Fifth Night · Chapter 4
Sourceचतुर्थोऽध्यायः श्री महादेव उवाच— इत्यर्चयन्नच्युतमादरेण योऽमुꣳ जपेन्मन्त्रवरꣳ यतात्मा । सोऽभ्यर्च्यते दिव्यजनैर्जनानाꣳ हृन्नेत्रपङ्केरुहतिग्मभानुः ॥१॥ सितशर्करोत्तरपयःप्रतिपत्या तर्पयेद्दिनमुखेदिनशस्तम् । सलिलैःशतꣳ शतमखश्रियमेष स्वविभूत्युदन्वति करोत्युदविन्दुम् ॥२॥ विदलद्दलैःसुमनसः सुमनोभिर्घनद्रवमग्नैः । ममुनामुना हवनतोऽयुतसङ्ख्यꣳ त्रिजगत्श्रेयः स मन्त्रवित् कविराट् स्यात् ॥३॥ ध्यानादेवास्यसद्यस्त्रिदशमृगदृशोवश्यताꣳ यान्त्यवश्यꣳ कन्दोर्पार्ताजपाद्यैः किमथ न सुलभꣳ मन्त्रतोऽस्यान्तरस्थꣳ । स्पर्धामुद्भूय चित्तꣳ महदिदमपि नैसर्गिकीꣳ शश्वदेनꣳ सेवेतेमुꣳ त्रिलक्षꣳ सरसिजनिलयाधीश्वरीवापि वाचाꣳ ॥४॥ आधिव्याधिजरापमृत्युदुरितैर्भूतैः समस्तैर्विधि ज्ञोभाग्येन दरिद्रतादिभिरसौ दूरꣳ विमुक्तैरियम् । सत्पुत्रैः सहितैश्च मित्रनिवहैर्जुष्टोऽखिलाभिः सदा सम्पन्द्भिः परिपुष्टभूरियशसा जीवेदनेकाः समाः ॥५॥ अखिलमनुषु मन्त्रा वैष्णवा वीर्यवन्तो महिततरफलाढ्यास्तेषु गोपालमन्त्राः । प्रबलतर इहैषोऽशिष्टसꣳमोहनाख्यो मनुरनुपमसꣳपत्कल्पनाकल्पशाखी ॥६॥ मनुमिममतिहृद्यꣳ यो भजेद्भक्तिनम्रो जपहुतयजनाद्यैर्ध्यानवन्मन्त्रिमुख्यः । त्रुटितसकलकर्मग्रन्थिरुद्वृद्धचेता व्रजति स तु पदꣳ तन्नित्यशुद्धꣳ मुरारेः ॥७॥ अङ्गीकृत्यैकमेषाꣳ मनुमथ जपहोमार्चनाद्यैर्मनूना मष्टाङ्गोत्सारितारिःप्रमुदितपरिशुद्धोपसन्नान्तरात्मा । योगी युञ्जीत योगान् समुदितविकृतिः स पुरोधाकृतिः सन् । आत्मन्याधाय चित्तꣳ विषयसमसुखोन्मीलिताक्षो निविष्टः ॥८॥ विश्वꣳ भूतेन्द्रियान्तःकरणयमिवेन्दुस्वरूपꣳ समस्तꣳ वर्णात्मैतत्प्रधाने कलनलयभये बीजरूपे ध्रुवेण । नीत्वा तत् पुꣳसि विश्वात्मनि तमपि परालम्बने कालतत्त्वे तꣳ वै शक्तौ चिदामून्यपि नयत् चन्द्राꣳशके वा निशान्ते ॥९॥ निर्द्वन्द्वे निर्विशेषे निरतिशयमहानन्दसान्द्रेवसानो नापार्थे कृष्णपूर्वामलसहितपरे शाश्वतेऽभ्यासनीयꣳ । सूक्ष्मꣳ सꣳकृष्य बीजोत्तममथ शनकैर्नीतनिश्वासचेताः प्रक्षीणापुण्यपुण्योनिरुपमसुखसꣳवित्स्वरूपः सभूयात् ॥१०॥ मूलाधारे त्रिकोणे तरुणतरणिभे भास्वरेविभ्रमन्तꣳ बालार्कालोकलोलꣳजरठतरकुरङ्गाङ्ककोटिप्रभाभिः । विद्युन्मालासहस्रद्युतिरुचिरहसद्बन्धुजीवाभिरामꣳ त्रैगुण्याक्रान्तबिन्दुꣳ जगदुदयलयावेकहेतुꣳ विचिन्त्य ॥११॥ तस्योर्ध्वे विस्फुरन्तीꣳ स्फुटरुचिरतडित्पुञ्जभाꣳभास्वदन्तम् उद्गच्छन्तीꣳ सुषुम्णासरणिमनुशिखामाललाटेन्दुबिम्बम् । चिन्मात्राꣳ सूक्ष्मरूपाꣳ कलितसकलविश्वाꣳकलानादगम्याꣳ मूलꣳ या सर्वधाम्नाꣳ स्मरतु निरूपमाꣳ हुꣳकृतीदाञ्चिरन्वः ॥१२॥ नीत्वा ताꣳ शनकैरधोमुखसहस्रार्कारुणाम्भोदधेर् द्योतत्पूर्णशशाङ्कबिम्बमनुतः पीयूषधारास्रुतिम् । वक्तामन्त्रमयीꣳ निपीय च सुधानिःस्यन्दरूपाꣳ विशेद् भयोप्यात्मनिकेतनꣳ पुनरपि व्युत्थाय पीत्वा विशेत् ॥१३॥ योऽभ्यस्यत्यनुदिनमेवमात्मनामुꣳ बीजोत्थान्दुरितजरापमृत्युरोगान् । जित्वासौ स्वयमिव मूर्तिमाननङ्गः सꣳजीवेच्चिरमलिनीलकेशजालः ॥१४॥ स्फुटमधुरपदार्णश्रेणिरत्यद्भुतार्था झटिति वदनपद्मान्निःसरत्यस्य वाणी । अपिच सकलमन्त्रास्तस्य सिद्धयन्तिसꣳक्षुद् धपरमघनसौख्यैकास्पदꣳ वर्तते सः ॥१५॥ भ्राम्यन्मूर्तिꣳ मूलचक्रादनङ्गꣳ श्रीभिर्माभीरक्तपीयूषयुग्भिः । विश्वाकाशꣳ पूरयन्तꣳ विचिन्त्य प्रत्यावेश्यास्तत्र वश्यायसाध्याः ॥१६॥ नार्यो नरा वा नगरी सभा वा प्रवेशितास्तत्र निषक्तचेतसः । स्युः किङ्करास्तस्य झटित्यनारतꣳ चिराय तन्निध्नधियो न सꣳशयः ॥१७॥ तरणिदलसनाथे शक्रगोपारुणे यो रविशशिशिखिबिम्बप्रस्फुरद्दारुमध्ये । हृदयसरसिजेऽमुꣳ श्यामलाङ्गꣳ सुवेशꣳ ससुखमुपनिषणꣳ सꣳस्मरेद्वासुदेवम् ॥१८॥ पादाम्भोजद्वयेङ्गुल्यमलकिशलयेस्वावनौसन्नखानाꣳ सद्धर्मोदारकान्तौ प्रपदयुजिलसज्जङ्घिकादण्डयोश्च । जान्वोरूर्वोः प्रसङ्गे नववसनवरे मेखलादाम्निनाभौ रोमावल्यामुदारोदरभुवि विपुले वक्षसि प्रौढहारे ॥१९॥ श्रीवत्सकौस्तुभावस्फुटकमललसद्वन्द्वसद्धाम्निबाह्वोर् मूले केयूरदीप्ते जगदवनपटोर्दोर्द्वये कङ्कणाढ्ये । पाणिद्वन्द्वाङ्गुलिषु मधुरालीनविश्वे च वेणौ कण्ठे सत्कुण्डलाग्रेस्फुटरुचिरमणौ दीप्तगण्डस्थले च ॥२०॥ किस्तुद्वन्द्वे च शोणेनयननलिनयोर्भ्रूविलासे ललाटे केशेष्वालोलबर्हेष्वतिसुरभिमनोज्ञप्रसूनोत्पलेषु । शोणे विन्यस्तबेणावधरकिशलये दन्तपङ्क्त्याꣳ स्मितास्य ज्योत्स्नायामादिपुꣳसः क्रमत इति शनैः स्वꣳ मनः सꣳनिधत्ताम् ॥२१॥ यावन्मनो विलयमेति हरेरुदारे मन्दस्मिते जपतु तावदनङ्गबीजम् । अष्टादशार्णमथवापि दशार्णकꣳ वा मन्त्रꣳ शनैरथ जपेत्समये स्वनिष्ठः ॥२२॥ आरोप्यारोप्य मनः पदारविन्दादि मन्दहसितान्तम् । तत्र विलाप्यꣳ क्षीणे चेत् सुखचित्सदात्मको भवति ॥२३॥ न्यासजपहोमपूजा तर्पणमन्त्राभिषेकविनियोगानाम् । दीपिकाकारमयोद्भावित क्रमः कृष्णमन्त्रगणकथितानाम् ॥२४॥ सꣳशयतिमिरच्छिदुराशेषाक्रमदीपिका करेण महद्भिः । करदीपिकेव धार्या सस्नेहमहर्निशꣳ समस्तसुखाप्त्यै ॥२५॥ यश्चक्रꣳ निजकेलिसाधनमधिष्ठानस्थितोऽपि प्रभुर् दत्तꣳ मन्मथशत्रुणावनकृते व्याकृत्तलोकोत्तरम् । धत्ते दीप्तनवेन्दुभानुनयनोपेताद्भमायꣳ ध्रुवꣳ वन्दे कायविमर्दनꣳ वधकृताꣳ भक्तिप्रदꣳ यादवम् ॥२६॥ इति श्रीनारदपञ्चरात्रे ज्ञानामृतसारे पञ्चमरात्रे चतुर्थोऽध्यायः ॥४॥ …
caturtho'dhyāyaḥ śrī mahādeva uvāca— ityarcayannacyutamādareṇa yo'muṁ japenmantravaraṁ yatātmā | so'bhyarcyate divyajanairjanānāṁ hṛnnetrapaṅkeruhatigmabhānuḥ ||1|| sitaśarkarottarapayaḥpratipatyā tarpayeddinamukhedinaśastam | salilaiḥśataṁ śatamakhaśriyameṣa svavibhūtyudanvati karotyudavindum ||2|| vidaladdalaiḥsumanasaḥ sumanobhirghanadravamagnaiḥ | mamunāmunā havanato'yutasaṅkhyaṁ trijagatśreyaḥ sa mantravit kavirāṭ syāt ||3|| dhyānādevāsyasadyastridaśamṛgadṛśovaśyatāṁ yāntyavaśyaṁ kandorpārtājapādyaiḥ kimatha na sulabhaṁ mantrato'syāntarasthaṁ | spardhāmudbhūya cittaṁ mahadidamapi naisargikīṁ śaśvadenaṁ sevetemuṁ trilakṣaṁ sarasijanilayādhīśvarīvāpi vācāṁ ||4|| ādhivyādhijarāpamṛtyuduritairbhūtaiḥ samastairvidhi jñobhāgyena daridratādibhirasau dūraṁ vimuktairiyam | satputraiḥ sahitaiśca mitranivahairjuṣṭo'khilābhiḥ sadā sampandbhiḥ paripuṣṭabhūriyaśasā jīvedanekāḥ samāḥ ||5|| akhilamanuṣu mantrā vaiṣṇavā vīryavanto mahitataraphalāḍhyāsteṣu gopālamantrāḥ | prabalatara ihaiṣo'śiṣṭasaṁmohanākhyo manuranupamasaṁpatkalpanākalpaśākhī ||6|| manumimamatihṛdyaṁ yo bhajedbhaktinamro japahutayajanādyairdhyānavanmantrimukhyaḥ | truṭitasakalakarmagranthirudvṛddhacetā vrajati sa tu padaṁ tannityaśuddhaṁ murāreḥ ||7|| aṅgīkṛtyaikameṣāṁ manumatha japahomārcanādyairmanūnā maṣṭāṅgotsāritāriḥpramuditapariśuddhopasannāntarātmā | yogī yuñjīta yogān samuditavikṛtiḥ sa purodhākṛtiḥ san | ātmanyādhāya cittaṁ viṣayasamasukhonmīlitākṣo niviṣṭaḥ ||8|| viśvaṁ bhūtendriyāntaḥkaraṇayamivendusvarūpaṁ samastaṁ varṇātmaitatpradhāne kalanalayabhaye bījarūpe dhruveṇa | nītvā tat puṁsi viśvātmani tamapi parālambane kālatattve taṁ vai śaktau cidāmūnyapi nayat candrāṁśake vā niśānte ||9|| nirdvandve nirviśeṣe niratiśayamahānandasāndrevasāno nāpārthe kṛṣṇapūrvāmalasahitapare śāśvate'bhyāsanīyaṁ | sūkṣmaṁ saṁkṛṣya bījottamamatha śanakairnītaniśvāsacetāḥ prakṣīṇāpuṇyapuṇyonirupamasukhasaṁvitsvarūpaḥ sabhūyāt ||10|| mūlādhāre trikoṇe taruṇataraṇibhe bhāsvarevibhramantaṁ bālārkālokalolaṁjaraṭhatarakuraṅgāṅkakoṭiprabhābhiḥ | vidyunmālāsahasradyutirucirahasadbandhujīvābhirāmaṁ traiguṇyākrāntabinduṁ jagadudayalayāvekahetuṁ vicintya ||11|| tasyordhve visphurantīṁ sphuṭarucirataḍitpuñjabhāṁbhāsvadantam udgacchantīṁ suṣumṇāsaraṇimanuśikhāmālalāṭendubimbam | cinmātrāṁ sūkṣmarūpāṁ kalitasakalaviśvāṁkalānādagamyāṁ mūlaṁ yā sarvadhāmnāṁ smaratu nirūpamāṁ huṁkṛtīdāñciranvaḥ ||12|| nītvā tāṁ śanakairadhomukhasahasrārkāruṇāmbhodadher dyotatpūrṇaśaśāṅkabimbamanutaḥ pīyūṣadhārāsrutim | vaktāmantramayīṁ nipīya ca sudhāniḥsyandarūpāṁ viśed bhayopyātmaniketanaṁ punarapi vyutthāya pītvā viśet ||13|| yo'bhyasyatyanudinamevamātmanāmuṁ bījotthānduritajarāpamṛtyurogān | jitvāsau svayamiva mūrtimānanaṅgaḥ saṁjīvecciramalinīlakeśajālaḥ ||14|| sphuṭamadhurapadārṇaśreṇiratyadbhutārthā jhaṭiti vadanapadmānniḥsaratyasya vāṇī | apica sakalamantrāstasya siddhayantisaṁkṣud dhaparamaghanasaukhyaikāspadaṁ vartate saḥ ||15|| bhrāmyanmūrtiṁ mūlacakrādanaṅgaṁ śrībhirmābhīraktapīyūṣayugbhiḥ | viśvākāśaṁ pūrayantaṁ vicintya pratyāveśyāstatra vaśyāyasādhyāḥ ||16|| nāryo narā vā nagarī sabhā vā praveśitāstatra niṣaktacetasaḥ | syuḥ kiṅkarāstasya jhaṭityanārataṁ cirāya tannidhnadhiyo na saṁśayaḥ ||17|| taraṇidalasanāthe śakragopāruṇe yo raviśaśiśikhibimbaprasphuraddārumadhye | hṛdayasarasije'muṁ śyāmalāṅgaṁ suveśaṁ sasukhamupaniṣaṇaṁ saṁsmaredvāsudevam ||18|| pādāmbhojadvayeṅgulyamalakiśalayesvāvanausannakhānāṁ saddharmodārakāntau prapadayujilasajjaṅghikādaṇḍayośca | jānvorūrvoḥ prasaṅge navavasanavare mekhalādāmninābhau romāvalyāmudārodarabhuvi vipule vakṣasi prauḍhahāre ||19|| śrīvatsakaustubhāvasphuṭakamalalasadvandvasaddhāmnibāhvor mūle keyūradīpte jagadavanapaṭordordvaye kaṅkaṇāḍhye | pāṇidvandvāṅguliṣu madhurālīnaviśve ca veṇau kaṇṭhe satkuṇḍalāgresphuṭaruciramaṇau dīptagaṇḍasthale ca ||20|| kistudvandve ca śoṇenayananalinayorbhrūvilāse lalāṭe keśeṣvālolabarheṣvatisurabhimanojñaprasūnotpaleṣu | śoṇe vinyastabeṇāvadharakiśalaye dantapaṅktyāṁ smitāsya jyotsnāyāmādipuṁsaḥ kramata iti śanaiḥ svaṁ manaḥ saṁnidhattām ||21|| yāvanmano vilayameti harerudāre mandasmite japatu tāvadanaṅgabījam | aṣṭādaśārṇamathavāpi daśārṇakaṁ vā mantraṁ śanairatha japetsamaye svaniṣṭhaḥ ||22|| āropyāropya manaḥ padāravindādi mandahasitāntam | tatra vilāpyaṁ kṣīṇe cet sukhacitsadātmako bhavati ||23|| nyāsajapahomapūjā tarpaṇamantrābhiṣekaviniyogānām | dīpikākāramayodbhāvita kramaḥ kṛṣṇamantragaṇakathitānām ||24|| saṁśayatimiracchidurāśeṣākramadīpikā kareṇa mahadbhiḥ | karadīpikeva dhāryā sasnehamaharniśaṁ samastasukhāptyai ||25|| yaścakraṁ nijakelisādhanamadhiṣṭhānasthito'pi prabhur dattaṁ manmathaśatruṇāvanakṛte vyākṛttalokottaram | dhatte dīptanavendubhānunayanopetādbhamāyaṁ dhruvaṁ vande kāyavimardanaṁ vadhakṛtāṁ bhaktipradaṁ yādavam ||26|| iti śrīnāradapañcarātre jñānāmṛtasāre pañcamarātre caturtho'dhyāyaḥ ||4|| …
English translation
CHAPTER IV ON THE RESULTS OF HEARING THE PUJA
Sri Mahadeva said :— Whoever worships thus with devotion $ri Krsna and then makes japam intently of this mantra becomes fiery like the Sun and object of worship even by the Gods.. (1) am to Sri Hari, with
Daily in the morning offering tarpan ndra and leads one
coarse sugar and water, make one enjoy like I in the end to the highest goal. (2)
Whichever devotee makes japam of the aforesaid excellent mantra with a calm mind and then perform homa ceremony ten thousand times, brings peace and happiness to the three world and obtains kingdoms. (3)
If the aforesaid Devata be meditated up come at his will sticken by the arrows of Cupid and become subservient to him. Itis needless to say of the efficacy of making japam and if He be daily worshipped as per routine and japam be performed three lakhs of times, Laksmi and Sarasvati stand in favour of them. (4)
The devotees are also to learn that ther anxiety, disease, old age, unnatural deaths, mis are averted ; good sons, friends, wealth and and long life is attained. (5)
on, the Devakanyas
eby mental pain and fortunes and poverty fame are acquired ;
Of all the mantras, the Visnu mantras are very powerful ; of the Vispu mantras the Gopala mantra leads to very highly beneficial results ; more powerful again is the Sammohanakhya mantra which enchants the three worlds and which yields all the desired fruits like the kalpavrkga tree. (6)
Whoever worships this extremely pleasant mantra does japam homa, puja and dhyanam (meditation) becomes freed Of all the ties of Karma and goes to the Nitya-Suddha (always pure) region of Sri
Hari. (1).
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298 Narada Paficaratram: Again taking up any one of the above mentioned mantras if one makes japam, homa, worship and becomes purified and of 2 pleasant mind, he becomes a Yogi, controls his mind and brings his citta to the contemplation of his Self and acquires Brabhmasayujya mukti (absorption in Brahma). (8)
In the night or the end of Niga (night) one should meditate Sri Krsna. the Highest Spirit along with the consideration of the potency of the time element or time factor (Samayatattva), when Sri Krsna reveals as Light and Light. only in the indriyas and antahkarnas (organs of seases and heart) of all beings. (9)
Meditating Sri Krsna with oneness of heart, Him Who 1s tree from qualities and Who is always immersed in the Higiest Bliss and Who attracts the hearts or extremely subtle jivas and hence has got the name of Sri Krsna, leads the holy and merited devotees to the acquisition of Atma-jiiana (self knowledge). (10)
One is to meditate on the Bindibija in the triangular Muladhara Cakram (the sacral plexus) radiant like the Rising Sun and emitting thousands of rays like lightning, looking like Bandhujiva flower, having the Properties of the three gunas, and the cause of the rise and dissolution of the universe. (eu)
Above this if Nirapama Devi be remembered and thought Over, all the evils are averted. Nirupama Devi is of the nature “Hum”, radiant like thousands of lightnings, is very fine, of the nature of consciousness and is Humkara Karini, within the Susumna Nadi, of the nature of the three matras, Hum and is the one and only receptacle (supporter or subtratum) of the world, realisable by Kala and Nada, and the root of all this universe, all the regions or abodes. (12)
One will have to lead this Kundalini Devi from the bottom to the Highest Person situated in the thousand petalled lotus (Sahasrara) in the brain, radiant like thousands of suns and then to make Her drink the immortal nectar Amrt. Moreover when She takes back Her downward course after drinking the nectar, She Ought to be again raised up by degrees and duly according to rules, (13) :
TI % he Fifth Night, Ch. 17 299°
Who i — ever devotees daily practices this and thus worships, he misfortunes, all age, and unnatural death, looks like
Kandar
i Pa (t - z his head. ie of Love) and lives long with black hairs on words, all the
He j utters sweet, intelligent, and very wonderful d riches and
' man cine bring their siddhis to him and he acquires 00 i S worthy friends to all. (15) - is Higving roa will have to meditate the Anaiga Deva, that He Aincta or sweet and filling all the places of this world with red servient to Him amor a, lustre, and beauty ; and all are sub- Him. _ (16) and are making Sadhanas (practices of devotion) to oe ai, = a devotee goes, to women, men, city or any remain tibia wel coeaimcaat their slavery to him and will always: no doubt i ca to him and work under him for ever. There isin this. (17)
ane aa knows that Sri Krsna Vasudeva, hes pe a whose body is of blue (Syamala) co! co ale - ae are very nice, is sitting at case in happiness in- ; ° is heart i : “4 ein, ae art and thus he remembers Him again ani eT your mind to His two feet, a4 ae with various ornaments, to His two 8 he “a navel, to His belly with curving lines, to tl 1 road breast that is adorned with’ Sri Vatsa and Kau signs. (19) 2 To Bis soft wrists resembling the stalks lways active in the preservation of the world and decor bracelets. (20) Ai To His two hands decked wit! gers soun ing His lute, to His throat and to His ¢ ornamented with kundalas. (20) 5 bre His Bocrive eyes with excellent eye brows, _ Teathers variegated with various colours, to His ha
who is radiant like Moon: Jour and whose
to His fingers 204 rails nanks and things, -
he necklace on stubha
to His arms
of lotuses, ated with
h kankana ornaments, to His xcellent cheek
to the peacock irs beautified
300 Narada Pajicardtram
with beautiful flowers, to His lips with flute on them, to His teeth when he is smiling, and thus to His body. (21)
Until the devotee’s mind gets dissolved in Sri Hari’s sweet charming smiles, they should repeat Kama bija. Next, in due course of time, he should make Japam of eighteen lettered or ten lettered mantra with pure devotion. (22)
Next when the mind is firmly established and the devotee realises his attachment to real self and feels pleasure, then he should
think from His lotus feet to His sweet smile and should become calm and quiet. (23)
Om namo bhagavate Vasudevaya, Nyasa, Japam, Homam, Worship, tarpanam, initiation in mantra and the application thereof are duly enumerated by the commentator. (24)
Observing this Krama or order, men should meditate Him like a Flame in their hearts “and thus be saved from the dark abyss of of the world and thereby gain day and night intense bliss. (25)
I bow down to Sri Krsna, the Lord of Yaduvanéa, the Bestower of bhakti who thought stationed in His own Self, is holding Sudargana cakra for His own sport and who has bestowed Lordship of the Beings to Mahadeva, the great enemy of Kandarpa (God of Love). I bow down again and again so Him. (26)
Here ends the Fourth Chapter in the Fifth Night of Sri Narada Paficaratram Jnanamrtasara.
HH
Complete chapter-aligned witnesses. Sanskrit/IAST is the GGM complete amended text, version 1.1, based on Vijñānānanda’s 1997 edition; the displayed Devanagari is transliterated directly from that proofread IAST witness. English is Swami Vijñānānanda’s complete translation, printed pages 297–300 (scan pages 314–317). It was extracted with Tesseract 5 English OCR from the 200 ppi published scan, with chapter boundaries controlled against the printed contents. No unsupported verse-by-verse equivalence is asserted.