Ninth Skandha · Chapter 45
Sourceश्रीनारायण उवाच उक्तं स्वाहास्वधाख्यानं प्रशस्तं मधुरं परम् । वक्ष्यामि दक्षिणाख्यानं सावधानो निशामय ॥ १ ॥ गोपी सुशीला गोलोके पुराऽऽसीत्प्रेयसी हरेः । राधा प्रधाना सध्रीची धन्या मान्या मनोहरा ॥ २ ॥ अतीव सुन्दरी रामा सुभगा सुदती सती । विद्यावती गुणवती चातिरूपवती सती ॥ ३ ॥ कलावती कोमलाङ्गी कान्ता कमललोचना । सुश्रोणी सुस्तनी श्यामा न्यग्रोधपरिमण्डिता ॥ ४ ॥ ईषद्धास्यप्रसन्नास्या रत्नालङ्कारभूषिता । श्वेतचम्पकवर्णाभा बिम्बोष्ठी मृगलोचना ॥ ५ ॥ कामशास्त्रेषु निपुणा कामिनी हंसगामिनी । भावानुरक्ता भावज्ञा कृष्णस्य प्रियभामिनी ॥ ६ ॥ रसज्ञा रसिका रासे रासेशस्य रसोत्सुका । उवासादक्षिणे क्रोडे राधायाः पुरतः पुरा ॥ ७ ॥ सम्बभूवानम्रमुखो भयेन मधुसूदनः । दृष्ट्वा राधां च पुरतो गोपीनां प्रवरोत्तमाम् ॥ ८ ॥ कामिनीं रक्तवदनां रक्तपङ्कजलोचनाम् । कोपेन कम्पिताङ्गीं च कोपेन स्फुरिताधराम् ॥ ९ ॥ वेगेन तां तु गच्छन्तीं विज्ञाय तदनन्तरम् । विरोधभीतो भगवानन्तर्धानं चकार सः ॥ १० ॥ पलायन्तं च कान्तं च शान्तं सत्त्वं सुविग्रहम् । विलोक्य कम्पिता गोप्यः सुशीलाद्यास्ततो भिया ॥ ११ ॥ विलोक्य लम्पटं तत्र गोपीनां लक्षकोटयः । पुटाञ्जलियुता भीता भक्तिनम्रात्मकन्धराः ॥ १२ ॥ रक्ष रक्षेत्युक्तवन्त्यो देवीमिति पुनः पुनः । ययुर्भयेन शरणं यस्याश्चरणपङ्कजे ॥ १३ ॥ त्रिलक्षकोटयो गोपाः सुदामादय एव च । ययुर्भयेन शरणं तत्पादाब्जे च नारद ॥ १४ ॥ पलायन्तं च कान्तं च विज्ञाय परमेश्वरी । पलायन्तीं सहचरीं सुशीलां च शशाप सा ॥ १५ ॥ अद्यप्रभृति गोलोकं सा चेदायाति गोपिका । सद्यो गमनमात्रेण भस्मसाच्च भविष्यति ॥ १६ ॥ इत्येवमुक्त्वा तत्रैव देवदेवेश्वरी रुषा । रासेश्वरी रासमध्ये रासेशमाजुहाव ह ॥ १७ ॥ नालोक्य पुरतः कृष्णं राधा विरहकातरा । युगकोटिसमं मेने क्षणभेदेन सुव्रता ॥ १८ ॥ हे कृष्ण प्राणनाथेशागच्छ प्राणाधिकप्रिय । प्राणाधिष्ठातृदेवेश प्राणा यान्ति त्वया विना ॥ १९ ॥ स्त्रीगर्वः पतिसौभाग्याद्वर्धते च दिने दिने । सुखं च विपुलं यस्मात्तं सेवेद्धर्मतः सदा ॥ २० ॥ पतिर्बन्धुः कुलस्त्रीणामधिदेवः सदागतिः । परसम्पत्स्वरूपश्च मूर्तिमान् भोगदः सदा ॥ २१ ॥ धर्मदः सुखदः शश्वत्प्रीतिदः शान्तिदः सदा । सम्मानैर्दीप्यमानश्च मानदो मानखण्डनः ॥ २२ ॥ सारात्सारतरः स्वामी बन्धूनां बन्धुवर्धनः । न च भर्तुः समो बन्धुर्बन्धोर्बन्धुषु दृश्यते ॥ २३ ॥ भरणादेव भर्ता च पालनात्पतिरुच्यते । शरीरेशाच्च स स्वामी कामदः कान्त उच्यते ॥ २४ ॥ बन्धुश्च सुखवृद्ध्या च प्रीतिदानात्प्रियः स्मृतः । ऐश्वर्यदानादीशश्च प्राणेशात्प्राणनायकः ॥ २५ ॥ रतिदानाच्च रमणः प्रियो नास्ति प्रियात्परः । पुत्रस्तु स्वामिनः शुक्राज्जायते तेन स प्रियः ॥ २६ ॥ शतपुत्रात्परः स्वामी कुलजानां प्रियः सदा । असत्कुलप्रसूता या कान्तं विज्ञातुमक्षमा ॥ २७ ॥ स्नानं च सर्वतीर्थेषु सर्वयज्ञेषु दक्षिणा । प्रादक्षिण्यं पृथिव्याश्च सर्वाणि च तपांसि च ॥ २८ ॥ सर्वाण्येव व्रतादीनि महादानानि यानि च । उपोषणानि पुण्यानि यानि यानि श्रुतानि च ॥ २९ ॥ गुरुसेवा विप्रसेवा देवसेवादिकं च यत् । स्वामिनः पादसेवायाः कलां नार्हन्ति षोडशीम् ॥ ३० ॥ गुरुविप्रेन्द्रदेवेषु सर्वेभ्यश्च पतिर्गुरुः । विद्यादाता यथा पुंसां कुलजानां तथा प्रियः ॥ ३१ ॥ गोपीनां लक्षकोटीनां गोपानां च तथैव च । ब्रह्माण्डानामसंख्यानां तत्रस्थानां तथैव च ॥ ३२ ॥ विश्वादिगोलकान्तानामीश्वरी यत्प्रसादतः । अहं न जाने तं कान्तं स्त्रीस्वभावो दुरत्ययः ॥ ३३ ॥ इत्युक्त्वा राधिका कृष्णं तत्र दध्यौ स्वभक्तितः । रुरोद प्रेम्णा सा राधा नाथ नाथेति चाब्रवीत् ॥ ३४ ॥ दर्शनं देहि रमण दीना विरहदुःखिता । अथ सा दक्षिणा देवी ध्वस्ता गोलोकतो मुने ॥ ३५ ॥ सुचिरं च तपस्तप्त्वा विवेश कमलातनौ । अथ देवादयः सर्वे यज्ञं कृत्वा सुदुष्करम् ॥ ३६ ॥ नालभंस्ते फलं तेषां विषण्णाः प्रययुर्विधिम् । विधिर्निवेदनं श्रुत्वा देवादीनां जगत्पतिम् ॥ ३७ ॥ दध्यौ च सुचिरं भक्त्या प्रत्यादेशमवाप सः । नारायणश्च भगवान् महालक्ष्याश्च देहतः ॥ ३८ ॥ विनिष्कृष्य मर्त्यलक्ष्मीं ब्रह्मणे दक्षिणां ददौ । ब्रह्मा ददौ तां यज्ञाय पूरणार्थं च कर्मणाम् ॥ ३९ ॥ यज्ञः सम्पूज्य विधिवत्तां तुष्टाव तदा मुदा । तप्तकाञ्चनवर्णाभां चन्द्रकोटिसमप्रभाम् ॥ ४० ॥ अतीव कमनीयां च सुन्दरीं सुमनोहराम् । कमलास्यां कोमलाङ्गीं कमलायतलोचनाम् ॥ ४१ ॥ कमलासनपूज्यां च कमलाङ्गसमुद्भवाम् । वह्निशुद्धांशुकाधानां बिम्बोष्ठीं सुदतीं सतीम् ॥ ४२ ॥ बिभ्रतीं कबरीभारं मालतीमाल्यसंयुतम् । ईषद्धास्यप्रसन्नास्यां रत्नभूषणभूषिताम् ॥ ४३ ॥ सुवेषाढ्यां च सुस्नातां मुनिमानसमोहिनीम् । कस्तूरीबिन्दुभिः सार्धं सुगन्धिचन्दनेन्दुभिः ॥ ४४ ॥ सिन्दूरबिन्दुनाल्पेनाप्यलकाधःस्थलोज्ज्वलाम् । सुप्रशस्तनितम्बाढ्यां बृहच्छ्रोणिपयोधराम् ॥ ४५ ॥ कामदेवाधाररूपां कामबाणप्रपीडिताम् । तां दृष्ट्वा रमणीयां च यज्ञो मूर्च्छामवाप ह ॥ ४६ ॥ पत्नीं तामेव जग्राह विधिबोधितपूर्वकम् । दिव्यं वर्षशतं चैव तां गृहीत्वा तु निर्जने ॥ ४७ ॥ यज्ञो रेमे मुदा युक्तो रामेशो रमया सह । गर्भं दधार सा देवी दिव्यं द्वादशवर्षकम् ॥ ४८ ॥ ततः सुषाव पुत्रं च फलं वै सर्वकर्मणाम् । परिपूर्णे कर्मणि च तत्पुत्रः फलदायकः ॥ ४९ ॥ यज्ञो दक्षिणया सार्धं पुत्रेण च फलेन च । कर्मिणां फलदाता चेत्येवं वेदविदो विदुः ॥ ५० ॥ यज्ञश्च दक्षिणां प्राप्य पुत्रं च फलदायकम् । फलं ददौ च सर्वेभ्यः कर्मणां चैव नारद ॥ ५१ ॥ तदा देवादयस्तुष्टाः परिपूर्णमनोरथाः । स्वस्थाने ते ययुः सर्वे धर्मवक्त्रादिदं श्रुतम् ॥ ५२ ॥ कृत्वा कर्म च कर्ता च तूर्णं दद्याच्च दक्षिणाम् । तत्क्षणं फलमाप्नोति वेदैरुक्तमिदं मुने ॥ ५३ ॥ कर्मी कर्मणि पूर्णे च तत्क्षणे यदि दक्षिणाम् । न दद्याद् ब्राह्मणेभ्यश्च दैवेनाज्ञानतोऽथवा ॥ ५४ ॥ मुहूर्ते समतीते तु द्विगुणा सा भवेद् ध्रुवम् । एकरात्रे व्यतीते तु भवेच्छतगुणा च सा ॥ ५५ ॥ त्रिरात्रे तच्छतगुणा सप्ताहे द्विगुणा ततः । मासे लक्षगुणा प्रोक्ता ब्राह्मणानां च वर्धते ॥ ५६ ॥ संवत्सरे व्यतीते तु सा त्रिकोटिगुणा भवेत् । कर्म तद्यजमानानां सर्वं वै निष्फलं भवेत् ॥ ५७ ॥ स च ब्रह्मस्वहारी च न कर्मार्होऽशुचिर्नरः । दरिद्रो व्याधियुक्तश्च तेन पापेन पातकी ॥ ५८ ॥ तद्गृहाद्याति लक्ष्मीश्च शापं दत्त्वा सुदारुणम् । पितरो नैव गृह्णन्ति तद्दत्तं श्राद्धतर्पणम् ॥ ५९ ॥ एवं सुराश्च तत्पूजां तद्दत्तामग्निराहुतिम् । दत्तं न दीयते दानं ग्रहीता नैव याचते ॥ ६० ॥ उभौ तौ नरके यातश्छिन्नरज्जौ यथा घटः । नार्पयेद्यजमानश्चेद्याचितश्चापि दक्षिणाम् ॥ ६१ ॥ भवेद्ब्रह्मस्वापहारी कुम्भीपाकं व्रजेद् ध्रुवम् । वर्षलक्षं वसेत्तत्र यमदूतेन ताडितः ॥ ६२ ॥ ततो भवेत्स चाण्डालो व्याधियुक्तो दरिद्रकः । पातयेत्पुरुषान्सप्त पूर्वांश्च सप्त जन्मतः ॥ ६३ ॥ इत्येवं कथितं विप्र किं भूयः श्रोतुमिच्छसि । नारद उवाच यत्कर्म दक्षिणाहीनं को भुङ्क्ते तत्फलं मुने ॥ ६४ ॥ पूजाविधिं दक्षिणायाः पुरा यज्ञकृतं वद । श्रीनारायण उवाच कर्मणोऽदक्षिणस्यैव कुत एव फलं मुने ॥ ६५ ॥ सदक्षिणे कर्मणि च फलमेव प्रवर्तते । अदक्षिणं च यत्कर्म तद्भुङ्क्ते च बलिर्मुने ॥ ६६ ॥ बलये तत्प्रदत्तं च वामनेन पुरा मुने । अश्रोत्रियः श्राद्धद्रव्यमश्रद्धादानमेव च ॥ ६७ ॥ वृषलीपतिविप्राणां पूजाद्रव्यादिकं च यत् । असद्द्विजैः कृतं यज्ञमशुचेः पूजनं च यत् ॥ ६८ ॥ गुरावभक्तस्य कर्म बलिर्भुङ्क्ते न संशयः । दक्षिणायाश्च यद्ध्यानं स्तोत्रं पूजाविधिक्रमम् ॥ ६९ ॥ तत्सर्वं कण्वशाखोक्तं प्रवक्ष्यामि निशामय । पुरा सम्प्राप्य तां यज्ञः कर्मदक्षां च दक्षिणाम् ॥ ७० ॥ मुमोहास्याः स्वरूपेण तुष्टाव कामकातरः । यज्ञ उवाच पुरा गोलोकगोपी त्वं गोपीनां प्रवरा वरा ॥ ७१ ॥ राधासमा तत्सखी च श्रीकृष्णप्रेयसी प्रिया । कार्तिकीपूर्णिमायां तु रासे राधामहोत्सवे ॥ ७२ ॥ आविर्भूता दक्षिणांसाल्लक्ष्म्याश्च तेन दक्षिणा । पुरा त्वं च सुशीलाख्या ख्याता शीलेन शोभने ॥ ७३ ॥ लक्ष्मीदक्षांसभागात्त्वं राधाशापाच्च दक्षिणा । गोलोकात्त्वं परिभ्रष्टा मम भाग्यादुपस्थिता ॥ ७४ ॥ कृपां कुरु महाभागे मामेव स्वामिनं कुरु । कर्मिणां कर्मणां देवी त्वमेव फलदा सदा ॥ ७५ ॥ त्वया विना च सर्वेषां सर्वं कर्म च निष्फलम् । त्वया विना तथा कर्म कर्मिणां च न शोभते ॥ ७६ ॥ ब्रह्मविष्णुमहेशाश्च दिक्पालादय एव च । कर्मणश्च फलं दातुं न शक्ताश्च त्वया विना ॥ ७७ ॥ कर्मरूपी स्वयं ब्रह्मा फलरूपी महेश्वरः । यज्ञरूपी विष्णुरहं त्वमेषां साररूपिणी ॥ ७८ ॥ फलदातृपरं ब्रह्म निर्गुणा प्रकृतिः परा । स्वयं कृष्णश्च भगवान् स च शक्तस्त्वया सह ॥ ७९ ॥ त्वमेव शक्तिः कान्ते मे शश्वज्जन्मनि जन्मनि । सर्वकर्मणि शक्तोऽहं त्वया सह वरानने ॥ ८० ॥ इत्युक्त्वा च पुरस्तस्थौ यज्ञाधिष्ठातृदेवता । तुष्टा बभूव सा देवी भेजे तं कमलाकला ॥ ८१ ॥ इदं च दक्षिणास्तोत्रं यज्ञकाले च यः पठेत् । फलं च सर्वयज्ञानां प्राप्नोति नात्र संशयः ॥ ८२ ॥ राजसूये वाजपेये गोमेधे नरमेधके । अश्वमेधे लाङ्गले च विष्णुयज्ञे यशस्करे ॥ ८३ ॥ धनदे भूमिदे पूर्ते फलदे गजमेधके । लोहयज्ञे स्वर्णयज्ञे रत्नयज्ञेऽथ ताम्रके ॥ ८४ ॥ शिवयज्ञे रुद्रयज्ञे शक्रयज्ञे च बन्धुके । वृष्टौ वरुणयागे च कण्डके वैरिमर्दने ॥ ८५ ॥ शुचियज्ञे धर्मयज्ञेऽध्वरे च पापमोचने । ब्रह्माणीकर्मयागे च योनियागे च भद्रके ॥ ८६ ॥ एतेषां च समारम्भे इदं स्तोत्रं च यः पठेत् । निर्विघ्नेन च तत्कर्म सर्वं भवति निश्चितम् ॥ ८७ ॥ इदं स्तोत्रं च कथितं ध्यानं पूजाविधिं शृणु । शालग्रामे घटे वापि दक्षिणां पूजयेत्सुधीः ॥ ८८ ॥ लक्ष्मीदक्षांससम्भूतां दक्षिणां कमलाकलाम् । सर्वकर्मसुदक्षां च फलदां सर्वकर्मणाम् ॥ ८९ ॥ विष्णोः शक्तिस्वरूपां च पूजितां वन्दितां शुभाम् । शुद्धिदां शुद्धिरूपां च सुशीलां शुभदां भजे ॥ ९० ॥ ध्यात्वानेनैव वरदां मूलेन पूजयेत्सुधीः । दत्त्वा पाद्यादिकं देव्यै वेदोक्तेनैव नारद ॥ ९१ ॥ ॐ श्रीं क्लीं ह्रीं दक्षिणायै स्वाहेति च विचक्षणः । पूजयेद्विधिवद् भक्त्या दक्षिणां सर्वपूजिताम् ॥ ९२ ॥ इत्येवं कथितं ब्रह्मन् दक्षिणाख्यानमेव च । सुखदं प्रीतिदं चैव फलदं सर्वकर्मणाम् ॥ ९३ ॥ इदं च दक्षिणाख्यानं यः शृणोति समाहितः । अङ्गहीनं च तत्कर्म न भवेद्भारते भुवि ॥ ९४ ॥ अपुत्रो लभते पुत्रं निश्चितं च गुणान्वितम् । भार्याहीनो लभेद्भार्यां सुशीलां सुन्दरीं पराम् ॥ ९५ ॥ वरारोहां पुत्रवतीं विनीतां प्रियवादिनीम् । पतिव्रतां च शुद्धां च कुलजां च वधूं वराम् ॥ ९६ ॥ विद्याहीनो लभेद्विद्यां धनहीनो लभेद्धनम् । भूमिहीनो लभेद्भूमिं प्रजाहीनो लभेत्प्रजाम् ॥ ९७ ॥ सङ्कटे बन्धुविच्छेदे विपत्तौ बन्धने तथा । मासमेकमिदं श्रुत्वा मुच्यते नात्र संशयः ॥ ९८ ॥
śrīnārāyaṇa uvāca uktaṃ svāhāsvadhākhyānaṃ praśastaṃ madhuraṃ param | vakṣyāmi dakṣiṇākhyānaṃ sāvadhāno niśāmaya || 1 || gopī suśīlā goloke purā''sītpreyasī hareḥ | rādhā pradhānā sadhrīcī dhanyā mānyā manoharā || 2 || atīva sundarī rāmā subhagā sudatī satī | vidyāvatī guṇavatī cātirūpavatī satī || 3 || kalāvatī komalāṅgī kāntā kamalalocanā | suśroṇī sustanī śyāmā nyagrodhaparimaṇḍitā || 4 || īṣaddhāsyaprasannāsyā ratnālaṅkārabhūṣitā | śvetacampakavarṇābhā bimboṣṭhī mṛgalocanā || 5 || kāmaśāstreṣu nipuṇā kāminī haṃsagāminī | bhāvānuraktā bhāvajñā kṛṣṇasya priyabhāminī || 6 || rasajñā rasikā rāse rāseśasya rasotsukā | uvāsādakṣiṇe kroḍe rādhāyāḥ purataḥ purā || 7 || sambabhūvānamramukho bhayena madhusūdanaḥ | dṛṣṭvā rādhāṃ ca purato gopīnāṃ pravarottamām || 8 || kāminīṃ raktavadanāṃ raktapaṅkajalocanām | kopena kampitāṅgīṃ ca kopena sphuritādharām || 9 || vegena tāṃ tu gacchantīṃ vijñāya tadanantaram | virodhabhīto bhagavānantardhānaṃ cakāra saḥ || 10 || palāyantaṃ ca kāntaṃ ca śāntaṃ sattvaṃ suvigraham | vilokya kampitā gopyaḥ suśīlādyāstato bhiyā || 11 || vilokya lampaṭaṃ tatra gopīnāṃ lakṣakoṭayaḥ | puṭāñjaliyutā bhītā bhaktinamrātmakandharāḥ || 12 || rakṣa rakṣetyuktavantyo devīmiti punaḥ punaḥ | yayurbhayena śaraṇaṃ yasyāścaraṇapaṅkaje || 13 || trilakṣakoṭayo gopāḥ sudāmādaya eva ca | yayurbhayena śaraṇaṃ tatpādābje ca nārada || 14 || palāyantaṃ ca kāntaṃ ca vijñāya parameśvarī | palāyantīṃ sahacarīṃ suśīlāṃ ca śaśāpa sā || 15 || adyaprabhṛti golokaṃ sā cedāyāti gopikā | sadyo gamanamātreṇa bhasmasācca bhaviṣyati || 16 || ityevamuktvā tatraiva devadeveśvarī ruṣā | rāseśvarī rāsamadhye rāseśamājuhāva ha || 17 || nālokya purataḥ kṛṣṇaṃ rādhā virahakātarā | yugakoṭisamaṃ mene kṣaṇabhedena suvratā || 18 || he kṛṣṇa prāṇanātheśāgaccha prāṇādhikapriya | prāṇādhiṣṭhātṛdeveśa prāṇā yānti tvayā vinā || 19 || strīgarvaḥ patisaubhāgyādvardhate ca dine dine | sukhaṃ ca vipulaṃ yasmāttaṃ seveddharmataḥ sadā || 20 || patirbandhuḥ kulastrīṇāmadhidevaḥ sadāgatiḥ | parasampatsvarūpaśca mūrtimān bhogadaḥ sadā || 21 || dharmadaḥ sukhadaḥ śaśvatprītidaḥ śāntidaḥ sadā | sammānairdīpyamānaśca mānado mānakhaṇḍanaḥ || 22 || sārātsārataraḥ svāmī bandhūnāṃ bandhuvardhanaḥ | na ca bhartuḥ samo bandhurbandhorbandhuṣu dṛśyate || 23 || bharaṇādeva bhartā ca pālanātpatirucyate | śarīreśācca sa svāmī kāmadaḥ kānta ucyate || 24 || bandhuśca sukhavṛddhyā ca prītidānātpriyaḥ smṛtaḥ | aiśvaryadānādīśaśca prāṇeśātprāṇanāyakaḥ || 25 || ratidānācca ramaṇaḥ priyo nāsti priyātparaḥ | putrastu svāminaḥ śukrājjāyate tena sa priyaḥ || 26 || śataputrātparaḥ svāmī kulajānāṃ priyaḥ sadā | asatkulaprasūtā yā kāntaṃ vijñātumakṣamā || 27 || snānaṃ ca sarvatīrtheṣu sarvayajñeṣu dakṣiṇā | prādakṣiṇyaṃ pṛthivyāśca sarvāṇi ca tapāṃsi ca || 28 || sarvāṇyeva vratādīni mahādānāni yāni ca | upoṣaṇāni puṇyāni yāni yāni śrutāni ca || 29 || gurusevā viprasevā devasevādikaṃ ca yat | svāminaḥ pādasevāyāḥ kalāṃ nārhanti ṣoḍaśīm || 30 || guruviprendradeveṣu sarvebhyaśca patirguruḥ | vidyādātā yathā puṃsāṃ kulajānāṃ tathā priyaḥ || 31 || gopīnāṃ lakṣakoṭīnāṃ gopānāṃ ca tathaiva ca | brahmāṇḍānāmasaṃkhyānāṃ tatrasthānāṃ tathaiva ca || 32 || viśvādigolakāntānāmīśvarī yatprasādataḥ | ahaṃ na jāne taṃ kāntaṃ strīsvabhāvo duratyayaḥ || 33 || ityuktvā rādhikā kṛṣṇaṃ tatra dadhyau svabhaktitaḥ | ruroda premṇā sā rādhā nātha nātheti cābravīt || 34 || darśanaṃ dehi ramaṇa dīnā virahaduḥkhitā | atha sā dakṣiṇā devī dhvastā golokato mune || 35 || suciraṃ ca tapastaptvā viveśa kamalātanau | atha devādayaḥ sarve yajñaṃ kṛtvā suduṣkaram || 36 || nālabhaṃste phalaṃ teṣāṃ viṣaṇṇāḥ prayayurvidhim | vidhirnivedanaṃ śrutvā devādīnāṃ jagatpatim || 37 || dadhyau ca suciraṃ bhaktyā pratyādeśamavāpa saḥ | nārāyaṇaśca bhagavān mahālakṣyāśca dehataḥ || 38 || viniṣkṛṣya martyalakṣmīṃ brahmaṇe dakṣiṇāṃ dadau | brahmā dadau tāṃ yajñāya pūraṇārthaṃ ca karmaṇām || 39 || yajñaḥ sampūjya vidhivattāṃ tuṣṭāva tadā mudā | taptakāñcanavarṇābhāṃ candrakoṭisamaprabhām || 40 || atīva kamanīyāṃ ca sundarīṃ sumanoharām | kamalāsyāṃ komalāṅgīṃ kamalāyatalocanām || 41 || kamalāsanapūjyāṃ ca kamalāṅgasamudbhavām | vahniśuddhāṃśukādhānāṃ bimboṣṭhīṃ sudatīṃ satīm || 42 || bibhratīṃ kabarībhāraṃ mālatīmālyasaṃyutam | īṣaddhāsyaprasannāsyāṃ ratnabhūṣaṇabhūṣitām || 43 || suveṣāḍhyāṃ ca susnātāṃ munimānasamohinīm | kastūrībindubhiḥ sārdhaṃ sugandhicandanendubhiḥ || 44 || sindūrabindunālpenāpyalakādhaḥsthalojjvalām | supraśastanitambāḍhyāṃ bṛhacchroṇipayodharām || 45 || kāmadevādhārarūpāṃ kāmabāṇaprapīḍitām | tāṃ dṛṣṭvā ramaṇīyāṃ ca yajño mūrcchāmavāpa ha || 46 || patnīṃ tāmeva jagrāha vidhibodhitapūrvakam | divyaṃ varṣaśataṃ caiva tāṃ gṛhītvā tu nirjane || 47 || yajño reme mudā yukto rāmeśo ramayā saha | garbhaṃ dadhāra sā devī divyaṃ dvādaśavarṣakam || 48 || tataḥ suṣāva putraṃ ca phalaṃ vai sarvakarmaṇām | paripūrṇe karmaṇi ca tatputraḥ phaladāyakaḥ || 49 || yajño dakṣiṇayā sārdhaṃ putreṇa ca phalena ca | karmiṇāṃ phaladātā cetyevaṃ vedavido viduḥ || 50 || yajñaśca dakṣiṇāṃ prāpya putraṃ ca phaladāyakam | phalaṃ dadau ca sarvebhyaḥ karmaṇāṃ caiva nārada || 51 || tadā devādayastuṣṭāḥ paripūrṇamanorathāḥ | svasthāne te yayuḥ sarve dharmavaktrādidaṃ śrutam || 52 || kṛtvā karma ca kartā ca tūrṇaṃ dadyācca dakṣiṇām | tatkṣaṇaṃ phalamāpnoti vedairuktamidaṃ mune || 53 || karmī karmaṇi pūrṇe ca tatkṣaṇe yadi dakṣiṇām | na dadyād brāhmaṇebhyaśca daivenājñānato'thavā || 54 || muhūrte samatīte tu dviguṇā sā bhaved dhruvam | ekarātre vyatīte tu bhavecchataguṇā ca sā || 55 || trirātre tacchataguṇā saptāhe dviguṇā tataḥ | māse lakṣaguṇā proktā brāhmaṇānāṃ ca vardhate || 56 || saṃvatsare vyatīte tu sā trikoṭiguṇā bhavet | karma tadyajamānānāṃ sarvaṃ vai niṣphalaṃ bhavet || 57 || sa ca brahmasvahārī ca na karmārho'śucirnaraḥ | daridro vyādhiyuktaśca tena pāpena pātakī || 58 || tadgṛhādyāti lakṣmīśca śāpaṃ dattvā sudāruṇam | pitaro naiva gṛhṇanti taddattaṃ śrāddhatarpaṇam || 59 || evaṃ surāśca tatpūjāṃ taddattāmagnirāhutim | dattaṃ na dīyate dānaṃ grahītā naiva yācate || 60 || ubhau tau narake yātaśchinnarajjau yathā ghaṭaḥ | nārpayedyajamānaścedyācitaścāpi dakṣiṇām || 61 || bhavedbrahmasvāpahārī kumbhīpākaṃ vrajed dhruvam | varṣalakṣaṃ vasettatra yamadūtena tāḍitaḥ || 62 || tato bhavetsa cāṇḍālo vyādhiyukto daridrakaḥ | pātayetpuruṣānsapta pūrvāṃśca sapta janmataḥ || 63 || ityevaṃ kathitaṃ vipra kiṃ bhūyaḥ śrotumicchasi | nārada uvāca yatkarma dakṣiṇāhīnaṃ ko bhuṅkte tatphalaṃ mune || 64 || pūjāvidhiṃ dakṣiṇāyāḥ purā yajñakṛtaṃ vada | śrīnārāyaṇa uvāca karmaṇo'dakṣiṇasyaiva kuta eva phalaṃ mune || 65 || sadakṣiṇe karmaṇi ca phalameva pravartate | adakṣiṇaṃ ca yatkarma tadbhuṅkte ca balirmune || 66 || balaye tatpradattaṃ ca vāmanena purā mune | aśrotriyaḥ śrāddhadravyamaśraddhādānameva ca || 67 || vṛṣalīpativiprāṇāṃ pūjādravyādikaṃ ca yat | asaddvijaiḥ kṛtaṃ yajñamaśuceḥ pūjanaṃ ca yat || 68 || gurāvabhaktasya karma balirbhuṅkte na saṃśayaḥ | dakṣiṇāyāśca yaddhyānaṃ stotraṃ pūjāvidhikramam || 69 || tatsarvaṃ kaṇvaśākhoktaṃ pravakṣyāmi niśāmaya | purā samprāpya tāṃ yajñaḥ karmadakṣāṃ ca dakṣiṇām || 70 || mumohāsyāḥ svarūpeṇa tuṣṭāva kāmakātaraḥ | yajña uvāca purā golokagopī tvaṃ gopīnāṃ pravarā varā || 71 || rādhāsamā tatsakhī ca śrīkṛṣṇapreyasī priyā | kārtikīpūrṇimāyāṃ tu rāse rādhāmahotsave || 72 || āvirbhūtā dakṣiṇāṃsāllakṣmyāśca tena dakṣiṇā | purā tvaṃ ca suśīlākhyā khyātā śīlena śobhane || 73 || lakṣmīdakṣāṃsabhāgāttvaṃ rādhāśāpācca dakṣiṇā | golokāttvaṃ paribhraṣṭā mama bhāgyādupasthitā || 74 || kṛpāṃ kuru mahābhāge māmeva svāminaṃ kuru | karmiṇāṃ karmaṇāṃ devī tvameva phaladā sadā || 75 || tvayā vinā ca sarveṣāṃ sarvaṃ karma ca niṣphalam | tvayā vinā tathā karma karmiṇāṃ ca na śobhate || 76 || brahmaviṣṇumaheśāśca dikpālādaya eva ca | karmaṇaśca phalaṃ dātuṃ na śaktāśca tvayā vinā || 77 || karmarūpī svayaṃ brahmā phalarūpī maheśvaraḥ | yajñarūpī viṣṇurahaṃ tvameṣāṃ sārarūpiṇī || 78 || phaladātṛparaṃ brahma nirguṇā prakṛtiḥ parā | svayaṃ kṛṣṇaśca bhagavān sa ca śaktastvayā saha || 79 || tvameva śaktiḥ kānte me śaśvajjanmani janmani | sarvakarmaṇi śakto'haṃ tvayā saha varānane || 80 || ityuktvā ca purastasthau yajñādhiṣṭhātṛdevatā | tuṣṭā babhūva sā devī bheje taṃ kamalākalā || 81 || idaṃ ca dakṣiṇāstotraṃ yajñakāle ca yaḥ paṭhet | phalaṃ ca sarvayajñānāṃ prāpnoti nātra saṃśayaḥ || 82 || rājasūye vājapeye gomedhe naramedhake | aśvamedhe lāṅgale ca viṣṇuyajñe yaśaskare || 83 || dhanade bhūmide pūrte phalade gajamedhake | lohayajñe svarṇayajñe ratnayajñe'tha tāmrake || 84 || śivayajñe rudrayajñe śakrayajñe ca bandhuke | vṛṣṭau varuṇayāge ca kaṇḍake vairimardane || 85 || śuciyajñe dharmayajñe'dhvare ca pāpamocane | brahmāṇīkarmayāge ca yoniyāge ca bhadrake || 86 || eteṣāṃ ca samārambhe idaṃ stotraṃ ca yaḥ paṭhet | nirvighnena ca tatkarma sarvaṃ bhavati niścitam || 87 || idaṃ stotraṃ ca kathitaṃ dhyānaṃ pūjāvidhiṃ śṛṇu | śālagrāme ghaṭe vāpi dakṣiṇāṃ pūjayetsudhīḥ || 88 || lakṣmīdakṣāṃsasambhūtāṃ dakṣiṇāṃ kamalākalām | sarvakarmasudakṣāṃ ca phaladāṃ sarvakarmaṇām || 89 || viṣṇoḥ śaktisvarūpāṃ ca pūjitāṃ vanditāṃ śubhām | śuddhidāṃ śuddhirūpāṃ ca suśīlāṃ śubhadāṃ bhaje || 90 || dhyātvānenaiva varadāṃ mūlena pūjayetsudhīḥ | dattvā pādyādikaṃ devyai vedoktenaiva nārada || 91 || oṃ śrīṃ klīṃ hrīṃ dakṣiṇāyai svāheti ca vicakṣaṇaḥ | pūjayedvidhivad bhaktyā dakṣiṇāṃ sarvapūjitām || 92 || ityevaṃ kathitaṃ brahman dakṣiṇākhyānameva ca | sukhadaṃ prītidaṃ caiva phaladaṃ sarvakarmaṇām || 93 || idaṃ ca dakṣiṇākhyānaṃ yaḥ śṛṇoti samāhitaḥ | aṅgahīnaṃ ca tatkarma na bhavedbhārate bhuvi || 94 || aputro labhate putraṃ niścitaṃ ca guṇānvitam | bhāryāhīno labhedbhāryāṃ suśīlāṃ sundarīṃ parām || 95 || varārohāṃ putravatīṃ vinītāṃ priyavādinīm | pativratāṃ ca śuddhāṃ ca kulajāṃ ca vadhūṃ varām || 96 || vidyāhīno labhedvidyāṃ dhanahīno labheddhanam | bhūmihīno labhedbhūmiṃ prajāhīno labhetprajām || 97 || saṅkaṭe bandhuvicchede vipattau bandhane tathā | māsamekamidaṃ śrutvā mucyate nātra saṃśayaḥ || 98 ||
English translation
1-63. Narayana said The excellent, most sweet stories of Svaha and Svadha are told; now I will tell you the story of Daksina; hear attentively. In early days, in the region of Goloka, there was a good- natured GopT named Sus’ila, beautiful, Radha’s companion and very dear to S’ri Hari. She was fortunate, respected, beautiful, lovely, prosperous, with good teeth, learned, well qualified and of exquisitely handsome form. Her whole body was tender and lovely like Kalavati (one versed in 64 arts; moon). She was beautiful and her eyes were like water lilies. Her hips were good and spacious; Her breasts were full; she was Shyama (a kind of women having colour like melted gold; body being hot in cold and cool in summer; of youthful beauty); as well She was of the Nyagrodha class of women (an excellent woman. Stanau Sukathinau Yasya Nitambe cha Vis’alata. Madhye Ksma bhavedya Sanyagrodha parimandala). Always a smile sweetened Her face; and that looked always gracious. Her whole body was covered with jewel ornaments. Her colour was white like the white champakas. Her lips were red like the Bimba fruits; Her eyes were like those of a deer.
Sus’TIa was very clever in amorous sciences. Her gait was like a swan. She was specially versed in what is called Prema Bhakti (love towards God). So She was the dearest lady of S’ri Krisna. And She was of intense emotional feelings. She knows all the sentiments of love; she was witty, humorous, and ardent for the love of S’ri Krisna, the Lord of the Rasa circle. She sat by the left side of S’ri Krisna in the presence of Radha. S’ri Krisna, then cast His glance on Radha, the Chief of the Gopis and hung down His head through fear. Radha’s face turned red; the two eyes looked like red lilies; all Her bodies began to quiver out of anger and Her lips began to shake. Seeing that state of Radha, Bhagavan S’ri Krisna disappeared, fearing that a quarrel might ensue. Sus’TIa and other GopTs seeing
that the peaceful Krisna of Sattva Guna and of lovely form had disappeared, began to tremble with fear. Then one lakh Koti GopTs seeing Krisna absent and Radha angry, became very much afraid and bowing their heads down with devotion and with folded palms began to say frequently, “Radhe! Protect us, protect us,” and they took shelter at Her feet. O Narada! Three lakh Gopas also including Sudama and others took shelter at the lotus feet of S’ri Radha out of fear. Seeing, then, Krisna absent and Her companion Sus’ila running away, Radha cursed her thus “If Sus’ila comes again to this Goloka, she will be reduced to ashes.” Thus cursing Her companion Sus’ila out of anger, Radha, the Darling of the Deva of the Devas, and the Lady of the Rasa circle went to the Rasa circle and called on Krisna, the Lord of the same. Not being able to find out S’ri Krisna, a minute appeared a yuga to Her and she began to say “O Lord of Pranas! O Dearer than My life! O Presiding Deity of my life! O Krisna! My life seems to depart from Thy absence! Come quickly and show Thyself to me. O Lord! It is through the favour of one’s husband that the pride of women gets increased day by day. Women’s safeguards of happiness are their husbands. Therefore women, who are helpless creatures, ought always to serve their husbands according to Dharma. The husband is the wife’s friend, presiding deity and the sole refuge and the chief wealth. It is through husbands that women derive their pleasures, enjoyments, Dharma, happiness, peace and contentment. If husbands are respected, wives are respected and if husbands are dishonoured, women are dishonoured too. The husband is the highest thing to a woman. He is the highest friend. There is no better friend than him. The husband is called Bharta because he supports his wife; he is called Pati, because he preserves her; he is called S’vami, because he is the master of her body; he is called Kanta because he bestows the desired things to her; he is called Bandhu, because he increases her happiness; he is called Priya, because he gives pleasure to her; he is called Is’a, because he bestows prosperity on her; he is called Pranes’vara, because he is the lord of her Prana; and he is called Ramana, because he gives enjoyment to her. There is no other thing dearer than husband. The son is born of the husband; hence the son
is so dear. The husband is dearer to a family woman than one hundred sons. Those who are born in impure families, cannot know what substance a husband is made up of. Taking Baths in all the Tirthas, giving Daksinas in all the Yajhas (sacrifice), circumambulating round the whole earth, performing all austerities, observing all vows, making all great gifts, holy fastings, all that are dictated in the S’astras, serving the Guru, the Brahmanas and the Devas all cannot compare to even one sixteenth part with serving faithfully the feet of the husband. The husband is the highest; higher than the Spiritual Teacher (Guru), higher than the Brahmanas, higher than all the Devas. As to man, the Spiritual Teacher who imparts the Spiritual Knowledge is the Best and Supreme, so to the women their husbands are the best of all. Oh! I am not able to realise the glory of my Dearest, by Whose favour I am the Sole Ruler of one lakh Koti Gopis, one lakh Koti Gopas, innumerable Brahmandas, and all the things thereof, and all the lokas (regions) from Bhu (earth) to Goloka. Oh! The womanly nature is insurmountable.” Thus saying, Radhika began to meditate with devotion on S’ri Krisna. Tears began to flow incessantly from Her eyes. She exclaimed, “O Lord! O Lord! O Ramana! Shew Thyself to me. I am very much weak and distressed from Thy bereavement.” Now the Daksina Devi, driven out from Goloka; practised Tapasya for a long time when She entered into the body of Kamala. The Devas, on the other hand, performed a very difficult Yajha; but they could not derive any fruit therefrom. So they went to Brahma, becoming very sad. Hearing them, Brahma meditated on Visnu for a long time with devotion. At last Visnu gave Him a reply. Visnu got out of the body of Maha Laksmi a Martya Laksmi (Laksmi of the earth) and gave Her Daksina to Brahma.Then with a view to yield to the Devas the as a fruits of their Karmas, Brahma made over to the Yajha Deva (the Deva presiding the sacrifice) the Devi Daksina, offered by Narayana. Yajha Deva, then, worshipped Her duly and recited hymns to Her with great joy. Her colour was like melted gold; her lustre equalled koti Moons; very lovely, beautiful, fascinating; face resembling water lilies, of a gentle body; with eyes like Padma Palasa, born of the body of Laksmi, worshipped by Brahma, wearing celestial silken garments, her lips
resembling like Bimba fruits, chaste, handsome; her braid of hair surrounded by Malati garlands; with a sweet smiling face, ornamented with jewel ornaments, well dressed, bathed, enchanting the minds of the Munis, below the hair of her forehead the dot of musk and Sindura scented with sandalpaste, of spacious hips, with full breasts, smitten by the arrows of Kama Deva (the God of Love). Such was the Daksina Devi. Seeing Her, the Yajha Deva fainted. At last he married her according to due rites and ceremonies. Taking her to a solitary place, he enjoyed her for full divine one hundred years with great joy like Laksmi Narayana. Gradually then Daksina became pregnant. She remained so for twelve divine years. Then she duly delivered a nice son as the fruit of Karma. When any Karma becomes complete, this son delivers the fruits of that Karma. Yajha Deva with His wife Daksina and the above named Karmaphala, the bestower of the fruits of actions, gives the desired fruits to all their sacrificial acts and Karmas. So the Pundits, the knowers of the Vedas, say. Really he, henceforth, began to give fruits to all the persons of their acts, with his wife Daksina and son, the bestower of the fruits of the actions. The Devas were all satisfied at this and went away respectively to their own abodes. Therefore, the man who performs Karmas, generally known as Karma Kartas, should pay the Daksina (the Sacrificial fee) and so he completes at once his actions. It is stated in the Vedas, that no sooner the Karma Karta pays the Daksina, than he obtains the fruits of his Karmas at once. In case the Karma Karta, after he has completed his acts, does not pay either through bad luck or through ignorance, any Daksina to the Brahmanas, its amount is doubled if a Muhurta passes away and if one night elapses, its amount is increased, to one hundred times. If three nights pass away, and the Daksina not paid, the amount last brought forward, is increased again to hundred times; if a week passes, the last amount is doubled, and if one month passes away, the Daksina is multiplied to one lakh times. If one year passes away, that is increased to ten millions of times and the Karma, also, bears no fruit. Such a Karma Karta is known as taking away unfairly a Brahmana’s property and is regarded as impure. He has no right to any further actions. For that sin, he becomes a pauper and diseased.
Laksmi Devi goes away from his house, leaves him, cursing him severely. So much so that the Pitris do not accept the S’radh, Tarpanam offered by that wretched fellow. So the Devas do not accept his worship, nor the Fire accepts the oblations poured by him. If the person that performs sacrifices does not pay the sacrificial fee that he resolves to pay and he who accepts the offer does not demand the sum, both of them go to hell. But if the performer of the sacrifices does not pay when the priests demand the fee, then the Yajamana (the performer of the sacrifices) only falls down to hell as the jar, severed from the rope, falls down. The Yajamana (pupil) is denominated as a Brahmasvapahari (one who robs a Brahmana’s property); he goes ultimately to the Kumbhipaka hell. There he remains for one lakh years punished and threatened by Yama’s messengers. He is then reborn as a Chandala, poor and diseased. So much so that his seven generations above and his seven generations below go to hell.
64-65. O Narada! Thus I have narrated to you the story of Daksina. What more do you want to hear? Say. Narada said “O Best of Munis! Who bears the fruits of that Karma where no Daksina is paid. Describe the method of worship that was offered to Daksina by Yajha Deva.” Narayana said Where do you find the fruit of any sacrifice without Daksina? (i.e., nowhere.) That Karma only gets fruits where Daksinas are paid. And the fruits of the acts void of any Daksina, Bali who lives in the Patala only enjoys; and no one else.
66-71. For, in olden times, it was ordained by Vamana Deva that those fruits would go to the king Vali. All those that pertain to S’radh not sanctioned by the Vedas, the charities made without any regard or faith, the worship offered by a Brahmin who is the husband of a Vrisala (an unmarried girl twelve years in whom menstruation has commenced), the fruits of sacrifices done by an impure Brahmana (a Brahmana who fails in his duties), the worship offered by impure
persons, and the acts of a nnan devoid of any devotion to his Guru, all these are reserved for the king Bali. He enjoys the fruits of all these. O Child! I am now telling you the Dhyan Stotra, and the method of worship as per Kanva S’akha of Daksina Devi. Hear. When Yajha Deva, in ancient times got Daksina, skillful in action, he was very much fascinated by her appearance and being love- stricken, began to praise her“O Beautiful One! You were before the chief of the Gopis in Goloka. You were like Radha; you were Her companion; and you were loved by Sri Radha, the beloved of S’ri Krisna.
72-97. In the Rasa circle, on the Full Moon night in the month of Kartik, in the great festival of Radha, you appeared from the right shoulder of Laksmi; hence you were named Daksina. O Beautiful One! You were of good nature before; hence your name was Sus’ila. Next you turned due to Radha's curse, into Daksina. It is to my great good luck that you were dislodged from Goloka and have come here. O highly fortunate One! Now have mercy on me and accept me as your husband. O Devi! You give to all the doers of actions, the fruits of their works. Without you, their Karmas bear no fruit. So much so, if you be not present in their action the works never shine forth in brilliant glory. Without Thee, neither Brahma, nor Visnu nor Mahes’a nor the Regents of the quarters, the ten Dikpalas, can award the fruits of actions. Brahma is the incarnate of Karma. MahesVara is the incarnate of the fruits of Karmas; and I Visnu myself is the incarnate of Yajhas. But Thou art the Essence of all. Thou art the Para Prakriti, without any attributes, the Para Brahma incarnate, the bestower of the fruits of action. Bhagavan S’ri Krisna cannot award the fruits of actions without Thee. O Beloved! In every birth let Thou be my S’akti. O Thou with excellent face! Without Thee, I am unable to finish well any Karma.” O Narada! Thus praising Daksina Devi, Yajha Deva stood before Her. She, born from the shoulder of Laksmi, became pleased with His Stotra and accepted Him for Her
bridegroom. If anybody recites this Daksina stotra during sacrifice, he gets all the results thereof.
If anybody recites this stotra in the Rajasuya sacrifice, Vajapaya, Gomedha (cow sacrifice) Naramedha (man sacrifice), AsVamedha (horse sacrifice), Langala Sacrifice, Visnu Yajha tending to increase one’s fame, in the act of giving over wealth or pieces of lands, digging tanks or wells, or giving fruits, in Gaja medha (elephant sacrifice), in Loha Yajha (iron sacrifice), Svarna Yajha (gold sacrifice), Ratna Yajha (making over jewels in sacrifices), Tamra Yajha (copper), S’iva Yajha, Rudra Yajha, S’akra Yajha, Bandhuka Yajha, Varuna Yajha (for rains), Kandaka Yajha, for crushing the enemies, S’uchi Yajha, Dharma Yajha, Papa mochana Yajha, Brahmani Karma Yajha, the auspicious Prakriti Yaga, sacrifices, his work is achieved then without any hitch or obstacle. There is no doubt in this. The stotra, thus, is mentioned now; hear about the Dhyanam and the method of worship. First of all, one should worship in the S’alagrama stone, or in an earthen jar (Ghata) Daksina Devi. The Dhyanam runs thus “O Daksina! Thou art sprung from the right shoulder of Laksmi; Thou art a part of Kamala; Thou art clever (Daksa) in all the actions and Thou bestowest the fruits of all the actions. Thou art the S’akti of Visnu, Thou art revered, worshipped. Thou bestowest all that is auspicious; Thou art purity; Thou bestowest purity. Thou art good natured. So I meditate on Thee.” Thus meditating, the intelligent one should worship Daksina with the principal mantra. Then with the Vedic Mantras, padyas, etc.
(offerings of various sorts) are to be offered. Now the mantra as stated in the Vedas, runs thus “Om S’rim Klim Hrim Daksinayai Svaha.” With this mantra, all the offerings, such as padyas, arghyas, etc., are to be given, and one should worship, as per rules, Daksina Devi with devotion. O Narada! Thus I have stated to you the anecdote of Daksina. Happiness, pleasure, and the fruits of all karmas are obtained by this. Being engaged in sacrificial acts, in this Bharatavarsa, if one hears attentively this Dhyanam of Daksina, his
sacrifice becomes defectless. So much so that the man who has got no sons gets undoubtedly good and qualified sons; if he has no wife, he gets a best wife, good natured, beautiful, of slender waist, capable to give many sons, sweet speaking, humble, chaste, pure, and Kulma; if he be void of learning, he gets learning; if he be poor he gets wealth; if he be without any land, he gets land and if he has no attendants, he gets attendants. If a man hears for one month this stotra of Daksina Devi, he gets over all difficulties and dangers, bereavements from friends, troubles, inprisonments, and all other calamities.
Here ends the Forty-fifth Chapter of the Ninth Book on the anecdote of Daksina in the Maha Puranam S’ri Mad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyasa.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24540, revision 75189 (2016-07-27T14:16:33Z). 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/bk09ch45.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.