Bhūmi-khaṇḍa · Chapter 8
Sourceकश्यप उवाच- स गर्भे व्याकुलो जातः खिद्यमानो दिने दिने । दुःखाक्रांतो हि धर्मात्मा सर्वपीडाभिपीडितः १। अधोमुखस्तु गर्भस्थो मोहजालेन बंधितः । आधिव्याधिसमाक्रांतो हाहाभूतो विचेतनः २। दुःखेन महताविष्टो ज्ञानमाह प्रपीडितः । आत्मोवाच- तव वाक्यं महाप्राज्ञ न कृतं तु मया तदा ३। ध्यानेन वार्यमाणोपि पतितो मोहसंकटे । तस्माद्रक्ष महाप्राज्ञ गर्भवासात्सुदारुणात् ४। ज्ञानमुवाच- मया त्वं वारितो ह्यात्मन्कृतं वाक्यं न चैव मे । पंचात्मकैर्महाक्रूरैः पातितो गर्भसंकटे ५। इदानीं गच्छ त्वं ध्यानं तस्मात्संप्राप्स्यसे सुखम् । गर्भवासाद्भविष्यस्ते मोक्ष एव न संशयः ६। तस्य तद्वचनं श्रुत्वा ज्ञात्वा ज्ञानस्य तत्त्वताम् । ध्यानमाहूय प्रोवाच श्रूयतां वचनं मम ७। त्वामहं शरणं प्राप्तो ध्यान मां रक्ष नित्यशः । एवमस्तु महाप्राज्ञ ध्यानमाह महामतिम् ८। एतद्वाक्यं ततः श्रुत्वा आत्मा वै ध्यानमागतः । ध्यानेन हि समं गर्भे संस्थितो मोहवर्जितः ९। यदा ध्यानं गतो ह्यात्मा विस्मृतं गर्भजं भयम् । स द्वाभ्यां सहितस्तत्र आत्मा मोह विना कृतः १०। चिंतयन्नेव वै नित्यमात्मकं सुखमेव हि । इतो निष्क्रांतमात्रस्तु त्यजे पंचात्मकं वपुः ११। एवं चिंतयते नित्यं गर्भवासगतः प्रभुः । सूतिकाले तु संप्राप्ते प्राजापत्ये वरानने १२। वायुना चलितो गर्भः प्राणेनापि बलीयसा । द्र. [https://puranastudy.freeoda.com/pur_index9/garbha.htm गर्भोपरि संदर्भाः], शतपथब्राह्मणम् [https://sa.wikisource.org/s/ey4 ८, ४, १, १९]योनिर्विकासमायाति चतुर्विंशांगुलं तदा १३। पंचविंशांगुलो गर्भस्तेन पीडा विजायते । एवं संपीड्यमानस्तु मूर्च्छया मूर्च्छितः प्रिये १४। पतितो भूमिभागे तु ज्ञानध्यानसमन्वितः । प्राजापत्येन दिव्येन वायुना स पृथक्कृतः १५। भूमिसंस्पर्शमात्रेण ज्ञानध्याने तु विस्मृते । संसारबंधसंदिग्ध आत्मा प्रियतया स्थितः १६। गुणदोषसमाक्रांतो महामोहसमन्वितः । खाद्यं पानादिकं सर्वमिच्छत्येव दिनेदिने १७। एवं संपुष्यमाणस्तु आत्मा पंचात्मकैः सह । व्यापितो हींद्रियैः सर्वैर्विषयैः पापकारिभिः १८। बांधवानां समोहेन भार्यादीनां तथैव च । आकुलव्याकुलो देवि जायते च दिनेदिने १९। महामोहेन संदिग्धो मोहजालगतः प्रभुः । कैवर्तेन यथा बद्धः शकुलो जालबंधनैः २०। चलितुं नैव शक्तोस्ति तथात्मासीत्प्रबंधितः । मोहजालैस्तु तैः सर्वैर्दृढबंधैस्तु बंधितः २१। एवमादिप्रपंचेन व्यापितो व्यापकेन हि । ज्ञानविज्ञानविभ्रष्टो रागद्वेषादिभिर्हतः २२। कामेन पीड्यमानस्तु क्रोधेनैव तथैव वा । प्रकृत्या कर्मणाबद्धो महामूढो व्यजायत २३। सूत उवाच- एवं मूढो यदात्मासौ कामक्रोधवशंगतः । लोभरागादिभिः सर्वैर्व्यापृतस्तैर्दुरात्मभिः २४। इयं भार्या ह्ययं पुत्र इदं मित्रमिदं गृहम् । एवं संसारजालेन महामोहेन बंधितः २५। पुत्रशोकादिभिर्दुःखैर्विविधैराकुलस्तदा । जरयाव्याधिभिश्चैव संग्रस्तश्चाधिभिस्तथा २६। एवमात्मा संप्रतप्तो दुःखमोहैः सुदारुणैः । अभिमानैर्मानभंगैर्नानादुःखैश्च खंडितः २७। वृद्धत्वेन तथा देवि शबलत्वेन पीडितः । दुःखं चिंतयते नित्यं हाहाभूतो विचेतनः २८। रात्रौ स्वप्नान्प्रपश्येत दिवा चैतन्यवर्जितः । वैकल्येन तथांगानां व्याप्तो देवि दिनेदिने २९। संसारे भ्रममाणेन वैराग्यं तत्र दर्शितम् । निःशंकं बंधुहीनं च प्रशांतं तुष्टमेव च ३०। तमुवाच तदात्मा वै कामक्रोधविवर्जितम् । को भवान्नग्नरूपेण कथं मित्रैर्न लज्जसे ३१। यत्र लोकाः स्त्रियो वृद्धा युवत्यो मातरस्तथा । एतासां हि गतो मध्ये न बिभेषि अनावृतः ३२। वीतराग उवाच- को ह्यत्र नग्नो दृश्येत न नग्नोस्मीति वै कदा । सुसंबद्धस्त्वमेवापि परिधान समन्वितः ३३। न नग्नोस्मि कदा दिव्यभवान्नग्नः प्रदृश्यते । इंद्रियार्थवशेवर्ती मर्यादापरिवर्जितः ३४। आत्मोवाच- पुरुषस्य का हि मर्यादा तामाचक्ष्व च सुव्रत । विस्तरेण महाप्राज्ञ यदि जानासि निश्चितम् ३५। वीतरागो महाप्राज्ञस्तमुवाच महामतिः । सुस्थैर्यं भजते चित्तं सुखदुःखेषु नित्यदा ३६। क्लेशितं सर्वभावैश्च तेषुतेषु परित्यजेत् । अथ लज्जां प्रवक्ष्यामि मनो या निर्विशत्यलम् ३७। मयाद्यैवं न कर्तव्यं नग्नः स्थानविवर्जितः । पश्चात्तापे सुसंलीनः सा लज्जा परिकथ्यते ३८। कस्य लज्जा प्रकर्तव्या द्वितीयो नास्ति सर्वदा । एकश्च पुरुषो दिव्यः कस्य किंचिन्न नाशयेत् ३९। अथ लोकान्प्रवक्ष्यामि ये त्वया परिकीर्तिताः । यथा कुलालकश्चक्रे मृत्पिंडं च निधापयेत् ४०। भ्रामयित्वा तु सूत्रेण नानाभेदान्प्रकाशयेत् । भांडानां तु सहस्राणि स्वेच्छया मतिसंस्थितः ४१। तथायं सृजते धाता नानारूपाणि नान्यथा । पश्चाद्विनाशमायांति येनकेनापि हेतुना ४२। सर्वदैव स्थिता ये च ये लोकाश्च सनातनाः । तेषां लज्जा प्रकर्तव्या नावर्तंते हि ते भुवि ४३। आकाशवायुतेजांसि पृथ्वी चापश्च पंचमः । अमी लोकाः प्रकाशंते ये च सर्वत्र संस्थिताः ४४। सत्त्वानामंगदेशेषु पंचैतेषु सुसंस्थिताः । सर्वत्रैव च वर्तंते कस्य लज्जा विधीयते ४५। स्त्रीणां रूपं प्रवक्ष्यामि श्रूयतां तात सांप्रतम् । यथाघटसहस्रेषुसोदकेषुविराजते ४६। एकश्चंद्रो हि सर्वत्र भवांस्तद्वद्विराजते । गतो जंतुसहस्रेषु मोहचक्रे महात्मवान् ४७। स्थावरेषु च सर्वेषु जंगमेषु तथा भवान् । योनिद्वारेण पापेन मायामोहमयेन वै ४८। कुचाभ्यां च नितंबाभ्यां वयसा च विराजते । हृन्मांसस्याधिका वृद्धिर्दृष्टा चात्र न संशयः ४९। पतनाय च लोकानां मोहरूपं विदर्शितम् । नभवत्येव सा नारी या त्वया परिकीर्तिता ५०। लीलया कुरुते धाता विनोदाय सदात्मनः । यथा नार्यास्तथा पुंसो जीवः सर्वत्र संस्थितः ५१। कुचयोनिविहीना ये जीवन्मुक्ताः सदैव हि । नरस्तु पुरुषः प्रोक्तो नारी प्रकृतिरुच्यते ५२। रमते तेन वै सार्द्धं न मुक्ता हि कदाचन । भवान्प्रकृतिसंयुक्तः पुरुषेषु प्रदृश्यते ५३। कः कस्य कुरुते लज्जामेवं ज्ञात्वा सुखं व्रज । वृद्धां स्त्रियं प्रवक्ष्यामि सदावृद्धां वरानने ५४। त्वचा जर्जरतां याता यस्याप्यंगे वरानने । श्वेतैश्चैव तथाकेशैः पलितैश्च समाकुला ५५। बलहीनाथ दीनापि व्यापिता वलिना तदा । नेयं वृद्धा भवेन्नारी परं वृद्धा च कथ्यते ५६। एतस्या लक्षणं प्रोक्तं युवतीं प्रवदाम्यहम् । ज्ञानेन वर्द्धते नित्यं जीवपार्श्वे समाश्रिता ५७। सुमतिर्नाम संप्रोक्ता सा वृद्धा युवतीति च । नारी पुरुषलोकेषु सर्वदैव प्रतिष्ठिता ५८। लज्जा तस्याः प्रकर्तव्या अन्यच्चैव वदाम्यहम् । मातरं वै प्रवक्ष्यामि या त्वया परिकीर्तिता ५९। प्राणिनामंगदेशेषु सदैव चेतना स्थिता । परज्ञानप्रदा या च सा प्रज्ञा परिकथ्यते ६०। प्रज्ञा माता समाख्याता प्राणिनां पालनाय सा । संस्थिता सर्वलोकेषु पोषणाय हिताय वा ६१। सुमतिर्नाम या प्रोक्ता सा माता परिकथ्यते । संसारद्वारमार्गाणि यानि रूपाणि नित्यशः ६२। भवंति मातरो ह्येता बहुदुःखप्रदर्शिकाः । मातृरूपं समाख्यातमन्यत्किं ते वदाम्यहम् ६३। आत्मोवाच- भवान्को हि समायातो मम संतापनाशकः । विस्तरेण समाख्याहि स्वरूपमात्मनः स्वयम् ६४। वीतराग उवाच- यस्मात्कामानि वर्तंते निराशाः सर्व एव ते । यं दुष्टत्वान्न पश्यंति कर्माण्येतानि नान्यथा ६५। यत्समीपं हि नायाति आशा चैव कदाचन । क्रोधो लोभस्तथा मोहो यद्भयात्प्रलयं गताः ६६। वीतरागोस्मि भद्रं ते विवेको मम बांधवः । आत्मोवाच- कीदृशोऽसौ तव भ्राता विवेको नाम नामतः ६७। तस्य त्वं लक्षणं ब्रूहि भ्रातुरात्मन एव च । वीतराग उवाच- तस्यैव लक्षणं रूपं न वदामि तवाग्रतः ६८। भ्रातुस्तस्य महाभाग आह्वानं च करोम्यहम् । भोभो विवेक मे भ्रातरावयोस्त्वं वचः शृणु ६९। एह्येहि सुमहाभाग मम स्नेहान्महामते । कश्यप उवाच- शांतिक्षमाभ्यां संयुक्तो भार्याभ्यां च समागतः ७०। सर्वदृक्सर्वगो व्यापी सर्वतत्त्वपरायणः । संदेहानां च सर्वेषां यो रिपुर्ज्ञानवत्सलः ७१। धारणा धीश्च द्वे पुत्र्यौ तस्यैव हि महात्मनः । तस्य योगः सुतो ज्येष्ठो मोक्षो यस्य महागुरुः ७२। निर्मलो निरहंकारो निराशो निष्परिग्रहः । सर्ववेलाप्रसन्नात्मा गतद्वंद्वो महामतिः ७३। स विवेकः समायातो गुणरत्नैर्विभूषितः । यस्यामात्यौ महात्मानौ धर्मसत्यौ महामती ७४। क्षमाशांतिसमायुक्तः स विवेकः समागतः । वीतरागमुवाचेदमाहूतोहं समागतः ७५। तद्भ्रातः कारणं सर्वं कथ्यतां हि ममाग्रतः । यमाश्रित्य त्वयाद्यैव कृतमाह्वानमेव मे ७६। वीतराग उवाच- पुमान्स्थितो यः पुरतो महापाशैर्नियंत्रितः । मोहस्य बाणैः संभ्रांतः संसारस्य च बंधनैः ७७। सर्वस्य व्यापकः स्वामी अयमात्मा ममैव च । पंचतत्त्वैः समाविष्टो ज्ञानध्यानविवर्जितः ७८। पृच्छतामेनमात्मानं भवांस्तत्त्वेषु पंडितः । वीतरागवचः श्रुत्वा विवेको वाक्यमब्रवीत् ७९। विवेक उवाच- सुखेन स्थीयते देव भवता विश्वनायक । आगते त्वयि संसारे किं किं भुक्तं सुखं स्वयम् ८०। आत्मोवाच- गर्भवासो महद्दुःखमसह्यं दारुणं मया । भुक्तमेव महाप्राज्ञ ज्ञानहीनेन वै सदा ८१। देहेपि ज्ञानविभ्रष्टः सोहं जातो ह्यनेकधा । बाल्यावस्थां गतेनाथ कृत्याकृत्यं कृतं मया ८२। तारुण्येन कृता क्रीडा भुक्ता भार्या ह्यनेकशः । वार्धकं प्राप्य संतप्तः पुत्रशोकादिभिस्तथा ८३। भार्यादीनां वियोगैस्तु दग्धोस्म्यहमहर्निशम् । दुःखैरनेकसंवर्णैः संतप्तोस्मि दिनेदिने ८४। दिवारात्रौ महाप्राज्ञ न विंदामि सुखं क्वचित् । एवं दुःखै सुसंतप्तः किं करोमि महामते ८५। तमुपायं वदस्वैव सुखं विंदामि येन वै । अस्मात्संसारजालौघान्मोचयाद्य सुबंधनात् ८६। विवेक उवाच- भवाञ्छुद्धोसि निर्द्वन्द्वो ह्यपापोसि जगत्पते । एनं गच्छ महात्मानं वीतरागं सुखप्रदम् ८७। निःसंशयं त्वया दृष्टं नग्नमाचारवर्जितम् । सुखप्रदर्शको ह्येष सर्वसंतापनाशकः ८८। एवमाकर्ण्य शुद्धात्मा वीतरागं गतः पुनः । तमुवाच श्वसन्दीनः श्रूयतां वचनं मम ८९। सुखं विंदामि येनाहं तं मार्गं मम दर्शय । एवमस्तु महाप्राज्ञ करिष्ये वचनं तव ९०। पुनर्गच्छ विवेकं हि सुखवार्ता कृता त्वया । सुखमार्गस्य वै वक्ता तव एष भविष्यति ९१। वीतरागेण पुण्येन प्रेषितो गतवान्प्रभुः । तमुवाच महात्मानं विवेकं शुद्धसत्तमम् ९२। सुखं मे दर्शय त्वं हि वीतरागेण प्रेषितः । भवच्छरणमापन्नो रक्ष संसारदारुणात् ९३। विवेक उवाच- ज्ञानं गच्छमहाप्राज्ञ स ते सर्वं वदिष्यति । आत्मा तथोक्तः संप्राप्तो यत्र ज्ञानं प्रतिष्ठितम् ९४। भोभो ज्ञान महातेजः सर्वभावप्रदर्शक । शरणं त्वामहं प्राप्तः सुखमार्गं प्रदर्शय ९५। ज्ञानमुवाच- भृत्योहं तव लोकेश त्वं मां वेत्सि न सुव्रत । मया ध्यानेन वै पूर्वं वारितस्त्वं पुनःपुनः ९६। पंचात्मकानां संगेन आपदं प्राप्तवान्भवान् । ध्यानं गच्छ महाप्राज्ञ स ते दाता सुखस्य च ९७। ज्ञानेन प्रेषितो ह्यात्मा ध्यानमाश्रित्य संस्थितः । सुखमत्यंतसिद्धं च ध्यानं मे दर्शयस्व ह ९८। भवच्छरणमायातं मामेवं परिरक्षय । एवं संभाषितं तस्य ध्यानमाकर्ण्य तद्वचः ९९। समुवाच पुनश्चापि तमात्मानं प्रहृष्टवान् । नैव त्याज्योस्म्यहं तात सर्वकर्मसुनिश्चितः १००। त्वयैव वीतरागेण विवेकेन सदैव हि । ध्यानयुक्तो भवस्व त्वमात्मानमवलोकय १०१। आत्मवांस्त्वं स्थिरो भूत्वा निरातंको विकल्पितः । यथा दीपो निवातस्थः कज्जलं वमते स्थिरः १०२। तथा दोषान्प्रज्वलित्वा निर्वाणं हि प्रयास्यति । एकांतस्थो निराहारो मिताशी भव सर्वदा १०३। निर्द्वंद्वः शब्दसंहीनो निश्चलो ह्यासने स्थितः । आत्मानमात्मना ध्यायन्ममैव स्थिरबुद्धिना १०४। प्राप्स्यसे परमं स्थानं तद्विष्णोः परमं पदम् १०५।
kaśyapa uvāca- sa garbhe vyākulo jātaḥ khidyamāno dine dine | duḥkhākrāṃto hi dharmātmā sarvapīḍābhipīḍitaḥ 1| adhomukhastu garbhastho mohajālena baṃdhitaḥ | ādhivyādhisamākrāṃto hāhābhūto vicetanaḥ 2| duḥkhena mahatāviṣṭo jñānamāha prapīḍitaḥ | ātmovāca- tava vākyaṃ mahāprājña na kṛtaṃ tu mayā tadā 3| dhyānena vāryamāṇopi patito mohasaṃkaṭe | tasmādrakṣa mahāprājña garbhavāsātsudāruṇāt 4| jñānamuvāca- mayā tvaṃ vārito hyātmankṛtaṃ vākyaṃ na caiva me | paṃcātmakairmahākrūraiḥ pātito garbhasaṃkaṭe 5| idānīṃ gaccha tvaṃ dhyānaṃ tasmātsaṃprāpsyase sukham | garbhavāsādbhaviṣyaste mokṣa eva na saṃśayaḥ 6| tasya tadvacanaṃ śrutvā jñātvā jñānasya tattvatām | dhyānamāhūya provāca śrūyatāṃ vacanaṃ mama 7| tvāmahaṃ śaraṇaṃ prāpto dhyāna māṃ rakṣa nityaśaḥ | evamastu mahāprājña dhyānamāha mahāmatim 8| etadvākyaṃ tataḥ śrutvā ātmā vai dhyānamāgataḥ | dhyānena hi samaṃ garbhe saṃsthito mohavarjitaḥ 9| yadā dhyānaṃ gato hyātmā vismṛtaṃ garbhajaṃ bhayam | sa dvābhyāṃ sahitastatra ātmā moha vinā kṛtaḥ 10| ciṃtayanneva vai nityamātmakaṃ sukhameva hi | ito niṣkrāṃtamātrastu tyaje paṃcātmakaṃ vapuḥ 11| evaṃ ciṃtayate nityaṃ garbhavāsagataḥ prabhuḥ | sūtikāle tu saṃprāpte prājāpatye varānane 12| vāyunā calito garbhaḥ prāṇenāpi balīyasā | dra. [https://puranastudy.freeoda.com/pur_index9/garbha.htm garbhopari saṃdarbhāḥ], śatapathabrāhmaṇam [https://sa.wikisource.org/s/ey4 8, 4, 1, 19]yonirvikāsamāyāti caturviṃśāṃgulaṃ tadā 13| paṃcaviṃśāṃgulo garbhastena pīḍā vijāyate | evaṃ saṃpīḍyamānastu mūrcchayā mūrcchitaḥ priye 14| patito bhūmibhāge tu jñānadhyānasamanvitaḥ | prājāpatyena divyena vāyunā sa pṛthakkṛtaḥ 15| bhūmisaṃsparśamātreṇa jñānadhyāne tu vismṛte | saṃsārabaṃdhasaṃdigdha ātmā priyatayā sthitaḥ 16| guṇadoṣasamākrāṃto mahāmohasamanvitaḥ | khādyaṃ pānādikaṃ sarvamicchatyeva dinedine 17| evaṃ saṃpuṣyamāṇastu ātmā paṃcātmakaiḥ saha | vyāpito hīṃdriyaiḥ sarvairviṣayaiḥ pāpakāribhiḥ 18| bāṃdhavānāṃ samohena bhāryādīnāṃ tathaiva ca | ākulavyākulo devi jāyate ca dinedine 19| mahāmohena saṃdigdho mohajālagataḥ prabhuḥ | kaivartena yathā baddhaḥ śakulo jālabaṃdhanaiḥ 20| calituṃ naiva śaktosti tathātmāsītprabaṃdhitaḥ | mohajālaistu taiḥ sarvairdṛḍhabaṃdhaistu baṃdhitaḥ 21| evamādiprapaṃcena vyāpito vyāpakena hi | jñānavijñānavibhraṣṭo rāgadveṣādibhirhataḥ 22| kāmena pīḍyamānastu krodhenaiva tathaiva vā | prakṛtyā karmaṇābaddho mahāmūḍho vyajāyata 23| sūta uvāca- evaṃ mūḍho yadātmāsau kāmakrodhavaśaṃgataḥ | lobharāgādibhiḥ sarvairvyāpṛtastairdurātmabhiḥ 24| iyaṃ bhāryā hyayaṃ putra idaṃ mitramidaṃ gṛham | evaṃ saṃsārajālena mahāmohena baṃdhitaḥ 25| putraśokādibhirduḥkhairvividhairākulastadā | jarayāvyādhibhiścaiva saṃgrastaścādhibhistathā 26| evamātmā saṃpratapto duḥkhamohaiḥ sudāruṇaiḥ | abhimānairmānabhaṃgairnānāduḥkhaiśca khaṃḍitaḥ 27| vṛddhatvena tathā devi śabalatvena pīḍitaḥ | duḥkhaṃ ciṃtayate nityaṃ hāhābhūto vicetanaḥ 28| rātrau svapnānprapaśyeta divā caitanyavarjitaḥ | vaikalyena tathāṃgānāṃ vyāpto devi dinedine 29| saṃsāre bhramamāṇena vairāgyaṃ tatra darśitam | niḥśaṃkaṃ baṃdhuhīnaṃ ca praśāṃtaṃ tuṣṭameva ca 30| tamuvāca tadātmā vai kāmakrodhavivarjitam | ko bhavānnagnarūpeṇa kathaṃ mitrairna lajjase 31| yatra lokāḥ striyo vṛddhā yuvatyo mātarastathā | etāsāṃ hi gato madhye na bibheṣi anāvṛtaḥ 32| vītarāga uvāca- ko hyatra nagno dṛśyeta na nagnosmīti vai kadā | susaṃbaddhastvamevāpi paridhāna samanvitaḥ 33| na nagnosmi kadā divyabhavānnagnaḥ pradṛśyate | iṃdriyārthavaśevartī maryādāparivarjitaḥ 34| ātmovāca- puruṣasya kā hi maryādā tāmācakṣva ca suvrata | vistareṇa mahāprājña yadi jānāsi niścitam 35| vītarāgo mahāprājñastamuvāca mahāmatiḥ | susthairyaṃ bhajate cittaṃ sukhaduḥkheṣu nityadā 36| kleśitaṃ sarvabhāvaiśca teṣuteṣu parityajet | atha lajjāṃ pravakṣyāmi mano yā nirviśatyalam 37| mayādyaivaṃ na kartavyaṃ nagnaḥ sthānavivarjitaḥ | paścāttāpe susaṃlīnaḥ sā lajjā parikathyate 38| kasya lajjā prakartavyā dvitīyo nāsti sarvadā | ekaśca puruṣo divyaḥ kasya kiṃcinna nāśayet 39| atha lokānpravakṣyāmi ye tvayā parikīrtitāḥ | yathā kulālakaścakre mṛtpiṃḍaṃ ca nidhāpayet 40| bhrāmayitvā tu sūtreṇa nānābhedānprakāśayet | bhāṃḍānāṃ tu sahasrāṇi svecchayā matisaṃsthitaḥ 41| tathāyaṃ sṛjate dhātā nānārūpāṇi nānyathā | paścādvināśamāyāṃti yenakenāpi hetunā 42| sarvadaiva sthitā ye ca ye lokāśca sanātanāḥ | teṣāṃ lajjā prakartavyā nāvartaṃte hi te bhuvi 43| ākāśavāyutejāṃsi pṛthvī cāpaśca paṃcamaḥ | amī lokāḥ prakāśaṃte ye ca sarvatra saṃsthitāḥ 44| sattvānāmaṃgadeśeṣu paṃcaiteṣu susaṃsthitāḥ | sarvatraiva ca vartaṃte kasya lajjā vidhīyate 45| strīṇāṃ rūpaṃ pravakṣyāmi śrūyatāṃ tāta sāṃpratam | yathāghaṭasahasreṣusodakeṣuvirājate 46| ekaścaṃdro hi sarvatra bhavāṃstadvadvirājate | gato jaṃtusahasreṣu mohacakre mahātmavān 47| sthāvareṣu ca sarveṣu jaṃgameṣu tathā bhavān | yonidvāreṇa pāpena māyāmohamayena vai 48| kucābhyāṃ ca nitaṃbābhyāṃ vayasā ca virājate | hṛnmāṃsasyādhikā vṛddhirdṛṣṭā cātra na saṃśayaḥ 49| patanāya ca lokānāṃ moharūpaṃ vidarśitam | nabhavatyeva sā nārī yā tvayā parikīrtitā 50| līlayā kurute dhātā vinodāya sadātmanaḥ | yathā nāryāstathā puṃso jīvaḥ sarvatra saṃsthitaḥ 51| kucayonivihīnā ye jīvanmuktāḥ sadaiva hi | narastu puruṣaḥ prokto nārī prakṛtirucyate 52| ramate tena vai sārddhaṃ na muktā hi kadācana | bhavānprakṛtisaṃyuktaḥ puruṣeṣu pradṛśyate 53| kaḥ kasya kurute lajjāmevaṃ jñātvā sukhaṃ vraja | vṛddhāṃ striyaṃ pravakṣyāmi sadāvṛddhāṃ varānane 54| tvacā jarjaratāṃ yātā yasyāpyaṃge varānane | śvetaiścaiva tathākeśaiḥ palitaiśca samākulā 55| balahīnātha dīnāpi vyāpitā valinā tadā | neyaṃ vṛddhā bhavennārī paraṃ vṛddhā ca kathyate 56| etasyā lakṣaṇaṃ proktaṃ yuvatīṃ pravadāmyaham | jñānena varddhate nityaṃ jīvapārśve samāśritā 57| sumatirnāma saṃproktā sā vṛddhā yuvatīti ca | nārī puruṣalokeṣu sarvadaiva pratiṣṭhitā 58| lajjā tasyāḥ prakartavyā anyaccaiva vadāmyaham | mātaraṃ vai pravakṣyāmi yā tvayā parikīrtitā 59| prāṇināmaṃgadeśeṣu sadaiva cetanā sthitā | parajñānapradā yā ca sā prajñā parikathyate 60| prajñā mātā samākhyātā prāṇināṃ pālanāya sā | saṃsthitā sarvalokeṣu poṣaṇāya hitāya vā 61| sumatirnāma yā proktā sā mātā parikathyate | saṃsāradvāramārgāṇi yāni rūpāṇi nityaśaḥ 62| bhavaṃti mātaro hyetā bahuduḥkhapradarśikāḥ | mātṛrūpaṃ samākhyātamanyatkiṃ te vadāmyaham 63| ātmovāca- bhavānko hi samāyāto mama saṃtāpanāśakaḥ | vistareṇa samākhyāhi svarūpamātmanaḥ svayam 64| vītarāga uvāca- yasmātkāmāni vartaṃte nirāśāḥ sarva eva te | yaṃ duṣṭatvānna paśyaṃti karmāṇyetāni nānyathā 65| yatsamīpaṃ hi nāyāti āśā caiva kadācana | krodho lobhastathā moho yadbhayātpralayaṃ gatāḥ 66| vītarāgosmi bhadraṃ te viveko mama bāṃdhavaḥ | ātmovāca- kīdṛśo'sau tava bhrātā viveko nāma nāmataḥ 67| tasya tvaṃ lakṣaṇaṃ brūhi bhrāturātmana eva ca | vītarāga uvāca- tasyaiva lakṣaṇaṃ rūpaṃ na vadāmi tavāgrataḥ 68| bhrātustasya mahābhāga āhvānaṃ ca karomyaham | bhobho viveka me bhrātarāvayostvaṃ vacaḥ śṛṇu 69| ehyehi sumahābhāga mama snehānmahāmate | kaśyapa uvāca- śāṃtikṣamābhyāṃ saṃyukto bhāryābhyāṃ ca samāgataḥ 70| sarvadṛksarvago vyāpī sarvatattvaparāyaṇaḥ | saṃdehānāṃ ca sarveṣāṃ yo ripurjñānavatsalaḥ 71| dhāraṇā dhīśca dve putryau tasyaiva hi mahātmanaḥ | tasya yogaḥ suto jyeṣṭho mokṣo yasya mahāguruḥ 72| nirmalo nirahaṃkāro nirāśo niṣparigrahaḥ | sarvavelāprasannātmā gatadvaṃdvo mahāmatiḥ 73| sa vivekaḥ samāyāto guṇaratnairvibhūṣitaḥ | yasyāmātyau mahātmānau dharmasatyau mahāmatī 74| kṣamāśāṃtisamāyuktaḥ sa vivekaḥ samāgataḥ | vītarāgamuvācedamāhūtohaṃ samāgataḥ 75| tadbhrātaḥ kāraṇaṃ sarvaṃ kathyatāṃ hi mamāgrataḥ | yamāśritya tvayādyaiva kṛtamāhvānameva me 76| vītarāga uvāca- pumānsthito yaḥ purato mahāpāśairniyaṃtritaḥ | mohasya bāṇaiḥ saṃbhrāṃtaḥ saṃsārasya ca baṃdhanaiḥ 77| sarvasya vyāpakaḥ svāmī ayamātmā mamaiva ca | paṃcatattvaiḥ samāviṣṭo jñānadhyānavivarjitaḥ 78| pṛcchatāmenamātmānaṃ bhavāṃstattveṣu paṃḍitaḥ | vītarāgavacaḥ śrutvā viveko vākyamabravīt 79| viveka uvāca- sukhena sthīyate deva bhavatā viśvanāyaka | āgate tvayi saṃsāre kiṃ kiṃ bhuktaṃ sukhaṃ svayam 80| ātmovāca- garbhavāso mahadduḥkhamasahyaṃ dāruṇaṃ mayā | bhuktameva mahāprājña jñānahīnena vai sadā 81| dehepi jñānavibhraṣṭaḥ sohaṃ jāto hyanekadhā | bālyāvasthāṃ gatenātha kṛtyākṛtyaṃ kṛtaṃ mayā 82| tāruṇyena kṛtā krīḍā bhuktā bhāryā hyanekaśaḥ | vārdhakaṃ prāpya saṃtaptaḥ putraśokādibhistathā 83| bhāryādīnāṃ viyogaistu dagdhosmyahamaharniśam | duḥkhairanekasaṃvarṇaiḥ saṃtaptosmi dinedine 84| divārātrau mahāprājña na viṃdāmi sukhaṃ kvacit | evaṃ duḥkhai susaṃtaptaḥ kiṃ karomi mahāmate 85| tamupāyaṃ vadasvaiva sukhaṃ viṃdāmi yena vai | asmātsaṃsārajālaughānmocayādya subaṃdhanāt 86| viveka uvāca- bhavāñchuddhosi nirdvandvo hyapāposi jagatpate | enaṃ gaccha mahātmānaṃ vītarāgaṃ sukhapradam 87| niḥsaṃśayaṃ tvayā dṛṣṭaṃ nagnamācāravarjitam | sukhapradarśako hyeṣa sarvasaṃtāpanāśakaḥ 88| evamākarṇya śuddhātmā vītarāgaṃ gataḥ punaḥ | tamuvāca śvasandīnaḥ śrūyatāṃ vacanaṃ mama 89| sukhaṃ viṃdāmi yenāhaṃ taṃ mārgaṃ mama darśaya | evamastu mahāprājña kariṣye vacanaṃ tava 90| punargaccha vivekaṃ hi sukhavārtā kṛtā tvayā | sukhamārgasya vai vaktā tava eṣa bhaviṣyati 91| vītarāgeṇa puṇyena preṣito gatavānprabhuḥ | tamuvāca mahātmānaṃ vivekaṃ śuddhasattamam 92| sukhaṃ me darśaya tvaṃ hi vītarāgeṇa preṣitaḥ | bhavaccharaṇamāpanno rakṣa saṃsāradāruṇāt 93| viveka uvāca- jñānaṃ gacchamahāprājña sa te sarvaṃ vadiṣyati | ātmā tathoktaḥ saṃprāpto yatra jñānaṃ pratiṣṭhitam 94| bhobho jñāna mahātejaḥ sarvabhāvapradarśaka | śaraṇaṃ tvāmahaṃ prāptaḥ sukhamārgaṃ pradarśaya 95| jñānamuvāca- bhṛtyohaṃ tava lokeśa tvaṃ māṃ vetsi na suvrata | mayā dhyānena vai pūrvaṃ vāritastvaṃ punaḥpunaḥ 96| paṃcātmakānāṃ saṃgena āpadaṃ prāptavānbhavān | dhyānaṃ gaccha mahāprājña sa te dātā sukhasya ca 97| jñānena preṣito hyātmā dhyānamāśritya saṃsthitaḥ | sukhamatyaṃtasiddhaṃ ca dhyānaṃ me darśayasva ha 98| bhavaccharaṇamāyātaṃ māmevaṃ parirakṣaya | evaṃ saṃbhāṣitaṃ tasya dhyānamākarṇya tadvacaḥ 99| samuvāca punaścāpi tamātmānaṃ prahṛṣṭavān | naiva tyājyosmyahaṃ tāta sarvakarmasuniścitaḥ 100| tvayaiva vītarāgeṇa vivekena sadaiva hi | dhyānayukto bhavasva tvamātmānamavalokaya 101| ātmavāṃstvaṃ sthiro bhūtvā nirātaṃko vikalpitaḥ | yathā dīpo nivātasthaḥ kajjalaṃ vamate sthiraḥ 102| tathā doṣānprajvalitvā nirvāṇaṃ hi prayāsyati | ekāṃtastho nirāhāro mitāśī bhava sarvadā 103| nirdvaṃdvaḥ śabdasaṃhīno niścalo hyāsane sthitaḥ | ātmānamātmanā dhyāyanmamaiva sthirabuddhinā 104| prāpsyase paramaṃ sthānaṃ tadviṣṇoḥ paramaṃ padam 105|
English translation
Kaśyapa said :
1. He, being afflicted day by day, became bewildered in the womb. The rightenous one, harassed by all kinds of suffering, was overcome with grief.
2. With his face turned down he remained in the womb. He was overcome with mental agonies and physical diseases; he was lamented over; he was senseless.
3a. He was full of great grief. Being (thus) tormented, he said to Jñāna :
Ātman said :
3b-4. O you very wise one, at that time I did not do what you told me (to do). In spite of being prevented by Dhyāna , I fell into the danger caused by delusion. Therefore, O you highly intelligent one, protect me from this very fearful stay in the womb.
Jñāna said :
5. O Ātman , you were prevented by me; but you did not do what I told (you). You were put in this calamity of (remaining in) the womb by the very cruel five-natured ones. Now go to Dhyāna; you will obtain pleasure from him (in it). There is no doubt that you will be free from the residence in the womb.
6-Sa. Understanding (i.e. hearing) those words—the fact—from (i.e. spoken by) Jñāna, he, having called Dhyāna, said (to him): “Please listen to my words. O Dhyāna, I have sought your refuge. (Please) protect me always.”
8b. “Let itbe so, O you very wise one.” Thus Dhyāna spoke to that highly intelligent one (i.e. Ātman).
9. Hearing these words, Ātman then approached Dhyāna. With Dhyāna, and free from delusion, he lived in the womb.
10-11. When Ātman went to Dhyāna, he forgot the fear caused by (remaining in) the womb. The Ātman accompanied by the two (i.e. Jñāna and Dhyāna) and dissociated from delusion (remained) thinking about his own happiness only. “As soon as I go out of this (womb) I shall give up the body formed by the five-natured ones.”
12-19. The lord, living in the womb, always thought like this. O you of a beautiful face, at the time of the delivery of the one related to Prajāpati the foetus is shaken by wind, and also by the strong breath of life. The vulva expands (only) twenty-four fingers; the foetus is (of the size of) twenty-five fingers; therefore he is troubled. O dear one, thus being troubled by swoon, he falls, with Jñāna and Dhyāna, on the ground, He is separated from it by the divine wind related to Prajāpati. Merely by the touch of the ground, Jñāna and Dhyāna are forgotten. Ātman, confounded in the bondage of the worldly existence, remains there through love (for it). Filled with virtues and vices, and connected with great delusion, he everyday desires everything like eatables and drinks. Ātman thus being nourished with the five-natured ones is covered over with the sense-organs and all sinful objects of senses. O respectable lady, enticed by his relatives like his wife and others, day by day he becomes afflicted and agitated.
20-21 a. This lord, Ātman, confounded by great delusion, (and thus) caught in the net of delusion, and being bound, as a fish is bound in a net by a fisherman, is unable to move.
21 b-23. He is bound with strong bonds of the nets of infatuation. Deprived of Jñāna and Vijñāna , and struck by attachment and hatred, he is thus pervaded by the pervading universe. Being tormented by desire, and also by anger and bound by Prakṛti (i.e. the natural disposition) by means of his deeds, he became (i.e. becomes) greatly confounded.
Sūta said :
24-25. When Ātman was thus deluded and was occupied with all the wicked ones like greed, attachment, he was bound by the delusion of the form of the worldly existence like: ‘This is (my) wife; this is (my) son; this is (my) friend; this is (my) house.’
26. He is then distressed by griefs like bereavement of the son etc., and is also consumed by old age, physical diseases and mental agonies also.
27. Thus Ātman is tormented by very fearful misery and delusion; and is frustrated by pride, humiliation and many miseries.
28. O respectable lady, he is, in the same way, troubled by old age in various ways. Constantly lamented over and senseless he thinks of misery (only).
29. At night he sees dreams, and by day he is without vitality. O respectable lady, similarly, day by day, he is full of the imperfections of the limbs.
30. When he was wandering in the mundane existence, he saw Vairāgya (i.e. detachment), that was fearless, friendless, very tranquil and contented.
31-32. Then Ātman spoke to him, that was free from desire and anger: “Who are you (remaining) with a naked form? How is it that you are not ashamed of your friends? Moving in the place where there are groups (of the elements), women, old persons, young women and mothers, you, who are uncovered, are not afraid (i.e. are not ashamed).”
Vītarāga said :
33-34. Who would be seen naked here? I am never naked. Even though you are well-dressed, you are very much bound. O divine one, I am never naked. You who live under the sway of the objects of senses and are without (i.e. do not care for) any bounds of morality appear to be naked.
Ātman said :
35. O you of a good vow, tell me in detail what the bounds of morality are, if you know them definitely.
36-37a. The very wise, very intelligent Vītarāga said to: “The mind resorts to great firmness in (times of) happiness and unhappiness. And (when) it is troubled by respective objects, it should be given up to them.
37b-38. I shall now explain to you the sense of shame, which fully enters the mind. I have nothing to do today; I am removed from my position, I am naked—(when thus) one is absorbed in remorse, that is said to be the sense of shame.
39. Of whom should one be ashamed? There is never a second. The divine Puruṣa (Person) is just one. What would he destroy and of whom?
40-42. Now I shall explain to you the groups which you mentioned. As a potter would put a lump of clay on the wheel, and then would cause it to revolve with a string, and would, with a firm mind, manifest (i.e. fashion) them (i.e. the pots) as he desires, in the same way—and in no other way—the creator fashions various forms. Later, for one reason or another, they perish.
43. One should be ashamed of the eternal groups (of the elements) that always remain, for they do not rest (i.e. depend) on the earth.
44. They are: Ether, Wind, Fire, Earth and Water as the fifth. These groups, that are present everywhere, shine.
45. These five well-settled in the regions of the bodies of beings, are present everywhere. (Then) of whom should one be ashamed?
46-47a. O dear one, I shall now explain to you the nature of women. As in thousands of pots with (i.e. containing) water the one (and only) moon shines (i.e. is reflected), similarly you shine everywhere.
47b-54a. You, who are very magnanimous, and who, remain in thousands of beings, and in the mobile and the immobile, are deluded. Through the door (i.e. opening) of the vulva, which is sinful and of illusion and delusion, and also through the breasts and buttocks and age, you shine. Here also is seen the increase in (the shape of) the heart and flesh. For the fall of the people the form of delusion is manifested. There is no woman that is mentioned by you. The creator ever fashions the creation for his diversion. The soul of the man like that of a woman remains everywhere. Those that are free from breasts (i.e. from sexual desire) are always liberated. Man is called Puruṣa (i.e. the soul) and woman is said to be Prakṛti (i.e. nature, original source of the material world ). She sports with him and is never free. You, united with Prakṛti, are seen among Puruṣas (i.e. men). Who causes shame (and) to whom? Knowing thus go happily.
54b-56. O beautiful lady, I shall explain to you the old woman who is always old. The skin on her body, O lady of a beautiful face, is worn out. She is full of white and grey Hair. She is feeble, miserable and is covered over with folds. Such a woman would not be old; but she is called old.
57-58a. I have narrated her characteristics. Now I shall tell (the characteristics of) a young woman. She, living near the soul, always grows richer in knowledge. She is called Sumati (i.e. good intention), and is both old and young. The woman is always settled in puruṣas (i.e. souls). One should be ashamed of her. I shall also tell (you something) else.
58b-62a. I shall explain to you the mother, whom you mentioned. She is Cetanā (i.e. consciousness) always living in the bodies of beings. She gives the highest knowledge, and (therefore) she is called Prajñā (i.e. discernment). Prajñā is called mother as she lives in all the worlds for the protection, nourishment and well-fare of beings. That one who is described as Sumati, is called mātā (i.e. mother).
62b-63. All the forms always leading to the gates of the mundane existence are these mothers. They cause great misery. I have explained to you the nature of the mother. What else should I tell you?”
Ātman said :
64. Who are you, that have come here, and are removing my tormentation? (Please) explain to me in detail your own nature.
Vītarāga said :
65-67a. Well-being to you; I am Vītarāga, from whom all desires, being frustrated, tum away; whom these vile deeds do not see due to their wickedness—this has no alternative; whom hope never approaches; due to whose fear anger, greed and infatuation have perished; and Viveka (i.e. discrimination) is my brother.
Ātman said :
67b-68a. Of what nature is this your brother named Viveka? Tell me his—your brother’s characteristics and also of your own.
Vītarāga said :
68b-70a. I shall not narrate before (i.e. to) you his characteristics and form. O glorious one, I shall (just) call that brother (himself). O Viveka, my brother, listen to our speech (i.e. words). O you very glorious one, O you very intelligent one, (please) come out of affection for me.
Kaśyapa said :
70b-76. He, omniscient, omnipresent, pervading, devoted entirely to truth, the enemy of all errors, and lover of knowledge came (there) with his two wives, Śānti (Tranquility) and Kṣamā (Forbearance). Dhāraṇā (Retentive memory) and Dhī (understanding) are the two daughters of the same magnanimous one (Viveka). Yoga (Abstract meditation) in his eldest son, and Mokṣa (salvation) is his great preceptor. That Viveka, who is spotless, ego-less, desire-less, having no possession, with his mind pleased at all times, free from the pairs of opposites (like pleasure and pain) and highly intelligent one, came (there) adorned with all jewels. That Viveka, whose ministers were the very glorious and highly intelligent Dharma (Piety) and Satya (Truth) came (there), accompanied by Kṣamā and Śānti. He said to Vītarāga: “Invited (by you) I have come. So, O brother, tell before (i.e. to) me the reason resorting to (i.e. for) which you have invited me.”
Vītarāga said :
77-79. This man, who is before (us) is restrained by great nooses, is deluded by Moha ’s arrows, and also by the bonds of the worldly existence. He pervades everything, and is the master of all, and also of me. He is seized by the five elements; and is bereft of Jñāna and Dhyāna. You who know facts should ask this Ātman.
Hearing the words of Vītarāga, Viveka spoke these words:
Viveka said :
80. O lord of the universe, you are carrying on happily, What pleasure did you yourself enjoy after coming to the worldly existence?
Ātman said :
81-86. O you highly intelligent one, I, void of knowledge, always experienced the great, unbearable and terrible grief of the residence in the womb. Being deprived of knowledge while in the body, I was born in many ways. When I was in childhood, O lord, I did undeserving deeds. As a youth I sported, and enjoyed my wife ṃ many ways. When I reached old age I was tormented by the grief of (i.e. the bereavement of my) son etc. Due to the separation from my wife etc. I was burnt day and night. Everyday I was tormented by miseries of many kinds. O you highly intelligent one, I am not at all having any pleasure by day or at night. O you very intelligent one, what do (i.e. should) I, very much tormented by agonies, do (now)? Just tell me the means by which I shall get happiness. (Please) make me free from this great bond—this heap of the noose of the mundane existence.
Viveka said :
87-93. O you lord of the world, you are pure, you are free from the pairs (like pleasure and pain), and are free from sins. Go to this glorious Vītarāga, who gives happiness, whom you have undoubtedly seen naked and without any formality. He shows (the way to) happiness and destroys all distress.
Hearing thus (i.e. these words), the pure soul again went to Vītarāga. The melancholy one, sighing deeply, said to him (i.e. to Vītarāga): “(Please) listen to my words. Show me that way by (i.e. following) which I shall get happiness.” “O very intelligent one, let it be so. I shall do as you tell me. Again go to Viveka; you have told me a pleasant news. He (i.e. Viveka) only will tell you the way to happiness.” The lord, (thus) sent by virtuous Vītarāga, went (to Viveka); and spoke to the glorious, pure and best Viveka: “(Please), show me (the way to) happiness. Sent by Vītarāga, I have sought your refuge. Protect me from the frightful worldly existence.”
Viveka said :
94a. O you very wise one, go to Jñāna; he will explain every thing to you.
94b-95. Ātman, thus told, went to the place where Jñāna stayed. (He said to Jñāna): “O Jñāna of great lustre and illumining all objects, I have sought your refuge; show me the way to happiness.”
Jñāna said :
96-97. O lord of the worlds, I am your servant. O you of a good vow, you do not know (i.e. you have not recognised) me. Formerly Dhyāna and I had repeatedly warded you off. Due to your contact with the five-natured ones (i.e. the elements), you have met with a calamity. O you highly intelligent one, go to Dhyāna, he will grant you happiness.
98-105. Sent by Jñāna, Ātman remained after having resorted to Dhyāna. (He said to Dhyāna): “O Dhyāna, show me the happiness that is perfectly accomplished. Thus protect me who have sought your shelter.” Dhyāna having heard these words spoken to him by Ātman, was delighted, and again said to that Ātman: “O dear one, well-determined in (doing) all deeds, by you and by Vītarāga and Viveka, I am never to be forsaken. Be endowed with Dhyāna, and observe yourself, by being self-possessed, firm, free from fear and doubt. You will go to (i.e. obtain) salvation by burning (i.e. destroying) your blemishes, as a lamp in a place sheltered from wind is firm and emits soot. Always remain in a secluded place; remain without food (or) with limited food. Be without the pairs of opposites (like pleasure and pain), without words, and firmly remaining on your seat. Reflecting, with a firm mind, on your self only you will reach that highest place of Viṣṇu, (which is also) my place.”
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24115, revision 401226 (2024-03-24T02:06:29Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364215.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.