Ninth Skandha · Chapter 48
Sourceश्रीनारायण उवाच मत्तः पूजाविधानं च श्रूयतां मुनिपुङ्गव । ध्यानं च सामवेदोक्तं प्रोक्तं देवीविधानकम् ॥ १ ॥ श्वेतचम्पकवर्णाभां रत्नभूषणभूषिताम् । वह्निशुद्धांशुकाधानां नागयज्ञोपवीतिनीम् ॥ २ ॥ महाज्ञानयुतां तां च प्रवरज्ञानिनां वराम् । सिद्धाधिष्ठातृदेवीं च सिद्धां सिद्धिप्रदां भजे ॥ ३ ॥ इति ध्यात्वा च तां देवीं मूलेनैव प्रपूजयेत् । नैवेद्यैर्विविधैर्धूपैः पुष्पगन्धानुलेपनैः ॥ ४ ॥ मूलमन्त्रैश्च वेदोक्तैर्भक्तानां वाच्छितप्रदः । मुने कल्पतरुर्नाम सुसिद्धो द्वादशाक्षरः ॥ ५ ॥ ॐ ह्रीं श्रीं क्लीं ऐं मनसादेव्यै स्वाहेति कीर्तितः । पञ्चलक्षजपेनैव मन्त्रसिद्धिर्भवेन्नृणाम् ॥ ६ ॥ मन्त्रसिद्धिर्भवेद्यस्य स सिद्धो जगतीतले । सुधासमं विषं तस्य धन्वन्तरिसमो भवेत् ॥ ७ ॥ ब्रह्मन्स्नात्वा तु सङ्क्रान्त्यां गूढशालासु यत्नतः । आवाह्य देवीमीशानां पूजयेद्योऽतिभक्तितः ॥ ८ ॥ पञ्चम्यां मनसा ध्यायन् देव्यै दद्याच्च यो बलिम् । धनवान्पुत्रवांश्चैव कीर्तिमान्स भवेद् ध्रुवम् ॥ ९ ॥ पूजाविधानं कथितं तदाख्यानं निशामय । कथयामि महाभाग यच्छ्रुतं धर्मवक्त्रतः ॥ १० ॥ पुरा नागभयाक्रान्ता बभूवुर्मानवा भुवि । गतास्ते शरणं सर्वे कश्यपं मुनिपुङ्गवम् ॥ ११ ॥ मन्त्रांश्च ससृजे भीतः कश्यपो ब्रह्मणान्वितः । वेदबीजानुसारेण चोपदेशेन ब्रह्मणः ॥ १२ ॥ मन्त्राधिष्ठातृदेवीं तां मनसा ससृजे तथा । तपसा मनसा तेन बभूव मनसा च सा ॥ १३ ॥ कुमारी सा च सम्भूता जगाम शङ्करालयम् । भक्त्या सम्पूज्य कैलासे तुष्टाव चन्द्रशेखरम् ॥ १४ ॥ दिव्यवर्षसहस्रं तं सिषेवे च मुनेः सुता । आशुतोषो महेशश्च तां च तुष्टो बभूव ह ॥ १५ ॥ महाज्ञानं ददौ तस्यै पाठयामास साम च । कृष्णमन्त्रं कल्पतरुं ददावष्टाक्षरं मुने ॥ १६ ॥ लक्ष्मीमायाकामबीजं ङेऽन्तं कृष्णपदं ततः । त्रैलोक्यमङ्गलं नाम कवचं पूजनक्रमम् ॥ १७ ॥ पुरश्चर्याक्रमं चापि वेदोक्तं सर्वसम्मतम् । प्राप्य मृत्युञ्जयान्मन्त्रं सा सती च मुनेः सुता ॥ १८ ॥ जगाम तपसे साध्वी पुष्करं शङ्कराज्ञया । त्रियुगं च तपस्तप्त्वा कृष्णस्य परमात्मनः ॥ १९ ॥ सिद्धा बभूव सा देवी ददर्श पुरतः प्रभुम् । दृष्ट्वा कृशाङ्गीं बालां च कृपया च कृपानिधिः ॥ २० ॥ पूजां च कारयामास चकार च स्वयं हरिः । वरं च प्रददौ तस्यै पूजिता त्वं भवे भव ॥ २१ ॥ वरं दत्त्वा तु कल्याण्यै ततश्चान्तर्दधे हरिः । प्रथमे पूजिता सा च कृष्णेन परमात्मना ॥ २२ ॥ द्वितीये शङ्करेणैव कश्यपेन सुरेण च । मुनिना मनुना चैव नागेन मानवादिभिः ॥ २३ ॥ बभूव पूजिता सा च त्रिषु लोकेषु सुव्रता । जरत्कारुमुनीन्द्राय कश्यपस्तां ददौ पुरा ॥ २४ ॥ अयाचितो मुनिश्रेष्ठो जग्राह ब्राह्मणाज्ञया । कृत्वोद्वाहं महायोगी विश्रान्तस्तपसा चिरम् ॥ २५ ॥ सुष्वाप देव्या जघने वटमूले च पुष्करे । निद्रां जगाम स मुनिः स्मृत्वा निद्रेशमीश्वरम् ॥ २६ ॥ जगामास्तं दिनकरः सायङ्काल उपस्थिते । सञ्चिन्त्य मनसा साध्वी मनसा सा पतिव्रता ॥ २७ ॥ धर्मलोपभयेनैव चकारालोचनं सती । अकृत्वा पश्चिमां सन्ध्यां नित्यां चैव द्विजन्मनाम् ॥ २८ ॥ ब्रह्महत्यादिकं पापं लभिष्यति पतिर्मम । नोपतिष्ठति यः पूर्वां नोपास्ते यस्तु पश्चिमाम् ॥ २९ ॥ स सर्वत्राशुचिर्नित्यं ब्रह्महत्यादिकं लभेत् । वेदोक्तमिति सञ्चिन्त्य बोधयामास सुन्दरी ॥ ३० ॥ स च बुद्धो मुनिश्रेष्ठस्तां चुकोप भृशं मुने । मुनिरुवाच कथं मे सुखिनः साध्वि निद्राभङ्गः कृतस्त्वया ॥ ३१ ॥ व्यर्थं व्रतादिकं तस्या या भर्तुश्चापकारिणी । तपश्चानशनं चैव व्रतं दानादिकं च यत् ॥ ३२ ॥ भर्तुरप्रियकारिण्याः सर्वं भवति निष्कलम् । यया प्रियः पूजितश्च श्रीकृष्णः पूजितस्तया ॥ ३३ ॥ पतिव्रताव्रतार्थञ्च पतिरूपो हरिः स्वयम् । सर्वदानं सर्वयज्ञः सर्वतीर्थनिषेवणम् ॥ ३४ ॥ सर्वं व्रतं तपः सर्वमुपवासादिकं च यत् । सर्वधर्मश्च सत्यं च सर्वदेवप्रपूजनम् ॥ ३५ ॥ तत्सर्वं स्वामिसेवायाः कलां नार्हति षोडशीम् । पुण्ये च भारते वर्षे पतिसेवा करोति या ॥ ३६ ॥ वैकुण्ठे स्वामिना सार्धं सा याति ब्रह्मणः पदम् । विप्रियं कुरुते भर्तुर्विप्रियं वदति प्रियम् ॥ ३७ ॥ असत्कुले प्रसूता हि तत्फलं श्रूयतां सति । कुम्भीपाकं व्रजेत्सा च यावच्चन्द्रदिवाकरौ ॥ ३८ ॥ ततो भवति चाण्डाली पतिपुत्रविवर्जिता । इत्युक्त्वा च मुनिश्रेष्ठो बभूव स्फुरिताधरः ॥ ३९ ॥ चकम्पे तेन सा साध्वी भयेनोवाच तं पतिम् । साध्व्युवाच सन्ध्यालोपभयेनैव निद्राभङ्गः कृतस्तव ॥ ४० ॥ कुरु शान्तिं महाभाग दुष्टाया मम सुव्रत । शृङ्गाराहारनिद्राणां यश्च भङ्गं करोति वै ॥ ४१ ॥ स व्रजेत्कालसूत्रं वै यावच्चन्द्रदिवाकरौ । इत्युक्त्वा मनसा देवी स्वामिनश्चरणाम्बुजे ॥ ४२ ॥ पपात भक्त्या भीता च रुरोद च पुनः पुनः । कुपितं च मुनिं दृष्ट्वा श्रीसूर्यं शप्तुमुद्यतम् ॥ ४३ ॥ तत्राजगाम भगवान्सन्ध्यया सह नारद । तत्रागत्य मुनिं सम्यगुवाच भास्करः स्वयम् ॥ ४४ ॥ विनयेन च भीतश्च तया सह यथोचितम् । भास्कर उवाच सूर्यास्तसमयं दृष्ट्वा साध्वी धर्मभयेन च ॥ ४५ ॥ बोधयामास त्वां विप्र शरणं त्वामहं गतः । क्षमस्व भगवन्ब्रह्मन् मां शप्तुं नोचितं मुने ॥ ४६ ॥ ब्राह्मणानां च हृदयं नवनीतसमं सदा । तेषां क्षणार्धं क्रोधश्च ततो भस्म भवेज्जगत् ॥ ४७ ॥ पुनः स्रष्टुं द्विजः शक्तो न तेजस्वी द्विजात्परः । ब्राह्मणो ब्रह्मणो वंशः प्रज्वलन्ब्रह्मतेजसा ॥ ४८ ॥ श्रीकृष्णं भावयेन्नित्यं ब्रह्मज्योतिः सनातनम् । सूर्यस्य वचनं श्रुत्वा द्विजस्तुष्टो बभूव ह ॥ ४९ ॥ सूर्यो जगाम स्वस्थानं गृहीत्वा ब्राह्मणाशिषम् । तत्याज मनसां विप्रः प्रतिज्ञापालनाय च ॥ ५० ॥ रुदतीं शोकसंयुक्तां हृदयेन विदूयता । सा सस्मार गुरुं शम्भुमिष्टदेवं विधिं हरिम् ॥ ५१ ॥ कश्यपं जन्मदातारं विपत्तौ भयकर्शिता । तत्राजगाम गोपीशो भगवाच्छम्भुरेव च ॥ ५२ ॥ विधिश्च कश्यपश्चैव मनसा परिचिन्तितः । दृष्ट्वा विप्रोऽभीष्टदेवं निर्गुणं प्रकृतेः परम् ॥ ५३ ॥ तुष्टाव परया भक्त्या प्रणनाम मुहुर्मुहुः । नमश्चकार शम्भुं च ब्रह्माणं कश्यपं तथा ॥ ५४ ॥ कथमागमनं देवा इति प्रश्नं चकार सः । ब्रह्मा तद्वचनं श्रुत्वा सहसा समयोचितम् ॥ ५५ ॥ प्रत्युवाच नमस्कृत्य हृषीकेशपदाम्बुजम् । यदि त्यक्ता धर्मपत्नी धर्मिष्ठा मनसा सती ॥ ५६ ॥ कुरुष्वास्यां सुतोत्पत्तिं स्वधर्मपालनाय वै । जायायां च सुतोत्पत्तिं कृत्वा पश्चात्त्यजेन्मुने ॥ ५७ ॥ अकृत्वा तु सुतोत्पत्तिं विरागी यस्त्यजेत्प्रियाम् । स्रवते तस्य पुण्यं च चालन्यां च यथा जलम् ॥ ५८ ॥ ब्रह्मणो वचनं श्रुत्वा जरत्कारुर्मुनीश्वरः । चकार नाभिसंस्पर्शं योगेन मन्त्रपूर्वकम् ॥ ५९ ॥ मनसाया मुनिश्रेष्ठ मुनिश्रेष्ठ उवाच ताम् । जरत्कारुरुवाच गर्भेणानेन मनसे तव पुत्रो भविष्यति ॥ ६० ॥ जितेन्द्रियाणां प्रवरो धार्मिको ब्राह्मणाग्रणीः । तेजस्वी च तपस्वी च यशस्वी च गुणान्वितः ॥ ६१ ॥ वरो वेदविदां चैव ज्ञानिनां योगिनां तथा । स च पुत्रो विष्णुभक्तो धार्मिकः कुलमुद्धरेत् ॥ ६२ ॥ नृत्यन्ति पितरः सर्वे जन्ममात्रेण वै मुदा । पतिव्रता सुशीला या सा प्रिया प्रियवादिनी ॥ ६३ ॥ धर्मिष्ठा पुत्रमाता च कुलस्त्री कुलपालिका । हरिभक्तिप्रदो बन्धुर्न चाभीष्टसुखप्रदः ॥ ६४ ॥ यो बन्धुश्चेत्स च पिता हरिवर्त्मप्रदर्शकः । सा गर्भधारिणी या च गर्भावासविमोचनी ॥ ६५ ॥ दयारूपा च भगिनी यमभीतिविमोचनी । विष्णुमन्त्रप्रदाता च स गुरुर्विष्णुभक्तिदः ॥ ६६ ॥ गुरुश्च ज्ञानदो यो हि यज्ज्ञानं कृष्णभावनम् । आब्रह्मस्तम्बपर्यन्तं ततो विश्वं चराचरम् ॥ ६७ ॥ आविर्भूतं तिरोभूतं किं वा ज्ञानं तदन्यतः । वेदजं यज्ञजं यद्यत्तत्सारं हरिसेवनम् ॥ ६८ ॥ तत्त्वानां सारभूतं च हरेरन्यद्विडम्बनम् । दत्तं ज्ञानं मया तुभ्यं स स्वामी ज्ञानदो हि यः ॥ ६९ ॥ ज्ञानात्प्रमुच्यते बन्धात्स रिपुर्यो हि बन्धदः । विष्णुभक्तियुतं ज्ञानं नो ददाति च यो गुरुः ॥ ७० ॥ स रिपुः शिष्यघाती च यतो बन्धान्न मोचयेत् । जननीं गर्भजक्लेशाद्यमयातनया तथा ॥ ७१ ॥ न मोचयेद्यः स कथं गुरुस्तातो हि बान्धवः । परमानन्दरूपं च कृष्णमार्गमनश्वरम् ॥ ७२ ॥ न दर्शयेद्यः सततं कीदृशो बान्धवो नृणाम् । भज साध्वि परं ब्रह्माच्युतं कृष्णं च निर्गुणम् ॥ ७३ ॥ निर्मूलं च भवेत्पुंसां कर्म वै तस्य सेवया । मया छलेन त्वं त्यक्ता क्षमस्वैतन्मम प्रिये ॥ ७४ ॥ क्षमायुतानां साध्वीनां सत्त्वात्क्रोधो न विद्यते । पुष्करे तपसे यामि गच्छ देवि यथासुखम् ॥ ७५ ॥ श्रीकृष्णचरणाम्भोजे निःस्पृहाणां मनोरथाः । जरत्कारुवचः श्रुत्वा मनसा शोककातरा ॥ ७६ ॥ साश्रुनेत्रा च विनयादुवाच प्राणवल्लभम् । मनसोवाच दोषो नास्त्येव मे त्यक्तुं निद्राभङ्गेन ते प्रभो ॥ ७७ ॥ यत्र स्मरामि त्वां नित्यं तत्र मामागमिष्यसि । बन्धुभेदः क्लेशतमः पुत्रभेदस्ततः परम् ॥ ७८ ॥ प्राणेशभेदः प्राणानां विच्छेदात्सर्वतः परः । पतिः पतिव्रतानां तु शतपुत्राधिकं प्रियः ॥ ७९ ॥ सर्वस्मात्तु प्रियः स्त्रीणां प्रियस्तेनोच्यते बुधैः । पुत्रे यथैकपुत्राणां वैष्णवानां यथा हरौ ॥ ८० ॥ नेत्रे यथैकनेत्राणां तृषितानां यथा जले । क्षुधितानां यथान्ने च कामुकानां च मैथुने ॥ ८१ ॥ यथा परस्वे चौराणां यथा जारे कुयोषिताम् । विदुषां च यथा शास्त्रे वाणिज्ये वणिजां यथा ॥ ८२ ॥ तथा शश्वन्मनः कान्ते साध्वीनां योषितां प्रभो । इत्युक्त्वा मनसा देवी पपात स्वामिनः पदे ॥ ८३ ॥ क्षणं चकार क्रोडे तां कृपया च कृपानिधिः । नेत्रोदकेन मनसां स्नापयामास तां मुनिः ॥ ८४ ॥ साश्रु नेत्रा मुनेः क्रोडं सिषेच भेदकातरा । तदा ज्ञानेन तौ द्वौ च विशोकौ सम्बभूवतुः ॥ ८५ ॥ स्मारं स्मारं पदाम्भोजं कृष्णस्य परमात्मनः । जगाम तपसे विप्रः स्वकान्तां सम्प्रबोध्य च ॥ ८६ ॥ जगाम मनसा शम्भोः कैलासं मन्दिरं गुरोः । पार्वती बोधयामास मनसां शोककर्शिताम् ॥ ८७ ॥ शिवश्चातीव ज्ञानेन शिवेन च शिवालयः । सुप्रशस्ते दिने साध्वी सुषुवे मङ्गलक्षणे ॥ ८८ ॥ नारायणांशं पुत्रं तं योगिनां ज्ञानिनां गुरुम् । गर्भस्थितो महाज्ञानं श्रुत्वा शङ्करवक्त्रतः ॥ ८९ ॥ सम्बभूव च योगीन्द्रो योगिनां ज्ञानिनां गुरुः । जातकं कारयामास वाचयामास मङ्गलम् ॥ ९० ॥ वेदांश्च पाठयामास शिवाय च शिवः शिशोः । मणिरत्नकिरीटांश्च ब्राह्मणेभ्यो ददौ शिवः ॥ ९१ ॥ पार्वती च गवां लक्षं रत्नानि विविधानि च । शम्भुश्च चतुरो वेदान्वेदाङ्गानितरांस्तथा ॥ ९२ ॥ बालकं पाठयामास ज्ञानं मृत्युञ्जयं परम् । भक्तिरस्त्यधिका कान्तेऽभीष्टदेवे गुरौ तथा ॥ ९३ ॥ यस्यास्तेन च तत्पुत्रो बभूवास्तीक एव च । जगाम तपसे विष्णोः पुष्करं शङ्कराज्ञया ॥ ९४ ॥ सम्प्राप्य च महामन्त्रं ततश्च परमात्मनः । दिव्यं वर्षत्रिलक्षं च तपस्तप्त्वा तपोधनः ॥ ९५ ॥ आजगाम महायोगी नमस्कर्तुं शिवं प्रभुम् । शङ्करं च नमस्कृत्य स्थित्वा तत्रैव बालकः ॥ ९६ ॥ सा चाजगाम मनसा कश्यपस्याश्रमं पितुः । तां सपुत्रां सुतां दृष्ट्वा मुदं प्राप प्रजापतिः ॥ ९७ ॥ शतलक्षं च रत्नानां बाह्मणेभ्यो ददौ मुने । ब्राह्मणान्भोजयामास सोऽसंख्यान् श्रेयसे शिशोः ॥ ९८ ॥ अदितिश्च दितिश्चान्या मुदं प्राप परन्तप । सा सपुत्रा च सुचिरं तस्थौ तातालये सदा ॥ ९९ ॥ तदीयं पुनराख्यानं वक्ष्यामि तन्निशामय । अथाभिमन्युतनये ब्रह्मशापः परीक्षिते ॥ १०० ॥ बभूव सहसा ब्रह्मन् दैवदोषेण कर्मणा । सप्ताहे समतीते तु तक्षकस्त्वां च धक्ष्यति ॥ १०१ ॥ शशाप शृङ्गी तत्रैव कौशिक्याश्च जलेन वै । राजा श्रुत्वा तत्प्रवृत्तिं निर्वातस्थानमागतः ॥ १०२ ॥ तत्र तस्थौ च सप्ताहं देहरक्षणतत्परः । सप्ताहे समतीते तु गच्छन्तं तक्षकं पथि ॥ १०३ ॥ धन्वन्तरिर्नृपं भोक्तुं ददर्श गामुकः पथि । तयोर्बभूव संवादः सुप्रीतिश्च परस्परम् ॥ १०४ ॥ धन्वन्तरिर्मणिं प्राप तक्षकः स्वेच्छया ददौ । स ययौ तं गृहीत्वा तु सन्तुष्टो हृष्टमानसः ॥ १०५ ॥ तक्षको भक्षयामास नृपं तं मञ्चके स्थितम् । राजा जगाम तरसा देहं त्यक्त्वा परत्र च ॥ १०६ ॥ संस्कारं कारयामास पितुर्वै जनमेजयः । राजा चकार यज्ञं च सर्पसत्रं ततो मुने ॥ १०७ ॥ प्राणांस्तत्याज सर्पाणां समूहो ब्रह्मतेजसा । स तक्षको वै भीतस्तु महेन्द्रं शरणं ययौ ॥ १०८ ॥ सेन्द्रं च तक्षकं हन्तुं विप्रवर्गः समुद्यतः । अथ देवाश्च सेन्द्राश्च सञ्जग्मुर्मनसान्तिकम् ॥ १०९ ॥ तां तुष्टाव महेन्द्रश्च भयकातरविह्वलः । तत आस्तीक आगत्य यज्ञं च मातुराज्ञया ॥ ११० ॥ महेन्द्रतक्षकप्राणान्ययाचे भूमिपं परम् । ददौ वरं नृपश्रेष्ठः कृपया ब्राह्मणाज्ञया ॥ १११ ॥ यज्ञं समाप्य विप्रेभ्यो दक्षिणां च ददौ मुदा । विप्राश्च मुनयो देवा गत्वा च मनसान्तिकम् ॥ ११२ ॥ मनसां पूजयामासुस्तुष्टुवुश्च पृथक् पृथक् । शक्रः सम्भृतसम्भारो भक्तियुक्तः सदा शुचिः ॥ ११३ ॥ मनसां पूजयामास तुष्टाव परमादरात् । नत्वा षोडशोपचारं बलिं च तत्प्रियं तदा ॥ ११४ ॥ प्रददौ परितुष्टश्च ब्रह्मविष्णुशिवाज्ञया । सम्पूज्य मनसां देवीं प्रययुः स्वालयं च ते ॥ ११५ ॥ इत्येवं कथितं सर्वं किं भूयः श्रोतुमिच्छसि । नारद उवाच केन स्तोत्रेण तुष्टाव महेन्द्रो मनसां सतीम् ॥ ११६ ॥ पूजाविधिक्रमं तस्याः श्रोतुमिच्छामि तत्त्वतः । श्रीनारायण उवाच सुस्नातः शुचिराचान्तो धृत्वा धौते च वाससी ॥ ११७ ॥ रत्नसिंहासने देवीं वासयामास भक्तितः । स्वर्गङ्गाया जलेनैव रत्नकुम्भस्थितेन च ॥ ११८ ॥ स्नापयामास मनसां महेन्द्रो वेदमन्त्रतः । वाससी वासयामास वह्मिशुद्धे मनोहरे ॥ ११९ ॥ सर्वाङ्गे चन्दनं कृत्वा पादार्घ्यं भक्तिसंयुतः । गणेशं च दिनेशं च वह्निं विष्णुं शिवं शिवाम् ॥ १२० ॥ सम्पूज्यादौ देवषट्कं पूजयामास तां सतीम् । ॐ ह्रीं श्रीं मनसादेव्यै स्वाहेत्येवं च मन्त्रतः ॥ १२१ ॥ दशाक्षरेण मूलेन ददौ सर्वं यथोचितम् । दत्त्वा षोडशोपचारान्दुर्लभान्देवनायकः ॥ १२२ ॥ पूजयामास भक्त्या च विष्णुना प्रेरितो मुदा । वाद्यं नानाप्रकारं च वादयामास तत्र वै ॥ १२३ ॥ बभूव पुष्पवृष्टिश्च नभसो मनसोपरि । देवप्रियाज्ञया तत्र बह्मविष्णुशिवाज्ञया ॥ १२४ ॥ तुष्टाव साश्रुनेत्रश्च पुलकाङ्कितविग्रहः । पुरन्दर उवाच देवि त्वां स्तोतुमिच्छामि साध्वीनां प्रवरां वराम् ॥ १२५ ॥ परात्परां च परमां न हि स्तोतुं क्षमोऽधुना । स्तोत्राणां लक्षणं वेदे स्वभावाख्यानतत्परम् ॥ १२६ ॥ न क्षमः प्रकृते वक्तुं गुणानां गणनां तव । शुद्धसत्त्वस्वरूपा त्वं कोपहिंसादिवर्जिता ॥ १२७ ॥ न च शक्तो मुनिस्तेन त्यक्तुं याञ्चा कृता यतः । त्वं मया पूजिता साध्वी जननी मे यथादितिः ॥ १२८ ॥ दयारूपा च भगिनी क्षमारूपा यथा प्रसूः । त्वया मे रक्षिताः प्राणाः पुत्रदाराः सुरेश्वरि ॥ १२९ ॥ अहं करोमि त्वत्पूजां प्रीतिश्च वर्धतां सदा । नित्या यद्यपि पूज्या त्वं सर्वत्र जगदम्बिके ॥ १३० ॥ तथापि तव पूजां च वर्धयामि सुरेश्वरि । ये त्वामाषाढसङ्क्रान्त्यां पूजयिष्यन्ति भक्तितः ॥ १३१ ॥ पञ्चम्यां मनसाख्यायां मासान्ते वा दिने दिने । पुत्रपौत्रादयस्तेषां वर्धन्ते च धनानि वै ॥ १३२ ॥ यशस्विनः कीर्तिमन्तो विद्यावन्तो गुणान्विताः । ये त्वां न पूजयिष्यन्ति निन्दन्त्यज्ञानतो जनाः ॥ १३३ ॥ लक्ष्मीहीना भविष्यन्ति तेषां नागभयं सदा । त्वं स्वयं सर्वलक्ष्मीश्च वैकुण्ठे कमलालया ॥ १३४ ॥ नारायणांशो भगवाञ्जरत्कारुर्मुनीश्वरः । तपसा तेजसा त्वां च मनसा ससृजे पिता ॥ १३५ ॥ अस्माकं रक्षणायैव तेन त्वं मनसाभिधा । मनसादेवि शक्त्या त्वं स्वात्मना सिद्धयोगिनी ॥ १३६ ॥ तेन त्वं मनसादेवी पूजिता वन्दिता भव । ये भक्त्या मनसां देवाः पूजयन्त्यनिशं भृशम् ॥ १३७ ॥ तेन त्वां मनसां देवीं प्रवदन्ति मनीषिणः । सत्यस्वरूपा देवि त्वं शश्वत्सत्यनिषेवणात् ॥ १३८ ॥ यो हि त्वां भावयेन्नित्यं स त्वां प्राप्नोति तत्परः । इन्द्रश्च मनसां स्तुत्वा गृहीत्वा भगिनीवरम् ॥ १३९ ॥ प्रजगाम स्वभवनं भूषया सपरिच्छदम् । पुत्रेण सार्धं सा देवी चिरं तस्थौ पितुर्गृहे ॥ १४० ॥ भ्रातृभिः पूजिता शश्वन्मान्या वन्द्या च सर्वतः । गोलोकात्सुरभिर्ब्रह्मन् तत्रागत्य सुपूजिताम् ॥ १४१ ॥ तां स्नापयित्वा क्षीरेण पूजयामास सादरम् । ज्ञानं च कथयामास गोप्यं सर्वं सुदुर्लभम् ॥ १४२ ॥ तया देवैः पूजिता सा स्वर्लोकं च पुनर्ययौ । इन्द्रस्तोत्रं पुण्यबीजं मनसां पूजयेत्पठेत् ॥ १४३ ॥ तस्य नागभयं नास्ति तस्य वंशोद्भवस्य च । विषं भवेत्सुधातुल्यं सिद्धस्तोत्रो यदा भवेत् ॥ १४४ ॥ पञ्चलक्षजपेनैव सिद्धस्तोत्रो भवेन्नरः । सर्पशायी भवेत्सोऽपि निश्चितं सर्पवाहनः ॥ १४५ ॥
śrīnārāyaṇa uvāca mattaḥ pūjāvidhānaṃ ca śrūyatāṃ munipuṅgava | dhyānaṃ ca sāmavedoktaṃ proktaṃ devīvidhānakam || 1 || śvetacampakavarṇābhāṃ ratnabhūṣaṇabhūṣitām | vahniśuddhāṃśukādhānāṃ nāgayajñopavītinīm || 2 || mahājñānayutāṃ tāṃ ca pravarajñānināṃ varām | siddhādhiṣṭhātṛdevīṃ ca siddhāṃ siddhipradāṃ bhaje || 3 || iti dhyātvā ca tāṃ devīṃ mūlenaiva prapūjayet | naivedyairvividhairdhūpaiḥ puṣpagandhānulepanaiḥ || 4 || mūlamantraiśca vedoktairbhaktānāṃ vācchitapradaḥ | mune kalpatarurnāma susiddho dvādaśākṣaraḥ || 5 || oṃ hrīṃ śrīṃ klīṃ aiṃ manasādevyai svāheti kīrtitaḥ | pañcalakṣajapenaiva mantrasiddhirbhavennṛṇām || 6 || mantrasiddhirbhavedyasya sa siddho jagatītale | sudhāsamaṃ viṣaṃ tasya dhanvantarisamo bhavet || 7 || brahmansnātvā tu saṅkrāntyāṃ gūḍhaśālāsu yatnataḥ | āvāhya devīmīśānāṃ pūjayedyo'tibhaktitaḥ || 8 || pañcamyāṃ manasā dhyāyan devyai dadyācca yo balim | dhanavānputravāṃścaiva kīrtimānsa bhaved dhruvam || 9 || pūjāvidhānaṃ kathitaṃ tadākhyānaṃ niśāmaya | kathayāmi mahābhāga yacchrutaṃ dharmavaktrataḥ || 10 || purā nāgabhayākrāntā babhūvurmānavā bhuvi | gatāste śaraṇaṃ sarve kaśyapaṃ munipuṅgavam || 11 || mantrāṃśca sasṛje bhītaḥ kaśyapo brahmaṇānvitaḥ | vedabījānusāreṇa copadeśena brahmaṇaḥ || 12 || mantrādhiṣṭhātṛdevīṃ tāṃ manasā sasṛje tathā | tapasā manasā tena babhūva manasā ca sā || 13 || kumārī sā ca sambhūtā jagāma śaṅkarālayam | bhaktyā sampūjya kailāse tuṣṭāva candraśekharam || 14 || divyavarṣasahasraṃ taṃ siṣeve ca muneḥ sutā | āśutoṣo maheśaśca tāṃ ca tuṣṭo babhūva ha || 15 || mahājñānaṃ dadau tasyai pāṭhayāmāsa sāma ca | kṛṣṇamantraṃ kalpataruṃ dadāvaṣṭākṣaraṃ mune || 16 || lakṣmīmāyākāmabījaṃ ṅe'ntaṃ kṛṣṇapadaṃ tataḥ | trailokyamaṅgalaṃ nāma kavacaṃ pūjanakramam || 17 || puraścaryākramaṃ cāpi vedoktaṃ sarvasammatam | prāpya mṛtyuñjayānmantraṃ sā satī ca muneḥ sutā || 18 || jagāma tapase sādhvī puṣkaraṃ śaṅkarājñayā | triyugaṃ ca tapastaptvā kṛṣṇasya paramātmanaḥ || 19 || siddhā babhūva sā devī dadarśa purataḥ prabhum | dṛṣṭvā kṛśāṅgīṃ bālāṃ ca kṛpayā ca kṛpānidhiḥ || 20 || pūjāṃ ca kārayāmāsa cakāra ca svayaṃ hariḥ | varaṃ ca pradadau tasyai pūjitā tvaṃ bhave bhava || 21 || varaṃ dattvā tu kalyāṇyai tataścāntardadhe hariḥ | prathame pūjitā sā ca kṛṣṇena paramātmanā || 22 || dvitīye śaṅkareṇaiva kaśyapena sureṇa ca | muninā manunā caiva nāgena mānavādibhiḥ || 23 || babhūva pūjitā sā ca triṣu lokeṣu suvratā | jaratkārumunīndrāya kaśyapastāṃ dadau purā || 24 || ayācito muniśreṣṭho jagrāha brāhmaṇājñayā | kṛtvodvāhaṃ mahāyogī viśrāntastapasā ciram || 25 || suṣvāpa devyā jaghane vaṭamūle ca puṣkare | nidrāṃ jagāma sa muniḥ smṛtvā nidreśamīśvaram || 26 || jagāmāstaṃ dinakaraḥ sāyaṅkāla upasthite | sañcintya manasā sādhvī manasā sā pativratā || 27 || dharmalopabhayenaiva cakārālocanaṃ satī | akṛtvā paścimāṃ sandhyāṃ nityāṃ caiva dvijanmanām || 28 || brahmahatyādikaṃ pāpaṃ labhiṣyati patirmama | nopatiṣṭhati yaḥ pūrvāṃ nopāste yastu paścimām || 29 || sa sarvatrāśucirnityaṃ brahmahatyādikaṃ labhet | vedoktamiti sañcintya bodhayāmāsa sundarī || 30 || sa ca buddho muniśreṣṭhastāṃ cukopa bhṛśaṃ mune | muniruvāca kathaṃ me sukhinaḥ sādhvi nidrābhaṅgaḥ kṛtastvayā || 31 || vyarthaṃ vratādikaṃ tasyā yā bhartuścāpakāriṇī | tapaścānaśanaṃ caiva vrataṃ dānādikaṃ ca yat || 32 || bharturapriyakāriṇyāḥ sarvaṃ bhavati niṣkalam | yayā priyaḥ pūjitaśca śrīkṛṣṇaḥ pūjitastayā || 33 || pativratāvratārthañca patirūpo hariḥ svayam | sarvadānaṃ sarvayajñaḥ sarvatīrthaniṣevaṇam || 34 || sarvaṃ vrataṃ tapaḥ sarvamupavāsādikaṃ ca yat | sarvadharmaśca satyaṃ ca sarvadevaprapūjanam || 35 || tatsarvaṃ svāmisevāyāḥ kalāṃ nārhati ṣoḍaśīm | puṇye ca bhārate varṣe patisevā karoti yā || 36 || vaikuṇṭhe svāminā sārdhaṃ sā yāti brahmaṇaḥ padam | vipriyaṃ kurute bharturvipriyaṃ vadati priyam || 37 || asatkule prasūtā hi tatphalaṃ śrūyatāṃ sati | kumbhīpākaṃ vrajetsā ca yāvaccandradivākarau || 38 || tato bhavati cāṇḍālī patiputravivarjitā | ityuktvā ca muniśreṣṭho babhūva sphuritādharaḥ || 39 || cakampe tena sā sādhvī bhayenovāca taṃ patim | sādhvyuvāca sandhyālopabhayenaiva nidrābhaṅgaḥ kṛtastava || 40 || kuru śāntiṃ mahābhāga duṣṭāyā mama suvrata | śṛṅgārāhāranidrāṇāṃ yaśca bhaṅgaṃ karoti vai || 41 || sa vrajetkālasūtraṃ vai yāvaccandradivākarau | ityuktvā manasā devī svāminaścaraṇāmbuje || 42 || papāta bhaktyā bhītā ca ruroda ca punaḥ punaḥ | kupitaṃ ca muniṃ dṛṣṭvā śrīsūryaṃ śaptumudyatam || 43 || tatrājagāma bhagavānsandhyayā saha nārada | tatrāgatya muniṃ samyaguvāca bhāskaraḥ svayam || 44 || vinayena ca bhītaśca tayā saha yathocitam | bhāskara uvāca sūryāstasamayaṃ dṛṣṭvā sādhvī dharmabhayena ca || 45 || bodhayāmāsa tvāṃ vipra śaraṇaṃ tvāmahaṃ gataḥ | kṣamasva bhagavanbrahman māṃ śaptuṃ nocitaṃ mune || 46 || brāhmaṇānāṃ ca hṛdayaṃ navanītasamaṃ sadā | teṣāṃ kṣaṇārdhaṃ krodhaśca tato bhasma bhavejjagat || 47 || punaḥ sraṣṭuṃ dvijaḥ śakto na tejasvī dvijātparaḥ | brāhmaṇo brahmaṇo vaṃśaḥ prajvalanbrahmatejasā || 48 || śrīkṛṣṇaṃ bhāvayennityaṃ brahmajyotiḥ sanātanam | sūryasya vacanaṃ śrutvā dvijastuṣṭo babhūva ha || 49 || sūryo jagāma svasthānaṃ gṛhītvā brāhmaṇāśiṣam | tatyāja manasāṃ vipraḥ pratijñāpālanāya ca || 50 || rudatīṃ śokasaṃyuktāṃ hṛdayena vidūyatā | sā sasmāra guruṃ śambhumiṣṭadevaṃ vidhiṃ harim || 51 || kaśyapaṃ janmadātāraṃ vipattau bhayakarśitā | tatrājagāma gopīśo bhagavācchambhureva ca || 52 || vidhiśca kaśyapaścaiva manasā paricintitaḥ | dṛṣṭvā vipro'bhīṣṭadevaṃ nirguṇaṃ prakṛteḥ param || 53 || tuṣṭāva parayā bhaktyā praṇanāma muhurmuhuḥ | namaścakāra śambhuṃ ca brahmāṇaṃ kaśyapaṃ tathā || 54 || kathamāgamanaṃ devā iti praśnaṃ cakāra saḥ | brahmā tadvacanaṃ śrutvā sahasā samayocitam || 55 || pratyuvāca namaskṛtya hṛṣīkeśapadāmbujam | yadi tyaktā dharmapatnī dharmiṣṭhā manasā satī || 56 || kuruṣvāsyāṃ sutotpattiṃ svadharmapālanāya vai | jāyāyāṃ ca sutotpattiṃ kṛtvā paścāttyajenmune || 57 || akṛtvā tu sutotpattiṃ virāgī yastyajetpriyām | sravate tasya puṇyaṃ ca cālanyāṃ ca yathā jalam || 58 || brahmaṇo vacanaṃ śrutvā jaratkārurmunīśvaraḥ | cakāra nābhisaṃsparśaṃ yogena mantrapūrvakam || 59 || manasāyā muniśreṣṭha muniśreṣṭha uvāca tām | jaratkāruruvāca garbheṇānena manase tava putro bhaviṣyati || 60 || jitendriyāṇāṃ pravaro dhārmiko brāhmaṇāgraṇīḥ | tejasvī ca tapasvī ca yaśasvī ca guṇānvitaḥ || 61 || varo vedavidāṃ caiva jñānināṃ yogināṃ tathā | sa ca putro viṣṇubhakto dhārmikaḥ kulamuddharet || 62 || nṛtyanti pitaraḥ sarve janmamātreṇa vai mudā | pativratā suśīlā yā sā priyā priyavādinī || 63 || dharmiṣṭhā putramātā ca kulastrī kulapālikā | haribhaktiprado bandhurna cābhīṣṭasukhapradaḥ || 64 || yo bandhuścetsa ca pitā harivartmapradarśakaḥ | sā garbhadhāriṇī yā ca garbhāvāsavimocanī || 65 || dayārūpā ca bhaginī yamabhītivimocanī | viṣṇumantrapradātā ca sa gururviṣṇubhaktidaḥ || 66 || guruśca jñānado yo hi yajjñānaṃ kṛṣṇabhāvanam | ābrahmastambaparyantaṃ tato viśvaṃ carācaram || 67 || āvirbhūtaṃ tirobhūtaṃ kiṃ vā jñānaṃ tadanyataḥ | vedajaṃ yajñajaṃ yadyattatsāraṃ harisevanam || 68 || tattvānāṃ sārabhūtaṃ ca hareranyadviḍambanam | dattaṃ jñānaṃ mayā tubhyaṃ sa svāmī jñānado hi yaḥ || 69 || jñānātpramucyate bandhātsa ripuryo hi bandhadaḥ | viṣṇubhaktiyutaṃ jñānaṃ no dadāti ca yo guruḥ || 70 || sa ripuḥ śiṣyaghātī ca yato bandhānna mocayet | jananīṃ garbhajakleśādyamayātanayā tathā || 71 || na mocayedyaḥ sa kathaṃ gurustāto hi bāndhavaḥ | paramānandarūpaṃ ca kṛṣṇamārgamanaśvaram || 72 || na darśayedyaḥ satataṃ kīdṛśo bāndhavo nṛṇām | bhaja sādhvi paraṃ brahmācyutaṃ kṛṣṇaṃ ca nirguṇam || 73 || nirmūlaṃ ca bhavetpuṃsāṃ karma vai tasya sevayā | mayā chalena tvaṃ tyaktā kṣamasvaitanmama priye || 74 || kṣamāyutānāṃ sādhvīnāṃ sattvātkrodho na vidyate | puṣkare tapase yāmi gaccha devi yathāsukham || 75 || śrīkṛṣṇacaraṇāmbhoje niḥspṛhāṇāṃ manorathāḥ | jaratkāruvacaḥ śrutvā manasā śokakātarā || 76 || sāśrunetrā ca vinayāduvāca prāṇavallabham | manasovāca doṣo nāstyeva me tyaktuṃ nidrābhaṅgena te prabho || 77 || yatra smarāmi tvāṃ nityaṃ tatra māmāgamiṣyasi | bandhubhedaḥ kleśatamaḥ putrabhedastataḥ param || 78 || prāṇeśabhedaḥ prāṇānāṃ vicchedātsarvataḥ paraḥ | patiḥ pativratānāṃ tu śataputrādhikaṃ priyaḥ || 79 || sarvasmāttu priyaḥ strīṇāṃ priyastenocyate budhaiḥ | putre yathaikaputrāṇāṃ vaiṣṇavānāṃ yathā harau || 80 || netre yathaikanetrāṇāṃ tṛṣitānāṃ yathā jale | kṣudhitānāṃ yathānne ca kāmukānāṃ ca maithune || 81 || yathā parasve caurāṇāṃ yathā jāre kuyoṣitām | viduṣāṃ ca yathā śāstre vāṇijye vaṇijāṃ yathā || 82 || tathā śaśvanmanaḥ kānte sādhvīnāṃ yoṣitāṃ prabho | ityuktvā manasā devī papāta svāminaḥ pade || 83 || kṣaṇaṃ cakāra kroḍe tāṃ kṛpayā ca kṛpānidhiḥ | netrodakena manasāṃ snāpayāmāsa tāṃ muniḥ || 84 || sāśru netrā muneḥ kroḍaṃ siṣeca bhedakātarā | tadā jñānena tau dvau ca viśokau sambabhūvatuḥ || 85 || smāraṃ smāraṃ padāmbhojaṃ kṛṣṇasya paramātmanaḥ | jagāma tapase vipraḥ svakāntāṃ samprabodhya ca || 86 || jagāma manasā śambhoḥ kailāsaṃ mandiraṃ guroḥ | pārvatī bodhayāmāsa manasāṃ śokakarśitām || 87 || śivaścātīva jñānena śivena ca śivālayaḥ | supraśaste dine sādhvī suṣuve maṅgalakṣaṇe || 88 || nārāyaṇāṃśaṃ putraṃ taṃ yogināṃ jñānināṃ gurum | garbhasthito mahājñānaṃ śrutvā śaṅkaravaktrataḥ || 89 || sambabhūva ca yogīndro yogināṃ jñānināṃ guruḥ | jātakaṃ kārayāmāsa vācayāmāsa maṅgalam || 90 || vedāṃśca pāṭhayāmāsa śivāya ca śivaḥ śiśoḥ | maṇiratnakirīṭāṃśca brāhmaṇebhyo dadau śivaḥ || 91 || pārvatī ca gavāṃ lakṣaṃ ratnāni vividhāni ca | śambhuśca caturo vedānvedāṅgānitarāṃstathā || 92 || bālakaṃ pāṭhayāmāsa jñānaṃ mṛtyuñjayaṃ param | bhaktirastyadhikā kānte'bhīṣṭadeve gurau tathā || 93 || yasyāstena ca tatputro babhūvāstīka eva ca | jagāma tapase viṣṇoḥ puṣkaraṃ śaṅkarājñayā || 94 || samprāpya ca mahāmantraṃ tataśca paramātmanaḥ | divyaṃ varṣatrilakṣaṃ ca tapastaptvā tapodhanaḥ || 95 || ājagāma mahāyogī namaskartuṃ śivaṃ prabhum | śaṅkaraṃ ca namaskṛtya sthitvā tatraiva bālakaḥ || 96 || sā cājagāma manasā kaśyapasyāśramaṃ pituḥ | tāṃ saputrāṃ sutāṃ dṛṣṭvā mudaṃ prāpa prajāpatiḥ || 97 || śatalakṣaṃ ca ratnānāṃ bāhmaṇebhyo dadau mune | brāhmaṇānbhojayāmāsa so'saṃkhyān śreyase śiśoḥ || 98 || aditiśca ditiścānyā mudaṃ prāpa parantapa | sā saputrā ca suciraṃ tasthau tātālaye sadā || 99 || tadīyaṃ punarākhyānaṃ vakṣyāmi tanniśāmaya | athābhimanyutanaye brahmaśāpaḥ parīkṣite || 100 || babhūva sahasā brahman daivadoṣeṇa karmaṇā | saptāhe samatīte tu takṣakastvāṃ ca dhakṣyati || 101 || śaśāpa śṛṅgī tatraiva kauśikyāśca jalena vai | rājā śrutvā tatpravṛttiṃ nirvātasthānamāgataḥ || 102 || tatra tasthau ca saptāhaṃ deharakṣaṇatatparaḥ | saptāhe samatīte tu gacchantaṃ takṣakaṃ pathi || 103 || dhanvantarirnṛpaṃ bhoktuṃ dadarśa gāmukaḥ pathi | tayorbabhūva saṃvādaḥ suprītiśca parasparam || 104 || dhanvantarirmaṇiṃ prāpa takṣakaḥ svecchayā dadau | sa yayau taṃ gṛhītvā tu santuṣṭo hṛṣṭamānasaḥ || 105 || takṣako bhakṣayāmāsa nṛpaṃ taṃ mañcake sthitam | rājā jagāma tarasā dehaṃ tyaktvā paratra ca || 106 || saṃskāraṃ kārayāmāsa piturvai janamejayaḥ | rājā cakāra yajñaṃ ca sarpasatraṃ tato mune || 107 || prāṇāṃstatyāja sarpāṇāṃ samūho brahmatejasā | sa takṣako vai bhītastu mahendraṃ śaraṇaṃ yayau || 108 || sendraṃ ca takṣakaṃ hantuṃ vipravargaḥ samudyataḥ | atha devāśca sendrāśca sañjagmurmanasāntikam || 109 || tāṃ tuṣṭāva mahendraśca bhayakātaravihvalaḥ | tata āstīka āgatya yajñaṃ ca māturājñayā || 110 || mahendratakṣakaprāṇānyayāce bhūmipaṃ param | dadau varaṃ nṛpaśreṣṭhaḥ kṛpayā brāhmaṇājñayā || 111 || yajñaṃ samāpya viprebhyo dakṣiṇāṃ ca dadau mudā | viprāśca munayo devā gatvā ca manasāntikam || 112 || manasāṃ pūjayāmāsustuṣṭuvuśca pṛthak pṛthak | śakraḥ sambhṛtasambhāro bhaktiyuktaḥ sadā śuciḥ || 113 || manasāṃ pūjayāmāsa tuṣṭāva paramādarāt | natvā ṣoḍaśopacāraṃ baliṃ ca tatpriyaṃ tadā || 114 || pradadau parituṣṭaśca brahmaviṣṇuśivājñayā | sampūjya manasāṃ devīṃ prayayuḥ svālayaṃ ca te || 115 || ityevaṃ kathitaṃ sarvaṃ kiṃ bhūyaḥ śrotumicchasi | nārada uvāca kena stotreṇa tuṣṭāva mahendro manasāṃ satīm || 116 || pūjāvidhikramaṃ tasyāḥ śrotumicchāmi tattvataḥ | śrīnārāyaṇa uvāca susnātaḥ śucirācānto dhṛtvā dhaute ca vāsasī || 117 || ratnasiṃhāsane devīṃ vāsayāmāsa bhaktitaḥ | svargaṅgāyā jalenaiva ratnakumbhasthitena ca || 118 || snāpayāmāsa manasāṃ mahendro vedamantrataḥ | vāsasī vāsayāmāsa vahmiśuddhe manohare || 119 || sarvāṅge candanaṃ kṛtvā pādārghyaṃ bhaktisaṃyutaḥ | gaṇeśaṃ ca dineśaṃ ca vahniṃ viṣṇuṃ śivaṃ śivām || 120 || sampūjyādau devaṣaṭkaṃ pūjayāmāsa tāṃ satīm | oṃ hrīṃ śrīṃ manasādevyai svāhetyevaṃ ca mantrataḥ || 121 || daśākṣareṇa mūlena dadau sarvaṃ yathocitam | dattvā ṣoḍaśopacārāndurlabhāndevanāyakaḥ || 122 || pūjayāmāsa bhaktyā ca viṣṇunā prerito mudā | vādyaṃ nānāprakāraṃ ca vādayāmāsa tatra vai || 123 || babhūva puṣpavṛṣṭiśca nabhaso manasopari | devapriyājñayā tatra bahmaviṣṇuśivājñayā || 124 || tuṣṭāva sāśrunetraśca pulakāṅkitavigrahaḥ | purandara uvāca devi tvāṃ stotumicchāmi sādhvīnāṃ pravarāṃ varām || 125 || parātparāṃ ca paramāṃ na hi stotuṃ kṣamo'dhunā | stotrāṇāṃ lakṣaṇaṃ vede svabhāvākhyānatatparam || 126 || na kṣamaḥ prakṛte vaktuṃ guṇānāṃ gaṇanāṃ tava | śuddhasattvasvarūpā tvaṃ kopahiṃsādivarjitā || 127 || na ca śakto munistena tyaktuṃ yāñcā kṛtā yataḥ | tvaṃ mayā pūjitā sādhvī jananī me yathāditiḥ || 128 || dayārūpā ca bhaginī kṣamārūpā yathā prasūḥ | tvayā me rakṣitāḥ prāṇāḥ putradārāḥ sureśvari || 129 || ahaṃ karomi tvatpūjāṃ prītiśca vardhatāṃ sadā | nityā yadyapi pūjyā tvaṃ sarvatra jagadambike || 130 || tathāpi tava pūjāṃ ca vardhayāmi sureśvari | ye tvāmāṣāḍhasaṅkrāntyāṃ pūjayiṣyanti bhaktitaḥ || 131 || pañcamyāṃ manasākhyāyāṃ māsānte vā dine dine | putrapautrādayasteṣāṃ vardhante ca dhanāni vai || 132 || yaśasvinaḥ kīrtimanto vidyāvanto guṇānvitāḥ | ye tvāṃ na pūjayiṣyanti nindantyajñānato janāḥ || 133 || lakṣmīhīnā bhaviṣyanti teṣāṃ nāgabhayaṃ sadā | tvaṃ svayaṃ sarvalakṣmīśca vaikuṇṭhe kamalālayā || 134 || nārāyaṇāṃśo bhagavāñjaratkārurmunīśvaraḥ | tapasā tejasā tvāṃ ca manasā sasṛje pitā || 135 || asmākaṃ rakṣaṇāyaiva tena tvaṃ manasābhidhā | manasādevi śaktyā tvaṃ svātmanā siddhayoginī || 136 || tena tvaṃ manasādevī pūjitā vanditā bhava | ye bhaktyā manasāṃ devāḥ pūjayantyaniśaṃ bhṛśam || 137 || tena tvāṃ manasāṃ devīṃ pravadanti manīṣiṇaḥ | satyasvarūpā devi tvaṃ śaśvatsatyaniṣevaṇāt || 138 || yo hi tvāṃ bhāvayennityaṃ sa tvāṃ prāpnoti tatparaḥ | indraśca manasāṃ stutvā gṛhītvā bhaginīvaram || 139 || prajagāma svabhavanaṃ bhūṣayā saparicchadam | putreṇa sārdhaṃ sā devī ciraṃ tasthau piturgṛhe || 140 || bhrātṛbhiḥ pūjitā śaśvanmānyā vandyā ca sarvataḥ | golokātsurabhirbrahman tatrāgatya supūjitām || 141 || tāṃ snāpayitvā kṣīreṇa pūjayāmāsa sādaram | jñānaṃ ca kathayāmāsa gopyaṃ sarvaṃ sudurlabham || 142 || tayā devaiḥ pūjitā sā svarlokaṃ ca punaryayau | indrastotraṃ puṇyabījaṃ manasāṃ pūjayetpaṭhet || 143 || tasya nāgabhayaṃ nāsti tasya vaṃśodbhavasya ca | viṣaṃ bhavetsudhātulyaṃ siddhastotro yadā bhavet || 144 || pañcalakṣajapenaiva siddhastotro bhavennaraḥ | sarpaśāyī bhavetso'pi niścitaṃ sarpavāhanaḥ || 145 ||
English translation
1-30. Narayana said O Narada! I will now speak of the Dhyanam and the method of worship of S’ri Devi Manasa, as stated in the Sama Veda. Hear. “I meditate on the Devi Manasa, Whose colour is fair like that of the white champaka flower, whose body is decked all over with jewel ornaments, whose clothing is purified by fire, whose sacred thread is the Nagas (serpent), who is full of wisdom, who is the foremost of great Jhanins, who is the Presiding deity of the Siddhas, Who Herself is a Siddha and who bestows Siddhis to all.” O Muni! Thus meditating on Her, one should present Her, flowers, scents, ornaments, offerings of food and various other articles, pronouncing the principal Seed Mantra. O Narada! The twelve lettered Siddha Mantra, to be mentioned below, yields to the Bhaktas their desires like the Kalpa Tree. Now the Radical mantra as stated in the Vedas is “Om Hrim S’rim Klim Aim Manasa Devyai Svaha.” Repetition of this, five lakhs of times, yields success to one who repeats. He who attains success in this mantra gets unbounded name and fame in this world. Poison becomes nectar to him and he himself becomes famous like Dhanvantari. O Narada! If anybody bathes on any Samkranti day (when the sun enters from one sign to another) and going to a private room (hidden room), invokes the Devi Manasa Is’ana and worships Her with devotion, or makes sacrifices of animals before the Devi on the fifth day of the fortnight, he becomes certainly wealthy, endowed with sons and name and fame. Thus I have described to you the method of worship of Manasa Devi. Now hear the anecdote of the Devi as I heard from Dharma. In olden days, men became greatly terrified on earth from snakes and took refuge of Kas’yapa, the supreme amongst the Munis. The Maharsi Kas’yapa became very afraid. He then with Brahma, and by His command composed a mantra following the principal motto of the Vedas. While composing this mantra, he intensely thought of the Devi, the Presiding Deity of that Mantra, through the power of his Tapasya and through the mental power, the
Devi Manasa appeared and was named so, as She was produced from the sheer influence of mind. On being born, the girl went to the abode of S’ankara in Kailas’a and began to worship Him and chant hymns to Him with devotion. For one thousand Divine years, the daughter of Kas’yapa served Mahadeva when He became pleased. He gave her the Great Knowledge, made Her recite the Sama Veda and bestowed to her the eight-lettered Krisna mantra which is like the Kalpa Tree. S’rim Hrim Klim Krisnaya Namah was the eight lettered Mantra. She got from Him the Kavacha (amulet) auspicious to the three worlds, the method of worship and all the rules of Purascharana (repetition of the name of a deity attended with burnt offerings, oblations, etc.) and went by His command to perform in Puskara very hard austerities. There she worshipped Krisna for the three Yugas. S’ri Krisna then appeared before Her. On seeing Krisna, immediately the girl, worn out by austerities, worshipped Him, and she was also worshipped by S’ri Krisna. Krisna granted her the boon, “Let you be worshipped throughout the world” and departed. O Narada! She was thus first worshipped by the Supreme Spirit, the Devi Krisna; secondly by S’ankara; thirdly by the Maharsi Kas’yapa and the Devas. Then she was worshipped by the Munis, Manus, Nagas, and men; and She became widely renowned in the three worlds. Kas’yapa gave Her over to the hands of Jaratkaru Muni. At the request of the Brahmin Kas’yapa, the Muni Jarat Karu married Her. After the marriage, one day, being tired with his long work of Tapasya, Jarat Karu laid his head on the hip and loins of his married wife and fell fast asleep. Gradually the evening came in. The sun set. Then Manasa thought, “If my husband fails to perform the Sandhya, the daily duty of the Brahmanas, he would be involved in the sin of Brahmahatya. It is definitely stated in the S’astras, that if any Brahmana does not perform his Sandhya in the morning and in the evening, he becomes wholly impure and the sins Brahmahattya and other crimes come down on his head.” Arguing thus, these thoughts in her mind, as commanded by the Vedas, at last she awakened her husband, who then got up from his sleep.
31-60. The Muni Jarat Karu said “O Chaste One! I was sleeping happily. Why have you thus interrupted my sleep? All his vows turn out useless who injures her husband. Her tapas, fastings, gifts, and other meritorious works all come to vain who do things unpleasant to her husband. If she worships her husband, she is said to have worshipped S’ri Krisna. For the sake of fulfilling the vows of the chaste women. Hah himself becomes their husbands. All sorts of charities, gifts, all sacrifices, fastings, practising all the virtues, keeping to truth, worshipping all the Devas, nothing can turn out equal to even one-sixteenth part of serving one’s husband. She ultimately goes with her husband to the region of Vaikuntha, who serves her husband in this holy land Bharata. She comes certainly of a bad family who does unpleasant acts to her husband or who uses unpleasant words to her husband. She goes to the Kumbhipaka hell as long as the Sun and Moon last and then she becomes born as a Chandali, without husband and son.” Speaking thus, Jarat Karu, the best of the Munis, became angry and his lips began to tremble. Seeing this, the best Manasa, shivering with fear, addressed her husband
I have broken your sleep and awakened you, fearing you might miss your time of Sandhya. I have committed an offence. Punish me as you think. I know that a man goes to the Kalasutra hell as long as the Sun and Moon last in this world, who throws an obstacle when any man eats, sleeps or enjoys with the opposite sex. O Narada! Thus saying, the Devi Manasa fell down at the feet of her husband and cried again and again. On the other hand, knowing the Muni angry, and ready to curse her, the Sun came there with Sandhya Devi. And He humbly spoke to him with fear“O Bhagavan! Seeing Me going to set, and fearing that you may miss Dharma, your chaste wife has awakened you. O Brahmin! Now I am also under your refuge; forgive me. O Bhagavan! You should not curse Me. The more so, a Brahmana’s heart is as tender as the fresh butter. The anger of a Brahman lasts only half the twinkling of an eye (Ksan). When a
Brahmana becomes angry, he can burn all this world and can make a new creation. So who can possess an influence like a Brahmana.
A Brahmin is a part of Brahma; he is shining day and night with the Tejas of Brahma. A Brahmana meditates always on the Eternal Light of Brahma.” O Narada! Hearing the words of the Sun, the Brahmin became satisfied and blessed Him. The Sun also went to His own place, thus blessed daily. To keep his promise, the Brahmin Jaratkaru quitted Manasa. She became very sorry and began to cry aloud with pain and anguish. Being very much distressed by the then danger, she remembered Her Ista Deva, Mahadeva, Brahma, Hah and Her father Maharsi Kas’yapa- On the very instant when Manasa remembered S’ri Krisna, the Lord of the Gopis, Mahadeva, Brahma and Maharsi Kas’yapa appeared there. Then seeing his own desired Deity S’ri Krisna, superior to Prakriti, beyond the attributes, Jaratkaru began to praise Him and bowed down to Him repeatedly. Then bowing down to Mahadeva, Brahma and Kas’yapa, he enquired why they had come there. Brahma, then, instantly bowed down at the lotus feet of Hrisikes’a and spoke in befitting words at that time if the Brahmin Jaratkaru leaves at all his legal wife, devoted to her own Dharma, he should first of all have a son born of her to fulfil his Dharma. O Muni! Any man can quit his wife, after he has impregnated her and got a son. But if without having a son, he leaves his wife, then all his merits are lost as all water leaks out of a sieve or a strainer. O Narada! Hearing thus the words of Brahma, the Muni Jaratkaru by his Yogic power recited a Mantra and touching the navel of Manasa spoke to her“O Manasa! A son will be born in your womb self-controlled, religious, and best of the Brahmanas.
61-77. That son will be fiery, energetic, renowned, well-qualified the foremost of the Knowers of the Vedas, a great Jhanin and the best of the Yogis. That son is a true son, indeed, who uplifts his family who is religious and devoted to Hari. At his birth all the Pitris dance with great joy. And the wife is a true wife who is devoted to her husband, good-natured and sweet-speaking and she is religious, she is the
mother of sons, she is the woman of the family and she is the preserver of the family. He is the true friend, indeed, the giver of one’s desired fruits, who imparts devotion to Hari. That father is a true father who shows the way to devotion to Hari. And She is the True Mother, through whom this entering into wombs ceases for ever, yea, for ever! That sister is the true kind sister from whom the fear of Death vanishes. That Guru is the Guru who gives the Visnu Mantra and the true devotion to Visnu. That Guru is the real bestower of knowledge who gives the Jhanam by which S’ri Krisna is meditated in whom this whole universe, moving and non-moving from the Brahma down to a blade of grass, is appearing and disappearing. There is no doubt in this. What knowledge can be superior to that of S’ri Krisna. The knowledge derived from the Vedas, or from the sacrifices or from any other source is not superior to the service to S’ri Krisna. The devotion and knowledge of S’ri Hari is the Essence of all knowledge; all else is vain and mockery. It is through this Real Knowledge; that this bondage from this world is severed. But the Guru who does not impart this devotion and knowledge of S’ri Hari is not the real Guru; rather he is an enemy that leads one to bondage. Verily he kills his disciple when he does not free him. He can never be called a Guru, father or friend who does not free his disciple from the pains in the various wombs and from the pains of death. Verily he can never be called a friend who does not show the way to the Undecaying S’ri Krisna, the Source of the Highest Bliss. So, O Chaste One! You better worship that Undecaying Para Brahma S’ri Krisna, Who is beyond the attributes.
O Beloved! I have left you out of a pretence; please excuse me for this. The chaste women are always forgiving; never they become angry because they are born of Sattvagunas. Now I go to Puskara for Tapasya; you better go wherever you like. Those who have no desire have their minds always attached to the lotus feet of S’ri Krisna.” O Narada! Hearing the words of Jaratkaru, the Devi Manasa became very much distressed and bewildered with great sorrow. Tears began to flow from her eyes. She then humbly spoke to her dearest husband “O Lord! I have not committed any such offence, as you leave me altogether when I have thus broken your sleep.
78-115. However kindly show Thyself to me when I will recollect you. The bereavement of one’s friend is painful; more than that is the bereavement of a son. Again one’s husband is dearer than one hundred sons; so the bereavement of one’s husband is the heaviest of all. To women, the husband is the most beloved of all earthly things; hence he is called Priya, i.e., dear. As the heart of one who has only one son is attached to that son, as the heart of a Vaisnava is attached to S’ri Hari; as the mind of one-eyed man to his one eye, as the mind of the thirsty is attached to water, as the mind of the hungry is attached to food, as the mind of the passionate is attached to lust, as the mind of a thief is attached to the properties of others, as the mind of a lewd man to his prostitute, as the mind of the learned is attached to the S’astras, as the mind of a trader is attached to his trade, so the minds of chaste women are attached to their husbands.” Thus saying, Manasa fell down at the feet of her husband. Jaratkaru, the ocean of mercy, then, took her for a moment on his lap and drenched her body with tears from his eyes. The Devi Manasa, too, distressed at the bereavement of her husband also drenched the lap of the Muni with tears from her eyes. Some time after, the true knowledge arose in them and they both became free from fear. Jaratkaru then enlightened his wife and asked her to meditate on the lotus feet of S’ri Krisna the Supreme Spirit repeatedly; thus saying he went away for his Tapasya. Manasa, distressed with sorrow, went to his Ista Deva Mahadeva on Kailas’a. The auspicious S’iva and Parvati both consoled her with knowledge and advice. Some days after, on an auspicious they and on an auspicious moment she gave birth to a son born in part of Narayana, and as the Guru of the Yogis and as the Preceptor of the Jhanins. When the child was in mother’s womb, he heard the highest knowledge from the mouth of Mahadeva; therefore he was born as a Yogindra and the Spiritual Teacher of the Jhanins. On his birth, Bhagavan S’ankara performed his natal ceremonies and performed various auspicious ceremonies. The Brahmanas chanted the Vedas for the welfare of the child; various wealth and jewels and Kiritas and
invaluable gems were distributed by S’ankara to the Brahmanas; and Parvati gave one lakh cows and various jewels to others. After some days, Mahadeva taught him the four Vedas with their Angas (six limbs) and gave him, at last, the Mrityumjaya Mantra. As in Manasa’s mind there reigned the devotion to her husband, the devotion to her Ista Deva and Guru, the child’s name was kept Astika.
Astika then got the Maha Mantra from S’ankara and by his command went to Puskara to worship Visnu, the Supreme Spirit. There he practised tapasya for three lakh divine years. And then he returned to Kailas’a, to bow down to the great Yogi and the Lord S’ankara, Then, bowing down to S’ankara, he remained there for some time when Manasa with her son Astika went to the hermitage of Kas’yapa, her father. Seeing Manasa with son, the Maharsi’s gladness knew no bounds. He fed innumerable Brahmanas for the welfare of the child, and distributed lakhs and lakhs of jewels. The joy of Aditi and Diti (the wives of Kas’yapa) knew no bounds;
Manasa remained there for a long, long time with his son. O Child! Hear now an anecdote on this. One day due to a bad Karma, a Brahmana cursed the king Pariksit, the son of Abhimanyu; one Risi’s son named S’ringi, sipping the water of the river Kaus’iki cursed thus “When a week expires, the snake Taksaka will bite you, and you will be burnt with the poison of that snake Taksaka.” Hearing this, the King Pariksit, to preserve his life, went to a place, solitary where wind even can have no access and he lived there. When the week was over, Dhanvantari saw, while he was going on the road, the snake Taksaka who was also going to bite the king. A conversation and a great friendship arose between them; Taksaka gave him voluntarily a gem; and Dhanvantari, getting it, became pleased and went back gladly to his house. The king Pariksit was lying on his bed-stead when Taksaka bit the king. The king died soon and went to the next world. The king Janamejaya then performed the funeral obsequies of his father and commenced afterwards the Sarpa Yajha (a sacrifice where the snakes are the victims). In that sacrifice.
innumerable snakes gave up their lives by the Brahma Teja (the fire of the Brahmins). At this, Taksaka became terrified and took refuge of Indra. The Brahmins, then, in a body, became, ready to burn Taksaka along with Indra, when, Indra and the other Devas went to Manasa. Mahendra, bewildered with fear, began to chant hymns to Manasa. Manasa called his own son Astika who then went to the sacrificial assembly of the king Janamejaya and begged that the lives of Indra and Taksaka be spared. The king, then, at the command of the Brahmanas, granted their lives. The king, then, completed his sacrifice and gladly gave the Daksinas to the Brahmins. The Brahmanas, Munis, and Devas collected and went to Manasa and worshipped Her separately and chanted hymns to Her. Indra went there with the various articles and He worshipped Manasa with devotion and with great love and care; and He chanted hymns to Her. Then bowing down before Her, and under the instructions of Brahma, Visnu and Mahes’a, offered her sixteen articles, sacrifices and various other good and pleasant things. O Narada! Thus worshipping Her, they all went to their respective places. Thus I have told you the anecdote of Manasa. What more do you want to hear. Say.
Narada said “O Lord! How did Indra praise Her and what was the method of His worshipping Her; I want to hear all this.”
116-124. Narayana said Indra first took his bath; and, performing Achamana and becoming pure. He put on a fresh and clean clothing and placed Manasa Devi on a jewel throne. Then reciting the Vedic mantras he made Her perform Her bath by the water of the Mandakini, the celestial river Ganges, poured from a jewel jar and then He made Her put on the beautiful clothing, uninflammable by fire. Then He caused sandalpaste to be applied to Her body all over with devotion and offered water for washing Her feet and Arghya, an offering of grass and flowers and rice, etc., as a token of preliminary
worship. First of all the six Devatas Ganes’a, Sun, Fire, Visnu, S’iva, and S’iva were worshipped. Then with the ten lettered mantra, “Om Hrim S’rim Manasa Devyai Svaha” offered all the offerings to Her. Stimulated by the God Visnu, Indra worshipped with great joy the Devi with sixteen articles so very rare to any other person. Drums and instruments were sounded. From the celestial heavens, a shower of flowers was thrown on the head of Manasa. Then, at the advice of Brahma, Visnu and Mahes’a, the Devas and the Brahmanas, Indra, with tears in his eyes, began to chant hymns to Manasa, when his whole body was thrilled with joy and hairs stood on their ends.
125-145. Indra said “O Devi Manase! Thou standest the highest amongst the chaste women. Therefore I want to chant hymns to Thee. Thou art higher than the highest. Thou art most supreme.
What I now praise Thee? Chanting hymns is characterised by the description of one’s nature; so it is said in the Vedas. But, O Prakriti!
I am unable to ascertain and describe Thy qualities. Thou art of the nature of S’uddha Sattva (higher than the pure sattva unmixed with any other Gunas); Thou art free from anger and malice. The Muni Jaratkaru could not forsake Thee; therefore it was that he prayed for Thy separation before. O Chaste One! I have now worshipped Thee. Thou art an object of worship as my mother Aditi is. Thou art my sister full of mercy; Thou art the mother full of forgiveness. O Sures’vari! It is through Thee that my wife, sons and my life are saved. I am worshipping Thee. Let Thy love be increased. O World- Mother! Thou art eternal; though Thy worship is extant everywhere in the universe; yet I worship Thee to have it extended further and further. O Mother! Those who worship Thee with devotion on the Sankranti day of the month of Asudha, or on the Naga Pahchami day, or on the Sankranti day of every month or on every day, they get their sons and grandsons, wealth and grains increased and become themselves famous, well gratified, learned and renowned. If anybody does not worship Thee out of ignorance, rather if he
censures Thee, he will be bereft of Laksmi and he will be always afraid of snakes. Thou art the Griha Laksmi of all the householders and the Raja Laksmi of Vaikuntha. Bhagavan Jarat Karu, the great Muni, born in part of Narayana, is Thy husband. Father Kas’yapa has created Thee mentally by his power of Tapas and fire to preserve us; Thou art his mental creation; hence thy name is Manasa. Thou Thyself hast become Siddha Yogini in this world by thy mental power; hence thou art widely known as Manasa Devi in this world and worshipped by all. The Devas always worship Thee mentally with devotion; hence the Pundits call Thee by the name of Manasa. O Devi! Thou always servest Truth, hence Thou art of the nature of Truth. He certainly gets Thee who always thinks of Thee verily as of the nature of truth.” O Narada! Thus praising his sister Manasa and receiving from her the desired boon, Indra went back, dressed in his own proper dress, to his own abode. The Devi Manasa, then, honored and worshipped everywhere, and thus worshipped by her brother, long lived in Her father’s house, with Her son.
One day Surabhi (the heavenly cow) came from the Goloka and bathed Manasa with milk and worshipped Her with great devotion and revealed to Her all the Tattva Jhanas, to be kept very secret. (This is now made the current story wherever any Lingam suddenly becomes visible.) O Narada! Thus worshipped by the Devas and Surabhi, the Devi Manasa went to the Heavenly regions. O Muni! One gets no fear from snakes who recites this holy Stotra composed by Indra and worships Manasa; his family descendants are freed from the fear due to snakes. If anybody becomes Siddha in this Stotra, poison becomes nectar to him. Reciting the stotra five lakhs of times makes a man Siddha in this Stotra. So much so that he can sleep on a bed of snakes and he can ride on snakes.
Here ends the Forty-eighth Chapter of the Ninth Book on the anecdote of Manasa in the Maha Puranam S’ri Mad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyasa.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24543, revision 75192 (2016-07-27T14:21:53Z). 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/bk09ch48.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.