Vāsudeva-māhātmya · Chapter 25
Source।। श्रीनारायण उवाच ।। वैराग्यस्याथ ते वच्मि लक्षणं मुनिसत्तम ।। क्षयिष्णुवस्तुष्वरुचिः सर्वथेति तदीरितम् ।। १ ।। आरभ्य मायापुरुषात्सर्वा ह्याकृतयस्तु याः ।। कालशक्त्या भगवतो नाश्यन्ते ताश्च तद्वशाः ।। २ ।। प्रत्यक्षेणानुमानेन शाब्देन च विवेकिभिः ।। असत्यता कृतीनां च निश्चिता सत्यतात्मनाम् ।। ३ ।। नित्येन प्रलयेनैष कालो नैमित्तिकेन च ।। प्राकृतिकेन रूपेण चरत्यात्यन्तिकेन च ।। ४ ।। देहिदेहा इमे नित्यं क्षीयन्ते परिणामिनः ।। क्रमेण दृश्यते यत्र बाल्यतारुण्यवार्द्धकम् ।। ५ ।। सूक्ष्मत्वान्नेक्ष्यते तत्तु गतिर्दीपार्चिषो यथा ।। फलवृद्धिर्वाऽनुपदं जायमाना द्रुमे यथा ।। ६ ।। तस्यांतस्यामवस्थायां दुःखं च महदीक्ष्यते ।। जाग्रदादिष्ववस्थासु दुःखं चैव पुनःपुनः ।। ७ ।। दुःखमाध्यात्मिकं भूरि दृश्यते चाधिभौतिकम् ।। आधिदैविकमप्यत्र दुःखमेवास्ति देहिनाम् ।। ८ ।। हाहा ममार मत्पुत्रो हा पत्नी म्रियते मम ।। तातं मेऽभक्षयद्व्याघ्रो दष्टा सर्पेण मे वधूः ।। ९ ।। महासौधोग्निना दग्धो हाहा सोपस्करोऽद्य मे ।। स्वकुटुम्बं कथं पोक्ष्ये नावर्षत्पाकशासनः ।। 2.9.25.१० ।। सस्यैः समृद्धं मत्क्षेत्रं हाहा दग्धं हिमाग्निना ।। ह्रियन्ते तस्करैर्गावः सर्वस्वं मम लुण्ठितम् ।। ११ ।। नृपेण दण्डितोऽत्यर्थं शत्रुणा हाऽतिताडितः ।। किं करोमि च कं ब्रूयां माता मे व्यभिचारिणी ।। १२ ।। विषं पास्यामि हाहाऽद्य मत्पत्नीं शत्रुराकृषत् ।। हा स्वसा मे हृता म्लेच्छैर्हाहाऽरिः प्राप मर्मभित् ।। १३ ।। प्रिये ज्वरातिव्यथया यमदूता इमे हहा ।। इत्थं रोरूयमाणा हि दृश्यन्ते सर्वतो जनाः ।। १४ ।। अवस्थानां शरीरस्य जन्ममृत्यू प्रतिक्षणम् ।। कालेन प्राप्नुवद्भिः स्वं प्रारब्धं दुःखमश्यते ।। १५ ।। प्रारब्धान्ते मृत्युदुःखं भवत्यप्रतिमं हि तत् ।। मृत्वापि च महद्दुःखं प्राप्यते यमयातनाः ।। १६ ।। ततो जरायुजोद्भिज्जस्वेदजाण्डजयोनिषु ।। भूत्वाभूत्वा यथाकर्म म्रियते दुःखितैः पुनः ।। १७ ।। नित्यः प्रलय एवं ते कीर्त्तितः सूक्ष्मया दृशा ।। स ज्ञेयोऽथ मुने वच्मि लयं नैमित्तिकाभिधम्।। १८ ।। निमित्तीकृत्य रजनीं भवेद्विश्वसृजस्तु यः ।। नैमित्तिकः स कथितो लयो दैनंदिनश्च सः ।। १९ ।। चतुर्युगानां साहस्रं दिनं विश्वसृजो मुने ।। निशा च तावती तस्य तद्द्वयं कल्प उच्यते ।। 2.9.25.२० ।। एकैकस्मिन्दिने तस्य चतुर्दश चतुर्दश ।। भवन्ति मनवो ब्रह्मन्धर्मसेत्वभिरक्षकाः ।। २१ ।। आद्यः स्वायम्भुवस्तत्र मनुः स्वारोचिषस्ततः ।। उत्तमस्तामसश्चाऽथ रैवतश्चाक्षुषस्ततः ।। २२ ।। श्राद्धदेवश्च सावर्णि भौत्यो रौच्यस्ततः परम् ।। ब्रह्मसावर्णिनामा च रुद्रसावर्णिरेव च ।। २३ ।। मेरुसावर्णिसंज्ञोऽथ दक्षसावर्णिरन्तिमः ।। चतुर्दशैते मनवः प्रोक्ता ब्रह्मैकवासरे ।। २४ ।। एकैकस्य मनोः कालो युगानां चैकसप्ततिः ।। दिव्यैर्द्वादशसाहस्रैर्युगकालश्च वत्सरैः ।। २५ ।। चतुर्दशस्यैव मनोरन्तरेन्तमुपेयुषि ।। सायंसंध्या विश्वसृजो जायते मुनिसत्तम ।। २६ ।। दिनावसाने वैराजः शक्तीराकर्षति स्थितेः ।। वैराजात्मा तदा रुद्रस्त्रिलोकीं हर्तुमीहते ।। २७ ।। आदौ भवत्यनावृष्टिरत्युग्रा शतवार्षिकी ।। तदाल्पसारसत्त्वानि क्षीयन्ते सर्वशो भुवि ।।२८।। सांवर्त्तकस्य चार्कस्य रश्मयोऽत्युल्बणा रसम् ।। आपातालात्पिबन्त्याशु धरण्यां सर्वमेव हि ।। २९ ।। सारसं चैव नादेयं सामुद्रं चाम्बु सर्वशः ।। शोषयित्वाऽखिलाँल्लोकान्सोऽर्को नयति संक्षयम् ।। 2.9.25.३० ।। ततो भवति निःस्नेहा नष्टस्थावरजङ्गमा ।। कूर्मपृष्ठोपमा भूमिः शुष्का संकुचिता भृशम् ।। ३१ ।। कालाग्निरुद्रः शेषस्य मुखादुत्पद्यते ततः ।। अधोलोकान्सप्तभूमिं भुवः स्वश्च दहत्यसौ ।। ३२ ।। निर्दग्धलोकदशको ज्वालावर्त्तभयंकरः ।। उद्वासितमहर्लोकः कालाग्निः परिवर्त्तते ।। ३३ ।। गताधिकारास्त्रिदशा भुवःस्वर्गनिवासिनः ।। महर्लोकाज्जनं यान्ति वह्निज्वालाभृशार्दिताः ।। ३४ ।। निवृत्तिधर्मा ऋषयः प्राप्ताः सिद्धदशां तु ये ।। भूतलात्तेपि तर्ह्येव ऋषिलोकं प्रयान्ति च ।। ३५ ।। उत्तिष्ठन्ति ततो घोरा व्योम्नि सांवर्त्तका घनाः ।। महागजकुलप्रख्यास्तडित्वन्तोऽतिनादिनः ।। ३६ ।। धूम्रवर्णाः पीतवर्णा केचित्कुमुदसन्निभाः ।। लाक्षारसनिभाः केचिच्चाषपत्रनिभास्तथा ।। ३७ ।। शमयित्वा महावह्निं शतं वर्षाण्यहर्न्निशम् ।। वर्षमाणाः स्थूलधाराः स्तनन्तस्ते घना घनाः ।। ब्रह्माण्डस्यान्तरालं च पूरयन्ति ध्रुवावधि ।। ३८।। एकार्णवजले तस्मिन्वैराजपुरुषः स तु।। अनिरुद्धात्मकः शेते नागेन्द्रशयने प्रभुः ।।३९।। तदा देवाश्च ऋषयो रजःसत्त्वतमोवशाः ।। ये ते सह विरिञ्चेन स्वकीयगुणकर्षिताः ।। प्रविश्य तस्य जठरे शेरते दीर्घनिद्रया ।। 2.9.25.४० ।। ये तु ब्रह्मात्मैक्यभावा वशीकृतगुणत्रयाः ।। निवृत्तेनैव धर्मेण वासुदेवमुपासते ।। ४१ ।। महरादिषु लोकेषु ते चतुर्षु कृतालयाः ।। तं वैराजं संस्तुवन्तो निवसन्ति यथासुखम् ।। ४२ ।। नारायणः स भगवान्स्वरूपं परमात्मनः ।। चिन्तयन्वासुदेवाख्यं शेते वै योगनिद्रया ।। ४३ ।। निशान्ते ब्रह्मणा साकं सर्वे ते तस्य जाठराः ।। उत्पद्यन्ते यथापूर्वं यथाकर्माधिकारिणः ।। ४४ ।। एवं नैमित्तिको नाम त्रिलोकीक्षयलक्षणः ।। प्रलयः कथितस्तुभ्यं प्राकृतं कीर्त्तयाम्यथ।। ४५।। य एष कल्पः कथितस्तादृशानां शतत्रयम् ।। षष्ट्याधिकं च यः कालो वेधसः स तु वत्सरः ।। ४६ ।। पञ्चाशता तैः परार्द्धो ब्रह्मायुस्तद्द्वयं मतम् ।। पराख्यकाले संपूर्णे महान्भवति संक्षयः ।। ४७ ।। संहाररुद्ररूपेण संहृत्य स्वं विराड्वपुः ।। स्वपरं निर्गुणं रूपं वैराजो यातुमिच्छति ।। ४८ ।। तदा भवत्यनावृष्टिः पूर्ववच्छतवार्षिकी ।। साङ्कर्षणश्च कालाग्निर्दहत्यण्डमशेषतः ।। ४९ ।। सांवर्त्तकास्ततो मेघा वर्षन्त्यति भयानकाः ।। शतं वर्षाणि धाराभिर्मुसलाकृतिभिर्मुने ।। 2.9.25.५० ।। महदादेर्विकारस्य विशेषान्तस्य संक्षयः ।। सर्वस्यापि भवत्येव वासुदेवेच्छया ततः ।। ५१ ।। आपो ग्रसन्ति वै पूर्वं भूमेर्गन्धात्मकं गुणम् ।। आत्तगन्धा ततो भूमिः प्रलयत्वाय कल्पते ।। ५२ ।। ग्रसतेम्बुगुणं तेजो रसं तल्लीयते ततः ।। रूपं तेजोगुणं वायुर्ग्रसते लीयतेऽथ तत् ।। ५३ ।। वायोरपि गुणं स्पर्शमाकाशो ग्रसते ततः ।। प्रशाम्यति तदा वायुः खं तु तिष्ठत्यनावृतम् ।। ५४ ।। भूतादिस्तद्गुणं शब्दं ग्रसते लीयते च खम् ।। इन्द्रियाणि विलीयन्ते तैजसाहंकृतौ ततः ।। ५५ ।। अहङ्कारे विलीयन्ते सात्त्विके देवता मनः ।। यद्यद्यस्मात्समुत्पन्नं तत्तत्तस्मिन्हि लीयते ।। ५६ ।। अहंकारो महत्तत्त्वे त्रिविधोपि प्रलीयते ।। तत्प्रधाने च तत्पुंसि स मूलप्रकृतौ ततः ।। ५७ ।। एष प्राकृतिको नाम प्रलयः परिगीयते ।। तिरोभवन्ति जीवेशा यत्राऽव्यक्ते हरीच्छया ।। ५८ ।। यदा च माया पुरुषौ कालोऽत्यक्षरतेजसि ।। तदिच्छया तिरो यान्ति स त्वेको वर्तते प्रभुः ।। तदा स प्रलयो ज्ञेयो नारदात्यन्तिकाभिधः ।। ५९ ।। इत्थं प्रभोः कालशक्त्या लयैरेतैश्चतुर्विधैः ।। असद्बद्ध्वाऽखिलं तत्राऽरुचिर्वैराग्यमुच्यते ।। 2.9.25.६० ।। वासुदेवेतरान्देवान्कालमायावशीकृतान् ।। विदित्वा तेषु च प्रीतिं हित्वा तस्यैव नित्यदा ।। गाढस्नेहेन या सेवा सा भक्तिरिति गीयते।।६१।। श्रवणं कीर्तनं तस्य स्मृतिश्चरणसेवनम् ।। पूजा प्रणामो दास्यं च सख्यं चात्मनिवेदनम् ।।६२।। इत्येतैर्न्नवभिर्भावैर्यः सेवेत तमादरात्।। अनन्यया धिषणया स हि भक्त इतीर्यते ।।६३।। त्रिभिः स्वधर्मप्रमुखैर्युक्ताभक्तिरियं मुने।। धर्म एकान्तिक इति प्रोक्तो भागवतश्च सः।।६४।। साक्षाद्भगवतः सङ्गात्तद्भक्तानां च वेदृशाम् ।। धर्मो ह्येकान्तिकः पुम्भिः प्राप्यते नान्यथा क्वचित् ।। ६५ ।। नैतादृशं परं किञ्चित्साधनं हि मुमुक्षताम् ।। निःश्रेयसकरं पुंसां सर्वाभद्रविनाशनम् ।। ६६ ।। एकान्तधर्मसिद्ध्यर्थं क्रियायोगपरो भवेत् ।। पुमान्स्याद्येन नैष्कर्म्यं कर्मणां मुनिसत्तम ।। ६७ ।। एतन्मया वेदपुराणगुह्यं तत्त्वं परं प्रोक्तमघौघनाशम् ।। एकाग्रया शुद्धधियावधार्य सच्छ्रद्धया चेतसि ते महर्षे ।। ६८ ।। न वासुदेवात्परमस्ति पावनं न वासुदेवात्परमस्ति मङ्गलम् ।। न वासुदेवात्परमस्ति दैवतं न वासुदेवात्परमस्ति वाञ्छितम् ।। ६९ ।। यन्नामधेयं सकृदप्यबुद्ध्या देहावसानेपि गृणाति योऽत्र ।। स पुष्कसोप्याशु भवप्रवाहाद्विमुच्यते तं भज वासुदेवम् ।।2.9.25.७० ।। इति श्रीस्कान्दे महापुराण एकाशीतिसाहस्र्यां संहितायां द्वितीये वैष्णवखण्डे श्रीवासुदेवमाहात्म्ये वैराग्यभक्तिनिरूपणं नाम पञ्चविंशोऽध्यायः ।। २५ ।।
|| śrīnārāyaṇa uvāca || vairāgyasyātha te vacmi lakṣaṇaṃ munisattama || kṣayiṣṇuvastuṣvaruciḥ sarvatheti tadīritam || 1 || ārabhya māyāpuruṣātsarvā hyākṛtayastu yāḥ || kālaśaktyā bhagavato nāśyante tāśca tadvaśāḥ || 2 || pratyakṣeṇānumānena śābdena ca vivekibhiḥ || asatyatā kṛtīnāṃ ca niścitā satyatātmanām || 3 || nityena pralayenaiṣa kālo naimittikena ca || prākṛtikena rūpeṇa caratyātyantikena ca || 4 || dehidehā ime nityaṃ kṣīyante pariṇāminaḥ || krameṇa dṛśyate yatra bālyatāruṇyavārddhakam || 5 || sūkṣmatvānnekṣyate tattu gatirdīpārciṣo yathā || phalavṛddhirvā'nupadaṃ jāyamānā drume yathā || 6 || tasyāṃtasyāmavasthāyāṃ duḥkhaṃ ca mahadīkṣyate || jāgradādiṣvavasthāsu duḥkhaṃ caiva punaḥpunaḥ || 7 || duḥkhamādhyātmikaṃ bhūri dṛśyate cādhibhautikam || ādhidaivikamapyatra duḥkhamevāsti dehinām || 8 || hāhā mamāra matputro hā patnī mriyate mama || tātaṃ me'bhakṣayadvyāghro daṣṭā sarpeṇa me vadhūḥ || 9 || mahāsaudhogninā dagdho hāhā sopaskaro'dya me || svakuṭumbaṃ kathaṃ pokṣye nāvarṣatpākaśāsanaḥ || 2.9.25.10 || sasyaiḥ samṛddhaṃ matkṣetraṃ hāhā dagdhaṃ himāgninā || hriyante taskarairgāvaḥ sarvasvaṃ mama luṇṭhitam || 11 || nṛpeṇa daṇḍito'tyarthaṃ śatruṇā hā'titāḍitaḥ || kiṃ karomi ca kaṃ brūyāṃ mātā me vyabhicāriṇī || 12 || viṣaṃ pāsyāmi hāhā'dya matpatnīṃ śatrurākṛṣat || hā svasā me hṛtā mlecchairhāhā'riḥ prāpa marmabhit || 13 || priye jvarātivyathayā yamadūtā ime hahā || itthaṃ rorūyamāṇā hi dṛśyante sarvato janāḥ || 14 || avasthānāṃ śarīrasya janmamṛtyū pratikṣaṇam || kālena prāpnuvadbhiḥ svaṃ prārabdhaṃ duḥkhamaśyate || 15 || prārabdhānte mṛtyuduḥkhaṃ bhavatyapratimaṃ hi tat || mṛtvāpi ca mahadduḥkhaṃ prāpyate yamayātanāḥ || 16 || tato jarāyujodbhijjasvedajāṇḍajayoniṣu || bhūtvābhūtvā yathākarma mriyate duḥkhitaiḥ punaḥ || 17 || nityaḥ pralaya evaṃ te kīrttitaḥ sūkṣmayā dṛśā || sa jñeyo'tha mune vacmi layaṃ naimittikābhidham|| 18 || nimittīkṛtya rajanīṃ bhavedviśvasṛjastu yaḥ || naimittikaḥ sa kathito layo dainaṃdinaśca saḥ || 19 || caturyugānāṃ sāhasraṃ dinaṃ viśvasṛjo mune || niśā ca tāvatī tasya taddvayaṃ kalpa ucyate || 2.9.25.20 || ekaikasmindine tasya caturdaśa caturdaśa || bhavanti manavo brahmandharmasetvabhirakṣakāḥ || 21 || ādyaḥ svāyambhuvastatra manuḥ svārociṣastataḥ || uttamastāmasaścā'tha raivataścākṣuṣastataḥ || 22 || śrāddhadevaśca sāvarṇi bhautyo raucyastataḥ param || brahmasāvarṇināmā ca rudrasāvarṇireva ca || 23 || merusāvarṇisaṃjño'tha dakṣasāvarṇirantimaḥ || caturdaśaite manavaḥ proktā brahmaikavāsare || 24 || ekaikasya manoḥ kālo yugānāṃ caikasaptatiḥ || divyairdvādaśasāhasrairyugakālaśca vatsaraiḥ || 25 || caturdaśasyaiva manorantarentamupeyuṣi || sāyaṃsaṃdhyā viśvasṛjo jāyate munisattama || 26 || dināvasāne vairājaḥ śaktīrākarṣati sthiteḥ || vairājātmā tadā rudrastrilokīṃ hartumīhate || 27 || ādau bhavatyanāvṛṣṭiratyugrā śatavārṣikī || tadālpasārasattvāni kṣīyante sarvaśo bhuvi ||28|| sāṃvarttakasya cārkasya raśmayo'tyulbaṇā rasam || āpātālātpibantyāśu dharaṇyāṃ sarvameva hi || 29 || sārasaṃ caiva nādeyaṃ sāmudraṃ cāmbu sarvaśaḥ || śoṣayitvā'khilā~llokānso'rko nayati saṃkṣayam || 2.9.25.30 || tato bhavati niḥsnehā naṣṭasthāvarajaṅgamā || kūrmapṛṣṭhopamā bhūmiḥ śuṣkā saṃkucitā bhṛśam || 31 || kālāgnirudraḥ śeṣasya mukhādutpadyate tataḥ || adholokānsaptabhūmiṃ bhuvaḥ svaśca dahatyasau || 32 || nirdagdhalokadaśako jvālāvarttabhayaṃkaraḥ || udvāsitamaharlokaḥ kālāgniḥ parivarttate || 33 || gatādhikārāstridaśā bhuvaḥsvarganivāsinaḥ || maharlokājjanaṃ yānti vahnijvālābhṛśārditāḥ || 34 || nivṛttidharmā ṛṣayaḥ prāptāḥ siddhadaśāṃ tu ye || bhūtalāttepi tarhyeva ṛṣilokaṃ prayānti ca || 35 || uttiṣṭhanti tato ghorā vyomni sāṃvarttakā ghanāḥ || mahāgajakulaprakhyāstaḍitvanto'tinādinaḥ || 36 || dhūmravarṇāḥ pītavarṇā kecitkumudasannibhāḥ || lākṣārasanibhāḥ keciccāṣapatranibhāstathā || 37 || śamayitvā mahāvahniṃ śataṃ varṣāṇyaharnniśam || varṣamāṇāḥ sthūladhārāḥ stanantaste ghanā ghanāḥ || brahmāṇḍasyāntarālaṃ ca pūrayanti dhruvāvadhi || 38|| ekārṇavajale tasminvairājapuruṣaḥ sa tu|| aniruddhātmakaḥ śete nāgendraśayane prabhuḥ ||39|| tadā devāśca ṛṣayo rajaḥsattvatamovaśāḥ || ye te saha viriñcena svakīyaguṇakarṣitāḥ || praviśya tasya jaṭhare śerate dīrghanidrayā || 2.9.25.40 || ye tu brahmātmaikyabhāvā vaśīkṛtaguṇatrayāḥ || nivṛttenaiva dharmeṇa vāsudevamupāsate || 41 || maharādiṣu lokeṣu te caturṣu kṛtālayāḥ || taṃ vairājaṃ saṃstuvanto nivasanti yathāsukham || 42 || nārāyaṇaḥ sa bhagavānsvarūpaṃ paramātmanaḥ || cintayanvāsudevākhyaṃ śete vai yoganidrayā || 43 || niśānte brahmaṇā sākaṃ sarve te tasya jāṭharāḥ || utpadyante yathāpūrvaṃ yathākarmādhikāriṇaḥ || 44 || evaṃ naimittiko nāma trilokīkṣayalakṣaṇaḥ || pralayaḥ kathitastubhyaṃ prākṛtaṃ kīrttayāmyatha|| 45|| ya eṣa kalpaḥ kathitastādṛśānāṃ śatatrayam || ṣaṣṭyādhikaṃ ca yaḥ kālo vedhasaḥ sa tu vatsaraḥ || 46 || pañcāśatā taiḥ parārddho brahmāyustaddvayaṃ matam || parākhyakāle saṃpūrṇe mahānbhavati saṃkṣayaḥ || 47 || saṃhārarudrarūpeṇa saṃhṛtya svaṃ virāḍvapuḥ || svaparaṃ nirguṇaṃ rūpaṃ vairājo yātumicchati || 48 || tadā bhavatyanāvṛṣṭiḥ pūrvavacchatavārṣikī || sāṅkarṣaṇaśca kālāgnirdahatyaṇḍamaśeṣataḥ || 49 || sāṃvarttakāstato meghā varṣantyati bhayānakāḥ || śataṃ varṣāṇi dhārābhirmusalākṛtibhirmune || 2.9.25.50 || mahadādervikārasya viśeṣāntasya saṃkṣayaḥ || sarvasyāpi bhavatyeva vāsudevecchayā tataḥ || 51 || āpo grasanti vai pūrvaṃ bhūmergandhātmakaṃ guṇam || āttagandhā tato bhūmiḥ pralayatvāya kalpate || 52 || grasatembuguṇaṃ tejo rasaṃ tallīyate tataḥ || rūpaṃ tejoguṇaṃ vāyurgrasate līyate'tha tat || 53 || vāyorapi guṇaṃ sparśamākāśo grasate tataḥ || praśāmyati tadā vāyuḥ khaṃ tu tiṣṭhatyanāvṛtam || 54 || bhūtādistadguṇaṃ śabdaṃ grasate līyate ca kham || indriyāṇi vilīyante taijasāhaṃkṛtau tataḥ || 55 || ahaṅkāre vilīyante sāttvike devatā manaḥ || yadyadyasmātsamutpannaṃ tattattasminhi līyate || 56 || ahaṃkāro mahattattve trividhopi pralīyate || tatpradhāne ca tatpuṃsi sa mūlaprakṛtau tataḥ || 57 || eṣa prākṛtiko nāma pralayaḥ parigīyate || tirobhavanti jīveśā yatrā'vyakte harīcchayā || 58 || yadā ca māyā puruṣau kālo'tyakṣaratejasi || tadicchayā tiro yānti sa tveko vartate prabhuḥ || tadā sa pralayo jñeyo nāradātyantikābhidhaḥ || 59 || itthaṃ prabhoḥ kālaśaktyā layairetaiścaturvidhaiḥ || asadbaddhvā'khilaṃ tatrā'rucirvairāgyamucyate || 2.9.25.60 || vāsudevetarāndevānkālamāyāvaśīkṛtān || viditvā teṣu ca prītiṃ hitvā tasyaiva nityadā || gāḍhasnehena yā sevā sā bhaktiriti gīyate||61|| śravaṇaṃ kīrtanaṃ tasya smṛtiścaraṇasevanam || pūjā praṇāmo dāsyaṃ ca sakhyaṃ cātmanivedanam ||62|| ityetairnnavabhirbhāvairyaḥ seveta tamādarāt|| ananyayā dhiṣaṇayā sa hi bhakta itīryate ||63|| tribhiḥ svadharmapramukhairyuktābhaktiriyaṃ mune|| dharma ekāntika iti prokto bhāgavataśca saḥ||64|| sākṣādbhagavataḥ saṅgāttadbhaktānāṃ ca vedṛśām || dharmo hyekāntikaḥ pumbhiḥ prāpyate nānyathā kvacit || 65 || naitādṛśaṃ paraṃ kiñcitsādhanaṃ hi mumukṣatām || niḥśreyasakaraṃ puṃsāṃ sarvābhadravināśanam || 66 || ekāntadharmasiddhyarthaṃ kriyāyogaparo bhavet || pumānsyādyena naiṣkarmyaṃ karmaṇāṃ munisattama || 67 || etanmayā vedapurāṇaguhyaṃ tattvaṃ paraṃ proktamaghaughanāśam || ekāgrayā śuddhadhiyāvadhārya sacchraddhayā cetasi te maharṣe || 68 || na vāsudevātparamasti pāvanaṃ na vāsudevātparamasti maṅgalam || na vāsudevātparamasti daivataṃ na vāsudevātparamasti vāñchitam || 69 || yannāmadheyaṃ sakṛdapyabuddhyā dehāvasānepi gṛṇāti yo'tra || sa puṣkasopyāśu bhavapravāhādvimucyate taṃ bhaja vāsudevam ||2.9.25.70 || iti śrīskānde mahāpurāṇa ekāśītisāhasryāṃ saṃhitāyāṃ dvitīye vaiṣṇavakhaṇḍe śrīvāsudevamāhātmye vairāgyabhaktinirūpaṇaṃ nāma pañcaviṃśo'dhyāyaḥ || 25 ||
English translation
Śrī Nārāyaṇa said :
1. O excellent sage, I shall now describe to you the characteristics of Vairāgya . It is complete disinterest in all perishable objects.
2. Whatever forms there are, right from Māyā-Puruṣa , all of them are destroyed by the destructive power ( Kāla Śakti ) of the Lord, as they are subject to his control.
3. The unreality of created objects and the reality of souls have been determined by knowledgeable persons through direct perception, inference and scriptural authority.
4. Kāla (Death, god of destruction) moves in the form of Nitya (daily), Naimittika (periodical), Prākṛtika (of Prakṛti , Primordial Nature) and Ātyantika (final or absolute) Pralayas [1] (destruction).
5. These bodies of souls which are subject to change and in which the stages of childhood, youth and old age are seen in that order, always go on decaying. [2]
6. The process of decay is not noticed as that of the flame of a lamp, or the growth and development of a fruit at every step on the tree, is not seen.
7. In its final stage, great grief is observed. In the stages of wakefulness and others (such as dream, sleep), there is frequent recurrence of grief.
8. Embodied beings suffer terrible misery and pain proceeding from bodily and mental causes and from elements (and oṃer beings) and caused by divine, planetary and supernatural factors.
9. As a result of it, people lament like: “Alas! My son died; my wife is dying; a tiger ate up my father; my daughter-in-law was bitten by a snake.
10-14. Alas! all my belongings are burnt down in the great fire of my mansion. How can I maintain my family as God Indra did not shower rains? My farm was rich with crops, but Alas, it is blighted by the intensity of winter'. My cows are taken away by robbers! Everything in my possession (property) is plundered!
I am severely punished by the king! I am severely beaten by my enemy! What should I do? Whom can I tell that my mother was adulterous?
Alas, the enemy abducted my wife today! I shall drink poison. Alas, my sister is carried away (forcibly) by Mlecchas ! Alas, my enemy, the penetrator of my weak points and secrets, has arrived!
I am dying of the excruciating pain of fever. Alas, these are the messengers of Yama , the god of Death!”
Everywhere people are seen lamenting like this.
15. Every moment undergoing birth and death of their bodily states, in the course of time men suffer from pain originating from themselves (i.e. as a result of their own Karmas ).
16. The pain of death at the end of the pre-destined period (of sufferings and life) is unparalleled. Even after death, extreme suffering—torture inflicted by the god of Death—is undergone.
17. Getting birth again and again in the species of beings such as viviparous, germinating ones (plants etc.), sweat-bom, egg-bom, according to one’s Karmas one dies with pain.
18a. Thus far the Nitya Pralaya (daily destruction) has been described to you with minute observation. You should understand it.
18b. Now, O sage, I shall describe to you the Pralaya called Naimittika (periodic). [3]
19. The Destruction that is occasioned by the Night of the Creator of the universe ( Brahmā ) is called the Naimittika (periodic) Dissolution or Destruction. It occurs on everyday (of God Brahmā).
20. O sage, the day of the Creator of the universe consits of one thousand Caturyugas (groups of four Yugas ). His night is also of that duration. Boṃ together (the day and night of Brahmā) are called Kalpa .
21. In each day of God Brahmā, there are fourteen Manus , the protectors of bounds of Dharma , O Brāhmaṇa .
22-24. The first Manu is Svāyambhuva , then (the next Manu is) Svārociṣa . Next to him (consecutively) are Uttama , Tāmasa , then Raivata and Cākṣuṣa , Śrāddhadeva (i.e. Vaivasvata ), Sāvarṇi , Bhautya , Raucya , then (Manu) called Brahma -Sāvarṇi, Rudra-Sāvarṇi , then (Manu) named Meru -Sāvarṇi and the last is Dakṣa -Sāvarṇi [4] .
25. The period of each Manu is seventy-one Yugas. Twelve thousand years of Devas make one Yuga (= Mahāyuga ).
26. At the end of the fourteen Manvantaras , the evening of the Creator of the universe sets in, O excellent sage.
27. At the end of the Day (of Brahmā), Vairāja withdraws the powers that sustain the world. Rudra whose soul is Vairāja, then desires to destroy the world.
28. At first there is a terrific drought lasting for a hundred years. Then all living beings of meagre strength on the earth perish entirely.
29-30. Intensely powerful rays of the Saṃvartaka Sun drink up all liquid from the nether world. Having dried up quickly all water of the lakes, rivers and seas on the earth, the Sun leads all peoples (or regions) to destruction.
31. Then the earth, bereft of all moisture and with all movables and immovables destroyed, becomes bald like the back of a tortoise, extremely dry and shrivelled.
32. Then Rudra in the form of destructive fire emanates from the mouth of Śeṣa , and it burns down the seven nether worlds, the earth, Bhuvarloka and Svarloka (the heaven).
33. The Kālāgni (‘the fire of world destruction’) which has burnt down the worlds and is terrible with its spiral flames, returns after devastating Maharloka .
34. Devas dwelling in the Bhuvar - and Svar-loka (the heaven), who are deprived of their posts and powers, become extremely tormented by the flames of that fire and proceed from Maharloka to Janaloka .
35. Sages, the followers of the path of Nivṛtti (‘abstaining’ from ritualistic acts— Karma ) who attained state of Sidḍhas, go for the same reason from the earth to the world of Sages (Ṛṣiloka).
36. Then terrific clouds for destroying the world (called Saṃvartaka clouds) rise up in the sky. They look like a crowd of elephants. They are possessed of lightning, and thunder violently.
37. Some are smoke-coloured; some yellow-coloured. Some are white like night-lotus. Some are red like liquid lac; some like the wing of a blue jay.
38. Extinguishing the great fire they shower with heavy torrents for a hundred years incessantly, day and night. Those thundering thick clouds fill up the interior of the Brahmāṇḍa up to the Polar Star.
39. In that vast sheet of water of that general inundation, on a bed of the (body of the) great Serpent, Lord Vairāja Puruṣa called Aniruddha lies (sleeps).
40-42. Those who have realized the identity of Brahman and Self, and have brought under control the three Guṇas and propitiate Vāsudeva by Nivṛtti Dharma, make their residence in the four worlds of Mahar etc. and stay there as they please, praising Vairāja.
43. Lord Nārāyaṇa , meditating on the form of the Supreme Soul called Vāsudeva. lies absorbed in Yogic sleep.
44. At the end of (Brahmā’s) night, all those beings residing in his belly (during the Pralaya period) along with Brahmā are produced again as before, authorized for the same Karma as before.
45. In this way, the Pralaya called Naimittika (‘periodic’) characterised by the destruction of the three worlds has been narrated to you. Now I shall describe the Prākṛta Pralaya (Destruction of Prakṛti or Primordial Nature) [5] .
46. What has been described (up till now) is a Kalpa. Three hundred and sixty periods of that duration constitute the year of God Brahmā.
47. Fifty of them (Brahmā’s year) constitute a Parārdha ; two such Parārdhas constitute the life-span of Brahmā. When the period of time called Para (Brahmā’s complete span of life) is completed, there takes place a great annihilation.
48. After withdrawing his form called Virāj by the Rudra form of destruction, Vairāja desires to go (i.e. revert) to his supreme attributeless form.
49. At that time, there is a drought (a rain-less period) of a hundred years as before (at the time of Nitya Pralaya ). The fire of destruction born of Saṅkarṣaṇa (Śeṣa) completely bums down Brahmāṇḍa (ṃe universe).
50. Then the extremely terrible clouds called Saṃvartaka pour down torrents of water, (each) as big as a pestle, for a hundred years, O sage.
51. Then by the will of Vāsudeva, there is a complete destruction of all the evolutes of Prakṛti beginning with Mahat and ending with Viśeṣas (i.e. peculiar attributes distinguishing Dravyas ).
52. The (elemental) Water at first ‘swallows’ up smell ( Gandha ) which is a special quality of the (element) Earth. The Earth devoid of (its special quality) smell, becomes dissolved.
53. The (elemental) Fire swallows Rasa (liquid form), a special quality of Water, which thereby merges therein. The (elemental) Wind ‘devours’ Rūpa (colour), the special quality of Fire ( Tejas ) and it (the elemental Fire) merges therein.
54. The (elemental) Ākaśa (Ether) then swallows up touch which is a special quality of Wind. Wind then calms down (and ceases to exist). Ether stands uncovered.
55. Bhūtādi (the origin of Bhūtas ) swallows sound, the distinguishing quality of Ether and Ether merges therein.
The Indriyas (i.e. organs of sense and action) become merged in the Taijasa Ahaṃkāra .
56. In the Sāttvika type of Ahaṃkāra , the deities and manas get merged. That which is produced or evolved from a thing gets merged in that, i.e. its source of origin.
57. The three types of Ahaṃkāra (produced from the three Guṇas
i.e. Sattva , Rajas and Tamas ) are dissolved in the principle called Mahat . That becomes merged in Pradhāna which in turn is dissolved in Puruṣa . It is then dissolved in the Mūla Prakṛti (Primordial Prakṛti).
58. This Pralaya called Prākṛtika is (thus) described. In this, by the will of Hari , the masters of living beings become concealed in Avyakta (i.e. the unmanifest primordial principle from which all the phenomena of the material world are developed).
59. When Māyā , Puruṣa and Kāla get merged in the imperishable refulgence by the Lord’s will, then the Lord alone exists (without a second). That Pralaya is called Ātyantika (Final or Absolute), O Nārada . [6]
60. All this is rendered like Asat (non-being) by the four kinds of dissolutions by the power called Kāla (Time) of the Lord. Non-attachment or dislike of it is called Vairāgya.
61. Knowing that all gods other than Vāsudeva are subject to Kāla (Destruction) and Māyā, and giving up liking (devotion) for them, continuous service with deep affection to him exclusively, is known as Bhakti (devotion).
62-63. He who serves him respectfully with his mind exclusively devoted to him, with the nine Bhāvas [7] (‘types of devotions’), viz. listening (to the stories etc. of the Lord), glorifying (the Lord), remembering (him), bowing to the Lord’s fed, worshipping (him), paying obeisance (to him), servitude, (establishing) friendship with him and (complete) self-surrender, is called a Bkakta (a devotee).
64. The Devotion that is accompanied with three chief duties ( dharma ) of oneself is called Ekāntika Dharma . It is the Bhāgavata Dharma . [8]
65. This Ekāntika Dharma is known by men by direct contact with the Lord or with his devotees of this (above described) nature, but never otherwise.
66. To men who are desirous of Mokṣa , there is no other means like this, which brings the final beatitude to men, and is destructive of all inauspicious and evil things.
67. For the accomplishment of Ekānta -dharma , he should devote himself to Kriyā Yoga . Thereby a man attains to the stage wherein one is exempted from the consequences of the Karmas, O excellent sage.
68. This great doctrine ( Tattva ) kept as secret in Vedas and Purāṇas , which destroys the flood of sins, has been described by me. It should be attended to with concentration of mind, with pure intellect, and with ardent faith, O great sage.
69. There is nothing more sanctifying than Vāsudeva. Nothing is more auspicious than Vāsudeva. No deity is greater than Vāsudeva. There is nothing that is desired other than Vāsudeva.
70. Take resort to Vāsudeva whose name, if one unknowingly utters at the time of death here, he, even if he be a Puṣkasa (an outcaste), is relieved (saved) from the stream of Saṃsāra .Note: This chapter gives a combination of the theistic Sāṅkhya theory of evolution of the universe as well as the Purāṇic concept of Viṣṇu creating Brahmā for the same.
[1]: [1] : Though these are the four Pralayas (destructions of the world) as described in other Purāṇas, the concepts of Nitya and Ātyantika Pralayas are a bit different here.
[2]: [2] : VV 5-18a describe the Nitya-pralaya. V 13 mentions abduction of wife and sister by Mlecchas.
[3]: [3] : VV 18b-45 describe Naimittika Pralaya (caused by the night of God Brahmā).
[4]: [4] : The list slightly differs from that in VāP and PE (p. 403).
[5]: [5] : VV 45-58 describe the Prākṛta Pralaya i.e. destruction of Prakṛti (the original cause of the universe) itself. It takes place after the life-span of God Brahmā terminates.
[6]: [6] : This is the concept of Ātyantika Pralaya of this Purāṇa.
[7]: [7] : These are the usual nine types of Bhakti.
[8]: [8] : VV 64ff. give the concept of Ekānta Dharma or Bhāgavata Dharma. For the accomplishment of this Dharma Kriyā-yoga is essential.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 23196, revision 71874 (2016-06-24T10:23:04Z). English is G. V. Tagare’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-skanda-purana/d/doc371764.html and the archival publication witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.