Ninth Skandha · Chapter 38
Sourceसावित्र्युवाच देवीभक्तिं देहि मह्यं साराणां चैव सारकम् । पुंसां मुक्तिद्वारबीजं नरकार्णवतारकम् ॥ १ ॥ कारणं मुक्तिसाराणां सर्वाशुभविनाशनम् । दारकं कर्मवृक्षाणां कृतपापौघहारणम् ॥ २ ॥ मुक्तिश्च कतिथाप्यस्ति किं वा तासां च लक्षणम् । देवीभक्तिं भक्तिभेदं निषेकस्यापि खण्डनम् ॥ ३ ॥ तत्त्वज्ञानविहीना च स्त्रीजातिर्विधिनिर्मिता । किञ्चिञ्ज्ञानं सारभूतं वद वेदविदां वर ॥ ४ ॥ सर्वं दानं च यज्ञश्च तीर्थस्नानं व्रतं तपः । अज्ञानिज्ञानदानस्य कलां नार्हन्ति षोडशीम् ॥ ५ ॥ पितुः शतगुणा माता गौरवे चेति निश्चितम् । मातुः शतगुणः पूज्यो ज्ञानदाता गुरुः प्रभो ॥ ६ ॥ धर्मराज उवाच पूर्वं सर्वो वरो दत्तो यस्ते मनसि वाञ्छितः । अधुना शक्तिभक्तिस्ते वत्से भवतु मद्वरात् ॥ ७ ॥ श्रोतुमिच्छसि कल्याणि श्रीदेवीगुणकीर्तनम्। वक्तॄणां पृच्छकानां च श्रोतॄणां कुलतारणम् ॥ ८ ॥ शेषो वक्त्रसहस्रेण नहि यद्वक्तुमीश्वरः । मृत्युञ्जयो न क्षमश्च वक्तुं पञ्चमुखेन च ॥ ९ ॥ धाता चतुर्णां वेदानां विधाता जगतामपि । ब्रह्मा चतुर्मुखेनैव नालं विष्णुश्च सर्ववित् ॥ १० ॥ कार्तिकेयः षण्मुखेन नापि वक्तुमलं ध्रुवम् । न गणेशः समर्थश्च योगीन्द्राणां गुरोर्गुरुः ॥ ११ ॥ सारभूताश्च शास्त्राणां वेदाश्चत्वार एव च । कलामात्रं यद्गुणानां न विदन्ति बुधाश्च ये ॥ १२ ॥ सरस्वती जडीभूता नालं तद्गुणवर्णने । सनत्कुमारो धर्मश्च सनन्दनः सनातनः ॥ १३ ॥ सनकः कपिलः सूर्यो येऽन्ये च ब्रह्मणः सुताः । विचक्षणा न यद्वक्तुं किञ्चान्ये जडबुद्धयः ॥ १४ ॥ न यद्वक्तुं क्षमाः सिद्धा मुनीन्द्रा योगिनस्तथा । के चान्ये च वयं के वा श्रीदेव्या गुणवर्णने ॥ १५ ॥ ध्यायन्ते यत्पदाम्भोजं ब्रह्मविष्णुशिवादयः । अतिसाध्यं स्वभक्तानां तदन्येषां सुदुर्लभम् ॥ १६ ॥ कश्चित्किञ्चिद्विजानाति तद्गुणोत्कीर्तनं शुभम् । अतिरिक्तं विजानाति ब्रह्मा ब्रह्मविशारदः ॥ १७ ॥ ततोऽतिरिक्तं जानाति गणेशो ज्ञानिनां गुरुः । सर्वातिरिक्तं जानाति सर्वज्ञः शम्भुरेव सः ॥ १८ ॥ तस्मै दत्तं पुरा ज्ञानं कृष्णेन परमात्मना । अतीव निर्जनेऽरण्ये गोलोके रासमण्डले ॥ १९ ॥ तत्रैव कथितं किञ्चित्तद्गुणोत्कीर्तनं शुभम् । धर्मं च कथयामास शिवलोके शिवः स्वयम् ॥ २० ॥ धर्मस्तु कथयामास भास्वते पृच्छते तथा । यामाराध्य मत्पितापि सम्प्राप तपसा सति ॥ २१ ॥ पूर्वं स्वं विषयं चाहं न गृह्णामि प्रयत्नतः । वैराग्ययुक्तस्तपसे गन्तुमिच्छामि सुव्रते ॥ २२ ॥ तदा मां कथयामास पिता तद्गुणकीर्तनम् । यथागमं तद्वदामि निबोधातीव दुर्गमम् ॥ २३ ॥ तद्गुणं सा न जानाति तदन्यस्य च का कथा । यथाकाशो न जानाति स्वान्तमेव वरानने ॥ २४ ॥ सर्वात्मा सर्वभगवान् सर्वकारणकारणः । सर्वेश्वरश्च सर्वाद्यः सर्ववित्परिपालकः । २५ नित्यरूपी नित्यदेही नित्यानन्दो निराकृतिः । निरङ्कुशो निराशङ्को निर्गुणश्च निरामयः ॥ २६ ॥ निर्लिप्तः सर्वसाक्षी च सर्वाधारः परात्परः । मायाविशिष्टः प्रकृतिस्तद्विकाराश्च प्राकृताः ॥ २७ ॥ स्वयं पुमांश्च प्रकृतिस्तावभिन्नौ परस्परम् । यथा वह्नेस्तस्य शक्तिर्न भिन्नास्त्येव कुत्रचित् ॥ २८ ॥ सेयं शक्तिर्महामाया सच्चिदानन्दरूपिणी । रूपं बिभर्त्यरूपा च भक्तानुग्रहहेतवे ॥ २९ ॥ गोपालसुन्दरीरूपं प्रथमं सा ससर्ज ह । अतीव कमनीयं च सुन्दरं सुमनोहरम् ॥ ३० ॥ नवीननीरदश्यामं किशोरं गोपवेषकम् । कन्दर्पकोटिलावण्यं लीलाधाममनोहरम् ॥ ३१ ॥ शरन्मध्याह्नपद्मानां शोभामोचनलोचनम् । शरत्पार्वणकोटीन्दुशोभाप्रच्छादनाननम् ॥ ३२ ॥ अमूल्यरत्ननिर्माणनानाभूषणभूषितम् । सस्मितं शोभितं शश्वदमूल्यपीतवाससा ॥ ३३ ॥ परब्रह्मस्वरूपं च ज्वलन्तं ब्रह्मतेजसा । सुखदृश्यं च शान्तं च राधाकान्तमनन्तकम् ॥ ३४ ॥ गोपीभिर्वीक्ष्यमाणं च सस्मिताभिश्च सन्ततम् । रासमण्डलमध्यस्थं रत्नसिंहासनस्थितम् ॥ ३५ ॥ वंशीं क्वणन्तं द्विभुजं वनमालाविभूषितम् । कौस्तुभेन्द्रमणीन्द्रेण शश्वद्वक्षःस्थलोज्ज्वलम् ॥ ३६ ॥ कुङ्कुमागुरुकस्तुरीचन्दनार्चितविग्रहम् । चारुचम्पकमालाक्तं मालतीमाल्यमण्डितम् ॥ ३७ ॥ चारुचन्द्रकशोभाढ्यं चूडावङ्क्रिमराजितम् । एवंभूतं च ध्यायन्ति भक्ता भक्तिपरिप्लुताः ॥ ३८ ॥ यद्भयाज्जगता धाता विधत्ते सृष्टिमेव च । कर्मानुसाराल्लिखितं करोति सर्वकर्मणाम् ॥ ३९ ॥ तपसां फलदाता च कर्मणां च यदाज्ञया । विष्णुः पाता च सर्वेषां यद्भयात्पाति सन्ततम् ॥ ४० ॥ कालाग्निरुद्रः संहर्ता सर्वविश्वेषु यद्भयात् । शिवो मृत्युञ्जयश्चैव ज्ञानिनां च गुरोर्गुरुः ॥ ४१ ॥ यज्ज्ञानाज्ज्ञानवानस्ति योगीशो ज्ञानवित्प्रभुः । परमानन्दयुक्तश्च भक्तिवैराग्यसंयुतः ॥ ४२ ॥ यद्भयाद्वाति पवनः प्रवरः शीघ्रगामिनाम् । तपनश्च प्रतपति यद्भयात्सन्ततं सति ॥ ४३ ॥ यदाज्ञया वर्षतीन्द्रो मृत्युश्चरति जन्तुषु । यदाज्ञया दहेद्वह्निर्जलमेवं सुशीतलम् ॥ ४४ ॥ दिशो रक्षन्ति दिक्पाला महाभीता यदाज्ञया । भ्रमन्ति राशिचक्राणि ग्रहाश्च यद्भयेन च ॥ ४५ ॥ भयात्फलन्ति वृक्षाश्च पुष्यन्त्यपि च यद्भयात् । यदाज्ञां तु पुरस्कृत्य कालः काले हरेद्भयात् ॥ ४६ ॥ तथा जलस्थलस्थाश्च न जीवन्ति यदाज्ञया । अकाले नाहरेद्विद्धं रणेषु विषमेषु च ॥ ४७ ॥ धत्ते वायुस्तोयराशिं तोयं कूर्मं तदाज्ञया । कूर्मोऽनन्तं स च क्षोणीं समुद्रान् सा च पर्वतान् ॥ ४८ ॥ सर्वा चैव क्षमारूपा नानारत्नं बिभर्ति या । यतः सर्वाणि भूतानि स्थीयन्ते हन्ति तत्र हि ॥ ४९ ॥ इन्द्रायुश्चैव दिव्यानां युगानामेकसप्ततिः । अष्टाविंशे शक्रपाते ब्रह्मणश्च दिवानिशम् ॥ ५० ॥ एवं त्रिंशद्दिनैर्मासो द्वाभ्यामाभ्यामृतुः स्मृतः । ऋतुभिः षड्भिरेवाब्दं ब्रह्मणो वै वयः स्मृतम् ॥ ५१ ॥ ब्रह्मणश्च निपाते च चक्षुरुन्मीलनं हरेः । चक्षुरुन्मीलने तस्य लयं प्राकृतिकं विदुः ॥ ५२ ॥ प्रलये प्राकृते सर्वे देवाद्याश्च चराचराः । लीना धाता विधाता च श्रीकृष्णनाभिपङ्कजे ॥ ५३ ॥ विष्णुः क्षीरोदशायी च वैकुण्ठे यश्चतुर्भुजः । विलीना वामपार्श्वे च कृष्णस्य परमात्मनः ॥ ५४ ॥ यस्य ज्ञाने शिवो लीनो ज्ञानाधीशः सनातनः । दुर्गायां विष्णुमायायां विलीनाः सर्वशक्तयः ॥ ५५ ॥ सा च कृष्णस्य बुद्धौ च बुद्ध्यधिष्ठातृदेवता । नारायणांशः स्कन्दश्च लीनो वक्षसि तस्य च ॥ ५६ ॥ श्रीकृष्णांशश्च तद्बाहौ देवाधीशो गणेश्वरः । पद्मांशाश्चैव पद्मायां सा राधायां च सुव्रते ॥ ५७ ॥ गोप्यश्चापि च तस्यां च सर्वाश्च देवयोषितः । कृष्णप्राणाधिदेवी सा तस्य प्राणेषु संस्थिता ॥ ५८ ॥ सावित्री च सरस्वत्यां वेदाः शास्त्राणि यानि च । स्थिता वाणी च जिह्वायां यस्य च परमात्मनः ॥ ५९ ॥ गोलोकस्य च गोपाश्च विलीनास्तस्य लोमसु । तत्प्राणेषु च सर्वेषां प्राणा वाता हुताशनाः ॥ ६० ॥ जठराग्नौ विलीनाश्च जलं तद्रसनाग्रतः । वैष्णवाश्चरणाम्भोजे परमानन्दसंयुताः ॥ ६१ ॥ सारात्सारतरा भक्तिरसपीयूषपायिनः । विराडंशाश्च महति लीनाः कृष्णे महाविराट् ॥ ६२ ॥ यस्यैव लोमकूपेषु विश्वानि निखिलानि च । यस्य चक्षुष उन्मेषे प्राकृतः प्रलयो भवेत् ॥ ६३ ॥ चक्षुरुन्मीलने सृष्टिर्यस्यैव पुनरेव सः । यावत्कालो निमेषेण तावदुन्मीलनेन च ॥ ६४ ॥ ब्रह्मणश्च शताब्दे च सृष्टेः सूत्रलयः पुनः । ब्रह्मसृष्टिलयानां च संख्या नास्त्येव सुव्रते ॥ ६५ ॥ यथा भूरजसां चैव संख्यानं नैव विद्यते । चक्षुर्निमेषे प्रलयो यस्य सर्वान्तरात्मनः ॥ ६६ ॥ उन्मीलने पुनः सृष्टिर्भवेदेवेश्वरेच्छया । स कृष्णः प्रलये तस्यां प्रकृतौ लीन एव हि ॥ ६७ ॥ एकैव च परा शक्तिर्निर्गुणः परमः पुमान् । सदेवेदमग्र आसीदिति वेदविदो विदुः ॥ ६८ ॥ मूलप्रकृतिरव्यक्ताप्यव्याकृतपदाभिधा । चिदभिन्नत्वमापन्ना प्रलये सैव तिष्ठति ॥ ६९ ॥ तद्गुणोत्कीर्तनं वक्तुं ब्रह्माण्डेषु च कः क्षमः । मुक्तयश्च चतुर्वेदैर्निरुक्ताश्च चतुर्विधाः ॥ ७० ॥ तत्प्रधाना देवभक्तिर्मुक्तेरपि गरीयसी । सालोक्यदा भवेदेका तथा सारूप्यदा परा ॥ ७१ ॥ सामीप्यदाथ निर्वाणप्रदा मुक्तिश्चतुर्विधा । भक्तास्ता न हि वाञ्छन्ति विना तत्सेवनं विभोः ॥ ७२ ॥ शिवत्वममरत्वं च ब्रह्मत्वं चावहेलया । जन्ममृत्युजराव्याधिभयशोकादिकं धनम् ॥ ७३ ॥ दिव्यरूपधारणं च निर्वाणं मोक्षणं विदुः । मुक्तिश्च सेवारहिता भक्तिः सेवाविवर्धिनी ॥ ७४ ॥ भक्तिमुक्त्योरयं भेदो निषेकखण्डनं शृणु । विदुर्बुधा निषेकं च भोगं च कृतकर्मणाम् ॥ ७५ ॥ तत्खण्डनं च शुभदं श्रीविभोः सेवनं परम् । तत्त्वज्ञानमिदं साध्वि स्थिरं च लोकवेदयोः ॥ ७६ ॥ निर्विघ्नं शुभदं चोक्तं गच्छ वत्से यथासुखम् । इत्युक्त्वा सूर्यपुत्रश्च जीवयित्वा च तत्पतिम् ॥ ७७ ॥ तस्यै शुभाशिषं दत्त्वा गमनं कर्तुमुद्यतः । दृष्ट्वा यमं च गच्छन्तं सा सावित्री प्रणम्य च ॥ ७८ ॥ रुरोद चरणौ धृत्वा साधुच्छेदेन दुःखिता । सावित्रीरोदनं श्रुत्वा यमश्चैव कृपानिधिः ॥ ७९ ॥ तामित्युवाच सन्तुष्टः स्वयं चैव रुरोद ह । धर्मराज उवाव लक्षवर्षं सुखं भुक्त्वा पुण्यक्षेत्रे च भारते ॥ ८० ॥ अन्ते यास्यसि तल्लोकं यत्र देवी विराजते । गत्वा च स्वगृहं भद्रे सावित्र्याश्च व्रतं कुरु ॥ ८१ ॥ द्विसप्तवर्षपर्यन्तं नारीणां मोक्षकारणम् । ज्येष्ठशुक्लचतुर्दश्यां सावित्र्याश्च व्रतं शुभम् ॥ ८२ ॥ शुक्लाष्टम्यां भाद्रपदे महालक्ष्या यथा व्रतम् । द्व्यष्टवर्षं व्रतं चैव प्रत्यादेयं शुचिस्मिते ॥ ८३ ॥ करोति भक्त्या या नारी सा याति च विभोः पदम् । प्रतिमङ्गलवारे च देवीं मङ्गलदायिनीम् ॥ ८४ ॥ प्रतिमासं शुक्लषष्ठ्यां षष्ठीं मङ्गलदायिनीम् । तथा चाषाढसङ्क्रान्त्यां मनसां सर्वसिद्धिदाम् ॥ ८५ ॥ राधां रासे च कार्तिक्यां कृष्णप्राणाधिकप्रियाम् । उपोष्य शुक्लाष्टम्यां च प्रतिमासं वरप्रदाम् ॥ ८६ ॥ विष्णुमायां भगवतीं दुर्गां दुर्गतिनाशिनीम् । प्रकृतिं जगदम्बां च पतिपुत्रवतीषु च ॥ ८७ ॥ पतिव्रतासु शुद्धासु यन्त्रेषु प्रतिमासु च । या नारी पूजयेद्भक्त्या धनसन्तानहेतवे ॥ ८८ ॥ इहलोके सुखं भुक्त्वा यात्यन्ते श्रीविभोः पदम् । एवं देव्या विभूतीश्च पूजयेत्साधकोऽनिशम् ॥ ८९ ॥ सर्वकालं सर्वरूपा संसेव्या परमेश्वरी । नातः परतरं किञ्चित्कृतकृत्यत्वदायकम् ॥ ९० ॥ इत्युक्त्वा तां धर्मराजो जगाम निजमन्दिरम् । गृहीत्वा स्वामिनं सा च सावित्री च निजालयम् ॥ ९१ ॥ सावित्री सत्यवांश्चैव प्रययौ च यथागमम् । अन्यांश्च कथयामास स्ववृत्तान्तं हि नारद ॥ ९२ ॥ सावित्रीजनकः पुत्रान् सम्प्राप्तः प्रक्रमेण च । श्वशुरश्चक्षुषी राज्यं सा च पुत्रान् वरेण च ॥ ९३ ॥ लक्षवर्षं सुखं भुक्त्वा पुण्यक्षेत्रे च भारते । जगाम स्वामिना सार्धं देवीलोकं पतिव्रता ॥ ९४ ॥ सवितुश्चाधिदेवी या मन्त्राधिष्ठातृदेवता । सावित्री ह्यपि वेदानां सावित्री तेन कीर्तिता ॥ ९५ ॥ इत्येवं कथितं वत्स सावित्र्याख्यानमुत्तमम् । जीवकर्मविपाकं च किं पुनः श्रोतुमिच्छसि ॥ ९६ ॥
sāvitryuvāca devībhaktiṃ dehi mahyaṃ sārāṇāṃ caiva sārakam | puṃsāṃ muktidvārabījaṃ narakārṇavatārakam || 1 || kāraṇaṃ muktisārāṇāṃ sarvāśubhavināśanam | dārakaṃ karmavṛkṣāṇāṃ kṛtapāpaughahāraṇam || 2 || muktiśca katithāpyasti kiṃ vā tāsāṃ ca lakṣaṇam | devībhaktiṃ bhaktibhedaṃ niṣekasyāpi khaṇḍanam || 3 || tattvajñānavihīnā ca strījātirvidhinirmitā | kiñciñjñānaṃ sārabhūtaṃ vada vedavidāṃ vara || 4 || sarvaṃ dānaṃ ca yajñaśca tīrthasnānaṃ vrataṃ tapaḥ | ajñānijñānadānasya kalāṃ nārhanti ṣoḍaśīm || 5 || pituḥ śataguṇā mātā gaurave ceti niścitam | mātuḥ śataguṇaḥ pūjyo jñānadātā guruḥ prabho || 6 || dharmarāja uvāca pūrvaṃ sarvo varo datto yaste manasi vāñchitaḥ | adhunā śaktibhaktiste vatse bhavatu madvarāt || 7 || śrotumicchasi kalyāṇi śrīdevīguṇakīrtanam| vaktṝṇāṃ pṛcchakānāṃ ca śrotṝṇāṃ kulatāraṇam || 8 || śeṣo vaktrasahasreṇa nahi yadvaktumīśvaraḥ | mṛtyuñjayo na kṣamaśca vaktuṃ pañcamukhena ca || 9 || dhātā caturṇāṃ vedānāṃ vidhātā jagatāmapi | brahmā caturmukhenaiva nālaṃ viṣṇuśca sarvavit || 10 || kārtikeyaḥ ṣaṇmukhena nāpi vaktumalaṃ dhruvam | na gaṇeśaḥ samarthaśca yogīndrāṇāṃ gurorguruḥ || 11 || sārabhūtāśca śāstrāṇāṃ vedāścatvāra eva ca | kalāmātraṃ yadguṇānāṃ na vidanti budhāśca ye || 12 || sarasvatī jaḍībhūtā nālaṃ tadguṇavarṇane | sanatkumāro dharmaśca sanandanaḥ sanātanaḥ || 13 || sanakaḥ kapilaḥ sūryo ye'nye ca brahmaṇaḥ sutāḥ | vicakṣaṇā na yadvaktuṃ kiñcānye jaḍabuddhayaḥ || 14 || na yadvaktuṃ kṣamāḥ siddhā munīndrā yoginastathā | ke cānye ca vayaṃ ke vā śrīdevyā guṇavarṇane || 15 || dhyāyante yatpadāmbhojaṃ brahmaviṣṇuśivādayaḥ | atisādhyaṃ svabhaktānāṃ tadanyeṣāṃ sudurlabham || 16 || kaścitkiñcidvijānāti tadguṇotkīrtanaṃ śubham | atiriktaṃ vijānāti brahmā brahmaviśāradaḥ || 17 || tato'tiriktaṃ jānāti gaṇeśo jñānināṃ guruḥ | sarvātiriktaṃ jānāti sarvajñaḥ śambhureva saḥ || 18 || tasmai dattaṃ purā jñānaṃ kṛṣṇena paramātmanā | atīva nirjane'raṇye goloke rāsamaṇḍale || 19 || tatraiva kathitaṃ kiñcittadguṇotkīrtanaṃ śubham | dharmaṃ ca kathayāmāsa śivaloke śivaḥ svayam || 20 || dharmastu kathayāmāsa bhāsvate pṛcchate tathā | yāmārādhya matpitāpi samprāpa tapasā sati || 21 || pūrvaṃ svaṃ viṣayaṃ cāhaṃ na gṛhṇāmi prayatnataḥ | vairāgyayuktastapase gantumicchāmi suvrate || 22 || tadā māṃ kathayāmāsa pitā tadguṇakīrtanam | yathāgamaṃ tadvadāmi nibodhātīva durgamam || 23 || tadguṇaṃ sā na jānāti tadanyasya ca kā kathā | yathākāśo na jānāti svāntameva varānane || 24 || sarvātmā sarvabhagavān sarvakāraṇakāraṇaḥ | sarveśvaraśca sarvādyaḥ sarvavitparipālakaḥ | 25 nityarūpī nityadehī nityānando nirākṛtiḥ | niraṅkuśo nirāśaṅko nirguṇaśca nirāmayaḥ || 26 || nirliptaḥ sarvasākṣī ca sarvādhāraḥ parātparaḥ | māyāviśiṣṭaḥ prakṛtistadvikārāśca prākṛtāḥ || 27 || svayaṃ pumāṃśca prakṛtistāvabhinnau parasparam | yathā vahnestasya śaktirna bhinnāstyeva kutracit || 28 || seyaṃ śaktirmahāmāyā saccidānandarūpiṇī | rūpaṃ bibhartyarūpā ca bhaktānugrahahetave || 29 || gopālasundarīrūpaṃ prathamaṃ sā sasarja ha | atīva kamanīyaṃ ca sundaraṃ sumanoharam || 30 || navīnanīradaśyāmaṃ kiśoraṃ gopaveṣakam | kandarpakoṭilāvaṇyaṃ līlādhāmamanoharam || 31 || śaranmadhyāhnapadmānāṃ śobhāmocanalocanam | śaratpārvaṇakoṭīnduśobhāpracchādanānanam || 32 || amūlyaratnanirmāṇanānābhūṣaṇabhūṣitam | sasmitaṃ śobhitaṃ śaśvadamūlyapītavāsasā || 33 || parabrahmasvarūpaṃ ca jvalantaṃ brahmatejasā | sukhadṛśyaṃ ca śāntaṃ ca rādhākāntamanantakam || 34 || gopībhirvīkṣyamāṇaṃ ca sasmitābhiśca santatam | rāsamaṇḍalamadhyasthaṃ ratnasiṃhāsanasthitam || 35 || vaṃśīṃ kvaṇantaṃ dvibhujaṃ vanamālāvibhūṣitam | kaustubhendramaṇīndreṇa śaśvadvakṣaḥsthalojjvalam || 36 || kuṅkumāgurukasturīcandanārcitavigraham | cārucampakamālāktaṃ mālatīmālyamaṇḍitam || 37 || cārucandrakaśobhāḍhyaṃ cūḍāvaṅkrimarājitam | evaṃbhūtaṃ ca dhyāyanti bhaktā bhaktipariplutāḥ || 38 || yadbhayājjagatā dhātā vidhatte sṛṣṭimeva ca | karmānusārāllikhitaṃ karoti sarvakarmaṇām || 39 || tapasāṃ phaladātā ca karmaṇāṃ ca yadājñayā | viṣṇuḥ pātā ca sarveṣāṃ yadbhayātpāti santatam || 40 || kālāgnirudraḥ saṃhartā sarvaviśveṣu yadbhayāt | śivo mṛtyuñjayaścaiva jñānināṃ ca gurorguruḥ || 41 || yajjñānājjñānavānasti yogīśo jñānavitprabhuḥ | paramānandayuktaśca bhaktivairāgyasaṃyutaḥ || 42 || yadbhayādvāti pavanaḥ pravaraḥ śīghragāminām | tapanaśca pratapati yadbhayātsantataṃ sati || 43 || yadājñayā varṣatīndro mṛtyuścarati jantuṣu | yadājñayā dahedvahnirjalamevaṃ suśītalam || 44 || diśo rakṣanti dikpālā mahābhītā yadājñayā | bhramanti rāśicakrāṇi grahāśca yadbhayena ca || 45 || bhayātphalanti vṛkṣāśca puṣyantyapi ca yadbhayāt | yadājñāṃ tu puraskṛtya kālaḥ kāle haredbhayāt || 46 || tathā jalasthalasthāśca na jīvanti yadājñayā | akāle nāharedviddhaṃ raṇeṣu viṣameṣu ca || 47 || dhatte vāyustoyarāśiṃ toyaṃ kūrmaṃ tadājñayā | kūrmo'nantaṃ sa ca kṣoṇīṃ samudrān sā ca parvatān || 48 || sarvā caiva kṣamārūpā nānāratnaṃ bibharti yā | yataḥ sarvāṇi bhūtāni sthīyante hanti tatra hi || 49 || indrāyuścaiva divyānāṃ yugānāmekasaptatiḥ | aṣṭāviṃśe śakrapāte brahmaṇaśca divāniśam || 50 || evaṃ triṃśaddinairmāso dvābhyāmābhyāmṛtuḥ smṛtaḥ | ṛtubhiḥ ṣaḍbhirevābdaṃ brahmaṇo vai vayaḥ smṛtam || 51 || brahmaṇaśca nipāte ca cakṣurunmīlanaṃ hareḥ | cakṣurunmīlane tasya layaṃ prākṛtikaṃ viduḥ || 52 || pralaye prākṛte sarve devādyāśca carācarāḥ | līnā dhātā vidhātā ca śrīkṛṣṇanābhipaṅkaje || 53 || viṣṇuḥ kṣīrodaśāyī ca vaikuṇṭhe yaścaturbhujaḥ | vilīnā vāmapārśve ca kṛṣṇasya paramātmanaḥ || 54 || yasya jñāne śivo līno jñānādhīśaḥ sanātanaḥ | durgāyāṃ viṣṇumāyāyāṃ vilīnāḥ sarvaśaktayaḥ || 55 || sā ca kṛṣṇasya buddhau ca buddhyadhiṣṭhātṛdevatā | nārāyaṇāṃśaḥ skandaśca līno vakṣasi tasya ca || 56 || śrīkṛṣṇāṃśaśca tadbāhau devādhīśo gaṇeśvaraḥ | padmāṃśāścaiva padmāyāṃ sā rādhāyāṃ ca suvrate || 57 || gopyaścāpi ca tasyāṃ ca sarvāśca devayoṣitaḥ | kṛṣṇaprāṇādhidevī sā tasya prāṇeṣu saṃsthitā || 58 || sāvitrī ca sarasvatyāṃ vedāḥ śāstrāṇi yāni ca | sthitā vāṇī ca jihvāyāṃ yasya ca paramātmanaḥ || 59 || golokasya ca gopāśca vilīnāstasya lomasu | tatprāṇeṣu ca sarveṣāṃ prāṇā vātā hutāśanāḥ || 60 || jaṭharāgnau vilīnāśca jalaṃ tadrasanāgrataḥ | vaiṣṇavāścaraṇāmbhoje paramānandasaṃyutāḥ || 61 || sārātsāratarā bhaktirasapīyūṣapāyinaḥ | virāḍaṃśāśca mahati līnāḥ kṛṣṇe mahāvirāṭ || 62 || yasyaiva lomakūpeṣu viśvāni nikhilāni ca | yasya cakṣuṣa unmeṣe prākṛtaḥ pralayo bhavet || 63 || cakṣurunmīlane sṛṣṭiryasyaiva punareva saḥ | yāvatkālo nimeṣeṇa tāvadunmīlanena ca || 64 || brahmaṇaśca śatābde ca sṛṣṭeḥ sūtralayaḥ punaḥ | brahmasṛṣṭilayānāṃ ca saṃkhyā nāstyeva suvrate || 65 || yathā bhūrajasāṃ caiva saṃkhyānaṃ naiva vidyate | cakṣurnimeṣe pralayo yasya sarvāntarātmanaḥ || 66 || unmīlane punaḥ sṛṣṭirbhavedeveśvarecchayā | sa kṛṣṇaḥ pralaye tasyāṃ prakṛtau līna eva hi || 67 || ekaiva ca parā śaktirnirguṇaḥ paramaḥ pumān | sadevedamagra āsīditi vedavido viduḥ || 68 || mūlaprakṛtiravyaktāpyavyākṛtapadābhidhā | cidabhinnatvamāpannā pralaye saiva tiṣṭhati || 69 || tadguṇotkīrtanaṃ vaktuṃ brahmāṇḍeṣu ca kaḥ kṣamaḥ | muktayaśca caturvedairniruktāśca caturvidhāḥ || 70 || tatpradhānā devabhaktirmukterapi garīyasī | sālokyadā bhavedekā tathā sārūpyadā parā || 71 || sāmīpyadātha nirvāṇapradā muktiścaturvidhā | bhaktāstā na hi vāñchanti vinā tatsevanaṃ vibhoḥ || 72 || śivatvamamaratvaṃ ca brahmatvaṃ cāvahelayā | janmamṛtyujarāvyādhibhayaśokādikaṃ dhanam || 73 || divyarūpadhāraṇaṃ ca nirvāṇaṃ mokṣaṇaṃ viduḥ | muktiśca sevārahitā bhaktiḥ sevāvivardhinī || 74 || bhaktimuktyorayaṃ bhedo niṣekakhaṇḍanaṃ śṛṇu | vidurbudhā niṣekaṃ ca bhogaṃ ca kṛtakarmaṇām || 75 || tatkhaṇḍanaṃ ca śubhadaṃ śrīvibhoḥ sevanaṃ param | tattvajñānamidaṃ sādhvi sthiraṃ ca lokavedayoḥ || 76 || nirvighnaṃ śubhadaṃ coktaṃ gaccha vatse yathāsukham | ityuktvā sūryaputraśca jīvayitvā ca tatpatim || 77 || tasyai śubhāśiṣaṃ dattvā gamanaṃ kartumudyataḥ | dṛṣṭvā yamaṃ ca gacchantaṃ sā sāvitrī praṇamya ca || 78 || ruroda caraṇau dhṛtvā sādhucchedena duḥkhitā | sāvitrīrodanaṃ śrutvā yamaścaiva kṛpānidhiḥ || 79 || tāmityuvāca santuṣṭaḥ svayaṃ caiva ruroda ha | dharmarāja uvāva lakṣavarṣaṃ sukhaṃ bhuktvā puṇyakṣetre ca bhārate || 80 || ante yāsyasi tallokaṃ yatra devī virājate | gatvā ca svagṛhaṃ bhadre sāvitryāśca vrataṃ kuru || 81 || dvisaptavarṣaparyantaṃ nārīṇāṃ mokṣakāraṇam | jyeṣṭhaśuklacaturdaśyāṃ sāvitryāśca vrataṃ śubham || 82 || śuklāṣṭamyāṃ bhādrapade mahālakṣyā yathā vratam | dvyaṣṭavarṣaṃ vrataṃ caiva pratyādeyaṃ śucismite || 83 || karoti bhaktyā yā nārī sā yāti ca vibhoḥ padam | pratimaṅgalavāre ca devīṃ maṅgaladāyinīm || 84 || pratimāsaṃ śuklaṣaṣṭhyāṃ ṣaṣṭhīṃ maṅgaladāyinīm | tathā cāṣāḍhasaṅkrāntyāṃ manasāṃ sarvasiddhidām || 85 || rādhāṃ rāse ca kārtikyāṃ kṛṣṇaprāṇādhikapriyām | upoṣya śuklāṣṭamyāṃ ca pratimāsaṃ varapradām || 86 || viṣṇumāyāṃ bhagavatīṃ durgāṃ durgatināśinīm | prakṛtiṃ jagadambāṃ ca patiputravatīṣu ca || 87 || pativratāsu śuddhāsu yantreṣu pratimāsu ca | yā nārī pūjayedbhaktyā dhanasantānahetave || 88 || ihaloke sukhaṃ bhuktvā yātyante śrīvibhoḥ padam | evaṃ devyā vibhūtīśca pūjayetsādhako'niśam || 89 || sarvakālaṃ sarvarūpā saṃsevyā parameśvarī | nātaḥ parataraṃ kiñcitkṛtakṛtyatvadāyakam || 90 || ityuktvā tāṃ dharmarājo jagāma nijamandiram | gṛhītvā svāminaṃ sā ca sāvitrī ca nijālayam || 91 || sāvitrī satyavāṃścaiva prayayau ca yathāgamam | anyāṃśca kathayāmāsa svavṛttāntaṃ hi nārada || 92 || sāvitrījanakaḥ putrān samprāptaḥ prakrameṇa ca | śvaśuraścakṣuṣī rājyaṃ sā ca putrān vareṇa ca || 93 || lakṣavarṣaṃ sukhaṃ bhuktvā puṇyakṣetre ca bhārate | jagāma svāminā sārdhaṃ devīlokaṃ pativratā || 94 || savituścādhidevī yā mantrādhiṣṭhātṛdevatā | sāvitrī hyapi vedānāṃ sāvitrī tena kīrtitā || 95 || ityevaṃ kathitaṃ vatsa sāvitryākhyānamuttamam | jīvakarmavipākaṃ ca kiṃ punaḥ śrotumicchasi || 96 ||
English translation
1-6. Savitn said “O Lord! Give me the devotion to the Devi to that Adya S’akti Bhagavati Maha Maye, ParamesVari Mayi that is the Essence of all essences, the Door of final liberation to the human beings, and the Cause of delivering them from hells, that is the Root of all the Dharmas that lead to Mukti, that destroys all the inauspiciousness, that takes away the fear of all the Karmas, and that takes away always all the sins committed before. O Thou, the Foremost amongst the knowers of the Vedas! How many kinds of Muktis are there in this world? What is the True Bhakti? What are its characteristics? What is to be done by which the enjoyment of the karmas done can be desisted and nullified? O Bhagavan! The woman kind has been created by the Creator as devoid of any Tattvajhana or true knowledge; now tell me something about this True Knowledge. All the charities, sacrifices, bathing in the sacred places of pilgrimages, observing vows and austerities cannot be compared with one sixteenth of imparting knowledge to those who are ignorant (of true knowledge). Mother is hundred times superior to father; this is certain; but the Spiritual Teacher, the Giver of True Knowledge, is hundred times more to be reverenced and worshipped than the mother. O Lord!”
7-79. Dharmaraja said O Child! What boons you desired of Me before, I granted them all to you. Now I grant this boon to you that, “Let the devotion towards the S’akti now arise in your mind.” O Auspicious One! You want to hear the reciting of the Glories of S’ri Devi; by this, both he who puts forward the question and he who hears the answer, all their families are delivered. When the S’esa Naga Ananta Deva with His thousand mouths is unable to recite the glories of the Devi, when Mahadeva cannot describe with His five mouths, when the Creator Brahma is incapable to recite Her glories
with His four mouths, when Visnu, the Omniscient, falls back, when Kartikeya with His six mouths cannot sufficiently describe, when Ganes’a, the Guru of the Gurus of the great yogis is incapable, when the Pundits, the knowers of the four Vedas, the Essence of all the S’astras, cannot know even a bit of Her, when Sarasvati becomes inert in going to describe Her glories; when Sanatkumara, Dharma, Sanatana, Sananda, Sanaka, Kapila, Surya and other sons of the Creator have fallen back, when the other Siddhas, Yogmdras, Munindras are quite incapable to glorify the deeds of Prakriti Devi, then how can I recite fully the Glories of Her? Whose lotus-feet Brahma, Visnu, S’iva and others meditate; and lo! when it becomes difficult for Her devotees even to think of Her, then what wonder is there that She will be so very rare to others! Brahma, skilled in the knowledge of the Vedas knows more of Her than what other ordinary persons know so little of Her auspicious Glories. More than Brahma, Ganes’a, the Guru of the Jhanins, knows; again S’ambhu, the Omniscient, knows the best of all. For, in ancient times, the knowledge of the Prakriti Devi was given to Him by Krisna, the Highest Spirit in a solitary place in the Rasa Mandalam in the region of Goloka. Mahadeva, again, gave it to Dharma in the S’ivaloka; Dharma again gave the Prakriti Mantra to My father. My father became successful (Siddha) in the worship of Prakriti Devi when he practised austerities. Of old, the Devas wanted to offer to me the Government of the Yama Loka; but as I was very much dispassionate towards the world, I became unwilling and became ready to perform austerities. Then my Father told the Glories of Prakriti Devi. Now I describe to you what I heard from my Father and what is stated in the Vedas, though very difficult to comprehend. Listen carefully. O Fair Faced One! As the eternal space does not know its own extent, so Prakriti Devi Herself knows not Her own Glories; then what can be said of any other person on this! She is the Self of all, endowed with all powers and lordship, the Cause of all causes, the Lord of all, the Origin of all and the Preserver of all; She is Eternal, always with Her Cosmic Body, full of everlasting bliss, without any special form, unrestrained, having no fear, without any disease and decay, unattached, the Witness of all, the Refuge of all.
and Higher than the Highest; She is with Maya and She is Mula Prakriti; the objects created by Her being known as the Prakriti creation; Who rennains as Prakriti and Purusa inseparable from each other as Agni and Her burning force; the Maha Maya, of the nature of everlasting existence, intelligence and bliss. Though formless.
She assumes forms for the gratification of the desires of Her Bhaktas. She created first the beautiful form of Gopala Sundari, i.e., the form of S’ri Krisna very lovely and beautiful, captivating the mind. His body is blue like the fresh rain cloud; He is young and dressed like that of a cow herd. Millions of Kandarpas (the Love deity) are, as it were, playing in his body. His eyes vie with the midday lotus of the autumn. The beauty of His face throws under shade the millions and millions of the Full Moon. His body is decorated with invaluable ornaments decked with jewels. Sweet smile reigns ever in His lips; it is adorned moreover with His yellow coloured invaluable robe. He is Parama Brahma. His whole body is burning with the Brahma Teja, the Fire of Brahma.
His Body is Fiery. He is lovely, sweet to look at, of a peaceful temper, the Lord of Radha and He is Infinite. (Note The Universe; as we see, is unreal like what we see in the kaleidoscope; various apparent pictures of an endless variety of beautiful colours and forms.) He is sitting on a jewel throne in the Rasa Mandalam, and is incessantly looked upon by the smiling lovely Gopis at one and the same time. He is two-armed. A garland made of wild flowers is hanging from His neck. He is playing on His flute. His breast is resplendent with Kaustubha gem that He always wears. His body is anointed with Kunkuma (saffron), aguru (the fragrant and cooling paste of the Aguru wood), musk, and sandal-paste. The garland of beautiful Champaka and Malati flowers is hanging from His neck. On His head, the beautiful crest is being seen, a little obliquely situated in the form of the beautiful Moon. Thus the Bhaktas, filled with Bhaktis, meditate on Him. O Child! It is through His fear that the Creator is doing His work of creation of this Universe; and is recording the
Prarabdha fruits of their Karmas. It is through His fear that Visnu is awarding the fruits of Tapas and preserving the Universe. By His command the Kalagni Rudra Deva is destroying all. By Whose favour S’iva has become Mrityumjaya, the Conqueror of Death and the Foremost of the Jhanins; knowing whom S’iva has become Himself endowed with knowledge and the Lord of the knowers of knowledge, full of the Highest Bliss, devotion and dispassion. Through Whose fear the wind becomes the foremost of runners and carries things, the Sun gives heat, Indra gives rain, Yama destroys, Agni burns, and Water cools all the things. By Whose command the Regents of the (ten) quarters of the sky are watching and preserving nice orders; through Whose fear the planets are describing their several orbits. Through Whose fear, trees flower and yield fruits; By Whose command the Kala destroys all. By Whose command all the beings whether on land or in water are quitting their lives in time; until the proper time comes no man does not die even if he be pierced whether in battle or in danger. By Whose command the wind supports the water; the water supports the tortoise; the tortoise supports the Ananta and the Ananta supports the earth; the earth supports the oceans, mountain and all the jewels. The earth is of the nature of forgiveness, i.e., endures all. For this reason all things, moving and non-moving, rest on Her and again melt away in Her. Seventy-one Divine Yugas constitute one Indra’s life period. Twenty- eight Indra’s life periods constitute Brahma’s one day and one night. Thus thirty days constitute Brahma’s one month; so two months constitute one Ritu (season); six Ritus make one year. Thus one hundred years constitute Brahma’s life. When Brahma dies, S’ri Hari’s eye closes. That is the Prakritik Pralaya. At this time, everything, moving and non-moving, from the Deva loka to Bhur loka (earth) dies. The Creator Brahma gets dissolved in the navel of S’ri Krisna. The four-armed Visnu, of Vaikuntha, sleeps on Ksira Samudra, the ocean of milk, i.e.. He dissolves on the left side of S’ri Krisna, the Highest Spirit. All the other S’aktis (forces) dissolve in Mula Prakriti, the Maya of Visnu. The Mula Prakriti Durga, the Presiding Deity of Buddhi (reason) dissolves in the Buddhi of Krisna. Skanda, the part of Narayana, dissolves in His breast. Gane’sa, the
foremost of the Devas, born in part of Krisna, dissolves in the arm of S’ri Krisna. And those who are born in parts of Padma, dissolve in Her body and Padma dissolves in the body of Radha. All the cow- herdesses and all the bodies of the Devas dissolve in Radha’s body. But Radha, the Presiding Deity of the Prana of S’ri Krisna, dissolves in the Prana of S’ri Krisna. Savitri, the four Vedas and all the S’astras dissolve in Sarasvati; and Sarasvati gets dissolved in the tongue of S’ri Krisna, the Highest Self. The Gopas in the region of Goloka dissolve in the pores of His skin; the Prana Vayu of all dissolve in His Prana Vayu; the fire dissolves in the fire in His belly; water dissolves in the tip of His tongue, and the Vaisnavas,
(devotees of Visnu), drinking the nectar of Bhakti, the Essence of all essences, dissolve in His lotus-feet. All smaller Virats dissolve in the Great Virat and the Great Virat dissolves in the Body of S’ri Krisna. O Child! He is Krisna, on the pores of Whose skin are situated endless Universes; at the closing of Whose eyes, the Prakritic Pralaya comes and on the opening of Whose eyes, the creation takes place. The closing and opening of the eyes takes the same time. Brahma’s creation lasts one hundred years and the Pralaya lasts one hundred years. O One of good vows! There is no counting how many Brahmas or how many creations and dissolutions have taken place. As one cannot count the number of dusts, so one cannot count the creations and dissolutions. This is the Great Unspeakable Wonder! Again on Whose closing of the eyes the Pralaya takes place and on whose opening of the eyes the creation takes place, out of the will of God, That Krisna dissolves at the time of Pralaya in Prakriti. This Highest S’akti, the Mula Prakriti is the Only One without a second; it is the only one Nirguna and the Highest Purusa. It is considered as “Sat” existing, by the Seers of the Vedas. Such a thing as Mula Prakriti is the unchanged state (Mukti). During the Pralaya, this only One Mula Prakriti appears as Jhana S’akti or the Knowledge Force. Who can in this universe recite Her glories? Mukti is of four kinds.
(1) Salokya, (2) Sarupya, (3) Samipya and (4) Nirvana. So it is stated in the Vedas. Out of them Bhakti towards the Deva is the highest; so much so that the Deva Bhakti is superior to Mukti. Mukti gives Salokya, Sarupya, Samipya, and Nirvana. But the Bhaktas do not want anything. They want service of the Lord. They do not want anything else. The state of becoming S’iva, of becoming an Amara or an immortal, becoming a Brahma, the birth, death, disease, old age, fear, sorrow, or wealth, or assuming a divine form, or Nirvana or Moksa all are looked on alike by the Bhaktas with disregard and contempt. Because Mukti is without any service while Bhakti increases this service. Thus I have told you the difference between Bhakti and Mukti. Now hear about the cutting off of the fruits of the past Karmas. O Chaste one! This service of the Highest Lord severs the ties of Karmas (past acts). This service is really the True Knowledge. So, O Child! I have now told you the Real Truth, leading to auspicious results. Now you can go freely as you desire. Thus saying to Savitri, Yama, the son of Surya, gave life back to her husband and blessing her, became ready to go to His own abode. Seeing Dharmaraja ready to go away, Savitri became sorry to have the bereavement of a good company, bowed down at His feet and began to cry. Yama, the Ocean of Mercy, hearing the crying of Savitri began to weep and told the following words
80-96. Dharma said O Child! You enjoy in this holy Bharata happiness for one lakh years and you will in the end go to the Deviloka or Mani Dvipa. Now go back to your house and observe for fourteen years the vow called Savitri-vrata for the mukti of women. This Vrata is to he observed on the fourteenth day of the white fortnight in the month of Jyaistha. Then observe the Maha-Laksmi Vrata. Its proper time is the eighth day of the bright fortnight of the month of Bhadra. For sixteen years consecutively without any break this vow is to be observed. The woman who practises with devotion this vow, goes to the abode of Mula Prakriti. You would worship on every Tuesday in every month the Devi Mangala Chandika, the giver
of all good; on the eighth day in the bright fortnight you should worship Devi Sasthi (i.e., Devasena); you should worship Manasa Devi, the giver of all siddhis, on the Samkranti day (when the Sun enters another sign) in every year; you should worship Radha, the Central Figure of Rasa, more than the Prana of Krisna on every Full Moon night in the month of Kartik and you should observe fasting on the eighth day in the bright fortnight and worship the Visnu Maya Bhagavati Devi, the Destructrix of all difficulties and dangers.
(Note The Rasa is the playing out of the Vedantic saying of Brahma as “Raso vai Sah.” He is of the nature of Rasa, the most sweet and lovely Divine Principle which unites the Rasika and the Rasika.) The chaste woman having husband and sons who worships the World Mother Mula Prakriti, whether in Yantra, or in Mantra or in image, enjoys all pleasures in this world; and, in the end, goes to the Deviloka or Mani Dvipa. O Child! The worshipper Sadhaka (one who is in one’s way to success) must worship all the manifestations of the Devi, day and night. At all times one must worship the omnipresent Durga, the Highest Isvari. There is no other way to attain blessedness than this. Thus saying, Dharmaraja went to His own abode. Savitri, too, with her husband Satyavan went to her home. Both Savitri and Satyavan, when they reached home, narrated all their stories to their friends and acquaintances. In time, by the blessing of Yama, Savitri’s father got sons and father-in-law recovered his eye-sight and kingdom and Savitri Herself got sons. For one lakh years, Savitri enjoyed pleasures in this holy land of Bharata, and ultimately went with her husband to the Deviloka.
Savitri is the Presiding Deity of the Suryamandalam, the solar orb. The Sun is the central Para Brahma. The Gayatri Mantra, the Presiding Devi, proves the existence of the highest Brahma in the centre of the Sun. Therefore She is called Savitri. Or Her name is Savitri because all the Vedas have come out of Her. Thus I have narrated the excellent anecdote of Savitri, and the fruitions of the
Karmas of the several Jivas. Now what more do you want to hear? Say.
Here ends the Thirty-eighth Chapter in the Ninth Book on the glories of the Devi and on the nature of Bhakti in the Maha Puranam S’ri Mad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyasa.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24533, revision 75179 (2016-07-27T13:56:18Z). 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/bk09ch38.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.