते च कैलासे यावदिन्द्राश्चतुर्दश ॥ ६६ ॥ पुनः सुयोनिं सम्प्राप्य रूपवांश्च सुखी भवेत् । शिवभक्तश्च तेजस्वी वेदवेदाङ्गपारगः ॥ ६७ ॥ वैशाखे सक्तुदानं च यः करोति द्विजातये । सक्तुरेणुप्रमाणाब्दं मोदते शिवमन्दिरे ॥ ६८ ॥ करोति भारते यो हि कृष्णजन्माष्टमीव्रतम् । शतजन्मकृतं पापं मुच्यते नात्र संशयः ॥ ६९ ॥ वैकुण्ठे मोदते सोऽपि यावदिन्द्राश्चतुर्दश । पुनः सुयोनिं सम्प्राप्य कृष्णे भक्तिंलभेद् ध्रुवम् ॥ ७० ॥ इहैव भारते वर्षे शिवरात्रिं करोति यः । मोदते शिवलोके स सप्तमन्वन्तरावधि ॥ ७१ ॥ शिवाय शिवरात्रौ च बिल्वपत्रं ददाति यः । पत्रमानयुगं तत्र मोदते शिवमन्दिरे ॥ ७२ ॥ पुनः सुयोनिं सम्प्राप्य शिवभक्तिं लभेद्ध्रुवम् । विद्यावान्पुत्रवाञ्छ्रीमान् प्रजावान्भूमिमान्भवेत् ॥ ७३ ॥ चैत्रमासेऽथवा माघे शङ्करं योऽर्चयेद्व्रती । करोति नर्तनं भक्त्या वेत्रपाणिर्दिवानिशम् ॥ ७४ ॥ मासं वाप्यर्धमासं वा दश सप्त दिनानि च । दिनमानयुगं सोऽपि शिवलोके महीयते ॥ ७५ ॥ श्रीरामनवमीं यो हि करोति भारते पुमान् । सप्तमन्वन्तरं यावन्मोदते विष्णुमन्दिरे ॥ ७६ ॥ पुनः सुयोनिं सम्प्राप्य रामभक्तिं लभेद्ध्रुवम् । जितेन्द्रियाणां प्रवरो महांश्च धनवान्भवेत् ॥ ७७ ॥ शारदीयां महापूजां प्रकृतेर्यः करोति च । महिषैश्छागलैर्मेषैः खड्गैर्भेकादिभिः सति ॥ ७८ ॥ नैवेद्यैरुपहारैश्च धूपदीपादिभिस्तथा । नृत्यगीतादिभिर्वाद्यैर्नानाकौतुकमङ्गलम् ॥ ७९ ॥ शिवलोके वसेत्सोऽपि सप्तमन्वन्तरावधि । पुनः सुयोनिं सम्प्राप्य नरो बुद्धिं च निर्मलाम् ॥ ८० ॥ अतुलां श्रियमाप्नोति पुत्रपौत्रविवर्धनीम् । महाप्रभावयुक्तश्च गजवाजिसमन्वितः ॥ ८१ ॥ राजराजेश्वरः सोऽपि भवेदेव न संशयः । ततः शुक्लाष्टमीं प्राप्य महालक्ष्मीं च योऽर्चयेत् ॥ ८२ ॥ नित्यं भक्त्या पक्षमेकं पुण्यक्षेत्रे च भारते । दत्त्वा तस्यै प्रकृष्टानि चोपचाराणि षोडश ॥ ८३ ॥ गोलोके च वसेत्सोऽपि यावदिन्द्राश्चतुर्दश । पुनः सुयोनिं सम्प्राप्य राजराजेश्वरो भवेत् ॥ ८४ ॥ कार्तिकीपूर्णिमायां च कृत्वा तु रासमण्डलम् । गोपानां शतकं कृत्वा गोपीनां शतकं तथा ॥ ८५ ॥ शिलायां प्रतिमायां च श्रीकृष्णं राधया सह । भारते पूजयेद्भक्त्या चोपचाराणि षोडश ॥ ८६ ॥ गोलोके वसते सोऽपि यावद्वै ब्रह्मणो वयः । भारतं पुनरागत्य कृष्णे भक्तिं लभेद्दृढाम् ॥ ८७ ॥ क्रमेण सुदृढां भक्तिं लब्ध्वा मन्त्रं हरेरहो । देहं त्यक्त्वा च गोलोकं पुनरेव प्रयाति सः ॥ ८८ ॥ ततः कृष्णस्य सारूप्यं पार्षदप्रवरो भवेत् । पुनस्तत्पतनं नास्ति जरामृत्युहरो भवेत् ॥ ८९ ॥ शुक्लां वाप्यथवा कृष्णां करोत्येकादशीं च यः । वैकुण्ठे मोदते सोऽपि यावद्वै ब्रह्मणो वयः ॥ ९० ॥ भारते पुनरागत्य कृष्णभक्तिं लभेद्ध्रुवम् । क्रमेण भक्तिं सुदृढां करोत्येकां हरेरहो ॥ ९१ ॥ देहं त्यक्त्वा च गोलोकं पुनरेव प्रयाति सः । ततः कृष्णस्य सारूप्यं सम्प्राप्य पार्षदो भवेत् ॥ ९२ ॥ पुनस्तत्पतनं नास्ति जरामृत्युहरो भवेत् । भाद्रे च शुक्लद्वादश्यां यः शक्रं पूजयेन्नरः ॥ ९३ ॥ षष्टिवर्षसहस्राणि शक्रलोके महीयते । रविवारे च संक्रान्त्यां सप्तम्यां शुक्लपक्षके ॥ ९४ ॥ सम्पूज्यार्कं हविष्यान्नं यः करोति च भारते । महीयते सोऽर्कलोके यावदिन्द्राश्चतुर्दश ॥ ९५ ॥ भारतं पुनरागत्य चारोगी श्रीयुतो भवेत् । ज्येष्ठकृष्णचतुर्दश्यां सावित्रीं यो हि पूजयेत् ॥ ९६ ॥ महीयते ब्रह्मलोके सप्तमन्वन्तरावधि । पुनर्महीं समागत्य श्रीमानतुलविक्रमः ॥ ९७ ॥ चिरजीवी भवेत्सोऽपि ज्ञानवान्सम्पदा युतः । माघस्य शुक्लपञ्चम्यां पूजयेद्यः सरस्वतीम् ॥ ९८ ॥ संयतो भक्तितो दत्त्वा चोपचाराणि षोडश । महीयते मणिद्वीपे यावद्ब्रह्म दिवानिशम् ॥ ९९ ॥ सम्प्राप्य च पुनर्जन्म स भवेत्कविपण्डितः । गां सुवर्णादिकं यो हि ब्राह्मणाय ददाति च ॥ १०० ॥ नित्यं जीवनपर्यन्तं भक्तियुक्तश्च भारते । गवां लोमप्रमाणाब्दं द्विगुणं विष्णुमन्दिरे ॥ १०१ ॥ मोदते हरिणा सार्धं क्रीडाकौतुकमङ्गलैः । तदन्ते पुनरागत्य राजराजेश्वरो भवेत् ॥ १०२ ॥ श्रीमांश्च पुत्रवान्विद्वाञ्ज्ञानवान्सर्वतः सुखी । भोजयेद्योऽपि मिष्टान्नं ब्राह्मणेभ्यश्च भारते ॥ १०३ ॥ विप्रलोमप्रमाणाब्दं मोदते विष्णुमन्दिरे । ततः पुनरिहागत्य सुखी च धनवान्भवेत् ॥ १०४ ॥ विद्वान्सुचिरजीवी च श्रीमानतुलविक्रमः । यो वक्ति वा ददात्येव हरेर्नामानि भारते ॥ १०५ ॥ युगं नाम प्रमाणं च विष्णुलोके महीयते । ततः पुनरिहागत्य स सुखी धनवान्भवेत् ॥ १०६ ॥ यदि नारायणक्षेत्रे फलं कोटिगुणं भवेत् । नाम्ना कोटिं हरेर्यो हि क्षेत्रे नारायणे जपेत् ॥ १०७ ॥ सर्वपापविनिर्मुक्तो जीवन्मुक्तो भवेद्ध्रुवम् । न लभेत्स पुनर्जन्म वैकुण्ठे स महीयते ॥ १०८ ॥ लभेद्विष्णोश्च सारूप्यं न तस्य पतनं भवेत् । विष्णुभक्तिं लभेत्सोऽपि विष्णुसारूप्यमाप्नुयात् ॥ १०९ ॥ शिवं यः पूजयेन्नित्यं कृत्वा लिङ्गं च पार्थिवम् । यावज्जीवनपर्यन्तं स याति शिवमन्दिरम् ॥ ११० ॥ मृदो रेणुप्रमाणाब्दं शिवलोके महीयते । ततः पुनरिहागत्य राजेन्द्रो भारते भवेत् ॥ १११ ॥ शिलां च पूजयेन्नित्यं शिलातोयं च भक्षति । महीयते च वैकुण्ठे यावद्वै ब्रह्मणः शतम् ॥ ११२ ॥ ततो लब्ध्वा पुनर्जन्म हरिभक्तिं च दुर्लभाम् । महीयते विष्णुलोके न तस्य पतनं भवेत् ॥ ११३ ॥ तपांसि चैव सर्वाणि व्रतानि निखिलानि च । कृत्वा तिष्ठति वैकुण्ठे यावदिन्द्राश्चतुर्दश ॥ ११४ ॥ ततो लब्ध्वा पुनर्जन्म राजेन्द्रो भारते भवेत् । ततो मुक्तो भवेत्पश्चात्पुनर्जन्म न विद्यते ॥ ११५ ॥ यः स्नात्वा सर्वतीर्थेषु भुवः कृत्वा प्रदक्षिणाम् । स तु निर्वाणतां याति न च जन्म भवेद्भुवि ॥ ११६ ॥ पुण्यक्षेत्रे भारते च योऽश्वमेधं करोति च । अश्वलोममिताब्दं च शक्रस्यार्धासनं भजेत् ॥ ११७ ॥ चतुर्गुणं राजसूये फलमाप्नोति मानवः । सर्वेभ्योऽपि मखेभ्यो हि परो देवीमखः स्मृतः ॥ ११८ ॥ विष्णुना च कृतः पूर्वं ब्रह्मणा च वरानने । शङ्करेण महेशेन त्रिपुरासुरनाशने ॥ ११९ ॥ शक्तियज्ञः प्रधानश्च सर्वयज्ञेषु सुन्दरि । नानेन सदृशो यज्ञस्त्रिषु लोकेषु विद्यते ॥ १२० ॥ दक्षेण च कृतः पूर्वं महान्संवादसंयुतः । बभूव कलहो यत्र दक्षशङ्करयोः सति ॥ १२१ ॥ शेपुश्च नन्दिनं विप्रा नन्दी विप्रांश्च कोपतः । यद्धेतोर्दक्षयज्ञं च बभञ्ज चन्द्रशेखरः ॥ १२२ ॥ चकार देवीयज्ञं स पुरा दक्षः प्रजापतिः । धर्मश्च कश्यपश्चैव शेषश्चापि च कर्दमः ॥ १२३ ॥ स्वायम्भुवो मनुश्चैव तत्पुत्रश्च प्रियव्रतः । शिवः सनत्कुमारश्च कपिलश्च ध्रुवस्तथा ॥ १२४ ॥ राजसूयसहस्राणां फलमाप्नोति निश्चितम् । देवीयज्ञात्परो यज्ञो नास्ति वेदे फलप्रदः ॥ १२५ ॥ वर्षाणां शतजीवी च जीवन्मुक्तो भवेद्ध्रुवम् । ज्ञानेन तेजसा चैव विष्णुतुल्यो भवेदिह ॥ १२६ ॥ देवानां च यथा विष्णुर्वैष्णवानां च नारद । शास्त्राणां च यथा वेदा वर्णानां ब्राह्मणो यथा ॥ १२७ ॥ तीर्थानां च यथा गङ्गा पवित्राणां शिवो यथा । एकादशी व्रतानां च पुष्पाणां तुलसी यथा ॥ १२८ ॥ नक्षत्राणां यथा चन्द्रः पक्षिणां गरुडो यथा । यथा स्त्रीणां च प्रकृती राधा वाणी वसुन्धरा ॥ १२९ ॥ शीघ्राणां चेन्द्रियाणां च चञ्चलानां मनो यथा । प्रजापतीनां ब्रह्मा च प्रजानां च प्रजापतिः ॥ १३० ॥ वृन्दावनं वनानां च वर्षाणां भारतं यथा । श्रीमतां च यथा श्रीश्च विदुषां च सरस्वती ॥ १३१ ॥ पतिव्रतानां दुर्गा च सौभाग्यानां च राधिका । देवीयज्ञस्तथा वत्से सर्वयज्ञेषु भामिनि ॥ १३२ ॥ अश्वमेधशतेनैव शक्रत्वं च लभेद्ध्रुवम् । सहस्रेण विष्णुपदं सम्प्राप्तः पृथुरेव च ॥ १३३ ॥ स्नानं च सर्वतीर्थानां सर्वयज्ञेषु दीक्षणम् । सर्वेषां च व्रतानां च तपसां फलमेव च ॥ १३४ ॥ पाठे चतुर्णां वेदानां प्रादक्षिण्यं भुवस्तथा । फलभूतमिदं सर्वं मुक्तिदं शक्तिसेवनम् ॥ १३५ ॥ पुराणेषु च वेदेषु चेतिहासेषु सर्वतः । निरूपितं सारभूतं देवीपादाम्बुजार्चनम् ॥ १३६ ॥ तद्वर्णनं च तद्ध्यानं तन्नामगुणकीर्तनम् । तत्स्तोत्रस्मरणं चैव वन्दनं जपमेव च ॥ १३७ ॥ तत्पादोदकनैवेद्यं भक्षणं नित्यमेव च । सर्वसम्मतमित्येवं सर्वेप्सितमिदं सति ॥ १३८ ॥ भज नित्यं परं ब्रह्म निर्गुणं प्रकृतिं पराम् । गृहाण स्वामिनं वत्से सुखं वस च मन्दिरे ॥ १३९ ॥ अयं ते कथितः कर्मविपाको मङ्गलो नृणाम् । सर्वेप्सितः सर्वमतस्तत्त्वज्ञानप्रदः परः ॥ १४० ॥
sāvitryuvāca prayānti svargamanyaṃ ca yenaiva karmaṇā yama | mānavāḥ puṇyavantaśca tanme vyākhyātumarhasi || 1 || dharmarāja uvāca annadānaṃ ca viprāya yaḥ karoti ca bhārate | annapramāṇavarṣaṃ ca śivaloke mahīyate || 2 || annadānaṃ mahādānamanyebhyo'pi karoti yaḥ | annadānapramāṇaṃ ca śivaloke mahīyate || 3 || annadānātparaṃ dānaṃ na bhūtaṃ na bhaviṣyati | nātra pātraparīkṣā syānna kālaniyamaḥ kvacit || 4 || devebhyo brāhmaṇebhyo vā dadāti cāsanaṃ yadi | mahīyate viṣṇuloke varṣāṇāmayutaṃ sati || 5 || yo dadāti ca viprāya divyāṃ dhenuṃ payasvinīm | tallomamānavarṣaṃ ca viṣṇuloke mahīyate || 6 || caturguṇaṃ puṇyadine tīrthe śataguṇaṃ phalam | dānaṃ nārāyaṇakṣetraṃ phalaṃ koṭiguṇaṃ bhavet || 7 || gāṃ yo dadāti viprāya bhārate bhaktipūrvakam | varṣāṇāmayutaṃ caiva candraloke mahīyate || 8 || yaścobhayamukhīdānaṃ karoti brāhmaṇāya ca | tallomamānavarṣaṃ ca viṣṇuloke mahīyate || 9 || yo dadāti brāhmaṇāya śvetacchatraṃ manoharam | varṣāṇāmayutaṃ so'pi modate varuṇālaye || 10 || viprāya pīḍitāṅgāya vastrayugmaṃ dadāti ca | mahīyate vāyuloke varṣāṇāmayutaṃ sati || 11 || yo dadāti brāhmaṇāya śālagrāmaṃ savastrakam | mahīyate sa vaikuṇṭhe yāvaccandradivākarau || 12 || yo dadāti brāhmaṇāya divyāṃ śayyāṃ manoharām | mahīyate candraloke yāvaccandradivākarau || 13 || yo dadāti pradīpaṃ ca devebhyo brāhmaṇāya ca | yāvanmanvantaraṃ so'pi vahniloke mahīyate || 14 || karoti gajadānaṃ ca yadi viprāya bhārate | yāvadindro narastāvadindrasyārdhāsane vaset || 15 || bhārate yo'śvadānaṃ ca karoti brāhmaṇāya ca | modate vāruṇe loke yāvadindrāścaturdaśa || 16 || prakṛṣṭāṃ śibikāṃ yo hi dadāti brāhmaṇāya ca | modate vāruṇe loke yāvadindrāścaturdaśa || 17 || prakṛṣṭāṃ vāṭikā yo hi dadāti brāhmaṇāya ca | mahīyate vāyuloke yāvanmanvantaraṃ sati || 18 || yo dadāti ca viprāya vyajanaṃ śvetacāmaram | mahīyate vāyuloke varṣāṇāmayutaṃ dhruvam || 19 || dhānyaṃ ratnaṃ yo dadāti cirañjīvī bhavetsudhīḥ | dātā grahītā tau dvau ca dhruvaṃ vaikuṇṭhagāminau || 20 || satataṃ śrīharernāma bhārate yo japennaraḥ | sa eva cirajīvī ca tato mṛtyuḥ palāyate || 21 || yo naro bhārate varṣe dolanaṃ kārayetsudhīḥ | pūrṇimārajanīśeṣe jīvanmukto bhavennaraḥ || 22 || ihaloke sukhaṃ bhuktvā yātyante viṣṇumandiram | niścitaṃ nivasettatra śatamanvantarāvadhi || 23 || phalamuttaraphalgunyāṃ tato'pi dviguṇaṃ bhavet | kalpāntajīvī sa bhavedityāha kamalodbhavaḥ || 24 || tiladānaṃ brāhmaṇāya yaḥ karoti ca bhārate | tilapramāṇavarṣaṃ ca modate śivamandire || 25 || tataḥ suyoniṃ samprāpya cirañjīvī bhavetsukhī | tāmrapātrasya dānena dviguṇaṃ ca phalaṃ labhet || 26 || sālaṃkṛtāṃ ca bhogyāṃ ca savastrāṃ sundarīṃ priyām | yo dadāti brāhmaṇāya bhārate ca pativratām || 27 || mahīyate candraloke yāvadindrāścaturdaśa | tatra svarveśyayā sārdhaṃ modate ca divāniśam || 28 || tato gandharvaloke ca varṣāṇāmayutaṃ dhruvam | divāniśaṃ kautukena corvaśyā saha modate || 29 || tato janmasahasraṃ ca prāpnoti sundarīṃ priyām | satīṃ saubhāgyayuktāṃ ca komalāṃ priyavādinīm || 30 || pradadāti phalaṃ cāru brāhmaṇāya ca yo naraḥ | phalapramāṇavarṣaṃ ca śakraloke mahīyate || 31 || punaḥ suyoniṃ samprāpya labhate sutamuttamam | saphalānāṃ ca vṛkṣāṇāṃ sahasraṃ ca praśaṃsitam || 32 || kevalaṃ phaladānaṃ vā brāhmaṇāya dadāti ca | suciraṃ svargavāsaṃ ca kṛtvā yāti ca bhārate || 33 || nānādravyasamāyuktaṃ nānāsasyasamanvitam | dadāti yaśca viprāya bhārate vipulaṃ gṛham || 34 || suraloke vasetso'pi yāvanmanvantaraṃ śatam | tataḥ suyoniṃ samprāpya sa mahādhanavānbhavet || 35 || yo naraḥ sasyasaṃyuktāṃ bhūmiṃ ca rucirāṃ sati | dadāti bhaktyā viprāya puṇyakṣetre ca bhārate || 36 || mahīyate ca vaikuṇṭhe manvantaraśataṃ dhruvam | punaḥ suyoniṃ samprāpya mahāṃśca bhūmipo bhavet || 37 || taṃ na tyajati bhūmiśca janmanāṃ śatakaṃ param | śrīmāṃśca dhanavāṃścaiva putravāṃśca prajeśvaraḥ || 38 || yo vrajaṃ ca prakṛṣṭaṃ ca grāmaṃ dadyād dvijāya ca | lakṣamanvantaraṃ caiva vaikuṇṭhe sa mahīyate || 39 || punaḥ suyoniṃ samprāpya grāmalakṣasamanvitam | na jahāti ca taṃ pṛthvī janmanāṃ lakṣameva ca || 40 || suprajaṃ ca prakṛṣṭaṃ ca pakvasasyasamanvitam | nānāpuṣkariṇīvṛkṣaphalavallīsamanvitam || 41 || nagaraṃ yaśca viprāya dadāti bhārate bhuvi | mahīyate sa kailāse daśalakṣendrakālakam || 42 || punaḥ suyoniṃ samprāpya rājendro bhārate bhavet | nagarāṇāṃ ca niyutaṃ sa labhennātra saṃśayaḥ || 43 || dharā taṃ na jahātyeva janmanāmayutaṃ dhruvam | paramaiśvaryaniyuto bhavedeva mahītale || 44 || nagarāṇāṃ ca śatakaṃ deśaṃ yo hi dvijātaye | suprakṛṣṭaṃ madhyakṛṣṭaṃ prajāyuktaṃ dadāti ca || 45 || vāpītaḍāgasaṃyuktaṃ nānāvṛkṣasamanvitam | mahīyate sa vaikuṇṭhe koṭimanvantarāvadhi || 46 || punaḥ suyoniṃ samprāpya jambudvīpapatirbhavet | paramaiśvaryasaṃyukto yathā śakrastathā bhuvi || 47 || mahī taṃ na jahātyeva janmanāṃ koṭimeva ca | kalpāntajīvī sa bhavedrājarājeśvaro mahān || 48 || svādhikāraṃ samagraṃ ca yo dadāti dvijātaye | caturguṇaṃ phalaṃ cānte bhavettasya na saṃśayaḥ || 49 || jambudvīpaṃ yo dadāti brāhmaṇāya tapasvine | phalaṃ śataguṇaṃ cānte bhavettasya na saṃśayaḥ || 50 || jambudvīpamahīdātuḥ sarvatīrthāni sevituḥ | sarveṣāṃ tapasāṃ kartuḥ sarveṣāṃ vāsakāriṇaḥ || 51 || sarvadānapradātuśca sarvasiddheśvarasya ca | astyeva punarāvṛttirna bhaktasya maheśituḥ || 52 || asaṃkhyabrahmaṇāṃ pātaṃ paśyanti bhuvaneśituḥ | nivasanti maṇidvīpe śrīdevyāḥ parame pade || 53 || devīmantropāsakāśca vihāya mānavīṃ tanum | vibhūtiṃ divyarūpaṃ ca janmamṛtyujarāharam || 54 || labdhvā devyāśca sārūpyaṃ devīsevāṃ ca kurvate | paśyanti te maṇidvīpe sakhaṇḍaṃ lokasaṃkṣayam || 55 || naśyanti devāḥ siddhāśca viśvāni nikhilāni ca | devībhaktā na naśyanti janmamṛtyujarāharāḥ || 56 || kārtike tulasīdānaṃ karoti haraye ca yaḥ | yugatrayapramāṇaṃ ca modate harimandire || 57 || punaḥ suyoniṃ samprāpya haribhaktiṃ labhed dhruvam | jitendriyāṇāṃ pravaraḥ sa bhavedbhārate bhuvi || 58 || madhye yaḥ snāti gaṅgāyāmaruṇodayakālataḥ | yugaṣaṣṭisahasrāṇi modate harimandire || 59 || punaḥ suyoniṃ samprāpya viṣṇumantraṃ labhed dhruvam | tyaktvā ca mānuṣaṃ dehaṃ punaryāti hareḥ padam || 60 || nāsti tatpunarāvṛttirvaikuṇṭhācca mahītale | karoti haridāsyaṃ ca tathā sārūpyameva ca || 61 || nityasnāyī ca gaṅgāyāṃ sa pūtaḥ sūryavadbhuvi | pade pade'śvamedhasya labhate niścitaṃ phalam || 62 || tasyaiva pādarajasā sadyaḥpūtā vasundharā | modate sa ca vaikuṇṭhe yāvaccandradivākarau || 63 || punaḥ suyoniṃ samprāpya haribhaktiṃ labhed dhruvam | jīvanmukto'titejasvī tapasvipravaro bhavet || 64 || svadharmanirataḥ śuddho vidvāṃśca sa jitendriyaḥ | mīnakarkaṭayormadhye gāḍhaṃ tapati bhāskaraḥ || 65 || bhārate yo dadātyeva jalameva suvāsitam | sa modate ca kailāse yāvadindrāścaturdaśa || 66 || punaḥ suyoniṃ samprāpya rūpavāṃśca sukhī bhavet | śivabhaktaśca tejasvī vedavedāṅgapāragaḥ || 67 || vaiśākhe saktudānaṃ ca yaḥ karoti dvijātaye | saktureṇupramāṇābdaṃ modate śivamandire || 68 || karoti bhārate yo hi kṛṣṇajanmāṣṭamīvratam | śatajanmakṛtaṃ pāpaṃ mucyate nātra saṃśayaḥ || 69 || vaikuṇṭhe modate so'pi yāvadindrāścaturdaśa | punaḥ suyoniṃ samprāpya kṛṣṇe bhaktiṃlabhed dhruvam || 70 || ihaiva bhārate varṣe śivarātriṃ karoti yaḥ | modate śivaloke sa saptamanvantarāvadhi || 71 || śivāya śivarātrau ca bilvapatraṃ dadāti yaḥ | patramānayugaṃ tatra modate śivamandire || 72 || punaḥ suyoniṃ samprāpya śivabhaktiṃ labheddhruvam | vidyāvānputravāñchrīmān prajāvānbhūmimānbhavet || 73 || caitramāse'thavā māghe śaṅkaraṃ yo'rcayedvratī | karoti nartanaṃ bhaktyā vetrapāṇirdivāniśam || 74 || māsaṃ vāpyardhamāsaṃ vā daśa sapta dināni ca | dinamānayugaṃ so'pi śivaloke mahīyate || 75 || śrīrāmanavamīṃ yo hi karoti bhārate pumān | saptamanvantaraṃ yāvanmodate viṣṇumandire || 76 || punaḥ suyoniṃ samprāpya rāmabhaktiṃ labheddhruvam | jitendriyāṇāṃ pravaro mahāṃśca dhanavānbhavet || 77 || śāradīyāṃ mahāpūjāṃ prakṛteryaḥ karoti ca | mahiṣaiśchāgalairmeṣaiḥ khaḍgairbhekādibhiḥ sati || 78 || naivedyairupahāraiśca dhūpadīpādibhistathā | nṛtyagītādibhirvādyairnānākautukamaṅgalam || 79 || śivaloke vasetso'pi saptamanvantarāvadhi | punaḥ suyoniṃ samprāpya naro buddhiṃ ca nirmalām || 80 || atulāṃ śriyamāpnoti putrapautravivardhanīm | mahāprabhāvayuktaśca gajavājisamanvitaḥ || 81 || rājarājeśvaraḥ so'pi bhavedeva na saṃśayaḥ | tataḥ śuklāṣṭamīṃ prāpya mahālakṣmīṃ ca yo'rcayet || 82 || nityaṃ bhaktyā pakṣamekaṃ puṇyakṣetre ca bhārate | dattvā tasyai prakṛṣṭāni copacārāṇi ṣoḍaśa || 83 || goloke ca vasetso'pi yāvadindrāścaturdaśa | punaḥ suyoniṃ samprāpya rājarājeśvaro bhavet || 84 || kārtikīpūrṇimāyāṃ ca kṛtvā tu rāsamaṇḍalam | gopānāṃ śatakaṃ kṛtvā gopīnāṃ śatakaṃ tathā || 85 || śilāyāṃ pratimāyāṃ ca śrīkṛṣṇaṃ rādhayā saha | bhārate pūjayedbhaktyā copacārāṇi ṣoḍaśa || 86 || goloke vasate so'pi yāvadvai brahmaṇo vayaḥ | bhārataṃ punarāgatya kṛṣṇe bhaktiṃ labheddṛḍhām || 87 || krameṇa sudṛḍhāṃ bhaktiṃ labdhvā mantraṃ hareraho | dehaṃ tyaktvā ca golokaṃ punareva prayāti saḥ || 88 || tataḥ kṛṣṇasya sārūpyaṃ pārṣadapravaro bhavet | punastatpatanaṃ nāsti jarāmṛtyuharo bhavet || 89 || śuklāṃ vāpyathavā kṛṣṇāṃ karotyekādaśīṃ ca yaḥ | vaikuṇṭhe modate so'pi yāvadvai brahmaṇo vayaḥ || 90 || bhārate punarāgatya kṛṣṇabhaktiṃ labheddhruvam | krameṇa bhaktiṃ sudṛḍhāṃ karotyekāṃ hareraho || 91 || dehaṃ tyaktvā ca golokaṃ punareva prayāti saḥ | tataḥ kṛṣṇasya sārūpyaṃ samprāpya pārṣado bhavet || 92 || punastatpatanaṃ nāsti jarāmṛtyuharo bhavet | bhādre ca śukladvādaśyāṃ yaḥ śakraṃ pūjayennaraḥ || 93 || ṣaṣṭivarṣasahasrāṇi śakraloke mahīyate | ravivāre ca saṃkrāntyāṃ saptamyāṃ śuklapakṣake || 94 || sampūjyārkaṃ haviṣyānnaṃ yaḥ karoti ca bhārate | mahīyate so'rkaloke yāvadindrāścaturdaśa || 95 || bhārataṃ punarāgatya cārogī śrīyuto bhavet | jyeṣṭhakṛṣṇacaturdaśyāṃ sāvitrīṃ yo hi pūjayet || 96 || mahīyate brahmaloke saptamanvantarāvadhi | punarmahīṃ samāgatya śrīmānatulavikramaḥ || 97 || cirajīvī bhavetso'pi jñānavānsampadā yutaḥ | māghasya śuklapañcamyāṃ pūjayedyaḥ sarasvatīm || 98 || saṃyato bhaktito dattvā copacārāṇi ṣoḍaśa | mahīyate maṇidvīpe yāvadbrahma divāniśam || 99 || samprāpya ca punarjanma sa bhavetkavipaṇḍitaḥ | gāṃ suvarṇādikaṃ yo hi brāhmaṇāya dadāti ca || 100 || nityaṃ jīvanaparyantaṃ bhaktiyuktaśca bhārate | gavāṃ lomapramāṇābdaṃ dviguṇaṃ viṣṇumandire || 101 || modate hariṇā sārdhaṃ krīḍākautukamaṅgalaiḥ | tadante punarāgatya rājarājeśvaro bhavet || 102 || śrīmāṃśca putravānvidvāñjñānavānsarvataḥ sukhī | bhojayedyo'pi miṣṭānnaṃ brāhmaṇebhyaśca bhārate || 103 || vipralomapramāṇābdaṃ modate viṣṇumandire | tataḥ punarihāgatya sukhī ca dhanavānbhavet || 104 || vidvānsucirajīvī ca śrīmānatulavikramaḥ | yo vakti vā dadātyeva harernāmāni bhārate || 105 || yugaṃ nāma pramāṇaṃ ca viṣṇuloke mahīyate | tataḥ punarihāgatya sa sukhī dhanavānbhavet || 106 || yadi nārāyaṇakṣetre phalaṃ koṭiguṇaṃ bhavet | nāmnā koṭiṃ hareryo hi kṣetre nārāyaṇe japet || 107 || sarvapāpavinirmukto jīvanmukto bhaveddhruvam | na labhetsa punarjanma vaikuṇṭhe sa mahīyate || 108 || labhedviṣṇośca sārūpyaṃ na tasya patanaṃ bhavet | viṣṇubhaktiṃ labhetso'pi viṣṇusārūpyamāpnuyāt || 109 || śivaṃ yaḥ pūjayennityaṃ kṛtvā liṅgaṃ ca pārthivam | yāvajjīvanaparyantaṃ sa yāti śivamandiram || 110 || mṛdo reṇupramāṇābdaṃ śivaloke mahīyate | tataḥ punarihāgatya rājendro bhārate bhavet || 111 || śilāṃ ca pūjayennityaṃ śilātoyaṃ ca bhakṣati | mahīyate ca vaikuṇṭhe yāvadvai brahmaṇaḥ śatam || 112 || tato labdhvā punarjanma haribhaktiṃ ca durlabhām | mahīyate viṣṇuloke na tasya patanaṃ bhavet || 113 || tapāṃsi caiva sarvāṇi vratāni nikhilāni ca | kṛtvā tiṣṭhati vaikuṇṭhe yāvadindrāścaturdaśa || 114 || tato labdhvā punarjanma rājendro bhārate bhavet | tato mukto bhavetpaścātpunarjanma na vidyate || 115 || yaḥ snātvā sarvatīrtheṣu bhuvaḥ kṛtvā pradakṣiṇām | sa tu nirvāṇatāṃ yāti na ca janma bhavedbhuvi || 116 || puṇyakṣetre bhārate ca yo'śvamedhaṃ karoti ca | aśvalomamitābdaṃ ca śakrasyārdhāsanaṃ bhajet || 117 || caturguṇaṃ rājasūye phalamāpnoti mānavaḥ | sarvebhyo'pi makhebhyo hi paro devīmakhaḥ smṛtaḥ || 118 || viṣṇunā ca kṛtaḥ pūrvaṃ brahmaṇā ca varānane | śaṅkareṇa maheśena tripurāsuranāśane || 119 || śaktiyajñaḥ pradhānaśca sarvayajñeṣu sundari | nānena sadṛśo yajñastriṣu lokeṣu vidyate || 120 || dakṣeṇa ca kṛtaḥ pūrvaṃ mahānsaṃvādasaṃyutaḥ | babhūva kalaho yatra dakṣaśaṅkarayoḥ sati || 121 || śepuśca nandinaṃ viprā nandī viprāṃśca kopataḥ | yaddhetordakṣayajñaṃ ca babhañja candraśekharaḥ || 122 || cakāra devīyajñaṃ sa purā dakṣaḥ prajāpatiḥ | dharmaśca kaśyapaścaiva śeṣaścāpi ca kardamaḥ || 123 || svāyambhuvo manuścaiva tatputraśca priyavrataḥ | śivaḥ sanatkumāraśca kapilaśca dhruvastathā || 124 || rājasūyasahasrāṇāṃ phalamāpnoti niścitam | devīyajñātparo yajño nāsti vede phalapradaḥ || 125 || varṣāṇāṃ śatajīvī ca jīvanmukto bhaveddhruvam | jñānena tejasā caiva viṣṇutulyo bhavediha || 126 || devānāṃ ca yathā viṣṇurvaiṣṇavānāṃ ca nārada | śāstrāṇāṃ ca yathā vedā varṇānāṃ brāhmaṇo yathā || 127 || tīrthānāṃ ca yathā gaṅgā pavitrāṇāṃ śivo yathā | ekādaśī vratānāṃ ca puṣpāṇāṃ tulasī yathā || 128 || nakṣatrāṇāṃ yathā candraḥ pakṣiṇāṃ garuḍo yathā | yathā strīṇāṃ ca prakṛtī rādhā vāṇī vasundharā || 129 || śīghrāṇāṃ cendriyāṇāṃ ca cañcalānāṃ mano yathā | prajāpatīnāṃ brahmā ca prajānāṃ ca prajāpatiḥ || 130 || vṛndāvanaṃ vanānāṃ ca varṣāṇāṃ bhārataṃ yathā | śrīmatāṃ ca yathā śrīśca viduṣāṃ ca sarasvatī || 131 || pativratānāṃ durgā ca saubhāgyānāṃ ca rādhikā | devīyajñastathā vatse sarvayajñeṣu bhāmini || 132 || aśvamedhaśatenaiva śakratvaṃ ca labheddhruvam | sahasreṇa viṣṇupadaṃ samprāptaḥ pṛthureva ca || 133 || snānaṃ ca sarvatīrthānāṃ sarvayajñeṣu dīkṣaṇam | sarveṣāṃ ca vratānāṃ ca tapasāṃ phalameva ca || 134 || pāṭhe caturṇāṃ vedānāṃ prādakṣiṇyaṃ bhuvastathā | phalabhūtamidaṃ sarvaṃ muktidaṃ śaktisevanam || 135 || purāṇeṣu ca vedeṣu cetihāseṣu sarvataḥ | nirūpitaṃ sārabhūtaṃ devīpādāmbujārcanam || 136 || tadvarṇanaṃ ca taddhyānaṃ tannāmaguṇakīrtanam | tatstotrasmaraṇaṃ caiva vandanaṃ japameva ca || 137 || tatpādodakanaivedyaṃ bhakṣaṇaṃ nityameva ca | sarvasammatamityevaṃ sarvepsitamidaṃ sati || 138 || bhaja nityaṃ paraṃ brahma nirguṇaṃ prakṛtiṃ parām | gṛhāṇa svāminaṃ vatse sukhaṃ vasa ca mandire || 139 || ayaṃ te kathitaḥ karmavipāko maṅgalo nṛṇām | sarvepsitaḥ sarvamatastattvajñānapradaḥ paraḥ || 140 ||
English translation
1. Savitn said “O Dharmarajan! Kindly tell me in detail about those works that lead the meritorious persons to the Heavens and various other spheres.”
2-20. Dharmaraj said O Child! He who gives rice and food to the Brahmanas in India, goes to the S’ivaloka where he dwells with great respect for years equivalent to the measure of that food. This “Anna- dana” (the giving of boiled rice and other eatables) is a great dan (charity) and this can be done not only to the Brahmanas but to the other castes also, where similar results also follow. There is, or will be, no other charity superior to this charity of anna (rice, boiled it may be and other eatables). For here no distinction is made as to what caste will get it or not, nor the discrimination of time, when to give such a charity. O Child! Seats (Asanas) given to the Devas and the Brahmanas, carry the donor to the Visnu Loka, where he dwells for Ayuta years with great respect and love. Giving excellent cows yielding milk to Brahmanas take the donor to Visnuloka, where he is glorified and remains for years equivalent to the number of pores in that cow or those cows. And if cows be given on a meritorious day, four times the merits accrue, and if given in a sacred place of pilgrimage, hundred times the result occurs; and if given in a tirath, where Narayana is worshipped, koti times the results accrue. He who gives with devotion, cows to the Brahmanas in Bharata, remains in the Chandraloka for one Ayuta years and is glorified. He who gives a two-mouthed cow to a Brahmana, goes to Visnuloka and remains there for as many years as there exist the numbers of hairs on the body of that cow and is glorified. A gift of a beautiful white umbrella to a Brahmana makes one go to Varunaloka for Ayuta
years where he remains with great pleasure. Giving garments to the diseased Brahmanas makes one fit to remain with glory in Vayuloka for one ayuta years. Giving to a Brahmana the S’alagrama with garments makes one remain with glory in Vaikuntha as long as there exist the Sun and Moon. Giving a beautiful bedding to a Brahmana, glorifies a man in the Chandraloka as long as there exist the Sun and Moon. To give lights to the Devas and Brahmana glorifies a man in Agniloka (the region of Fire) for one Manvantara. To give elephants to the Brahmanas in Bharata, makes one sit in the same throne with Indra for his life period.
Giving horses to the Brahmanas makes one remain in Varunaloka for fourteen Indra’s life periods. Giving a good palanquin to a Brahmana makes one remain in the Varunaloka for fourteen Indra’s life-periods. Giving a good site or a good orchard to a Brahmana leads one to the Vayuloka where he remains with glory for one Manvantara. Giving a white chamara and fan to a Brahmana, leads the donor to the Vayuloka where he remains for one ayuta years. Giving grains and jewels make one long-lived and both the donors and receivers go certainly to Vaikuntha.
21-40. He who always recites the name of S’ri Hari, lives for ever and Death goes far far away from him. The intelligent man that celebrates the Swinging Festival (Dol Jatra) in the last quarter of the Full Moon night in this land of Bharata, becomes liberated while living, enjoying pleasures in this world, goes in the end to Visnuloka, where he remains for one hundred Manvantaras; there is no doubt in this. If the Swinging Festival be performed under the influence of the asterism Uttara Phalguni then the fruits become doubled; this is the saying of Brahma Himself. The performer lives to the end of a Kalpa. To give til (Sesamum) to a Brahman, leads one to S’iva Loka, where one enjoys for a number of years equal to the number of til. Then one is born in a good yoni and becomes longlived and happy.
To give a copper plate yields double the effect. To give in India a chaste wife with garments and ornaments to a Brahman (and then to purchase her with an equivalent in gold) leads one to Chandra Loka where one remains for fourteen Indra’s life periods and enjoys day and night the celestial Apsaras. Thence the donor goes to the Gandharba Loka for one ayuta years and day and night enjoys Urvas’i. Then he gets for thousand births chaste, fortunate, wealthy, gentle and sweet-speaking, beautiful wives. He who gives nice and delicious fruits to the Brahmanas, remains with glory in the Indra Loka for a number of years equivalent to the fruits. He gets again a good Yoni (birth) and gets excellent sons. To give thousand trees while there are fruits on them, or nice fruits only to the Brahmanas, makes one enjoy the Heavens for a long, long time and he then comes back to Bharata. To give various things and good edifices with grains, etc., to the Brahmanas leads one to the regions of the Devas where he remains for one hundred Manvantaras. Then he gets a very good birth and becomes the master of abundant wealth. He who gives with devotion to the Brahmanas lands certainly goes for one hundred Manvantaras and remains there in glory for one hundred Manvantras; and, coming again to be born in good wombs, they become Kings. The earth does not leave him for hundred births. He becomes prosperous, wealthy and possesses many sons and becomes the lord of his subjects. He who gives a good village with pasture land and cows, dwells with glory in Vaikuntha for one lakh manvantaras. Then he gets a good birth (becomes born in a high caste family) and obtains a lakh villages. The earth quits him not even if he be born a lakh times. (This is very bad then, to one who does not like to be born again).
41-60. He who gives a village inhabited by good and obedient subjects with ripe excellent grains, various tanks, trees and adorned with fruits and leaves dwells in Kailasa with great glory for ten lakh Indra’s life periods. Getting again born in a high family, he becomes Raja Dhiraja in Bharata and obtains Niyuta towns. There is no doubt
in this. The earth quits him not, even if he be born ayuta times.
Really he gets the highest prosperity in this earth. He who gives to a Brahmana one hundred towns and countries, inhabited by good or mediocre subjects, with wells, tanks, and various trees, remains with glory in Vaikuntha for one koti manvantaras. Then he becomes born in this earth in a high caste family, becomes the Lord of Jambudvipa and attains in this earth great prosperity like Indra. The earth quits him not even if he comes here Koti times; in reality he is a Mahatma (a great soul man), RajrajesVara (the Lord of Kings) and lives upto the end of a Kalpa. He who gives his whole property to a Brahmin, gets in the end four times that; there is no doubt in this. He who gives Jambu Dvipa to an ascetic Brahmana, gets undoubtedly in the end one hundred times the fruit. If you give away Jambu DvTpa, the whole earth; if you travel all the Tirthas, if you perform all sorts of asceticisms, if you give shelter to all, if you make gifts of all sorts, know that you will have to come again to be reborn in this earth; but if you become a devotee of Mula Prakriti, then be sure that you won’t have to come here and be reborn. The devotees of Mula Prakriti go to Mani DvTpa, the highest place of S’rT Bhuvanes’arT DevT and remain there and they see the fall of innumerable Brahmas. The worshippers of the DevT Mantra when they quit their mortal coils, assume divine appearances endowed with Bibhutis (manifestations of powers) and free from birth, death and old age, assume the Sarupya (the same form) of the DevT and remain in Her Service. They reside in ManidvTpa and see the part Pralayas. The Devas die, the Siddhas die, the whole universe vanishes; but the DevT Bhaktas never die and they remain free form birth, death, and old age. He who offers TulasT leaf to Bhagavan Hah in the month of Kartik resides for three yugas in the temple of Hah. Getting again a good birth, he acquires the devotion to S’rT Hah and becomes the Foremost of those who restrain their senses. He who bathes in the Ganges early before the rising of the Sun remains in enjoyment in the temple of Hari for sixty thousand yugas. Getting again a good birth, he gets the Visnu Mantra, and, quitting his mortal coil, becomes united with the Feet of S’rT Hari.
61-77. He has not to come back from Vaikuntha to this earth. He remains in Hari’s Service and gets the same form of Hah. He who bathes daily in the Ganges, becomes purified like the Sun and gets the result of performing the Horse-sacrifice at every step. The earth becomes purified by the dust of his feet and he enjoys in Vaikuntha as long as the Sun and Moon exist. Then again he becomes born in a good and beautiful womb, and is liberated by acquiring the devotion to Hari. He becomes very energetic and the foremost of the ascetics, pure, religious, learned, and self-restrained. When the Sun comes midway between Pisces and Cancer and heats intensely the earth, the man who in Bharata gives cool water to drink to the people, resides in happiness in Kailas’a for fourteen Indra’s life periods. Getting again a good birth here, he becomes beautiful, happy, devoted to S’iva, energetic and expert in the Vedas, and the Vedangas. He who gives to a Brahmana the S’aktu (sattu). in the month of Vais’akhe enjoys in the S’iva temple for as many years as there are number of particles in that quantity of sattu (powders in parched oat). He who performs the Krisna Janmastami vow in this Bharata, is freed from the sins incurred in his hundred births; there is no doubt in this. The observer of the vow remains in great enjoyment in Vaikuntha for fourteen Indra’s life periods, gets again a good birth here and acquires Hari Bhakti. He who performs the S’ivaratri vow in this Bharata Varsa, resides with great joy in S’iva Loka for seven manvantaras. He who offers the Bel leaves to S’iva in S’ivaratri time, resides with great joy in S’iva’s Abode for as many yugas as there are number of leaves. Getting again a good birth here, he acquires the devotion to S’iva and becomes learned, prosperous and possesses sons, subjects and lands. He who performs vow and worships S’ankara in the month of Chaitra or Magha and who, with a branch of a tree in hand, dances day and night for one month, or half a month, for ten days or for seven days, dwells in S’iva Loka for as many yugas as the number of days he dances. He who performs the vow of S’ri Rama Navami, lives in the abode of Visnu for seven Manvantaras in great joy. Getting again a good birth, he becomes
devoted to S’n Rama, the foremost of those who have self restraint and he becomes very wealthy.
78-87. He who performs the Saradiya Puja (the great Durga Puja in the month of autumn) of the Mula Prakriti with incense, lights, offerings of food, and animal sacrifices of buffaloes, goats, sheep, rhinoceros, frogs or other animals, together with dancing, music, and various other auspicious things, resides in the S’iva Loka for seven Manvantaras. Getting an excellent birth, and a pure understanding, he gets unbounded prosperity, sons and, no doubt, grandsons and he becomes a very powerful sovereign possessing many horses and elephants. There is no doubt in this. Again he who worships daily with devotion for a fortnight beginning from the eighth day of the bright fortnight the Maha Devi Laksmi, remains in the region of Goloka for fourteen Indra’s life periods. Then, obtaining an excellent birth, he becomes a sovereign. He who in the full moon night in the month of Kartik prepares a Rasa mandal with one hundred Gopas and Gopis and worships S’ri Krisna and Radha in S’alagrama or in images with sixteen varieties of offerings remains in Goloka for Brahma’s life-time and coming again to Bharata acquires an unflinching devotion to S’ri Krisna.
88-99. And when this Bhakti becomes greatly intensified, ho gets initiated into S’ri Hah mantra and after quitting his mortal coil, he goes to the Goloka. Then he gets the Sarupya (the same form) of Krisna and becomes the chief Parisad (attendant of Krisna) and, becoming free from old age, he has no fear, to fall again down to this earth. He who observes the Ekadas’i day, remains fasting and performing penances in the bright or dark eleventh day, remains in Vaikuntha in great enjoyment and comfort. Then, again coming into this Bharata he becomes a devotee of Hari. And when that Bhakti is intensified he becomes solely devoted to Hari and quitting his mortal coil, goes again to the Goloka and gets the Sarupya of Krisna and
becomes His Parisada (attendant). Then, freed of old age and death, he does not fall. He who worships Indra in the month of Bhadra in the twelfth day of the white fortnight is worshipped in the regions of Indra for sixty thousand years. He who performs in Bharata the worship of the Sun on Sunday Sankranti (when the Sun goes from one sign to another) and the bright seventh Tithi, according to due rules and ceremonies and eats the food called Havisyanna (rice boiled in ghee), dwells in the Suryaloka for fourteen Indra’s life periods. Then coming to Bharata, he becomes free from all diseases and becomes prosperous. He who worships Savitri on the fourteenth day of the black fortnight dwells in the region of Brahma for seven Manvantaras with great eclat and glory. Coming again to Bharata he enjoys beauty, unequalled valour, long life, knowledge and prosperity. He who worships on the fifth day of the bright fortnight in the month of Magha, with his senses controlled and full of devotion, the Devi Sarasvati with sixteen articles of food, resides in Mani DvTpa for one day and one night of Brahma.
100-140. On getting re-birth, he becomes a poet and a learned man. He who daily gives with devotion for his whole life, cow and gold to a Brahmana dwells in Visnu Loka for twice as many years as there are the numbers of hairs on the bodies of these cows and plays and jests with Visnu and doing auspicious things he finds pleasure. In the end he comes again to this Bharata and becomes the King of Kings. He becomes fortunate, prosperous, possesses many sons, becomes learned, full of knowledge and happy in every way. He who feeds a Brahmana here with sweetmeats goes to Visnu Loka and enjoys there for as many years as there are hairs on the body of the Brahmin. In the end he comes again to Bharata and becomes happy, wealthy, learned, long lived, fortunate and very powerful. He who utters the name of Hah or gives the name (i.e., the mantra) of Hah to others, is worshipped in Visnu loka for as many yugas as the number of times, the name or mantra was uttered. Coming again to Bharata, he becomes happy and wealthy. And if such things be done in
Narayana Ksettra, koti times the above results ensue. He who repeats the name of Hari koti times in Narayana Ksettra, becomes, no doubt, freed of all sins and liberated while living and he will not get rebirth. He lives always in Vaikuntha. He gets the Salokya (the same region of Visnu), is not liable to fall, becomes a Bhakta of Visnu. He who daily worships the earthen phallic symbol (after making it daily) for his whole life, goes to the S’iva Loka and dwells there, for as many years as there are the number of particles of earth. Getting rebirth he becomes the King of Kings. He who worships daily the S’alagrama stone and eats the water (after bathing it) is glorified in Vaikuntha for one hundred Brahma’s lives and becomes born again. When he acquires the rare Hari Bhakti and quiting his mortal coil goes to Visnu Loka, whence he is not to return. He who performs all the Tapasyas (asceticims) and observes all the vratas (vows), dwells in Vaikuntha for fourteen Indra’s life peroids. Getting rebirth in Bharata he becomes the King of Kings and then he becomes liberated. He is not to return any more. He who bathes in all the Tirthas and makes a journey round the whole world, gets Nirvana. He is not reborn. He who performs the Horse-Sacrifice in this holy land Bharata enjoys half the Indraship for as many years as there are hairs on the body of the horse. He who performs a Rajasuya Sacrifice, gets four times the above result. Of all the sacrifices, the Devi Yajha, or the Sacrifice before the Devi is the Best. O Fair One! Of old, Visnu, Brahma, Indra and when Tripurasura was killed, Maha Deva did such a sacrifice. O Beautiful One! This sacrifice before the S’akti is the highest and best of all the sacrifices. There is nothing like this in the three worlds. This Great Sacrifice was done of yore by Daksa when he collected abundant sacrificial materials of all sorts. And a quarrel ensued on this account between Daksa and S’ankara. The Brahmins conducting the sacrifice cursed the Nandi and others. And Nandi cursed the Brahmanas. Mahadeva, therefore, disallowed the going on of sacrifice and brought it to a dead stop. Of yore the Prajapati Daksa did this Devi Yajha; it was done also by Dharma, Kas’yapa; Ananta, Kardama, Svayambhuva Manu, his son Priyavrata, S’iva, Sanat Kumara, Kapila and Dhruva. The performance of this sacrifice brings
fruits equal to performing thousands and thousands of Rajasuya sacrifices. Therefore there is no other sacrifice greater than this Devi Yajha. One becomes surely endowed with a long life of one hundred years and is liberated while living. He becomes equal to Visnu in knowledge, energy, strength, and asceticism. This is as true as anything. O Child! This Devi Yajha is the best and highest of all the sacrifices as Visnu is the highest amongst the Devas; Narada, amongst the Vaisnavas; the Vedas, amongst all the S’astras; the Brahmanas amongst all the castes; the Ganges amongst the sacred places of pilgrimages, S’iva amongst the Holy of Holies, the Ekadas’i vow amongst all the Vratas; Tulasi, amongst all the flowers; the Moon, amongst the asterisms; Garuda, amongst the birds; Prakriti, Radha, Sarasvati and Earth amongst the females; the mind, amongst the quick-going and restless senses; Brahma, amongst the Prajapatis; Brahma, amongst all the subjects; Vrindraban, amongst all the forests; Bharat Varsa, amongst all the Varsas; Laksmi, amongst the prosperous; Sarasvati, amongst the learned; Durga, amongst the chaste; Radhika, amongst the fortunate. If one hundred horse sacrifices are performed, Indrahood is sure to be obtained. It is by the influence of bathing in all the Tirthas, performing all the sacrifices, observing all the Vratas, practising all the austerities, studying all the Vedas and circumambulating the whole earth, that this Highest S’akti’s service is obtained and this service of S’akti is the direct cause of Mukti (liberation). To worship the lotus-feet of the Devi is the best and highest, is stated in all the Puranas, in all the Vedas, and in all the Itihasas. To sing the glories of Mula Prakriti, to meditate on Her, to chant Her Name and attributes, to remember Her stotras, bow down before Her, to repeat Her Name, and to drink daily Her Padodoka (water after washing Her feet) and the offerings already offered to Her, these are approved of by all; and everyone desires this. So worship, worship this Mula Prakriti, Who is of the nature of Brahma, and, lo! Who is again endowed with Maya. O Child! Take your husband and live happily with him in your home. O Child! Thus I have described to you the fruition of the Karmas. This is auspicious to every human being, desired by all and approved of
by all. The Real Knowledge springs from this. There is no doubt in this.
Here ends the Thirtieth Chapter of the Ninth Book on the conversation between Savitri and Yama and on the fruition of Karmas in the Great Puranam S’ri Mad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyasa.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24518, revision 75102 (2016-07-25T03:38:01Z). 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/bk09ch30.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.