The chapter opens with sages asking Lomaharṣaṇa about Jyeṣṭhā, goddess of misfortune, born from Viṣṇu’s divine Māyā. Sūta explains that Viṣṇu created dual aspects of existence: auspiciousness (embodied by the Vedas, Brāhmaṇas, and Śrī Lakṣmī) and inauspiciousness (embodied by Jyeṣṭhā and Alakṣmī). As Jyeṣṭhā appeared before Lakṣmī, she is considered her elder.
Jyeṣṭhā, married to the yogin Duḥṣāha, was distressed in sacred spaces filled with Vedic rituals and devotion. Unable to endure such purity, she and Duḥṣāha sought guidance from sage Mārkaṇḍeya, who advised them to settle in places devoid of dharma—homes filled with conflict, neglect, and sin.
Eventually, Duḥṣāha left Jyeṣṭhā near a tank and descended to Pātāla. Alone, Jyeṣṭhā appealed to Viṣṇu, who granted her claim over the wealth and merit of those who neglected sacred duties. To ward off her influence, even Viṣṇu’s devotees made offerings to her.
The story underscores the cosmic balance between fortune and misfortune, and teaches that devotion, dharma, and recitation of this tale remove sin and lead to liberation.
The sages said- We have heard about the divine illusion which is called Māyā and is created by the wise Vishnu, the Lord of the demigods. Now tell us how did the origin of the Jyeṣṭhā occurs from Janardana? You are worthy of explaining this to us, O Lomaharshana, in detail and truthfully.
Sūta said- The glorious Lord Nārāyaṇa, who is without beginning or end, is the supreme ruler. He is Viṣṇu, the Lord of the Universe, and he created this dual aspect of existence to delude the world.
Viṣṇu established one portion consisting of Brāhmaṇas, the Vedas, eternal Vedic virtues, and Lakṣmī, also known as Śrī and Padmā. He also created Jyeṣṭhā (or Alakṣmī), inauspiciousness, the lowest among men, and unrighteousness as another portion.
The radiant Lord Viṣṇu first created Alakṣmī (the goddess of misfortune) and then Padmā (Lakṣmī). For this reason, Jyeṣṭhā (Alakṣmī) was known as the elder among them, O best of the Brāhmaṇas.
During the churning of the ocean, when the deadly poison (Halahala) emerged first, the inauspicious Jyeṣṭhā was born, followed later by Śrī (Lakṣmī), the consort of Viṣṇu.
दुः सहो नाम विप्रर्षिरुपयेमेऽशुभां तदा । ज्येष्ठां तां परिपूर्णोऽसौ मनसा वीक्ष्य धिष्ठिताम् ॥ ८ ॥ लोकं चचार हृष्टात्मा तया सह मुनिस्तदा । यस्मिन् घोषो हरेश्चैव हरस्य च महात्मनः॥९॥ वेदघोषस्तथा विप्रा होमधूमस्तथैव च । भस्मांगिनो वा यत्रासंस्तत्र तत्र भयार्दिता ॥ १०॥ पिधाय कर्णौ संयाति धावमाना इतस्ततः । ज्येष्ठामेवंविधां दृष्ट्वा दुःसहो मोहमागतः ॥ ११॥ तया सह वनं गत्वा चचार स महामुनिः । तपो महद्वने घोरे याति कन्या प्रतिग्रहम् ॥ १२॥ न करिष्यामि चेत्युक्त्वा प्रतिज्ञाय च तामृषिः । योगज्ञानपरः शुद्धो यत्र योगीश्वरो मुनिः ॥ १३॥ तत्रायांतं महात्मानं मार्कण्डेयमपश्यत । प्रणिपत्य महात्मानं दुःसहो मुनिमब्रवीत् ॥ १४ ॥ भार्येयं भगवन्मह्यं न स्थास्यति कथञ्चन । किं करोमीति विप्रर्षे ह्यनया सह भार्यया ॥ १५ ॥ प्रविशामि तथा कुत्र कुतो न प्रविशाम्यहम् ।
duḥ saho nāma viprarṣirupayeme’śubhāṃ tadā | jyeṣṭhāṃ tāṃ paripūrṇo’sau manasā vīkṣya dhiṣṭhitām || 8 || lokaṃ cacāra hṛṣṭātmā tayā saha munistadā | yasmin ghoṣo hareścaiva harasya ca mahātmanaḥ||9|| vedaghoṣastathā viprā homadhūmastathaiva ca | bhasmāṃgino vā yatrāsaṃstatra tatra bhayārditā || 10|| pidhāya karṇau saṃyāti dhāvamānā itastataḥ | jyeṣṭhāmevaṃvidhāṃ dṛṣṭvā duḥsaho mohamāgataḥ || 11|| tayā saha vanaṃ gatvā cacāra sa mahāmuniḥ | tapo mahadvane ghore yāti kanyā pratigraham || 12|| na kariṣyāmi cetyuktvā pratijñāya ca tāmṛṣiḥ | yogajñānaparaḥ śuddho yatra yogīśvaro muniḥ || 13|| tatrāyāṃtaṃ mahātmānaṃ mārkaṇḍeyamapaśyata | praṇipatya mahātmānaṃ duḥsaho munimabravīt || 14 || bhāryeyaṃ bhagavanmahyaṃ na sthāsyati kathañcana | kiṃ karomīti viprarṣe hyanayā saha bhāryayā || 15 || praviśāmi tathā kutra kuto na praviśāmyaham |
There was a sage named Duḥsaha, who, by destiny, took Jyeṣṭhā, the goddess of misfortune, as his wife. Seeing her fully established and inseparable from his thoughts, he accepted her. Delighted, the sage wandered across the world with her.
O Brāhmaṇas, wherever the resonant chants of Lord Viṣṇu and the great Lord Śiva filled the air, wherever the sacred recitation of the Vedas echoed, wherever the smoke of sacrificial offerings rose skyward, and wherever devotees smeared their bodies with sacred ash—
In all such places, Jyeṣṭhā, the embodiment of inauspiciousness, would become terrified. She would cover her ears and flee in distress, running in all directions, unable to bear the sacred vibrations.
Witnessing her strange behavior, Duḥsaha became bewildered and confused.
Eventually, he withdrew to the forest with her, engaging in intense penance. Meanwhile, the inauspicious Jyeṣṭhā sought another husband, declaring her unwillingness to remain with Duḥsaha.
The sage, firm in his vow, declared that he would not take another wife. Devoted to the path of yoga and wisdom, he resided in the sacred forests where the greatest yogis dwelled.
There, he encountered the noble sage Mārkaṇḍeya, the great ascetic. Bowing respectfully before him, Duḥsaha spoke:
"O revered sage, this woman who has become my wife refuses to stay with me under any circumstances. O foremost of Brāhmaṇas, tell me—what should I do with her? Where can I go, and where should I not go?"
Mārkaṇḍeya said: O Duḥsaha, the all-knowing one, listen! Infamy and disgrace is accompanied by inauspiciousness. This Alakṣmī is goddess of misfortune and is known by the name Jyeṣṭhā (which translates as “the elder”).
Wherever people are devoted to Nārāyaṇa and follow the path of the Vedas, there Alakṣmī cannot reside.
रुद्रभक्ता महात्मानो भस्मोद्धूलितविग्रहाः । स्थिता यत्र जना नित्यं मा विशेथाः कथञ्चन ॥ १८ ॥ नारायण हृषीकेश पुण्डरीकाक्ष माधव । अच्युतानंत गोविंद वासुदेव जनार्दन ॥१९॥ रुद्र रुद्रेति रुद्रेति शिवाय च नमो नमः । नमः शिवतरायेति शङ्करायेति सर्वदा ॥२०॥ महादेव महादेव महादेवेति कीर्तयेत् । उपमायाः पतये चैव हिरण्यपतये सदा ॥ २१॥ हिरण्यबाहवे तुभ्यं वृषाङ्काय नमो नमः । नृसिंह वामनाचिंत्य माधवेति च ये जनाः ॥ २२ ॥ वक्ष्यंति सततं हृष्टा ब्राह्मणाः क्षत्रियास्तथा । वैश्याः शूद्राश्च ये नित्यं तेषां धनगृहादिषु । आरामे चैव गोष्ठेषु न विशेथाः कथञ्चन ॥ २३ ॥
Jyeṣṭhā must never enter the places where devotees of Rudra (Śiva) reside, who are great souls, their bodies smeared with sacred ash, and who always remain firm in their devotion.
Where Nārāyaṇa, Hṛṣīkeśa, Puṇḍarīkākṣa, Mādhava, Acyuta, Ananta, Govinda, Vāsudeva, Janārdana are offered prayers.
Wherever people repeatedly chant 'Rudra, Rudra', offering salutations to Śiva, or where 'Namaḥ Śivatārāya' and 'Śaṅkara' are always praised.
Wherever the names 'Mahādeva, Mahādeva' are continuously recited, or where He is worshipped as 'Upamāyāḥ Pati' (the incomparable Lord) and 'Hiraṇyapati' (Lord of Gold). Where Hiraṇyabāhu (golden-armed Śiva), Vṛṣāṅka (the bull-bannered Lord) are offered salutations!
Wherever people joyfully chant the names of Nṛsiṁha, Vāmana, and Mādhava.
Among Brāhmaṇas, Kṣatriyas, Vaiśyas, and Śūdras who always remain devoted to Him, or in their homes, wealth, sacred groves, and cow pens, Jyeṣṭhā must never enter any of those places!
ज्वालामालाकरालं च सहस्रादित्यसन्निभम् । चक्रं विष्णोरतीवोग्रं तेषां हंति सदाशुभम् ॥ २४ ॥
The terrifying discus (Sudarśana Chakra) of Viṣṇu, which blazes like a garland of flames and shines as brilliantly as a thousand suns, always destroys all inauspiciousness for His devotees.
स्वाहाकारो वषट्कारो गृहे यस्मिन् हि वर्तते । तद्धित्वा चान्यमागच्छ सामघोषोथ यत्र वा ॥ २५ ॥ वेदाभ्यासरता नित्यं नित्यकर्मपरायणाः । वासुदेवार्चनरता दूरतस्तान्विसर्जयेत् ॥ २६॥
In whichever house the sacred invocations 'Svāhākāra' and 'Vaṣaṭkāra' are regularly performed, avoid that house and go elsewhere. Likewise, avoid places where the chanting of Sāma hymns resounds.
Wherever people are constantly engaged in the study of the Vedas, dedicated to their daily sacred duties, and devoted to the worship of Vāsudeva (Viṣṇu), stay far away from them and leave immediately.
Wherever the Agnihotra (sacred fire ritual) is performed in a house, wherever Śiva’s liṅga is worshipped, or wherever an image of Vāsudeva (Viṣṇu) or Caṇḍikā (Durgā) is present, Avoid such places from a distance, for they are inhabited by those who are free from all sins. They are engaged in daily and occasional sacrificial rituals, constantly worshipping Maheshvara (Śiva) with devotion.
O Duḥsaha, you and Jyeṣṭhā must leave such places and go elsewhere. Wherever learned Brāhmaṇas, sacred cows, revered teachers, and honored guests reside, and wherever devotees of Rudra (Śiva) are constantly worshipped, such places must be completely abandoned by misfortune.
दुःसह उवाच यस्मिन्प्रवेशो योग्यो मे तद्ब्रूहि मुनिसत्तम ॥३०॥ त्वद्वाक्याद्भयनिर्मुक्तो विशान्मेषां गृहे सदा ।
Duḥṣāha said: O great sage, please tell me which places are suitable for me to enter. By following your words, I shall be free from fear and will always reside in those houses.
मार्कण्डेय उवाच न श्रोत्रिया द्विजा गावो गुरवोऽतिथयः सदा । यत्र भर्ता च भार्या च परस्परविरोधिनौ ॥ ३१॥ सभार्यस्त्वं गृहं तस्य विशेथा भयवर्जितः । देवदेवो महादेवो रुद्रस्त्रिभुवनेश्वरः॥३२॥ विनिंद्यो यत्र भगवान् विशश्व भयवर्जितः । वासुदेवरतिर्नास्ति यत्र नास्ति सदाशिवः ॥३३॥ जपहोमादिकं नास्ति भस्म नास्ति गृहे नृणाम् । पर्वण्यभयर्चनं नास्ति चतुर्दश्यां विशेषतः ॥ ३४॥ कृष्णाष्टम्यां च रुद्रस्य संध्यायां भस्मवर्जिताः । चतुर्दश्या महादेवं न यजंति च यत्र वै ॥ ३५ ॥ विष्णोर्नानविहीनां ये सङ्गताश्च दुरात्मभिः । नमः कृष्णाय शर्वाय शिवाय परमेष्ठिने ॥ ३६॥ ब्राह्मणाश्च नरा मूढा न वदंति दुरात्मकाः ।
mārkaṇḍeya uvāca na śrotriyā dvijā gāvo guravo’tithayaḥ sadā | yatra bhartā ca bhāryā ca parasparavirodhinau || 31|| sabhāryastvaṃ gṛhaṃ tasya viśethā bhayavarjitaḥ | devadevo mahādevo rudrastribhuvaneśvaraḥ||32|| viniṃdyo yatra bhagavān viśaśva bhayavarjitaḥ | vāsudevaratirnāsti yatra nāsti sadāśivaḥ ||33|| japahomādikaṃ nāsti bhasma nāsti gṛhe nṛṇām | parvaṇyabhayarcanaṃ nāsti caturdaśyāṃ viśeṣataḥ || 34|| kṛṣṇāṣṭamyāṃ ca rudrasya saṃdhyāyāṃ bhasmavarjitāḥ | caturdaśyā mahādevaṃ na yajaṃti ca yatra vai || 35 || viṣṇornānavihīnāṃ ye saṅgatāśca durātmabhiḥ | namaḥ kṛṣṇāya śarvāya śivāya parameṣṭhine || 36|| brāhmaṇāśca narā mūḍhā na vadaṃti durātmakāḥ |
Mārkaṇḍeya said: In those places where learned Brāhmaṇas (Shrotriyas), sacred cows, revered teachers, and honored guests are not present, or where the husband and wife are constantly in conflict with each other. O Duḥsaha, you may enter such a house without fear along with your wife.
Wherever the great Lord Mahādeva (Śiva), the ruler of the three worlds, is insulted, you may enter there without any hesitation or fear.
Wherever there is no devotion to Vāsudeva (Viṣṇu), and Sadāśiva (Śiva) is not revered, where japa (chanting), homa (fire sacrifice), sacred ash (bhasma), and holy rituals are absent, such a house is suitable for you to enter.
Where Mahādeva is not worshipped during the sacred Chaturdaśī (14th day of the lunar fortnight), and people do not apply sacred ash (bhasma) on Kṛṣṇa Aṣṭamī (8th day of the dark fortnight), where people do not perform special worship for Rudra (Śiva) at twilight, or do not honor Mahādeva on Chaturdaśī, such places are fit for you.
Where people associate with wicked individuals who are devoid of devotion to Viṣṇu, and where fools do not say: "Salutations to Kṛṣṇa, Śarva (Śiva), and Parameṣṭhī (the Supreme Lord)", such ignorant and sinful people do not revere the Brāhmaṇas and gods, and you may enter their homes without fear.
तत्रैव सततं वत्स सभार्यस्त्वं समाविश ॥ ३७ ॥ वेदघोषो न यत्रास्ति गुरुपूजादयो न च । पितृकार्यविहीनांस्तु सभार्यस्त्वं समाविश ॥ ३८ ॥
tatraiva satataṃ vatsa sabhāryastvaṃ samāviśa || 37 || vedaghoṣo na yatrāsti gurupūjādayo na ca | pitṛkāryavihīnāṃstu sabhāryastvaṃ samāviśa || 38 ||
O dear Duḥsaha, you may always reside in such places along with your wife. Wherever there is no chanting of the Vedas, where guru worship and other sacred rites are absent, and where people neglect offerings to their ancestors (Pitṛs)— enter such places freely with your wife.
In whatever house constant quarrels and conflicts take place between the inhabitants, you may enter and reside there freely with your wife, without fear.
Wherever Śiva’s liṅga is not worshipped, where japa (chanting) and other sacred rituals are absent, and where devotion to Rudra (Śiva) is lacking or He is insulted—enter such a place without fear."
अतिथिः श्रोक्षियो वापि गुरुर्वा वैष्णवोपि वा । न संति यद्गृहे गावः सभार्यस्त्वं समाविश॥४१॥
In whatever house there are no honored guests, learned Brāhmaṇas (Śrotriyas), teachers (Gurus), or devotees of Viṣṇu (Vaiṣṇavas), and where there are no sacred cows, enter such a house freely with your wife.
Wherever foolish people are engaged in sinful deeds, where there is no compassion among them, whether in a house or a region, reside there freely.
प्राकारागारविध्वंसा न चैवेड्या कुटुंबिनी । तद्गृहं तु समासाद्य वस नित्यं हि हृष्टधीः ॥ ४५ ॥
prākārāgāravidhvaṃsā na caiveḍyā kuṭuṃbinī | tadgṛhaṃ tu samāsādya vasa nityaṃ hi hṛṣṭadhīḥ || 45 ||
Reaching those places, where the damsels of the houses never keep secrets and destroy the domestic felicity, and is never worthy of praise, always stay there with a delighted mind.
यत्र कंटकिनो वृक्षा यत्र निष्पाववल्लरी | ब्रह्मवृक्षश्च यत्रास्ति सभार्यस्त्वं समाविश ॥ ४६ ॥ अगस्त्यार्कादयो वापि बंधुजीवो गृहेषु वै । करवीरो विशेषेण नंद्यावर्तमथापि वा ॥४७॥ मल्लिका वा गृहे येषां सभार्यस्त्वंसमाविश । कन्या च यत्र वै वल्ली द्रोही वा च जटी गृहे ॥ ४८ ॥ बहुला कदली यत्र सभार्यस्त्वं समाविश । तालं तमालं भल्लातं तित्तिडीखण्डमेव च॥ ४९ ॥ कदंबः खादिरं वापि सभार्यस्त्वं समाविश । न्यग्रोधं वा गृहे येषामश्वत्थं चूतमेव वा ॥ ५० ॥ उदुंबरं वा पनसंसभार्यस्त्वं समाविश । यस्य काकगृहं निंबे आरामे वा गृहेपि वा ॥ ५१ ॥ दण्डनी मुण्डिनी वापि सभार्यस्त्वं समाविश ।
Wherever there are thorny trees, or where Nispāva creepers (wild beans) grow, or where the Brahma tree is present, enter such a place with your wife.
Wherever plants like Agastya, Arka (Calotropis), Bandhujīva (Pentapetes), or where Karavīra (Oleander), Nandyāvarta (Indian marigold) are found, or wherever Mallikā (jasmine) grows in a house, enter and reside there with your wife.
Wherever the Kanak Champa vine, Jatī creepers, or Drohī plants grow, or wherever there is a large banana plant, enter and reside there with your wife.
Wherever Tāla (palm trees), Tamāla (dark-leaved trees), Bhallāta (marking nut trees), or Tittidīkhaṇḍa (a specific thorny plant) grow, enter such a place with your wife.
Wherever Kadamba (burflower tree) or Khadira (Acacia) grows, or in houses where Nyagrodha (banyan), Aśvattha (peepal), and Cūta (mango) trees are found, reside there freely with your wife.
Wherever there is an Udumbara (cluster fig) or Panasa (jackfruit) tree, or where crows make their nests near a Neem tree, whether in a grove or in a house, reside there with your wife.
Wherever Daṇḍinī (plants with long stalks) and Muṇḍinī (leafless plants) are found, enter and stay there with your wife.
एका दासी गृहे यत्र त्रिगवं पञ्चमाहिषम् ॥ ५२ ॥ षडश्वं सप्तमातङ्गं सभार्यस्त्वं समाविश । यस्य काली गृहे देवी प्रेतरूपा च डाकिनी ॥५३॥ क्षेत्रपालोथवा यत्र सभार्यस्त्वं समाविश । भिक्षुबिंबं च वै यस्य गृहे क्षपणकं तथा ॥ ५४ ॥ बौद्धं वा बिंबमासाद्य तत्र पूर्णं समाविश । शयनासनकालेषु भोजनाटनवृत्तिषु ॥५५ ॥ येषां वदति नो वाणी नामानि च हरेः सदा । तद्गृहं ते समाख्यातं सभार्यस्य निवेशितुम् ॥५६॥
ekā dāsī gṛhe yatra trigavaṃ pañcamāhiṣam || 52 || ṣaḍaśvaṃ saptamātaṅgaṃ sabhāryastvaṃ samāviśa | yasya kālī gṛhe devī pretarūpā ca ḍākinī ||53|| kṣetrapālothavā yatra sabhāryastvaṃ samāviśa | bhikṣubiṃbaṃ ca vai yasya gṛhe kṣapaṇakaṃ tathā || 54 || bauddhaṃ vā biṃbamāsādya tatra pūrṇaṃ samāviśa | śayanāsanakāleṣu bhojanāṭanavṛttiṣu ||55 || yeṣāṃ vadati no vāṇī nāmāni ca hareḥ sadā | tadgṛhaṃ te samākhyātaṃ sabhāryasya niveśitum ||56||
Wherever there is only one maidservant in a household, where there are three cows, five buffaloes, six horses, or seven elephants, you may enter and reside there with your wife.
Wherever the goddess Kālī is worshipped in her fierce, ghostly form, or where Dākinīs (spirits) or Kṣetrapāla (guardian deities of land) are present, you may enter there freely with your wife.
Wherever a statue of a Buddhist monk (Bhikṣu) is installed, or where a mendicant ascetic (Kṣapaṇaka) resides, you may enter such a place without hesitation.
Wherever there is a Buddhist idol or a Buddhist shrine, you may reside there completely.
In households where, during sleeping, sitting, eating, or moving about, people never utter the holy names of Lord Hari (Viṣṇu), such places are fit for you to reside in with your wife.
पाषण्डाचारनिरताः श्रोतस्मार्तबहिष्कृताः । विष्णुभक्तिविनिर्मुक्ता महादेवविनिंदकाः ॥ ५७ ॥ नास्तिकाश्च शठा यत्र सभार्यस्त्वं समाविश । सर्वस्मादधिकत्वं ये न वदंति पिनाकिनः ॥ ५८ ॥ साधारणं स्मरंत्येनं सभार्यस्त्वं समाविश । ब्रह्मा च भगवान्विष्णुः शक्रः सर्वसुरेश्वरः ॥५९॥ रुद्रप्रसादजाश्चेति न वदंति दुरात्मकाः । ब्रह्मा च भगवान्विष्णुः शक्रश्च सम एव च ॥६०॥ वदंति मूढाः खद्योतं भानुं वा मूढचेतसः । तेषां गृहे तथा क्षेत्र आवासे वा सदाऽनया ॥ ६१॥
pāṣaṇḍācāraniratāḥ śrotasmārtabahiṣkṛtāḥ | viṣṇubhaktivinirmuktā mahādevaviniṃdakāḥ || 57 || nāstikāśca śaṭhā yatra sabhāryastvaṃ samāviśa | sarvasmādadhikatvaṃ ye na vadaṃti pinākinaḥ || 58 || sādhāraṇaṃ smaraṃtyenaṃ sabhāryastvaṃ samāviśa | brahmā ca bhagavānviṣṇuḥ śakraḥ sarvasureśvaraḥ ||59|| rudraprasādajāśceti na vadaṃti durātmakāḥ | brahmā ca bhagavānviṣṇuḥ śakraśca sama eva ca ||60|| vadaṃti mūḍhāḥ khadyotaṃ bhānuṃ vā mūḍhacetasaḥ | teṣāṃ gṛhe tathā kṣetra āvāse vā sadā’nayā || 61||
Wherever people are engaged in heretical practices, who are excluded from the Vedic and Smṛti traditions, who are devoid of devotion to Viṣṇu and speak ill of Mahādeva (Śiva).
Wherever atheists, deceitful people, and those who fail to acknowledge the supremacy of Śiva (Pinākin) reside, enter such places freely with your wife.
Wherever they consider Him (Śiva) to be ordinary, and where they do not recognize that Brahmā, Viṣṇu, and Indra (Śakra, the lord of the gods) are born by Rudra’s grace, enter such places freely with your wife.
Wherever wicked people fail to acknowledge that Brahmā, Viṣṇu, and Indra are subordinate to Śiva, wherever ignorant fools compare a firefly to the Sun, thinking that Brahmā, Viṣṇu, and Indra are equal to Śiva, let Alakṣmī (misfortune) dwell in their homes, lands, and residences forever.
Freely enter and partake in the homes of those who lack purity and wisdom. Wherever ignorant people mindlessly consume cooked food without awareness or gratitude, such places are fit for misfortune to dwell.
Wherever people neglect bathing and auspicious rituals, where personal cleanliness and sacred observances are abandoned, such homes are the abode of inauspiciousness.
Wherever a woman disregards cleanliness, neglects self-care, and lacks discipline in personal hygiene, there, misfortune takes residence.
Wherever people indiscriminately consume all kinds of impure or forbidden foods, such places are fit for Alakṣmī’s presence.
Wherever people have unclean faces and wear filthy garments, where disorder and neglect prevail, such homes invite misfortune.
Wherever householders are engaged in constant quarrels and loud disputes, where harmony is absent, such homes become the dwelling place of inauspiciousness.
Wherever people neglect to cleanse their feet before entering sacred spaces or resting, where they sleep at twilight (sandhyā), a time meant for prayers and reflection, such homes are abandoned by divine grace.
Wherever people eat during twilight, a sacred time for worship, instead of engaging in prayers and meditation, misfortune firmly resides in such homes.
Wherever people are excessive eaters (gluttonous) or are addicted to alcohol, wherever people are obsessed with gambling and foolish activities, enter such homes freely.
Wherever people steal from Brāhmaṇas (sacred property) or perform unworthy sacrifices, wherever people consume food prepared by Śūdras, enter such places without hesitation.
Wherever sinful people are addicted to drinking alcohol and engage in the consumption of meat, dwell in such homes.
Wherever men are engaged in adultery, enter such a house without hesitation.
Wherever people neglect worship on sacred occasions or engage in intercourse during the daytime, reside in such places.
Wherever people engage in sexual activities at twilight, enter such homes freely.
Wherever people engage in unnatural sexual practices like animals such as dogs and deer, or in water, enter such places with your wife.
Wherever sinful men approach women during menstruation or associate with outcast women (Cāṇḍālīs), wherever they commit sinful acts with maidens or in cow sheds, reside in such homes.
What is the need for excessive speech? Wherever daily religious duties are neglected, and where devotion to Rudra (Śiva) is absent, reside in such places.
Wherever people apply mystical herbs and minor magical ointments on their genitals and indulge in such acts, wherever such sinful acts take place, enter such homes freely with your wife.
Having spoken thus, that glorious sage wiped his eyes and then, the great Brahmarṣi, who shone like Brahman itself, disappeared from that place through his yogic power.
Duḥsaha then proceeded to all the places mentioned, especially to the homes of those who disrespected the supreme Lord of gods, Viṣṇu.
The great ascetic wandered with his wife, and this very woman is known as Jyeṣṭhā (the goddess of misfortune).
duḥsahastāmuvācedaṃ taḍāgāśramamaṃtare | āsva tvamatra cāhaṃ vai pravekṣyāmi rasātalam || 77 || āvayoḥ sthānamālokya nivāsārthaṃ tataḥ punaḥ | āgamiṣyāmi te pārśvamityuktā tamuvāca sā || 78 || kimaśnāmi mahābhāga ko me dāsyati vai balim | ityuktastāṃ muniḥ prāha yāḥ striyastvāṃ yajaṃti vai ||
Duḥsaha spoke to Jyeṣṭhā in the hermitage near a pond, saying: "Stay here for now, and I shall descend into Rasātala (the underworld).
After finding a suitable place for us to live, I will return to your side. Thus addressed, Jyeṣṭhā replied to him.
She said: "O great sage, what shall I eat here? Who will offer me food and sustenance?"
Hearing this, the sage replied: "Those women who worship you shall provide for you."
बलिभिः पुष्पधूपैश्च न तासां च गृहं विश। इत्युक्त्वा त्वाविशत्तत्र पातालं बिलयोगतः ॥८०॥ अद्यापि च विनिर्मग्नो मुनिः स जलसंस्तरे । ग्रामपर्वतबाह्येषु नित्यमास्तेऽशुभा पुनः॥८१॥
balibhiḥ puṣpadhūpaiśca na tāsāṃ ca gṛhaṃ viśa| ityuktvā tvāviśattatra pātālaṃ bilayogataḥ ||80|| adyāpi ca vinirmagno muniḥ sa jalasaṃstare | grāmaparvatabāhyeṣu nityamāste’śubhā punaḥ||81||
“Those women who offer you worship through oblations, flowers, and incense— do not enter their homes.”
Having said this, Duḥsaha descended into Pātāla (the netherworld) through a subterranean passage.
Even today, the sage remains submerged in the water of that place. Meanwhile, the inauspicious goddess (Jyeṣṭhā) continues to dwell in remote villages and mountains, always staying outside towns and sacred places.
प्रसङ्गाद्देवदेवेशो विष्णुस्त्रिभुवनेश्वरः । लक्ष्म्या दृष्टस्तया लक्ष्मीः सा तमाह जनार्दनम् ॥ ८२ ॥ भर्ता तो महाबाहो बिलं त्यक्त्वा स मां प्रभो । अनाथा जगन्नाथ वृत्तिं देहि नमोस्तु ते ॥ ८३ ॥
prasaṅgāddevadeveśo viṣṇustribhuvaneśvaraḥ | lakṣmyā dṛṣṭastayā lakṣmīḥ sā tamāha janārdanam || 82 || bhartā to mahābāho bilaṃ tyaktvā sa māṃ prabho | anāthā jagannātha vṛttiṃ dehi namostu te || 83 ||
As a matter of chance, lord Viṣṇu was present there with Lakṣmī, who spotted Alakṣmī. Then, she spoke to Janārdana or Viṣṇu- " O mighty-armed Lord, my husband has abandoned me and entered the subterranean realm. O Lord of the universe, I am now helpless and destitute. Please grant me sustenance, O revered one! Salutations to You!"
Lord Viṣṇu said- Whoever disrespects Rudra, the sinless Śarva, Śaṅkara, and Nīlalohita (Śiva), or disrespects Ambā (Pārvatī), the daughter of Himavat, the mother of the universe.
Whoever insults My devotees, their wealth shall belong to you (Alakṣmī). Even those who worship Me (Viṣṇu) but insult Mahādeva (Śiva)
They are fools, unfortunate, and arrogant; even if they claim to be My devotees, their riches shall belong to you (Alakṣmī).
By whose command do I, Brahmā, and others exist? By Śiva’s grace we function eternally.
Whoever insults Me while claiming devotion, but in reality, harbors hatred towards Me They are not true devotees, but merely pretenders consumed by arrogance.
All their homes, wealth, lands, and sacred merits (good karma) shall belong to you (Alakṣmī).
Sūta said: Having declared thus, Lord Janārdana (Viṣṇu) abandoned Alakṣmī in favor of Śrī (Lakṣmī) and began chanting the names of Rudra with devotion, seeking the destruction of inauspiciousness (Alakṣmī’s influence).
Therefore, O foremost sages, offerings (Bali) must always be given to her as a means of appeasement and control.
There is no doubt that the devotees of Viṣṇu must always perform this act with utmost effort and sincerity. Women, in particular, should regularly worship her through diverse offerings, O Brāhmaṇas.
Whoever cooks, listens to, or recites this sacred account in the presence of learned Brāhmaṇas shall remain untouched by misfortune (Alakṣmī) and shall obtain prosperity, auspiciousness, and ultimately liberation.
The chapter begins with the sages asking Lomaharṣaṇa to recount the origins of Jyeṣṭhā, the goddess of misfortune, born from the divine Māyā of Viṣṇu, the lord of the universe. Sūta explains that Viṣṇu, the eternal and all-knowing deity, created the dual aspects of existence to maintain balance. One aspect was auspicious, symbolized by the Brāhmaṇas, Vedas, virtues, and Śrī Lakṣmī (the goddess of prosperity). The other was inauspicious, represented by Jyeṣṭhā (misfortune), Alakṣmī, and sin. Since Jyeṣṭhā was created first, she is known as the elder sibling of Lakṣmī. The origin of Jyeṣṭhā is tied to the mythological churning of the ocean (Samudra Manthana), where she emerged as a negative force, followed by the appearance of Śrī Lakṣmī, the embodiment of prosperity and fortune.
Jyeṣṭhā was married to the sage Duḥṣāha, a devoted yogin, who faced challenges living with her due to her inauspicious nature. The couple wandered across the world, but Jyeṣṭhā was profoundly distressed and frightened by sacred environments filled with Vedic chants, sacrificial rituals, and devotion to deities like Viṣṇu and Śiva. Her discomfort grew in places where spiritual purity, worship, and adherence to dharma prevailed. Observing this, Duḥṣāha sought the guidance of the great sage Mārkaṇḍeya to understand how to coexist with his wife and find a suitable dwelling.
Mārkaṇḍeya advised Duḥṣāha to avoid sacred spaces and instead seek inauspicious places. He listed locations where Jyeṣṭhā could freely dwell, including homes filled with conflict, neglect of religious duties, irreverence toward deities, and indulgence in sinful activities. These were places where Vedic hymns were not chanted, sacrifices were not performed, and devotion to Viṣṇu or Śiva was absent. Mārkaṇḍeya also highlighted specific environments, such as houses that were unclean, where inhabitants quarreled, ignored their ancestors, or engaged in heretical practices, as suitable for Jyeṣṭhā’s presence.
Later, Duḥṣāha left Jyeṣṭhā near a tank and descended to Pātāla (the netherworld) through an anthill, promising to find a suitable place for her. Alone and destitute, Jyeṣṭhā appealed to Viṣṇu for sustenance. In response, Viṣṇu decreed that Jyeṣṭhā could claim the wealth, homes, and possessions of those who neglected him, denounced Śiva or failed to uphold sacred duties and rituals. Viṣṇu clarified that such riches, fields, and good deeds done by misguided individuals would belong to Jyeṣṭhā.
The story also highlights how devotees of Viṣṇu began making offerings to Alakṣmī (Jyeṣṭhā) to prevent her influence from bringing misfortune. It concludes with a profound spiritual message: the narration, reading, or recitation of this story absolves sins, grants prosperity, and leads to mokṣa (liberation). This story emphasizes the balance between fortune and misfortune and the significance of devotion and dharma in shaping one's destiny.
