Bhūmi-khaṇḍa · Chapter 29
Sourceपृथुरुवाच- हते चैव महापापे एकस्मिन्पापचारिणि । लोकाः सुखेन जीवंति साधवः पुण्यदर्शिनः १। तस्मादेकं प्रहर्तव्यं पापिष्ठं पापचेतनम् । तस्मात्त्वां हि हनिष्यामि सर्वसत्त्वप्रणाशिनीम् २। त्वया बीजानि सर्वाणि लुप्तान्येतानि सांप्रतम् । ग्रासं कृत्वा स्थिरीभूत्वा प्रजां हत्वा क्व यास्यसि ३। हते पापे दुराचारे सुखं जीवंतिसाधवः । तस्मात्पापं प्रहंतव्यं सत्यमेवं न संशयः ४। पालितव्यं प्रयत्नेन यस्माद्धर्मः प्रवर्द्धते । भवत्या तु महत्पापं प्रजासंक्षयकारकम् ५। एकस्यार्थेन यो हन्यादात्मनो वा परस्य वा । लोकोपतापकं हत्वा न भवेत्तस्य पातकम् ६। सुखमेष्यंति बहवो यस्मिंस्तु निहते शुभे । वसुधे निहते दुष्टे पातकं नोपपातकम् ७। प्रजानिमित्तं त्वामेव हनिष्यामि न संशयः । यदि मे पुण्यसंयुक्तं वचनं न करिष्यति ८। जगतोऽस्य हितार्थाय साधु चैव वसुंधरे । हनिष्ये त्वां शितैर्बाणैर्मद्वाक्यात्तु पराङ्मुखीम् ९। स्वीयेन तेजसा चैव पुण्यां त्रैलोक्यवासिनीम् । प्रजां चैव धरिष्यामि धर्मेणापि न संशयः १०। मच्छासनं समास्थाय धर्मयुक्तं वसुंधरे । इमाः प्रजा आज्ञया मे संजीवय सदैव हि ११। एवं मे शासनं भद्रे अद्य यर्हि करिष्यसि । ततः प्रीतोऽस्मि ते नित्यं गोपायिष्यामि सर्वदा १२। त्वामेव हि न संदेह अन्ये चैव नृपोत्तमाः । धेनुरूपेण सा पृथ्वी बाणांचितकलेवरा १३। उवाचेदं पृथुं वैन्यं धर्माधारं महामतिम् । धरण्युवाच-। तवादेशं महाराज सत्यपुण्यार्थसंयुतम् १४। प्रजानिमित्तमत्यर्थं विधास्यामि न संशयः । उद्यमेनापि पुण्येन उपायेन नरेश्वर १५। समारंभाः प्रसिद्ध्यंति पुण्याश्चैवाप्युपक्रमाः । उपायं पश्य राजेंद्र येन त्वं सत्यवान्भवेः १६। धारयेथाः प्रजाश्चेमा येन सर्वाः प्रवर्द्धये । संलग्नाश्चोत्तमा बाणा ममांगे ते शिलाशिताः १७। समुद्धर स्वयं राजंश्छल्यंति भृशमेव ते । समां कुरु महाराज तिष्ठेन्मयि यथा पयः १८। सूत उवाच-। धनुषोग्रेण ताञ्छैलान्नानारूपान्गुरूंस्तथा । उत्सारयंस्ततः सर्वां समरूपां चकार सः १९। तदाप्रभृति ते शैला वृद्धिमापुर्द्विजोत्तमाः । तस्या अंगात्स्वयं बाणान्स्वकीयान्नृपनंदनः २०। समुद्धृत्य ततो वैन्यः प्रीतेन मनसा तदा । गर्ताश्च कंदराश्चैव बाणाघातैः समीकृताः २१। एवं पृथ्वद्यंसमां सर्वां चकार पुण्यवर्द्धनः । समीकृत्य महाभागो वत्सं तस्या व्यकल्पयत् २२। मनुं स्वायंभुवं पूर्वं परिचिंत्य पुनः पुनः । अतीतेष्वथ सर्वेषु मन्वंतरेषु सत्तमाः २३। विषमत्वं गता भूमिः पंथा नासीच्च कुत्रचित् । समानि विषमाण्येवं स्वयमासन्द्विजोत्तमाः २४। पूर्वं मनोश्चाक्षुषस्य प्राप्ते चैवांतरे तदा । जाते पूर्वविसर्गे च विषमे च धरातले २५। ग्रामाणां च पुराणां च पत्तनानां तथैव च । देशानां क्षेत्रपन्नानां मर्यादा न हि दृश्यते २६। कृषिर्नैव न वाणिज्यं न गोरक्षा प्रवर्तते । नानृतं भाषते कश्चिन्न लोभो न च मत्सरः २७। नाभिमानं च वै पापं न करोति कदा किल । वैवस्वतस्य संप्राप्ते अंतरे द्विजसत्तम २८। वैन्यस्य संभवात्पूर्वं प्रजानामेव संभवः । इमाः प्रजा द्विजाः सर्वा निवासं समरोचयन् २९। क्वचिद्भूमौ गिरौ क्वापि नदीतीरेषु वै तदा । कुंजेषु सर्वतीर्थेषु सागरस्य तटेषु च ३०। निवासं चक्रिरे सर्वाः प्रजाः पुण्येन वै तदा । तासामाहारः संजातः फलमूलमधुस्तथा ३१। महता कृच्छ्रेण तासामाहारश्च द्विजोत्तमाः । पृथुर्वैन्यः समालोक्य प्रजानां कष्टमेव हि ३२। स्वायंभुवो मनुर्वत्सः कल्पितस्तेन भूभुजा । स्वपाणिः कल्पितस्तेन पात्रमेवं महामते ३३। स पृथुः पुरुषव्याघ्रो दुदोह वसुधां तदा । सर्वसस्यमयं क्षीरं ससर्वान्नं गुणान्वितम् ३४। तेन पुण्येन चान्नेन सुधाकल्पेन ताः प्रजाः । तृप्तिं नयंति देवान्वै प्रजाः पितॄंस्तथापरान् ३५। प्रसादात्तस्य वैन्यस्य सुखं जीवंति ताः प्रजाः । देवेभ्यश्च पितृभ्यश्च दत्वा चान्नं प्रजास्ततः ३६। ब्राह्मणेभ्यो विशेषेणअतिथिभ्यस्तथैव च । पश्चाद्भुंजंति पुण्यास्ताः प्रजाः सर्वा द्विजोत्तमाः ३७। यज्ञैश्चान्ये यजंत्येव तर्पयंति जनार्दनम् । तेन चान्नेन देवेशं तृप्तिं गच्छंति देवताः ३८। पुनर्वर्षति पर्जन्यः प्रेषितो माधवेन च । तस्मात्पुण्या महौषध्यः संभवंति सुपुण्यदाः ३९। सस्यजातानि सर्वाणि पृथुर्वैन्यः प्रजापतिः । तेनान्नेन प्रजाः सर्वा वर्तंतेऽद्यापि नित्यशः ४०। ऋषिभिश्चैव मिलितैर्दुग्धा चेयं वसुंधरा । पुनर्विप्रैर्महाभाग्यैः सत्यवद्भिः सुरैस्तथा ४१। सोमो वत्सस्वरूपोभूद्दोग्धा देवगुरुः स्वयम् । ऊर्जं क्षीरं पयः कल्पं येन जीवंति चामराः ४२। तेषां सत्येन पुण्येन सर्वे जीवंति जंतवः । सत्यपुण्ये प्रवर्तंते ऋषिदुग्धा वसुंधरा ४३। अथातः संप्रवक्ष्यामि यथा दुग्धा इयं धरा । पितृभिश्च पुरा वत्स विधिना येन वै तदा ४४। सुपात्रं राजतं कृत्वा स्वधा क्षीरं सुधान्वितम् । परिकल्प्य यमं वत्सं दोग्धा चांतक एव सः ४५। नागैः सर्पैस्ततो दुग्धा तक्षकं वत्समेव च । अलाबुपात्रमादाय विषं क्षीरं द्विजोत्तमाः ४६। नागानां तु तथा दोग्धा धृतराष्ट्रः प्रतापवान् । सर्पा नागा द्विजश्रेष्ठास्तेन वर्तंति चातुलाः ४७। नागा वर्तंति तेनापि ह्यत्युग्रेण द्विजोत्तमाः । विषेण घोररूपेण सर्पाश्चैव भयानकाः ४८। तेनैव वर्तयंत्युग्रा महाकाया महाबलाः । तदाहारास्तदाचारास्तद्वीर्यास्तत्पराक्रमाः ४९। अथातः संप्रवक्ष्यामि यथा दुग्धा वसुंधरा । असुरैर्दानवैः सर्वैः कल्पयित्वा द्विजोत्तमाः ५०। पात्रमत्रान्नसदृशमायसं सर्वकामिकम् । क्षीरं मायामयं कृत्वा सर्वारातिविनाशनम् ५१। तेषामभूत्स वै वत्सो विरोचनः प्रतापवान् । ऋत्विग्द्विमूर्द्धा दैत्यानां मधुर्दोग्धा महाबलः ५२। तया हि मायया दैत्याः प्रवर्त्तंते महाबलाः । महाप्रज्ञा महाकाया महातेजः पराक्रमाः ५३। तद्बलं पौरुषं तेषां तेन जीवंति दानवाः । तयैते माययाद्यापि सर्वमाया द्विजोत्तमाः ५४। प्रवर्तंते मितप्रज्ञास्ते तदेषामिदं बलम् । तथा तु दुग्धा यक्षैः सा सर्वाधारासु मेदिनी ५५। इति शुश्रुम विप्रेंद्राः पुराकल्पे महात्मभिः । अंतर्धानमयं क्षीरमयस्पात्रे सुविस्तरे ५६। वैश्रवणो महाप्राज्ञस्तदा वत्सः प्रकल्पितः । मणिधरस्य पिता पुण्यः प्राज्ञो बुद्धिमतां वरः ५७। दोग्धा रजतनाभस्तु तस्याश्चासीन्महामतिः । सर्वज्ञः सर्वधर्मज्ञो यक्षराजसुतो बली ५८। अष्टबाहुर्महातेजा द्विशीर्षः सुमहातपाः । यक्षावर्तंत तेनापि सर्वदैव द्विजोत्तमाः ५९। पुनर्दुग्धा इयं पृथ्वी राक्षसैश्च महाबलैः । तथा चैषा पिशाचैश्च सातुरैर्दग्धवारिभिः ६०। उत्प्लुतं नृकपालं तं शावपात्रमयः कृतम् । सुप्रजां भोक्तुकामास्ते तीव्रकोपपराक्रमाः ६१। दोग्धा रजतनाभस्तु तेषामासीन्महाबलः । सुमाली नाम वत्सश्च शोणितं क्षीरमेव च ६२। रक्षांसि यातुधानाश्च पिशाचाश्च महाबलाः । यक्षास्तेन च जीवंति भूतसङ्घाश्च दारुणाः ६३। गंधर्वैरप्सरोभिश्च पुनर्दुग्धा वसुंधरा । कृत्वा वत्सं सुविद्वांसं तैश्च चित्ररथं पुनः ६४। दुदुहुः पद्मपात्रे तु गांधर्वं गीतसंकुलम् । सुरुचिर्नाम गंधर्वस्तेषामासीन्महामतिः ६५। दोग्धा पुण्यतमश्चैव तस्याश्च द्विजसत्तमाः । शुचिगीतं महात्मानः सुक्षीरं दुदुहुस्तदा ६६। गंधर्वास्तेन जीवंति अन्याश्चाप्सरसस्तथा । पर्वतैश्च महापुण्यैर्दुग्धा चेयं वसुंधरा ६७। रत्नानि विविधान्येव ओषधीश्चामृतोपमाः । वत्सश्चैव महाभागो हिमवान्परिकल्पितः ६८। मेरुर्दोग्धा च संजातः पात्रं कृत्वा तु शैलजम् । तेन क्षीरेण संवृद्धाः शैलाः सर्वे महौजसः ६९। पुनर्दुग्धा महावृक्षैः पुण्यैः कल्पद्रुमादिभिः । पालाशं पात्रामानिन्युश्छिन्नदग्धप्ररोहणम् ७०। शालो दुदोह पुष्पांगः प्लक्षो वत्सोऽभवत्तदा । गुह्यकैश्चारणैः सिद्धैर्विद्याधरगणैस्तदा ७१। दुग्धा चेयं सर्वधात्री सर्वकामप्रदायिनी । यं यमिच्छंति ये लोकाः पात्रवत्सविशेषणैः ७२। तैस्तैस्तेषां ददात्येव क्षीरं सद्भावमीदृशम् । इयं धात्री विधात्री तु इयं श्रेष्ठा वसुंधरा ७३। सर्वकामदुघा धेनुरियं पुण्यैरलंकृता । इयं ज्येष्ठा प्रतिष्ठा तु इयं सृष्टिरियं प्रजा ७४। पावनी पुण्यदा पुण्या सर्वसस्य प्ररोहिणी । चराचरस्य सर्वस्य प्रतिष्ठा योनिरेव च ७५। महालक्ष्मीरियं विद्या सर्वविश्वमयी सदा । सर्वकामदुघा दोग्ध्री सर्वबीजप्ररोहिणी ७६। सर्वेषां श्रेयसां माता सर्वलोकधरा इयम् । पंचानामपि भूतानां प्रकाशो रूपमेव च ७७। असीदियं समुद्रांता मेदिनीति परिश्रुता । मधुकैटभयोः कृत्स्ना मेदसा समभिप्लुता ७८। तेनेयं मेदिनी नाम प्रोच्यते ब्रह्मवादिभिः । ततोभ्युपगमात्प्राज्ञ पृथोर्वैन्यस्य सत्तमाः ७९। दुहितृत्वमनुप्राप्ता देवी पृथ्वीति चोच्यते । तेन राज्ञा द्विजश्रेष्ठाः पालितेयं वसुंधरा ८०। ग्रामाधारं गृहाणां च पुरपत्तनमालिनी । सस्याकरवती स्फीता सर्वतीर्थमयी द्विजाः ८१। एवं वसुमती देवी सर्वलोकमयी सदा । एवं प्रभावो राजेंद्रः पुराणे परिपठ्यते ८२। पृथुर्वैन्यो महाभागः सर्वकर्मप्रकाशकः । यथा विष्णुर्यथा ब्रह्मा यथा रुद्रः सनातनः ८३। नमस्कार्यास्त्रयो देवा देवाद्यैर्ब्रह्मवादिभिः । ब्राह्मणैर्ऋषिभिः सर्वैर्नमस्कार्यो नृपोत्तमः ८४। वर्णानामाश्रमाणां यः स्थापकः सर्वलोकधृक् । पार्थिवैश्च महाभागैः पार्थिवत्वमिहेप्सुभिः ८५। आदिराजो नमस्कार्यः पृथुर्वैन्यः प्रतापवान् । धनुर्वेदार्थिभिर्योधैः सदैव जयकांक्षिभिः ८६। नमस्कार्यो महाराजो वृत्तिदाता महीभृताम् । एवं पात्रविशेषाश्च मया ख्याता द्विजोत्तमाः ८७। वत्सानां सुविशेषाश्च दोग्धॄणां भवदग्रतः । क्षीरस्यापि विशेषं तु यथोद्दिष्टं हि भूभुजा ८८। समाख्यातं तथाग्रे च भवतां वै यथार्थतः । धन्यं यशस्यमारोग्यं पुण्यं पापप्रणाशनम् ८९। पृथोर्वैन्यस्य चरितं यः शृणोति द्विजोत्तमाः । तस्य भागीरथी स्नानमहन्यहनि जायते ९०। सर्वपापविशुद्धात्मा विष्णुलोकं प्रयाति सः ९१। इति श्रीपद्मपुराणे पंचपंचाशत्सहस्रसंहितायां भूमिखंडे पृथूपाख्याने एकोनत्रिंशोऽध्यायः २९।
pṛthuruvāca- hate caiva mahāpāpe ekasminpāpacāriṇi | lokāḥ sukhena jīvaṃti sādhavaḥ puṇyadarśinaḥ 1| tasmādekaṃ prahartavyaṃ pāpiṣṭhaṃ pāpacetanam | tasmāttvāṃ hi haniṣyāmi sarvasattvapraṇāśinīm 2| tvayā bījāni sarvāṇi luptānyetāni sāṃpratam | grāsaṃ kṛtvā sthirībhūtvā prajāṃ hatvā kva yāsyasi 3| hate pāpe durācāre sukhaṃ jīvaṃtisādhavaḥ | tasmātpāpaṃ prahaṃtavyaṃ satyamevaṃ na saṃśayaḥ 4| pālitavyaṃ prayatnena yasmāddharmaḥ pravarddhate | bhavatyā tu mahatpāpaṃ prajāsaṃkṣayakārakam 5| ekasyārthena yo hanyādātmano vā parasya vā | lokopatāpakaṃ hatvā na bhavettasya pātakam 6| sukhameṣyaṃti bahavo yasmiṃstu nihate śubhe | vasudhe nihate duṣṭe pātakaṃ nopapātakam 7| prajānimittaṃ tvāmeva haniṣyāmi na saṃśayaḥ | yadi me puṇyasaṃyuktaṃ vacanaṃ na kariṣyati 8| jagato'sya hitārthāya sādhu caiva vasuṃdhare | haniṣye tvāṃ śitairbāṇairmadvākyāttu parāṅmukhīm 9| svīyena tejasā caiva puṇyāṃ trailokyavāsinīm | prajāṃ caiva dhariṣyāmi dharmeṇāpi na saṃśayaḥ 10| macchāsanaṃ samāsthāya dharmayuktaṃ vasuṃdhare | imāḥ prajā ājñayā me saṃjīvaya sadaiva hi 11| evaṃ me śāsanaṃ bhadre adya yarhi kariṣyasi | tataḥ prīto'smi te nityaṃ gopāyiṣyāmi sarvadā 12| tvāmeva hi na saṃdeha anye caiva nṛpottamāḥ | dhenurūpeṇa sā pṛthvī bāṇāṃcitakalevarā 13| uvācedaṃ pṛthuṃ vainyaṃ dharmādhāraṃ mahāmatim | dharaṇyuvāca-| tavādeśaṃ mahārāja satyapuṇyārthasaṃyutam 14| prajānimittamatyarthaṃ vidhāsyāmi na saṃśayaḥ | udyamenāpi puṇyena upāyena nareśvara 15| samāraṃbhāḥ prasiddhyaṃti puṇyāścaivāpyupakramāḥ | upāyaṃ paśya rājeṃdra yena tvaṃ satyavānbhaveḥ 16| dhārayethāḥ prajāścemā yena sarvāḥ pravarddhaye | saṃlagnāścottamā bāṇā mamāṃge te śilāśitāḥ 17| samuddhara svayaṃ rājaṃśchalyaṃti bhṛśameva te | samāṃ kuru mahārāja tiṣṭhenmayi yathā payaḥ 18| sūta uvāca-| dhanuṣogreṇa tāñchailānnānārūpāngurūṃstathā | utsārayaṃstataḥ sarvāṃ samarūpāṃ cakāra saḥ 19| tadāprabhṛti te śailā vṛddhimāpurdvijottamāḥ | tasyā aṃgātsvayaṃ bāṇānsvakīyānnṛpanaṃdanaḥ 20| samuddhṛtya tato vainyaḥ prītena manasā tadā | gartāśca kaṃdarāścaiva bāṇāghātaiḥ samīkṛtāḥ 21| evaṃ pṛthvadyaṃsamāṃ sarvāṃ cakāra puṇyavarddhanaḥ | samīkṛtya mahābhāgo vatsaṃ tasyā vyakalpayat 22| manuṃ svāyaṃbhuvaṃ pūrvaṃ pariciṃtya punaḥ punaḥ | atīteṣvatha sarveṣu manvaṃtareṣu sattamāḥ 23| viṣamatvaṃ gatā bhūmiḥ paṃthā nāsīcca kutracit | samāni viṣamāṇyevaṃ svayamāsandvijottamāḥ 24| pūrvaṃ manoścākṣuṣasya prāpte caivāṃtare tadā | jāte pūrvavisarge ca viṣame ca dharātale 25| grāmāṇāṃ ca purāṇāṃ ca pattanānāṃ tathaiva ca | deśānāṃ kṣetrapannānāṃ maryādā na hi dṛśyate 26| kṛṣirnaiva na vāṇijyaṃ na gorakṣā pravartate | nānṛtaṃ bhāṣate kaścinna lobho na ca matsaraḥ 27| nābhimānaṃ ca vai pāpaṃ na karoti kadā kila | vaivasvatasya saṃprāpte aṃtare dvijasattama 28| vainyasya saṃbhavātpūrvaṃ prajānāmeva saṃbhavaḥ | imāḥ prajā dvijāḥ sarvā nivāsaṃ samarocayan 29| kvacidbhūmau girau kvāpi nadītīreṣu vai tadā | kuṃjeṣu sarvatīrtheṣu sāgarasya taṭeṣu ca 30| nivāsaṃ cakrire sarvāḥ prajāḥ puṇyena vai tadā | tāsāmāhāraḥ saṃjātaḥ phalamūlamadhustathā 31| mahatā kṛcchreṇa tāsāmāhāraśca dvijottamāḥ | pṛthurvainyaḥ samālokya prajānāṃ kaṣṭameva hi 32| svāyaṃbhuvo manurvatsaḥ kalpitastena bhūbhujā | svapāṇiḥ kalpitastena pātramevaṃ mahāmate 33| sa pṛthuḥ puruṣavyāghro dudoha vasudhāṃ tadā | sarvasasyamayaṃ kṣīraṃ sasarvānnaṃ guṇānvitam 34| tena puṇyena cānnena sudhākalpena tāḥ prajāḥ | tṛptiṃ nayaṃti devānvai prajāḥ pitṝṃstathāparān 35| prasādāttasya vainyasya sukhaṃ jīvaṃti tāḥ prajāḥ | devebhyaśca pitṛbhyaśca datvā cānnaṃ prajāstataḥ 36| brāhmaṇebhyo viśeṣeṇaatithibhyastathaiva ca | paścādbhuṃjaṃti puṇyāstāḥ prajāḥ sarvā dvijottamāḥ 37| yajñaiścānye yajaṃtyeva tarpayaṃti janārdanam | tena cānnena deveśaṃ tṛptiṃ gacchaṃti devatāḥ 38| punarvarṣati parjanyaḥ preṣito mādhavena ca | tasmātpuṇyā mahauṣadhyaḥ saṃbhavaṃti supuṇyadāḥ 39| sasyajātāni sarvāṇi pṛthurvainyaḥ prajāpatiḥ | tenānnena prajāḥ sarvā vartaṃte'dyāpi nityaśaḥ 40| ṛṣibhiścaiva militairdugdhā ceyaṃ vasuṃdharā | punarviprairmahābhāgyaiḥ satyavadbhiḥ suraistathā 41| somo vatsasvarūpobhūddogdhā devaguruḥ svayam | ūrjaṃ kṣīraṃ payaḥ kalpaṃ yena jīvaṃti cāmarāḥ 42| teṣāṃ satyena puṇyena sarve jīvaṃti jaṃtavaḥ | satyapuṇye pravartaṃte ṛṣidugdhā vasuṃdharā 43| athātaḥ saṃpravakṣyāmi yathā dugdhā iyaṃ dharā | pitṛbhiśca purā vatsa vidhinā yena vai tadā 44| supātraṃ rājataṃ kṛtvā svadhā kṣīraṃ sudhānvitam | parikalpya yamaṃ vatsaṃ dogdhā cāṃtaka eva saḥ 45| nāgaiḥ sarpaistato dugdhā takṣakaṃ vatsameva ca | alābupātramādāya viṣaṃ kṣīraṃ dvijottamāḥ 46| nāgānāṃ tu tathā dogdhā dhṛtarāṣṭraḥ pratāpavān | sarpā nāgā dvijaśreṣṭhāstena vartaṃti cātulāḥ 47| nāgā vartaṃti tenāpi hyatyugreṇa dvijottamāḥ | viṣeṇa ghorarūpeṇa sarpāścaiva bhayānakāḥ 48| tenaiva vartayaṃtyugrā mahākāyā mahābalāḥ | tadāhārāstadācārāstadvīryāstatparākramāḥ 49| athātaḥ saṃpravakṣyāmi yathā dugdhā vasuṃdharā | asurairdānavaiḥ sarvaiḥ kalpayitvā dvijottamāḥ 50| pātramatrānnasadṛśamāyasaṃ sarvakāmikam | kṣīraṃ māyāmayaṃ kṛtvā sarvārātivināśanam 51| teṣāmabhūtsa vai vatso virocanaḥ pratāpavān | ṛtvigdvimūrddhā daityānāṃ madhurdogdhā mahābalaḥ 52| tayā hi māyayā daityāḥ pravarttaṃte mahābalāḥ | mahāprajñā mahākāyā mahātejaḥ parākramāḥ 53| tadbalaṃ pauruṣaṃ teṣāṃ tena jīvaṃti dānavāḥ | tayaite māyayādyāpi sarvamāyā dvijottamāḥ 54| pravartaṃte mitaprajñāste tadeṣāmidaṃ balam | tathā tu dugdhā yakṣaiḥ sā sarvādhārāsu medinī 55| iti śuśruma vipreṃdrāḥ purākalpe mahātmabhiḥ | aṃtardhānamayaṃ kṣīramayaspātre suvistare 56| vaiśravaṇo mahāprājñastadā vatsaḥ prakalpitaḥ | maṇidharasya pitā puṇyaḥ prājño buddhimatāṃ varaḥ 57| dogdhā rajatanābhastu tasyāścāsīnmahāmatiḥ | sarvajñaḥ sarvadharmajño yakṣarājasuto balī 58| aṣṭabāhurmahātejā dviśīrṣaḥ sumahātapāḥ | yakṣāvartaṃta tenāpi sarvadaiva dvijottamāḥ 59| punardugdhā iyaṃ pṛthvī rākṣasaiśca mahābalaiḥ | tathā caiṣā piśācaiśca sāturairdagdhavāribhiḥ 60| utplutaṃ nṛkapālaṃ taṃ śāvapātramayaḥ kṛtam | suprajāṃ bhoktukāmāste tīvrakopaparākramāḥ 61| dogdhā rajatanābhastu teṣāmāsīnmahābalaḥ | sumālī nāma vatsaśca śoṇitaṃ kṣīrameva ca 62| rakṣāṃsi yātudhānāśca piśācāśca mahābalāḥ | yakṣāstena ca jīvaṃti bhūtasaṅghāśca dāruṇāḥ 63| gaṃdharvairapsarobhiśca punardugdhā vasuṃdharā | kṛtvā vatsaṃ suvidvāṃsaṃ taiśca citrarathaṃ punaḥ 64| duduhuḥ padmapātre tu gāṃdharvaṃ gītasaṃkulam | surucirnāma gaṃdharvasteṣāmāsīnmahāmatiḥ 65| dogdhā puṇyatamaścaiva tasyāśca dvijasattamāḥ | śucigītaṃ mahātmānaḥ sukṣīraṃ duduhustadā 66| gaṃdharvāstena jīvaṃti anyāścāpsarasastathā | parvataiśca mahāpuṇyairdugdhā ceyaṃ vasuṃdharā 67| ratnāni vividhānyeva oṣadhīścāmṛtopamāḥ | vatsaścaiva mahābhāgo himavānparikalpitaḥ 68| merurdogdhā ca saṃjātaḥ pātraṃ kṛtvā tu śailajam | tena kṣīreṇa saṃvṛddhāḥ śailāḥ sarve mahaujasaḥ 69| punardugdhā mahāvṛkṣaiḥ puṇyaiḥ kalpadrumādibhiḥ | pālāśaṃ pātrāmāninyuśchinnadagdhaprarohaṇam 70| śālo dudoha puṣpāṃgaḥ plakṣo vatso'bhavattadā | guhyakaiścāraṇaiḥ siddhairvidyādharagaṇaistadā 71| dugdhā ceyaṃ sarvadhātrī sarvakāmapradāyinī | yaṃ yamicchaṃti ye lokāḥ pātravatsaviśeṣaṇaiḥ 72| taistaisteṣāṃ dadātyeva kṣīraṃ sadbhāvamīdṛśam | iyaṃ dhātrī vidhātrī tu iyaṃ śreṣṭhā vasuṃdharā 73| sarvakāmadughā dhenuriyaṃ puṇyairalaṃkṛtā | iyaṃ jyeṣṭhā pratiṣṭhā tu iyaṃ sṛṣṭiriyaṃ prajā 74| pāvanī puṇyadā puṇyā sarvasasya prarohiṇī | carācarasya sarvasya pratiṣṭhā yonireva ca 75| mahālakṣmīriyaṃ vidyā sarvaviśvamayī sadā | sarvakāmadughā dogdhrī sarvabījaprarohiṇī 76| sarveṣāṃ śreyasāṃ mātā sarvalokadharā iyam | paṃcānāmapi bhūtānāṃ prakāśo rūpameva ca 77| asīdiyaṃ samudrāṃtā medinīti pariśrutā | madhukaiṭabhayoḥ kṛtsnā medasā samabhiplutā 78| teneyaṃ medinī nāma procyate brahmavādibhiḥ | tatobhyupagamātprājña pṛthorvainyasya sattamāḥ 79| duhitṛtvamanuprāptā devī pṛthvīti cocyate | tena rājñā dvijaśreṣṭhāḥ pāliteyaṃ vasuṃdharā 80| grāmādhāraṃ gṛhāṇāṃ ca purapattanamālinī | sasyākaravatī sphītā sarvatīrthamayī dvijāḥ 81| evaṃ vasumatī devī sarvalokamayī sadā | evaṃ prabhāvo rājeṃdraḥ purāṇe paripaṭhyate 82| pṛthurvainyo mahābhāgaḥ sarvakarmaprakāśakaḥ | yathā viṣṇuryathā brahmā yathā rudraḥ sanātanaḥ 83| namaskāryāstrayo devā devādyairbrahmavādibhiḥ | brāhmaṇairṛṣibhiḥ sarvairnamaskāryo nṛpottamaḥ 84| varṇānāmāśramāṇāṃ yaḥ sthāpakaḥ sarvalokadhṛk | pārthivaiśca mahābhāgaiḥ pārthivatvamihepsubhiḥ 85| ādirājo namaskāryaḥ pṛthurvainyaḥ pratāpavān | dhanurvedārthibhiryodhaiḥ sadaiva jayakāṃkṣibhiḥ 86| namaskāryo mahārājo vṛttidātā mahībhṛtām | evaṃ pātraviśeṣāśca mayā khyātā dvijottamāḥ 87| vatsānāṃ suviśeṣāśca dogdhṝṇāṃ bhavadagrataḥ | kṣīrasyāpi viśeṣaṃ tu yathoddiṣṭaṃ hi bhūbhujā 88| samākhyātaṃ tathāgre ca bhavatāṃ vai yathārthataḥ | dhanyaṃ yaśasyamārogyaṃ puṇyaṃ pāpapraṇāśanam 89| pṛthorvainyasya caritaṃ yaḥ śṛṇoti dvijottamāḥ | tasya bhāgīrathī snānamahanyahani jāyate 90| sarvapāpaviśuddhātmā viṣṇulokaṃ prayāti saḥ 91| iti śrīpadmapurāṇe paṃcapaṃcāśatsahasrasaṃhitāyāṃ bhūmikhaṃḍe pṛthūpākhyāne ekonatriṃśo'dhyāyaḥ 29|
English translation
Pṛthu said :
l-13a. If a very sinful one is killed, O you of sinful conduct, good people rich in merit live happily. Therefore one that is most sinful and of a wicked mind should be killed. Now you have suppressed all seeds by devouring them. Where will you go by being stable after having destroyed the beings? When a sinful one of a bad conduct is killed, the good live happily. Therefore sin should be destroyed; this is the truth; there is no doubt about it. That from which merit proceeds, should be carefully preserved. You have committed a great sin causing the destruction of the beings. He who for himself or for someone else kills one who torments the world, does not incur sin. O auspicious Earth, when many people become happy by a wicked one having been killed, there is neither a (major) sin nor a minor sin. There is no doubt that (i.e. certainly) I shall kill you. If, O Earth, for the good of this world (i.e. these beings), you do not act according to these meritorious and good words of (i.e. uttered by) me, I shall kill you with sharp arrows, if you are averse to my words. There is no doubt that I shall sustain, by means of my lustre and merit, the virtuous beings living in the three worlds. Accepting my meritorious rule, and obeying my order always rejuvenate these beings, O Earth. If, O you good one, you today obey this order of mine, then I shall be pleased with you, and will always protect you, and also other best kings (will protect you); there is no doubt about this.
13b-14a. That Earth, in the form of a cow, with her body adorned (i.e. covered) with arrows, said these (words) to the highly intelligent Pṛthu , Vena ’s son, who was the support of righteousness:
The Earth said :
14b-18. O great king, I shall carry out your order, full of truth and merit, for the well-being of the beings; there is no doubt about it. O best king, enterprises and meritorious undertakings become successful by means of exertion and resourcefulness. O king of kings, find out a means by which you would be upright. Support all the subjects in such a way that you make all of them prosperous. Your stone-like (i.e. hard) and sharp arrows have stuck to my body. O king, you yourself extract them. They very much prick me. Make me (turned into) such (a shape) that the water would remain on me.
Sūta said :
19-24. Extracting those big and stone (-like arrows)of various forms with the end of his bow, he made the Earth even. Since then, O best brāhmaṇas , those stones grew in size. The son of king Vena, with pleased mind, having extracted his arrows from her body, made even the ditches and the caves with the strokes of his arrows. Thus, he, prospering with merit, made even the entire Earth. Having made her even, and having thought repeatedly, the noble one made Svāyambhuva Manu as the first calf. O best ones, during the Manu -periods that had passed, the Earth had become uneven; and there was no path anywhere, O best brāhmaṇas, even and uneven portions were naturally there.
25-32a. When the first period of Cākṣuṣa Manu arrived, and when the first creation came up, and when the surface of the Earth was uneven, the boundries of villages, cities, towns, countries, and fields that were seized ( kṣetrapannānām ?) were not noticed. There was no agriculture, no trade and no cow-keeping. No one told lies; there was neither greed nor jealousy. It is said that nobody ever entertained pride or committed sin. O best brāhmaṇa , when the Vaivasvata period came, the beings were born even before the birth of Vena’s son. All these beings desired to have an abode. All the beings, through their merit, lived at some places on the ground, or on a mountain, or on the banks of rivers, or in bowers, or at all sacred places, or on the sea-beaches. Fruits, roots and honey was their food. O best brāhmaṇas, (they got) their food with great difficulty.
32b-43. Having seen the misery of the beings, the king Pṛthu, Vena’s son, made Svāyambhuva Manu the calf. O you highly intelligent one, he used his own hand as the vessel. That Pṛthu, the tiger (i.e. the best) among men, then milked the Earth, (and) the milk (was) all the crops and all food ofa good quality. Those beings satisfied by means of that auspicious food, resembling nectar, all gods and others (like) the manes. Those beings lived happily by the favour of that son of Vena. O best brāhmaṇas, all the virtuous beings, after offering food first to gods, then to brāhmaṇas and especially to guests, enjoyed food. Some offered oblations in sacrifices, and pleased Viṣṇu only, the lord of gods with the same food. The deities also were satisfied (with the food). Rain sent by Viṣṇu showered. By virtue of that great auspicious trees sprang up. All kinds of crops (grew when) Pṛthu, Vena’s son, was the king. Due to that food even now all beings live. The sages also, coming together, milked this Earth. It was again milked by the very blessed sages and the truthful gods. Soma was the calf and the lord of gods himself was the milkman. Energy was the milk, resembling water, by which the gods live. All the beings live due to their truthfulness and merit. They follow truth and merit. (Thus) the Earth was milked by the sages.
44-49. Now I shall narrate how formerly the Earth was milked by the manes and who was made the calf. Making a silver pot and svadhā , with nectar, the milk, and making Yama the calf, Antaka (i.e. Yama) himself became the milkman. O best brāhmaṇas, then the snakes ( Naga ) and serpents ( Sarpa ) milked (the Earth) and (made) Takṣaka the calf. Taking a vessel made of gourd (they collected) the milk i.e. the poison (in it). The valorous Dhṛtarāṣṭra was the milkman for the snakes. O best brāhmaṇas, the matchless serpents and snakes live by that. O best brāhmaṇas, the snakes and the fearful serpents also live by that very poignant poison of a fierce nature. The fierce, huge-bodied and very powerful ones live by that only. They eat it, move with it; that is their power and valour.
50-59. O best brāhmaṇas, now I shall narrate to you as to how all the demons and the goblins milked the Earth, making, at that time, an iron-pot, and making the milk of the nature of illusion, useful for all purposes, resembling food and destroying all the enemies. The calf of the demons was that powerful Virocana . The priest was Dvimūrdhan , and the very mighty Madhu was the milkman. Due to that illusion, the very strong, very wise, huge-bodied and very lustrous and valorous demons thrive. That is their power; that is their manliness; the demons live by that. O best brāhmaṇas, even now they, of limited intellect, live with that illusion. That is their strength. In the same way the Yakṣas milked the good Earth, the support of all. O best brāhmaṇas, thus we have heard. Formerly the noble ones (milked the Earth) in the former kalpa (when) the milk was of the nature of obscurity ( antardhānamayam ?). The very intelligent Vaiśravaṇa was made the calf; and the milkman of her (i.e. the Earth) was the meritorious, wisest and best among the intelligent viz. Rajatanābha , father of the Yakṣa Maṇibhadra . He was omniscient; he knew all the ways of good conduct; he was the powerful son of the king of Yakṣas; he had eight arms, two heads, and had great lustre and had very great (i.e. severe) penance (to his credit). O best brāhmaṇas, the Yakṣas always stood by him.
60-82. This Earth was again milked by the very strong demons; in the same way she (was milked) by the eager goblins who had consumed water. A human skull—a vessel that came up from a dead body—and one made of iron (were the pots used by them). They of strong anger and valor wanted to enjoy (i.e. to have) good progeny. The very strong Rajatanābha was their milkman, the calf was (one) by name Sumālin, and blood was the milk. The demons, evil spirits, and powerful goblins, Yakṣas and fearful groups of ghosts live by that (milk). Gandharvas and the celestial nymphs, making the learned Citraratha the calf, milked the Earth again. They milked her (milk) full of the music of Gandharvas. O best brāhmaṇas, the very intelligent and most meritorious Gandharva , Suruci , was their milkman. The noble ones milked pure songs as the good milk at that time. The Gandharvas and others (i.e.) the celestial nymphs also live by that. The auspicious mountains also milked this Earth. They (obtained as milk) various gems and herbs like nectar. The noble Himalaya (mountain) was made the calf. Meru was the milkman, and the pot was made from a big rock. All the very powerful mountains grew (strong) by (drinking) that milk. The great auspicious trees like Kalpa (i.e. the desire-yielding)-, tree again milked (the Earth). They had brought the pot made of Palāśa tree with its sprouts cut off and burnt. At that time Śāla , of a flowery body milked (the Earth) and Plakṣa was the calf. This (Earth) the supporter of all and the giver of everything was also milked by Guhyakas , Cāraṇas , Siddhas and groups of the Vidyādharas . Whatever the worlds desired with (i.e. by employing) particular vessels and calves, all that she just gave to them, (and) like this (she also gave) them milk with a good mind. This Earth is the supporter, the creator; she is the greatest. She is a cow yielding all desires and is adorned with the auspicious ones. She is the eldest, she is the prop. She is the creation and the beings. She is purifying, she gives merit, she is virtuous, she causes all the crops to grow, she is the supporter and the origin of all the mobile and the immobile. This (Earth) is great fortune, is learning, and is always full of everything. She yields (i.e. satisfies) all desires; she is a cow yielding milk; she causes all seeds to grow. This (Earth), the supporter of all the human race, is the mother (i.e. the origin) of all righteous deeds. She is the light and the form of even the five elements. She was bounded by the ocean and was known as Medinī . The entire Earth was submerged with (i.e. in) the marrow ( medas ) of Madhu and Kaiṭabha . Therefore she is called Medini by the expounders of the Vedas . Then, O best ones, due to the arrival of Pṛthu, the wise son of Vena, she became his daughter, and is called Pṛthivī . O best brāhmaṇas, that king protected this Earth that is the support of villages and houses, and that is crowned with cities and towns, that has crops and mines, that is bulky and full of all crops, O brāhmaṇas. Thus this goddess Earth is full of all people; (her) prowess like this is mentioned in the Purāṇas .
83-91. The noble Pṛthu, Vena’s son, was noted for all (good) deeds. He was like Viṣṇu, like Brahmā (or) like the ancient Rudra . The three gods deserve to be saluted by the expounders of the Vedas led by gods. The best king who is the founder of the castes and the stages of life, and who supports all the worlds, deserves to be saluted by brāhmaṇas and sages. Also the first, valorous king Pṛthu, Vena’s son, deserves to be saluted by noble kings, and by those desiring to be kings. (Pṛthu) who has given livelihood to kings deserves to be saluted by warriors who desire (to master) archery and who always desire victory. O best brāhmaṇas, in this way I have narrated to you the particular vessels, the special properties of calves and of the milkmen in particular. I have also properly told you the speciality of the milk as desired by the king. O best brāhmaṇas, he, who listens to the account of Pṛthu, Vena’s son, which is blessed, which leads to glory and good health, which is meritorious and which destroys sins, has (the credit of) a daily bath in the Bhāgīrathī . He, with all his sins purified, goes to Viṣṇu’s world.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 37671, revision 362540 (2022-11-30T23:50:46Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364236.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.