Bhūmi-khaṇḍa · Chapter 30
Sourceऋषय ऊचुः- योऽसौ वेनस्त्वयाख्यातः पापाचारेण वर्तितः । तस्य पापस्य का वृत्तिः किं फलं प्राप्तवान्द्विज १। चरित्रं तस्य वेनस्य समाख्याहि यथा पुरा । विस्तरेण विदां श्रेष्ठ त्वं न एतन्महामते २। सूत उवाच- चरित्रं तस्य वेनस्य वैन्यस्यापि महात्मनः । प्रवक्ष्यामि सुपुण्यं च यथान्यायं श्रुतं पुरा ३। जाते पुत्रे महाभागस्तस्मिन्पृथौ महात्मनि । विमलत्वं गतो राजा धर्मत्वं गतवान्पुनः ४। महापापानि सर्वाणि अर्जितानि नराधमैः । तीर्थसंगप्रसंगेन तेषां पापं प्रयाति च ५। सतां संगात्प्रजायेत पुण्यमेव न संशयः । पापानां तु प्रसंगेन पापमेव प्रजायते ६। संभाषाद्दर्शनात्स्पर्शादासनाद्भोजनात्किल । पापिनां संगमाच्चैव किल्बिषं परिसंचरेत् ७। तथा पुण्यात्मकानां च पुण्यमेव प्रसंचरेत् । महातीर्थप्रसंगेन पापाः शुध्यंति नान्यथा ८। पुण्यां गतिं प्रयान्त्येते निर्द्धूताशेष कल्मषाः । ऋषय ऊचुः- तत्कथं यांति ते पापाः परां सिद्धिं द्विजोत्तम ९। तन्नो विस्तरतो ब्रूहि श्रोतुं श्रद्धा प्रवर्तते १०। सूत उवाच- लुब्धकाश्च महापापाः संजाता दासधीवराः । रेवा च यमुना गंगास्तासामंभसि संस्थिताः ११। ज्ञानतोऽज्ञानतः स्नात्वा संक्रीडंति च वै जले । महानद्याः प्रसंगेन ते यांति परमां गतिम् १२। दासत्वं पापसंघातं परित्यज्य व्रजंति ते । पुण्यतोयप्रसंगाच्च ह्याप्लुताः सर्व एव ते १३। महानद्याः प्रसंगाच्च अन्यासां नैव सत्तमाः । महापुण्यजनस्यापि पापं नश्यति पापिनाम् १४। प्रसंगाद्दर्शनात्स्पर्शान्नात्र कार्या विचारणा । अत्रार्थे श्रूयते विप्रा इतिहासोऽघनाशनः १५। तं वो अद्य प्रवक्ष्यामि बहुपुण्यप्रदायकम् । कश्चिदस्ति मृगव्याधः सुलोभाख्यो महावने १६। श्वभिर्वागुरिजालैश्च धनुर्बाणैस्तथैव च । मृगान्घातयते नित्यं पिशितास्वादलंपटः १७। एकदा तु सुदुष्टात्मा बाणपाणिर्धनुर्धरः । श्वभिः परिवृतो दुर्गं वनं विंध्यस्य वै गतः १८। मृगान्रुरून्वराहांश्च भीतान्सूदितवान्बहून् । रेवातीरं समासाद्य कश्चिच्छफरघातकः १९। शफरान्सूदयित्वा स निर्जगाम बहिर्जलात् । मृगव्याधस्य लोभस्य भयत्रस्ता ततो मृगी २०। जीवत्राणपरा सार्ता भीता चलितचेतना । त्वरमाणा पलायंती रेवातीरं समाश्रिता २१। श्वभिश्च चालिता सा तु बाणघातक्षतातुरा । श्वसनस्यापि वेगेन सुलभो मृगघातकः २२। पृष्ठ एव समायाति पुरतो याति सा मृगी । दृष्टवांस्तां शफरहा बाणपाणिः समुद्यतः २३। धनुरानम्य वेगेन अनुरुध्य च तां मृगीम् । तावल्लुब्धक लोभाख्यः श्वभिः सार्द्धं समागतः २४। न हंतव्या मदीयेयं मृगयां मे समागता । तस्य वाक्यं समाकर्ण्य मीनहा मांसलंपटः २५। बाणं मुमोच दुष्टात्मा तामुद्दिश्य महाबलः । निहता मृगलुब्धेन बाणेन निशितेन च २६। प्रमृता सा मृगी तत्र बाणाभ्यां पापचेतसोः । श्वभिर्दंतैः समाक्रांता त्वरमाणा पपात सा २७। शिखराच्च ह्रदे पुण्ये रेवायाः पापनाशने । श्वानश्च त्वरमाणास्ते पतिता विमले ह्रदे २८। मृगव्याधो वदत्येव धीवरं क्रोधमूर्च्छितः । मदीयेयं मृगी दुष्ट कस्माद्बाणैर्हता त्वया २९। तमुवाच पुनः सोऽपि मीनहा मृगघातकम् । मदीयेयं न संदेहो अवलिप्त प्रभाषसे ३०। युध्यमानौ ततस्तौ तु द्वावेतौ तु परस्परम् । क्रोधलोभान्महाभागौ पतितौ विमले जले ३१। तस्मिन्काले महापर्व वर्तते गतिदायकम् । अमावास्या समायोगं महापुण्यफलप्रदम् ३२। वेलायां पतिताः सर्वे पर्वणस्तस्य सत्तम । जपध्यानविहीनास्ते भावसत्यविवर्जिताः ३३। तीर्थस्नानप्रसंगेन मृगी श्वा च स लुब्धकः । सर्वपापविनिर्मुक्तास्ते गताः परमां गतिम् ३४। तीर्थानां च प्रभावेण सतां संगाद्द्विजोत्तमाः । नाशयेत्पापिनां पापं दहेदग्निरिवेंधनम् ३५। सूत उवाच- तेषामेवं हि संसर्गादृषीणां च महात्मनाम् । संभाषाद्दर्शनान्नष्टं स्पर्शाच्चैव नृपस्य च ३६। वेनस्य कल्मषं नष्टं सतां संगात्पुरा किल । अत्युग्रपुण्यसंसर्गात्पापं नश्यति पापिनाम् ३७। अत्युग्रपापिनां संगात्पापमेव प्रसंचरेत् । मातामहस्य दोषेण संलिप्तो वेन एव सः ३८। ऋषय ऊचुः- मातामहस्य को दोषस्तं नो विस्तरतो वद । स मृत्युः स च वै कालः स यमो धर्म एव च ३९। न हिंसको हि कस्यापि पदे तस्मिन्प्रतिष्ठितः । चराचराश्च ये लोकाः स्वकर्मवशवर्तिनः ४०। जीवंति च म्रियंते च भुंजंत्येवं स्वकर्मभिः । पापाः पश्यंति तं घोरं तेषां कर्मविपाकतः ४१। निरयेषु च सर्वेषु कर्मणैवं सुपुण्यवान् । योजयेत्ताडयेत्सूत यम एष दिनेदिने ४२। सर्वेष्वेव सुपुण्येषु कर्मस्वेवं सपुण्यवान् । योजयत्येव धर्मात्मा तस्य दोषो न दृश्यते ४३। स मृत्योः केन दोषेण पापी वेनस्त्वजायत । सूत उवाच- स मृत्युः शासको नित्यं पापानां दुष्टचेतसाम् ४४। वर्तते कालरूपेण तेषां कर्म विमृश्यति । दुष्कृतं कर्म यस्यापि कर्मणा तेन घातयेत् ४५। तस्य पापं विदित्वाऽसौ नयत्येवं हि तं यमः । सुकृतात्मा लभेत्स्वर्गं कर्मणा सुकृतेन वै ४६। योजयत्येष तान्सर्वान्मृत्युरेव सुदूतकैः । महता सौख्यभावेन गीतमंगलकारिणा ४७। दानभोगादिभिश्चैव योजयेच्च कृतात्मकान् । पीडाभिर्विविधाभिश्च क्लेशैः काष्ठैश्च दारुणैः ४८। त्रासयेत्ताडयेद्विप्रान्स क्रोधो मृत्युरेव तान् । कर्मण्येवं हि तस्यापि व्यापारः परिवर्तते ४९। मृत्योश्चापि महाभाग लोभात्पुण्यात्प्रजायते । सुनीथा नाम वै कन्या संजातैषा महात्मनः ५०। पितुःकर्म विमृश्यैव क्रीडमाना सदैव सा । प्रजानां शास्ति कर्तारं पुण्यपापनिरीक्षणम् ५१। सा तु कन्या महाभागा सुनीथा नाम तस्य सा । रममाणा वनं प्राप्ता सखीभिः परिवारिता ५२। तत्रापश्यन्महाभागं गंधर्वतनयं वरम् । गीतकोलाहलस्यापि सुशंखं नाम सा तदा ५३। ददर्श चारुसर्वांगं तप्यंतं सुमहत्तपः । गीतविद्यासु सिद्ध्यर्थं ध्यायमानं सरस्वतीम् ५४। तस्योपघातमेवासौ सा चकार दिने दिने । सुशंखः क्षमते नित्यं गच्छगच्छेति सोऽब्रवीत् ५५। प्रेषिता नैव गच्छेत्सा विघ्नमेव समाचरेत् । तेनाप्युक्ता सा हि क्रुद्धा ताडयत्तपसि स्थितम् ५६। तामुवाच ततः क्रुद्धः सुशंखः क्रोधमूर्च्छितः । दुष्टे पापसमाचारे कस्माद्विघ्नस्त्वया कृतः ५७। ताडनात्ताडनं दुष्टे न कुर्वंति महाजनाः । आक्रुष्टा नैव कुप्यंति इति धर्मस्य संस्थितिः ५८। त्वयाहं घातितः पापे निर्दोषस्तपसान्वितः । एवमुक्त्वा स धर्मात्मा सुनीथां पापचारिणीम् ५९। विरराम महाक्रोधाज्ज्ञात्वा नारीं निवर्तितः । ततः सा पापमोहाद्वा बाल्याद्वा तमिहैव च ६०। समुवाच महात्मानं सुशंखं तपसि स्थितम् । त्रैलोक्यवासिनां तातो ममैव परिघातकः ६१। असतो घातयेन्नित्यं सत्यान्स परिपालयेत् । नैव दोषो भवेत्तस्य महापुण्येन वर्तयेत् ६२। एवमुक्त्वा गता सा तु पितरं वाक्यमब्रवीत् । मया हि ताडितस्तात गंधर्वतनयो वने ६३। तपस्तपन्सदैकांते कामक्रोधविवर्जितः । स मामुवाच धर्मात्मा क्रोधरागसमन्वितः ६४। ताडयेन्नैव ताडंतं क्रोशंतं नैव क्रोशयेत् । इत्युवाच स मां तात तन्मे त्वं कारणं वद ६५। एवमुक्तः स वै मृत्युः सुनीथां द्विजसत्तमाः । किंचिन्नोवाच धर्मात्मा प्रश्नप्रत्युत्तरं ततः ६६। वनं प्राप्ता पुनः सा हि सुशंखो यत्र संस्थितः । कराघातैस्ततो दौष्ट्याद्घातितस्तपतां वरः ६७। सुशंखस्ताडितो विप्रा मृत्योश्चैव हि कन्यया । ततः क्रुद्धो महातेजाः शशाप तनुमध्यमाम् ६८। निर्दोषो हि यतो दुष्टे त्वयैव परिताडितः । अहमत्र वने संस्थस्तस्माच्छापं ददाम्यहम् ६९। गार्हस्थ्यं च समास्थाय सह भर्त्रा यदा शृणु । पापाचारमयः पुत्रो देवब्राह्मणनिंदकः ७०। सोमो विश्वविन्नीथा निनेषद्बृहस्पतिरुक्थामदानि शंसिषदिति ब्रह्म वै बृहस्पतिः क्षत्रं सोमः स्तुतशस्त्राणि नीथानि चोक्थमदानि च दैवेन चैवैतद्ब्रह्मणा प्रसूतो दैवेन च क्षत्रेणोक्थानि शंसत्येतौ ह वा अस्य सर्वस्य प्रसवस्येशाते यदिदं किंच - ऐब्रा. [https://sa.wikisource.org/s/vym २.३८], द्र. [https://sites.google.com/site/vedastudy/sudarsana-suparsva/suneethaa सुनीथा उपरि संदर्भाः]सर्वपापरतो दुष्टे तव गर्भे भविष्यति । एवं शप्त्वा गतः सोपि तप एव समाश्रितः ७१। गते तस्मिन्महाभागे सा सुनीथा गृहं गता । समाचष्ट महात्मानं पितरं तप्तमानसा ७२। यथा शप्ता तदा तेन गंधर्वतनयेन सा । तत्सर्वं संश्रुतं तेन मृत्युना परिभाषितम् ७३। कस्मात्कृतस्त्वयाघातस्तपति दोषवर्जिते । युक्तं नैव कृतं पुत्रि सत्यस्यैव हि ताडनम् ७४। एवमाभाष्य धर्मात्मा मृत्युः परमदुःखितः । बभूव स हि तत्तस्यादिष्टमेवं विचिंतयन् ७५। सूत उवाच- अत्रिपुत्रो महातेजा अंगो नाम प्रतापवान् । एकदा तु गतो विप्रा नंदनं प्रति स द्विजः ७६। तत्र दृष्ट्वा देवराजं तमिंद्रं पाकशासनम् । अप्सरसां गणैर्युक्तं गंधर्वैः किन्नरैस्तथा ७७। गीयमानं गीतगैश्च सुस्वरैः सप्तकैस्तथा । वीज्यमानं सुगंधैश्च व्यजनैः सर्व एव सः ७८। योषिद्भी रूपयुक्ताभिश्चामरैर्हंसगामिभिः । छत्रेण हंसवर्णेन चंद्रबिंबानुकारिणा ७९। राजमानं सहस्राक्षं सर्वाभरणभूषितम् । कामक्रीडागतं देवं दृष्टवानमितौजसम् ८०। तस्य पार्श्वे महाभागां पौलोमीं चारुमंगलाम् । रूपेण तेजसा चैव तपसा च यशस्विनीम् ८१। सौभाग्येन विराजंतीं पातिव्रत्येन तां सतीम् । तया सह सहस्राक्षः स रेमे नंदने वने ८२। तस्य लीलां समालोक्य अंगश्चैव द्विजोत्तमः । धन्यो वै देवराजोऽयमीदृशैः परिवारितः ८३। अहोऽस्य तपसो वीर्यं येन प्राप्तं महत्पदम् । यदा ममेदृशः पुत्रः सर्वलोकप्रधारकः ८४। भवेत्तदा महत्सौख्यं प्राप्स्यामीह न संशयः । इति चिंतापरो भूत्वा त्वरमाणो गृहागतः ८५। इति श्रीपद्मपुराणे भूमिखंडे वेनोपाख्याने त्रिंशोऽध्यायः ३०।
ṛṣaya ūcuḥ- yo'sau venastvayākhyātaḥ pāpācāreṇa vartitaḥ | tasya pāpasya kā vṛttiḥ kiṃ phalaṃ prāptavāndvija 1| caritraṃ tasya venasya samākhyāhi yathā purā | vistareṇa vidāṃ śreṣṭha tvaṃ na etanmahāmate 2| sūta uvāca- caritraṃ tasya venasya vainyasyāpi mahātmanaḥ | pravakṣyāmi supuṇyaṃ ca yathānyāyaṃ śrutaṃ purā 3| jāte putre mahābhāgastasminpṛthau mahātmani | vimalatvaṃ gato rājā dharmatvaṃ gatavānpunaḥ 4| mahāpāpāni sarvāṇi arjitāni narādhamaiḥ | tīrthasaṃgaprasaṃgena teṣāṃ pāpaṃ prayāti ca 5| satāṃ saṃgātprajāyeta puṇyameva na saṃśayaḥ | pāpānāṃ tu prasaṃgena pāpameva prajāyate 6| saṃbhāṣāddarśanātsparśādāsanādbhojanātkila | pāpināṃ saṃgamāccaiva kilbiṣaṃ parisaṃcaret 7| tathā puṇyātmakānāṃ ca puṇyameva prasaṃcaret | mahātīrthaprasaṃgena pāpāḥ śudhyaṃti nānyathā 8| puṇyāṃ gatiṃ prayāntyete nirddhūtāśeṣa kalmaṣāḥ | ṛṣaya ūcuḥ- tatkathaṃ yāṃti te pāpāḥ parāṃ siddhiṃ dvijottama 9| tanno vistarato brūhi śrotuṃ śraddhā pravartate 10| sūta uvāca- lubdhakāśca mahāpāpāḥ saṃjātā dāsadhīvarāḥ | revā ca yamunā gaṃgāstāsāmaṃbhasi saṃsthitāḥ 11| jñānato'jñānataḥ snātvā saṃkrīḍaṃti ca vai jale | mahānadyāḥ prasaṃgena te yāṃti paramāṃ gatim 12| dāsatvaṃ pāpasaṃghātaṃ parityajya vrajaṃti te | puṇyatoyaprasaṃgācca hyāplutāḥ sarva eva te 13| mahānadyāḥ prasaṃgācca anyāsāṃ naiva sattamāḥ | mahāpuṇyajanasyāpi pāpaṃ naśyati pāpinām 14| prasaṃgāddarśanātsparśānnātra kāryā vicāraṇā | atrārthe śrūyate viprā itihāso'ghanāśanaḥ 15| taṃ vo adya pravakṣyāmi bahupuṇyapradāyakam | kaścidasti mṛgavyādhaḥ sulobhākhyo mahāvane 16| śvabhirvāgurijālaiśca dhanurbāṇaistathaiva ca | mṛgānghātayate nityaṃ piśitāsvādalaṃpaṭaḥ 17| ekadā tu suduṣṭātmā bāṇapāṇirdhanurdharaḥ | śvabhiḥ parivṛto durgaṃ vanaṃ viṃdhyasya vai gataḥ 18| mṛgānrurūnvarāhāṃśca bhītānsūditavānbahūn | revātīraṃ samāsādya kaścicchapharaghātakaḥ 19| śapharānsūdayitvā sa nirjagāma bahirjalāt | mṛgavyādhasya lobhasya bhayatrastā tato mṛgī 20| jīvatrāṇaparā sārtā bhītā calitacetanā | tvaramāṇā palāyaṃtī revātīraṃ samāśritā 21| śvabhiśca cālitā sā tu bāṇaghātakṣatāturā | śvasanasyāpi vegena sulabho mṛgaghātakaḥ 22| pṛṣṭha eva samāyāti purato yāti sā mṛgī | dṛṣṭavāṃstāṃ śapharahā bāṇapāṇiḥ samudyataḥ 23| dhanurānamya vegena anurudhya ca tāṃ mṛgīm | tāvallubdhaka lobhākhyaḥ śvabhiḥ sārddhaṃ samāgataḥ 24| na haṃtavyā madīyeyaṃ mṛgayāṃ me samāgatā | tasya vākyaṃ samākarṇya mīnahā māṃsalaṃpaṭaḥ 25| bāṇaṃ mumoca duṣṭātmā tāmuddiśya mahābalaḥ | nihatā mṛgalubdhena bāṇena niśitena ca 26| pramṛtā sā mṛgī tatra bāṇābhyāṃ pāpacetasoḥ | śvabhirdaṃtaiḥ samākrāṃtā tvaramāṇā papāta sā 27| śikharācca hrade puṇye revāyāḥ pāpanāśane | śvānaśca tvaramāṇāste patitā vimale hrade 28| mṛgavyādho vadatyeva dhīvaraṃ krodhamūrcchitaḥ | madīyeyaṃ mṛgī duṣṭa kasmādbāṇairhatā tvayā 29| tamuvāca punaḥ so'pi mīnahā mṛgaghātakam | madīyeyaṃ na saṃdeho avalipta prabhāṣase 30| yudhyamānau tatastau tu dvāvetau tu parasparam | krodhalobhānmahābhāgau patitau vimale jale 31| tasminkāle mahāparva vartate gatidāyakam | amāvāsyā samāyogaṃ mahāpuṇyaphalapradam 32| velāyāṃ patitāḥ sarve parvaṇastasya sattama | japadhyānavihīnāste bhāvasatyavivarjitāḥ 33| tīrthasnānaprasaṃgena mṛgī śvā ca sa lubdhakaḥ | sarvapāpavinirmuktāste gatāḥ paramāṃ gatim 34| tīrthānāṃ ca prabhāveṇa satāṃ saṃgāddvijottamāḥ | nāśayetpāpināṃ pāpaṃ dahedagniriveṃdhanam 35| sūta uvāca- teṣāmevaṃ hi saṃsargādṛṣīṇāṃ ca mahātmanām | saṃbhāṣāddarśanānnaṣṭaṃ sparśāccaiva nṛpasya ca 36| venasya kalmaṣaṃ naṣṭaṃ satāṃ saṃgātpurā kila | atyugrapuṇyasaṃsargātpāpaṃ naśyati pāpinām 37| atyugrapāpināṃ saṃgātpāpameva prasaṃcaret | mātāmahasya doṣeṇa saṃlipto vena eva saḥ 38| ṛṣaya ūcuḥ- mātāmahasya ko doṣastaṃ no vistarato vada | sa mṛtyuḥ sa ca vai kālaḥ sa yamo dharma eva ca 39| na hiṃsako hi kasyāpi pade tasminpratiṣṭhitaḥ | carācarāśca ye lokāḥ svakarmavaśavartinaḥ 40| jīvaṃti ca mriyaṃte ca bhuṃjaṃtyevaṃ svakarmabhiḥ | pāpāḥ paśyaṃti taṃ ghoraṃ teṣāṃ karmavipākataḥ 41| nirayeṣu ca sarveṣu karmaṇaivaṃ supuṇyavān | yojayettāḍayetsūta yama eṣa dinedine 42| sarveṣveva supuṇyeṣu karmasvevaṃ sapuṇyavān | yojayatyeva dharmātmā tasya doṣo na dṛśyate 43| sa mṛtyoḥ kena doṣeṇa pāpī venastvajāyata | sūta uvāca- sa mṛtyuḥ śāsako nityaṃ pāpānāṃ duṣṭacetasām 44| vartate kālarūpeṇa teṣāṃ karma vimṛśyati | duṣkṛtaṃ karma yasyāpi karmaṇā tena ghātayet 45| tasya pāpaṃ viditvā'sau nayatyevaṃ hi taṃ yamaḥ | sukṛtātmā labhetsvargaṃ karmaṇā sukṛtena vai 46| yojayatyeṣa tānsarvānmṛtyureva sudūtakaiḥ | mahatā saukhyabhāvena gītamaṃgalakāriṇā 47| dānabhogādibhiścaiva yojayecca kṛtātmakān | pīḍābhirvividhābhiśca kleśaiḥ kāṣṭhaiśca dāruṇaiḥ 48| trāsayettāḍayedviprānsa krodho mṛtyureva tān | karmaṇyevaṃ hi tasyāpi vyāpāraḥ parivartate 49| mṛtyoścāpi mahābhāga lobhātpuṇyātprajāyate | sunīthā nāma vai kanyā saṃjātaiṣā mahātmanaḥ 50| pituḥkarma vimṛśyaiva krīḍamānā sadaiva sā | prajānāṃ śāsti kartāraṃ puṇyapāpanirīkṣaṇam 51| sā tu kanyā mahābhāgā sunīthā nāma tasya sā | ramamāṇā vanaṃ prāptā sakhībhiḥ parivāritā 52| tatrāpaśyanmahābhāgaṃ gaṃdharvatanayaṃ varam | gītakolāhalasyāpi suśaṃkhaṃ nāma sā tadā 53| dadarśa cārusarvāṃgaṃ tapyaṃtaṃ sumahattapaḥ | gītavidyāsu siddhyarthaṃ dhyāyamānaṃ sarasvatīm 54| tasyopaghātamevāsau sā cakāra dine dine | suśaṃkhaḥ kṣamate nityaṃ gacchagaccheti so'bravīt 55| preṣitā naiva gacchetsā vighnameva samācaret | tenāpyuktā sā hi kruddhā tāḍayattapasi sthitam 56| tāmuvāca tataḥ kruddhaḥ suśaṃkhaḥ krodhamūrcchitaḥ | duṣṭe pāpasamācāre kasmādvighnastvayā kṛtaḥ 57| tāḍanāttāḍanaṃ duṣṭe na kurvaṃti mahājanāḥ | ākruṣṭā naiva kupyaṃti iti dharmasya saṃsthitiḥ 58| tvayāhaṃ ghātitaḥ pāpe nirdoṣastapasānvitaḥ | evamuktvā sa dharmātmā sunīthāṃ pāpacāriṇīm 59| virarāma mahākrodhājjñātvā nārīṃ nivartitaḥ | tataḥ sā pāpamohādvā bālyādvā tamihaiva ca 60| samuvāca mahātmānaṃ suśaṃkhaṃ tapasi sthitam | trailokyavāsināṃ tāto mamaiva parighātakaḥ 61| asato ghātayennityaṃ satyānsa paripālayet | naiva doṣo bhavettasya mahāpuṇyena vartayet 62| evamuktvā gatā sā tu pitaraṃ vākyamabravīt | mayā hi tāḍitastāta gaṃdharvatanayo vane 63| tapastapansadaikāṃte kāmakrodhavivarjitaḥ | sa māmuvāca dharmātmā krodharāgasamanvitaḥ 64| tāḍayennaiva tāḍaṃtaṃ krośaṃtaṃ naiva krośayet | ityuvāca sa māṃ tāta tanme tvaṃ kāraṇaṃ vada 65| evamuktaḥ sa vai mṛtyuḥ sunīthāṃ dvijasattamāḥ | kiṃcinnovāca dharmātmā praśnapratyuttaraṃ tataḥ 66| vanaṃ prāptā punaḥ sā hi suśaṃkho yatra saṃsthitaḥ | karāghātaistato dauṣṭyādghātitastapatāṃ varaḥ 67| suśaṃkhastāḍito viprā mṛtyoścaiva hi kanyayā | tataḥ kruddho mahātejāḥ śaśāpa tanumadhyamām 68| nirdoṣo hi yato duṣṭe tvayaiva paritāḍitaḥ | ahamatra vane saṃsthastasmācchāpaṃ dadāmyaham 69| gārhasthyaṃ ca samāsthāya saha bhartrā yadā śṛṇu | pāpācāramayaḥ putro devabrāhmaṇaniṃdakaḥ 70| somo viśvavinnīthā nineṣadbṛhaspatirukthāmadāni śaṃsiṣaditi brahma vai bṛhaspatiḥ kṣatraṃ somaḥ stutaśastrāṇi nīthāni cokthamadāni ca daivena caivaitadbrahmaṇā prasūto daivena ca kṣatreṇokthāni śaṃsatyetau ha vā asya sarvasya prasavasyeśāte yadidaṃ kiṃca - aibrā. [https://sa.wikisource.org/s/vym 2.38], dra. [https://sites.google.com/site/vedastudy/sudarsana-suparsva/suneethaa sunīthā upari saṃdarbhāḥ]sarvapāparato duṣṭe tava garbhe bhaviṣyati | evaṃ śaptvā gataḥ sopi tapa eva samāśritaḥ 71| gate tasminmahābhāge sā sunīthā gṛhaṃ gatā | samācaṣṭa mahātmānaṃ pitaraṃ taptamānasā 72| yathā śaptā tadā tena gaṃdharvatanayena sā | tatsarvaṃ saṃśrutaṃ tena mṛtyunā paribhāṣitam 73| kasmātkṛtastvayāghātastapati doṣavarjite | yuktaṃ naiva kṛtaṃ putri satyasyaiva hi tāḍanam 74| evamābhāṣya dharmātmā mṛtyuḥ paramaduḥkhitaḥ | babhūva sa hi tattasyādiṣṭamevaṃ viciṃtayan 75| sūta uvāca- atriputro mahātejā aṃgo nāma pratāpavān | ekadā tu gato viprā naṃdanaṃ prati sa dvijaḥ 76| tatra dṛṣṭvā devarājaṃ tamiṃdraṃ pākaśāsanam | apsarasāṃ gaṇairyuktaṃ gaṃdharvaiḥ kinnaraistathā 77| gīyamānaṃ gītagaiśca susvaraiḥ saptakaistathā | vījyamānaṃ sugaṃdhaiśca vyajanaiḥ sarva eva saḥ 78| yoṣidbhī rūpayuktābhiścāmarairhaṃsagāmibhiḥ | chatreṇa haṃsavarṇena caṃdrabiṃbānukāriṇā 79| rājamānaṃ sahasrākṣaṃ sarvābharaṇabhūṣitam | kāmakrīḍāgataṃ devaṃ dṛṣṭavānamitaujasam 80| tasya pārśve mahābhāgāṃ paulomīṃ cārumaṃgalām | rūpeṇa tejasā caiva tapasā ca yaśasvinīm 81| saubhāgyena virājaṃtīṃ pātivratyena tāṃ satīm | tayā saha sahasrākṣaḥ sa reme naṃdane vane 82| tasya līlāṃ samālokya aṃgaścaiva dvijottamaḥ | dhanyo vai devarājo'yamīdṛśaiḥ parivāritaḥ 83| aho'sya tapaso vīryaṃ yena prāptaṃ mahatpadam | yadā mamedṛśaḥ putraḥ sarvalokapradhārakaḥ 84| bhavettadā mahatsaukhyaṃ prāpsyāmīha na saṃśayaḥ | iti ciṃtāparo bhūtvā tvaramāṇo gṛhāgataḥ 85| iti śrīpadmapurāṇe bhūmikhaṃḍe venopākhyāne triṃśo'dhyāyaḥ 30|
English translation
The sages said :
1-2. O brāhmaṇa , what was the course of conduct of that sinful Vena , whom you mentioned as behaving sinfully, and what fruit did he get? O you wisest and very intelligent one, tell us in detail the account of that Vena (as it) formerly (took place).
Sūta said :
3-9a. I shall properly tell you the story of that Vena and also the very meritorious account of his noble son, as I have heard it before. When that magnanimous son, Pṛthu , was born, the king (Vena) became spotless and again became religious. All the major sins earned (i.e. committed) by mean persons vanish with their close contact with the sacred places. There is no doubt that merit alone is produced in the company of the good; and sin alone is produced in the company of sinners. Sin would spread around by talking with, seeing, touching, sitting and taking food with and by the company of sinners. In the same way merit alone would spread in the company of the meritorious. The sinners are purified by their contact with great sacred place (only) and in no other way; and ultimately, with all their sins completely washed, they obtain a holy status.
The sages said :
9b-16a. O best brāhmaṇa, how do the sinners reach the highest attainment? Tell that in detail; faith is produced (in us).
Sūta said :
There were very sinful hunters, slaves and fishermen, who remained in the water of Revā , Yamunā and Gaṅgā . By chance they knowingly or unknowingly bathed and sported in the water of the great river and obtained the highest position. Casting off their slavish life—the heap of sins—they went to the highest position. Due to their contact with the holy water they all crossed (the ocean of mundane existence). (This was) due to (their) contact with the great river, and not due to contact with other rivers, O best ones. By the contact of a highly meritorious person, and also by seeing and touching him, the sin of even the sinners perishes. No doubt should be raised about this. O brāhmaṇas , in this matter an account, destroying sins, is heard. I shall today tell you that (account) giving great merit.
16b-24a. In a great forest there was a deer-hunter named Sulobha. Greedy of tasting flesh, he everyday killed deer with (the help of) dogs, and with traps and snares. Once that very wicked one, holding a bow and arrows in his hand, being surrounded by dogs went to Vindhya -forest. He killed many beasts, deer and pigs that were frightened. A man, the killer (i.e. hunter) of śaphara (a kind of small glittering fish), resorting to the bank of Revā, and killing many śaphara, came out of the water. Then a female deer, afflicted with fear of that deer-hunter Lobha , and intent upon saving her life, distressed, frightened and with her mind unsettled, fleeing hurriedly, resorted (i.e. came) to the bank of Revā. She that was hurt by the stroke of an arrow, was attacked by dogs. Sulobha, the deer-hunter, pursued her with the speed of wind, and the female deer ran before him. The śaphara-killer, with an arrow in his hand and ready (to strike), bent his bow quickly and checked the female deer.
24b-30. Just then the hunter called Lobha came there with his dogs. “Do not kill her, she is my (game), she has come in the range of my hunt.” Hearing (these) words of him (i.e. of Lobha), the wicked and very powerful fish-killer, greedy of flesh, discharged an arrow directed towards her. Struck by the deer-hunter with an arrow, the female deer who was (thus) struck with the two arrows of (i.e. discharged by) the two wicked ones, died there. (Trying) to run away in a hurry, she, being attacked by the dogs, fell from the peak into the Revā-pool that destroyed sins. The dogs also hurrying (to attack her) fell into the sacred pool. Overpowered with anger, the deer-hunter (i.e. Lobha) said to the fisherman: “O wicked one, this female deer is my (game); why did you strike her with arrows?” Then the fish-killer too said to the deer-hunter: “She is my (game); there is no doubt; why are you talking (like this), O proud one (i.e. proudly).”
31-35. Then the two lucky ones, fighting with each other through anger and greed, fell into the sacred water (of Revā). At that time the great parvan , giving a great religious merit and leading to an (excellent) position, viz. Amāvāsyā (i.e. the new-moon day) arrived. All of them, bereft of muttering prayers and meditation and of truthfulness fell (into the water) during the period of the parvan, O best one. On account of the bath of the holy place, the female deer, a dog and the hunter, being freed from all sins, attained the highest position (i.e. went to heaven). O best brāhmaṇa, due to the power of the sacred place and the company of the good, the sin of the sinners would be destroyed as fire would burn fuel.
Sūta said :
36-38. By the company of the noble sages, by talking with them, by seeing and touching them, by the company of the good, formerly the sin of king Vena perished. The sin of sinners perishes by the contact of very great merit (i.e. very meritorious persons). Sin alone would spread by the company of very great sinners. Vena was stained with the sin of his maternal grandfather.
The sages said :
39-44a. Tell us in detail what the fault of the maternal grandfather was. He is death, he is Kāla (i.e. god of death) and is Yama and Dharma . He does not harm anyone. He is well-settled in his position. All mobile and immobile worlds, influenced by their own deeds, live and die due to their own deeds, and also enjoy due to their own deeds. On the ripening of their deeds, the sinners meet the fierce one. O Sūta , it is this very meritorious Yama, who, everyday would employ or punish (beings), according to their deeds, in all the hells. The pious-minded and righteous one employs (beings) in all very meritorious deeds. No fault of his is observed (in this). Due to what fault of Mṛtyu (i.e. Yama) was that sinful Vena born?
Sūta said :
44b-56. That Mṛtyu remains in the form of Kāla (i.e. god of death) as the ruler of the wicked-minded. He reflects opon their deeds. He would destroy a person, who has (done) a wicked deed, with (i.e. as a result of) that deed. Knowing his sin this Yama takes him. A righteous soul, through his merit would obtain (i.e. go to) heaven. Mṛtyu alone, through his good messengers, unites all of them (with proper reward). He unites the blessed souls with great happiness, auspicious songs and gifts, and enjoyments. That Mrtyu , being angry would frighten them only with various kinds of afflictions and distresses and beat them with terrible (clubs) of wood. O noble one, his function remains in (i.e. with reference to) the deeds, and that is due to one’s greed of merit. A daughter by name Sunīthā was born to that magnanimous one. Always sporting and observing the deeds of her father, she advised him who observed the good and bad deeds of the subjects. That glorious daughter of him, Sunīthā by name, sporting and surrounded by (her) friends came to a forest. There she saw an excellent distinguished son of a Gandharva , by name Suśaṅkha, with all his body charming, practising penance, and meditating on Sarasvatī , for obtaining great competence in the science of music, in spite of (i.e. even though there was) a loud and confused sound of music. Everyday she created an obstruction in his (penance and meditation). Everyday Suśaṅkha, saying “Go, go (away)”, pardoned her. Though thus sent away (i.e. asked to go away) she would still cause harm to him. (Thus) told by him, she, too, getting angry, struck him, who remained in (i.e. practising) penance.
57-62. Then that Susankha angry and overcome with wrath said to her: “O wicked, sinful one, why did you obstruct (my penance)? Great people do not beat (back) a wicked person when beaten (by him). Though abused they do not get angry. This is the restraint (brought about) by righteousness. O wicked one, you struck me who am faultless and endowed with penance.” Speaking this to that sinful Sunīthā, that pious one, ceased (to speak) and knowing her to be a female, kept himself away from anger. Then she, through sinful delusion and immaturity, spoke to that noble Susankha, who remained in (i.e. was practising) penance: “My father himself is the destroyer of the residents of the three worlds; he would always destroy the bad ones and would protect the truthful ones. There would be no fault on his part, he would behave very meritoriously.”
63-66. Saying so, she went to her father and said to him: “O father, in the forest I struck a Gandharva’s son, who was always practising penance in a secluded place and was free from desire and anger. He, the righteous one, endowed with anger and love said to me: ‘One should not beat him who beats one, nor should one make him weep, who makes one weep.’ Thus, O father, he spoke to me. Tell me the reason (for this).” O best brāhmaṇas, that righteous Mṛtyu, thus addressed, did not say anything to Sunīthā, in reply to (her) question.
67-71. She again came to the forest where that Suśaṅkha remained. Through wickedness she struck him, the best among those who practised penance, with the blows of her hands. O brāhmaṇas, the daughter of Mṛtyu beat Suśaṅkha. Then the highly lustrous one got angry and cursed her of a slender waist: “O wicked one, since you beat me, who am faultless and who remained in this forest, therefore I shall give (you) a curse. Listen, O wicked one, when, with your husband, you will lead the life of a housewife a son, full of evil conduct, censurer of gods and brāhmaṇas, engrossed in all sinful acts, will be (conceived) in your womb.” Cursing like this, he too left, and resorted to penance only.
72-75. When that glorious one had left, Sunīthā went home. With her mind burning (with anger) she told her noble father as (to how) she was then cursed by the son of a Gandharva. Mṛtyu listened to all that, and said: “Why did you harm him, who was practising penance and who was innocent? O (my) daughter, you have not done a proper thing in beating a truthful person.” Saying so, the righteous Mṛtyu, reflecting upon what she had told him, became extremely pained.
Sūta said :
76-85. O brāhmaṇas, once the brāhmaṇa, the very lustrous and vigorous son of Atri went to the Nandana (garden); there he saw Indra , Pākaśāsana . He saw Indra, who was accompanied by hosts of celestial nymphs and Gandharvas and Kinnaras , who was (i.e. whose praise was) being sung by singers with seven very melodious notes, who was being fanned by beautiful women walking like swans with fragrant fans, and with chowries, who, the thousand-eyed one, shone with an umbrella (white) in colour like swans and (round) like the disc of the moon, who was adorned with all ornaments, who was engaged in sexual sports, who possessed an unlimited prowess. By his side he saw the blessed virtuous Paulomī , charming and auspicious, glorious with beauty, lustre and penance, shining with good fortune and chastity. With her that Indra enjoyed in the Nandana forest. Seeing his sport, the best brāhmaṇa Aṅga (thought): ‘Lucky is the king of gods who is surrounded by such (beings). Oh, (great) is the power of his penance, due to which he has obtained such a great (i.e. high) position. When I shall have such a son, the great support of all the worlds, I shall obtain great happiness. There is no doubt about it.’ Thus engaged in thinking he quickly came home.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 37672, revision 362953 (2022-12-08T04:15:07Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364237.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.