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Bhūmi-khaṇḍa · Chapter 39

Chapter 39

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Bhūmi-khaṇḍa · Chapter 39

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ऋषय ऊचुः- कथं वेनो गतः स्वर्गं पापं त्यक्त्वा प्रदूरतः । तन्नो विस्तरतोऽत्रापि वद सत्यवतां वर १। सूतउवाच- ऋषीणां पुण्यसंसर्गात्संवादाच्च द्विजोत्तम । कायस्य मथनात्पापो बहिस्तस्य विनिर्गतः २। पश्चाद्वेनः स पुण्यात्मा ज्ञानं लेभे च शाश्वतम् । रेवाया दक्षिणे कूले तपश्चचार स द्विजाः ३। तृणबिन्दोर्ऋषेश्चैव आश्रमे पापनाशने । वर्षाणां तु शतं साग्रं कामक्रोधविवर्जितः ४। तस्योग्रतपसादेवः शंखचक्रगदाधरः । प्रसन्नोभून्महाभागा निष्पापस्य नृपस्य वै ५। उवाच च प्रसन्नोऽस्मि व्रियतां वरउत्तमः । वेन उवाच- यदि देव प्रसन्नोऽसि देहि मे वरमुत्तमम् ६। अनेनापि शरीरेण गंतुमिच्छामि त्वत्पदम् । पित्रा सार्धं महाभाग मात्रा चैव सुरेश्वर । तवैव तेजसा देव तद्विष्णोः परमं पदम् ७। श्रीवासुदेव उवाच- क्वगतोऽसौ महामोहो येन त्वं मोहितो नृप । लोभेन मोहयुक्तेन तमोमार्गे निपातितः ८। वेन उवाच- यन्मे पूर्वकृतं पापं तेनाहं मोहितो विभो । अतो मामुद्धरास्मात्त्वं पापाच्चैव सुदारुणात् ९। प्रजप्तव्यमथो पठ्यं तद्वदानुग्रहाद्विभो । भगवानुवाच- साधु भूप महाभाग पापं ते नाशमागतम् १०। शुद्धोसि तपसा च त्वं ततः पुण्यं वदाम्यहम् । पुरा वै ब्रह्मणा तात पृष्टोहं भवता यथा ११। तस्मै यदुदितं वत्स तत्ते सर्वं वदाम्यहम् । एकदा ब्रह्मणा ध्यानस्थितेन नाभिपंकजे १२। प्रादुरास तदा तस्य वरदानाय सुव्रत । तेन पृष्टं महत्पुण्यं स्तोत्रं पापप्रणाशनम् १३। वासुदेवाभिधानं च सुगतिप्रदमिच्छता । स्तोत्राणां परमं तस्मै वासुदेवाभिधं महत् १४। सर्वसौख्यप्रदं नॄणां पठतां जपतां सदा । उपादिशं महाभाग विष्णुप्रीतिकरं परम् १५। विष्णुरुवाच- एतत्सर्वं जगद्व्याप्तं मया त्वव्यक्तमूर्तिना । अतो मां मुनयः प्राहुर्विष्णुं विष्णुपरायणाः १६। वसंति यत्र भूतानि वसत्येषु च यो विभुः । स वासुदेवो विज्ञेयो विद्वद्भिरहमादरात् १७। संकर्षति प्रजाश्चांते ह्यव्यक्ताय यतो विभुः । ततः संकर्षणो नाम्ना विज्ञेयः शरणागतैः १८। इंगिते कामरूपोहं बहु स्यामिति काम्यया । प्रद्युम्नोहं बुधैस्तस्माद्विज्ञेयोस्मि सुतार्थिभिः १९। अत्र लोके विना चेशौ सर्वेशौ हरकेशवौ । निरुद्धोहं योगबलान्न केनातोनिरुद्धवत् २०। विश्वाख्योहं प्रतिजगज्ज्ञानविज्ञानसंयुतः । अहमित्यभिमानी च जाग्रच्चिंतासमाकुलः २१। तैजसोहं जगच्चेष्टामयश्चेंद्रियरूपवान् । ज्ञानकर्मसमुद्रिक्तः स्वप्नावस्थां गतो ह्यहम् २२। प्राज्ञोहमधिदैवात्मा विश्वाधिष्ठानगोचरः । सुषुप्तावास्थितो लोकादुदासीनो विकल्पितः २३। तुरीयोऽहं निर्विकारी गुणावस्थाविवर्जितः । निर्लिप्तः साक्षिवद्विश्व प्रतिबिंबित विग्रहः २४। चिदाभासश्चिदानंदश्चिन्मयश्चित्स्वरूपवान् । नित्योक्षरो ब्रह्मरूपो ब्रह्मन्नेवमवेहि माम् २५। भगवानुवाच- इत्युक्त्वांतर्दधे विष्णुः स्वरूपं ब्रह्मणे पुरा । सोपि ज्ञात्वा जगद्व्याप्तिं कृतात्मा समभूत्क्षणात् २६। राजंस्त्वमपि शुद्धात्मा पृथोर्जन्मन एव च । तथाप्याराधय विभुं स्तोत्रेणानेन सुव्रत २७। तुष्टो विष्णुस्तमभ्याह वरं वरय मानद । वेन उवाच- सुगतिं देहि मे विष्णो दुष्कृतात्तारयस्व माम् २८। शरणं त्वां प्रपन्नोस्मि कारणं वद सद्गतेः । विष्णुरुवाच- पूर्वमेव महाभाग त्वंगेनापि महात्मना २९। अहमाराधितस्तेन तस्मै दत्तो वरो मया । प्रयास्यसि महाभाग वैष्णवं लोकमुत्तमम् ३०। कर्मणा स्वेन विप्रेंद्र पुण्येन नृपनंदन । आत्मार्थे त्वं महाभाग वरमेव प्रयाचय ३१। शृणु वेन महाभाग वृत्तांतं पूर्वसंभवम् । तव मात्रे पुरा दत्तः शापः क्रुद्धेन भूपते ३२। सुशंखेन सुनीथायै बाल्ये पूर्वं महात्मना । ततस्त्वंगे वरो दत्तो मयैव विदितात्मना ३३। त्वां समुद्धर्त्तुकामेन सुपुत्रस्ते भविष्यति । एवमुक्त्वा तु पितरं तवाहं गुणवत्सल ३४। भवदंगात्समुद्भूतः करिष्ये लोकपालनम् । दिवींद्रो हि यथा भाति तथाहं भूतले स्थितः ३५। आत्मा वै जायते पुत्र इति सत्यवती श्रुतिः । अतस्त्वं सुगतिं वत्स लभिष्यसि वरान्मम ३६। गत्यर्थमात्मनो राजन्दानमेकं समाचर । यस्त्वां पातकरूपोऽहं सुनीथायाः परंतप ३७। अब्रुवन्नग्नरूपेण कर्तुं त्वां तु विधर्मगम् । अन्यथा तु सुशंखस्य वाक्यमेवान्यथा भवेत् ३८। अतो विधिर्निषेधश्च ह्यहमेव नृपोत्तम । कर्मानुरूपफलदो बुद्ध्यतीतो गुणाग्रहः ३९। दानमेव परं श्रेष्ठं दानं सर्वप्रभावकम् । तस्माद्दानं ददस्व त्वं दानात्पुण्यं प्रवर्तते ४०। दानेन नश्यते पापं तस्माद्दानं ददस्व हि । अश्वमेधादिभिर्यज्ञैर्यजस्व नृपसत्तम ४१। भूमिदानादिकं दानं ब्राह्मणेभ्यो ददस्व वै । सुदानात्प्राप्यते भोगः सुदानात्प्राप्यते यशः ४२। सुदानाज्जायते कीर्तिः सुदानात्प्राप्यते सुखम् । दानेन स्वर्गमाप्नोति फलं तत्र भुनक्ति च ४३। दत्तस्यापि सुदानस्य श्रद्धायुक्तस्य सत्तम । काले प्राप्ते व्रजेत्तीर्थं पुण्यस्यापि फलं त्विदम् ४४। पात्रभूताय विप्राय श्रद्धापूतेन चेतसा । यो ददाति महादानं मयि भावं निवेश्य च ४५। तस्याहं सकलं दद्मि मनसा यंयमिच्छति । वेन उवाच- कालं दानस्य मे ब्रूहि कीदृक्कालस्य लक्षणम् ४६। तीर्थस्यापि च यद्रूपं पात्रस्यापि सुलक्षणम् । दानस्यापि जगन्नाथ विधिं विस्तरतो वद ४७। प्रसादसुमुखो भूत्वा दया मे यदि वर्त्तते । श्रीकृष्ण उवाच-। दानकालं प्रवक्ष्यामि नित्यं नैमित्तिकं नृप ४८। काम्यं चान्यं महाराज चतुर्थप्रापकं पुनः । सूर्योदयस्य वेलायां पापं नश्यति सर्वतः ४९। अंधकाराधिका घोरा नराणां नाशकारकाः । दिवि सूर्यो ममांशोऽयं तेजसां कल्पितो निधिः ५०। तस्यैव तेजसा दग्धा भस्मतां यांति किल्बिषाः । उदयंतं ममांशं यो दृष्ट्वा दत्ते तु वार्यपि ५१। तस्य किं कथ्यते भूप नित्यं पुण्यविवर्द्धनम् । संप्राप्तायां सुवेलायां तस्यां पुण्यकरो नरः ५२। स्नात्वाभ्यर्च्य पितॄन्देवान्दानदाता भवेत्पुनः । यथाशक्तिप्रभावेन श्रद्धापूतेन चेतसा ५३। अन्नं पयः फलं पुष्पं वस्त्रं तांबूलभूषणम् । हेमरत्नादिकं चैव तस्य पुण्यमनंतकम् ५४। मध्याह्ने तु ततो राजन्नपराह्णे तथैव च । मामुद्दिश्य च यो दद्यात्तस्य पुण्यमनंतकम् ५५। खाद्यपानादिकं मिष्ट लेपनं गंधकुंकुमम् । कर्पूरादिकमेवापि वस्त्रालंकारसंयुतम् ५६। अविच्छिन्नं ददात्येवं भोगसौख्यप्रदायकम् । नित्यकालो मया ख्यातो दानपूजार्थिनां शुभः ५७। अथातः संप्रवक्ष्यामि नैमित्तिकमनुत्तमम् । त्रिकालेष्वपि दातव्यं दानमेव न संशयः ५८। शून्यं दिनं न कर्तव्यमात्मनो हितमिच्छता । यस्मिन्काले प्रदत्तं हि किंचिद्दानं नराधिप ५९। तत्प्रभावान्महाप्राज्ञो बहुसामर्थ्यसंयुतः । धनाढ्यो गुणवान्प्राज्ञः पंडितोऽपि विचक्षणः ६०। पक्षं मासं दिनं यावन्न दत्तं वै यदाशनम् । तमेव वारयाम्येव भक्ष्याच्चैव नरोत्तमम् ६१। स्वमलं भक्षितं चैव अदत्वा दानमुत्तमम् । उत्पादयाम्यहं रोगं सर्वभोगनिवारणम् ६२। तेषां कायेष्वसंतुष्टो बहुपीडाप्रदायकम् । मंदानलेन संयुक्तं ज्वरसंतापकारकम् ६३। त्रिकालेषु न दत्तं यैर्ब्राह्मणेषु सुरेषु च । स्वयमश्नाति मिष्टं तु तेन पापं महत्कृतम् ६४। प्रायश्चित्तेन रौद्रेण तमेवं परिशोधयेत् । उपवासैर्महाराज कायशोषकरादिकैः ६५। चर्मकारो यथा चर्म कुंडस्थोपरि निर्घृणः । शोधयेच्च कषायैश्च तच्चर्मस्फोटयेद्यथा ६६। तथाहं पापकर्तारं शोधयामि न संशयः । औषधीनां सुयोगाच्च कषायैः कटुकैर्ध्रुवम् ६७। उष्णोदकैश्च संतापैर्वैद्यरूपेण नान्यथा । अन्ये भुंजन्ति तस्योग्र भोगान्पुण्यान्मनोनुगान् ६८। किं करोति समर्थश्च न दत्तं दानमुत्तमम् । महता पापरूपेण तमेवं परितापये ६९। नित्यकालस्य यद्दानमात्मार्थं पापिभिर्यथा । न दत्तं राजराजेंद्र श्रद्धापूतेन चेतसा ७०। तथा ताञ्जारयाम्येतानुपायैर्दारुणैः किल । वासुदेव उवाच- नैमित्तिकं तथा कालं पुण्यं चैव तवाग्रतः ७१। प्रवक्ष्यामि नरश्रेष्ठ सुबुद्ध्या शृणु तत्परः । अमावास्या महाराज पौर्णमासी तथैव च ७२। यदा भवति संक्रांतिर्व्यतीपातो नरेश्वर । वैधृतिश्च यदा प्रोक्ता यदा एकादशी भवेत् ७३। महामाघी तथाषाढी वैशाखी कार्तिकी तथा । अमासोमसमायोगे मन्वादिषु युगादिषु ७४। गजच्छाया तथा प्रोक्ता पितृक्षया तथैव च । एते नैमित्तिकाः ख्यातास्तवाग्रे नृपसत्तम ७५। एतेषु दीयते दानं तस्य दानस्य यत्फलम् । तत्फलं तु प्रवक्ष्यामि श्रूयतां नृपसत्तम ७६। मामुद्दिश्य नरो भक्त्या ब्राह्मणाय प्रयच्छति । तस्याहं निर्विकल्पेन प्रयच्छामि न संशयः ७७। गृहं सौख्यं महाराज स्वर्गमोक्षादिकं बहु । काम्यं कालं प्रवक्ष्यामि दानस्य फलदायकम् ७८। व्रतानामेव सर्वेषां देवादीनां तथैव च । दानस्य पुण्यकालं तु संप्रोक्तं द्विजसत्तमैः ७९। आभ्युदयिकमेवापि कालं वक्ष्यामि ते नृप । मखानामेव सर्वेषां वैवाहिकमनुत्तमम् ८०। पुत्रस्य जातमात्रस्य चौलमौंज्यादिकं तथा । प्रासादध्वजदेवानां प्रतिष्ठादिककर्मणि ८१। वापीकूपतडागानां गृहवास्तुमयं नृप । तदाभ्युदयिकं प्रोक्तं मातॄणां यत्र पूजनम् ८२। तस्मिन्काले ददेद्दानं सर्वसिद्धिप्रदायकम् । आभ्युदयिक एवायं कालः प्रोक्तो नृपोत्तम ८३। अन्यच्चैव प्रवक्ष्यामि पापपीडानिवारणम् । मृत्युकाले च संप्राप्ते क्षयं ज्ञात्वा नरोत्तम ८४। तत्र दानं प्रदातव्यं यममार्गसुखप्रदम् । नित्यनैमित्तिकाः कालाः काम्याभ्युदयिकास्तथा ८५। अंत्यःकालो महाराज समाख्यातस्तवाग्रतः । एते कालाः समाख्याताः स्वकर्मफलदायकाः ८६। तीर्थस्य लक्षणं राजन्प्रवक्ष्यामि तवाग्रतः । सुतीर्थानामियं गंगा भाति पुण्या सरस्वती ८७। रेवा च यमुना तापी तथा चर्मण्वती नदी । सरयूर्घर्घरा वेणा सर्वपापप्रणाशिनी ८८। कावेरी कपिला चान्या विशाला विश्वतारणी । गोदावरी समाख्याता तुंगभद्रा नरोत्तम ८९। पापानां भीतिदा नित्यं भीमरथ्या प्रपठ्यते । देविका कृष्णगंगा च अन्याः सरिद्वरोत्तमाः ९०। एतासां पुण्यकालेषु संति तीर्थान्यनेकशः । ग्रामे वा यदि वारण्ये नद्यः सर्वत्र पावनाः ९१। तत्र तत्र प्रकर्तव्याः स्नानदानादिकाः क्रियाः । यदा न ज्ञायते नाम तासां तीर्थस्य सत्तमाः ९२। नामोच्चारं प्रकुर्वीत विष्णुतीर्थमिदं नृप । तीर्थस्य देवता तद्वदहमेव न संशयः ९३। मामेवमुच्चरेद्यो वै तीर्थे देवेषु साधकः । तस्य पुण्यफलं जातं मन्नाम्ना नृपनंदन ९४। अज्ञातानां सुतीर्थानां देवानां नृपसत्तम । स्नाने दाने महाराज मन्नाम हि समुच्चरेत् ९५। तीर्थानामेव राजेंद्र धात्रा धात्र्य इमाः कृताः । सिंधवः सर्वपुण्यानां सर्वस्थाः क्षितिमंडले ९६। यत्रतत्र प्रकर्त्तव्यं स्नानदानादिकं नृप । अक्षयं फलमाप्नोति सुतीर्थानां प्रसादतः ९७। तीर्थरूपा महापुण्याः सागरा सप्त एव च । मानसाद्यास्तथा राजन्सरस्यश्च प्रकीर्तिताः ९८। निर्झराः पल्वलाः प्रोक्तास्तीर्थरूपा न संशयः । स्वल्पा नद्यो महाराज तासु तीर्थं प्रतिष्ठितम् ९९। खातेष्वेवं च सर्वेषु वर्जयित्वा च कूपकम् । पर्वतास्तीर्थरूपाश्च मेर्वाद्याश्च महीतले १००। यज्ञभूमिश्च यज्ञश्च अग्निहोत्रे यथा स्थितः । श्राद्धभूमिस्तथा शुद्धा देवशाला तथा पुनः १०१। होमशाला तथा प्रोक्ता वेदाध्ययनवेश्म च । गृहेषु पुण्यसंयुक्तं गोस्थानं वरमुत्तमम् १०२। सोमपायी भवेद्यत्र तीर्थं तत्र प्रतिष्ठितम् । आरामो यत्र वै पुण्यो अश्वत्थो यत्र तिष्ठति १०३। ब्रह्मवृक्षो भवेद्यत्र वटवृक्षस्तथैव च । अन्ये च वन्यसंस्थाने तत्र तीर्थं प्रतिष्ठितम् १०४। एते तीर्थाः समाख्याताः पितामाता तथैव च । पुराणं पठ्यते यत्र गुरुर्यत्र स्वयं स्थितः १०५। सुभार्या तिष्ठते यत्र तत्र तीर्थं न संशयः । सुपुत्रस्तिष्ठते यत्र तत्र तीर्थं न संशयः १०६। एते तीर्थाः समाख्याता राजवेश्म तथैव च । वेन उवाच- पात्रस्य लक्षणं ब्रूहि यस्मै देयं सुरोत्तम १०७। प्रसादसुमुखो भूत्वा कृपया मम माधव । वासुदेव उवाच- शृणु राजन्महाप्राज्ञ पात्रस्यापि सुलक्षणम् १०८। यस्मै देयं सुदानं च श्रद्धापूतैर्महात्मभिः । ब्राह्मणं सुकुलोपेतं वेदाध्ययनतत्परम् १०९। शांतं दांतं तपोयुक्तं शुक्लमेव विशेषतः । प्रज्ञावंतं ज्ञानवंतं देवपूजनतत्परम् ११०। सत्यवंतं महापुण्यं वैष्णवं ज्ञानपंडितम् । धर्मज्ञं मुक्तलौल्यं च पाखंडैस्तु विवर्जितम् १११। एवं पात्रं समाख्यातमन्यदेवं वदाम्यहम् । एवमेतैर्गुणैर्युक्तं स्वसृपुत्रं नरोत्तमम् ११२। एतं पात्रं विजानीहि दुहितुस्तनयं ततः । जामातरं महाराज भावैरेतैश्च संयुतम् ११३। गुरुं च दीक्षितं चैव पात्रभूतं नरोत्तम । एतान्येव सुपात्राणि दानयोग्यानि सत्तम ११४। वेदाचारसमोपेतस्तृप्तिं नैव च गच्छति । वर्जयेत्किल तं विप्रं तथा काणं सुधूर्तकम् ११५। अतिकृष्णं महाराज कपिलं परिवर्जयेत् । कर्कटाक्षं सुनीलं च श्यावदन्तं विवर्जयेत् ११६। नीलदंतं तथा राजन्पीतदंतं तथैव च । गोघ्नं सुकृष्णदंतं च बर्बरं चातिपांशुलम् ११७। हीनांगमधिकांगं च कुष्ठिनं कुनखं तथा । दुश्चर्माणं महाराज खल्वाटं परिवर्जयेत् ११८। अन्यायेषु रता यस्य जाया विप्रस्य कस्य च । तस्मै दानं न दातव्यं यदि ब्रह्मसमो भवेत् ११९। स्त्रीजिताय न दातव्यं शाखारंडे महामते । व्याधिताय न दातव्यं मृतभोजिषु भूपते १२०। चोराय च न दातव्यं स यद्यत्रिसमो भवेत् । अतृप्ताय न दातव्यं शावं तु परिवर्जयेत् १२१। अतिस्तब्धाय नो देयं शठाय च विशेषतः । वेदशास्त्रसमायुक्तः सदाचारेण वर्जितः १२२। श्राद्धे दाने च राजेंद्र नैव युक्तः कदा भवेत् । अथ दानं प्रवक्ष्यामि सफलं पुण्यदायकम् १२३। कालतीर्थसुपात्राणां श्रद्धा योगात्प्रजायते । नास्ति श्रद्धासमं पुण्यं नास्ति श्रद्धासमं सुखम् १२४। नास्ति श्रद्धासमं तीर्थं संसारे प्राणिनां नृप । श्रद्धाभावेन संयुक्तो मामेवं परिसंस्मरेत् १२५। पात्रहस्ते प्रदातव्यं स्वल्पमेव नृपोत्तम । एवंविधस्य दानस्य विधियुक्तस्य यत्फलम् १२६। अनंतं तदवाप्नोति मत्प्रसादात्सुखी भवेत् १२७। इति श्रीपद्मपुराणे पंचपंचाशत्सहस्रसंहितायां भूमिखंडे वेनोपाख्याने एकोनचत्वारिंशोऽध्यायः ३९।

ṛṣaya ūcuḥ- kathaṃ veno gataḥ svargaṃ pāpaṃ tyaktvā pradūrataḥ | tanno vistarato'trāpi vada satyavatāṃ vara 1| sūtauvāca- ṛṣīṇāṃ puṇyasaṃsargātsaṃvādācca dvijottama | kāyasya mathanātpāpo bahistasya vinirgataḥ 2| paścādvenaḥ sa puṇyātmā jñānaṃ lebhe ca śāśvatam | revāyā dakṣiṇe kūle tapaścacāra sa dvijāḥ 3| tṛṇabindorṛṣeścaiva āśrame pāpanāśane | varṣāṇāṃ tu śataṃ sāgraṃ kāmakrodhavivarjitaḥ 4| tasyogratapasādevaḥ śaṃkhacakragadādharaḥ | prasannobhūnmahābhāgā niṣpāpasya nṛpasya vai 5| uvāca ca prasanno'smi vriyatāṃ varauttamaḥ | vena uvāca- yadi deva prasanno'si dehi me varamuttamam 6| anenāpi śarīreṇa gaṃtumicchāmi tvatpadam | pitrā sārdhaṃ mahābhāga mātrā caiva sureśvara | tavaiva tejasā deva tadviṣṇoḥ paramaṃ padam 7| śrīvāsudeva uvāca- kvagato'sau mahāmoho yena tvaṃ mohito nṛpa | lobhena mohayuktena tamomārge nipātitaḥ 8| vena uvāca- yanme pūrvakṛtaṃ pāpaṃ tenāhaṃ mohito vibho | ato māmuddharāsmāttvaṃ pāpāccaiva sudāruṇāt 9| prajaptavyamatho paṭhyaṃ tadvadānugrahādvibho | bhagavānuvāca- sādhu bhūpa mahābhāga pāpaṃ te nāśamāgatam 10| śuddhosi tapasā ca tvaṃ tataḥ puṇyaṃ vadāmyaham | purā vai brahmaṇā tāta pṛṣṭohaṃ bhavatā yathā 11| tasmai yaduditaṃ vatsa tatte sarvaṃ vadāmyaham | ekadā brahmaṇā dhyānasthitena nābhipaṃkaje 12| prādurāsa tadā tasya varadānāya suvrata | tena pṛṣṭaṃ mahatpuṇyaṃ stotraṃ pāpapraṇāśanam 13| vāsudevābhidhānaṃ ca sugatipradamicchatā | stotrāṇāṃ paramaṃ tasmai vāsudevābhidhaṃ mahat 14| sarvasaukhyapradaṃ nṝṇāṃ paṭhatāṃ japatāṃ sadā | upādiśaṃ mahābhāga viṣṇuprītikaraṃ param 15| viṣṇuruvāca- etatsarvaṃ jagadvyāptaṃ mayā tvavyaktamūrtinā | ato māṃ munayaḥ prāhurviṣṇuṃ viṣṇuparāyaṇāḥ 16| vasaṃti yatra bhūtāni vasatyeṣu ca yo vibhuḥ | sa vāsudevo vijñeyo vidvadbhirahamādarāt 17| saṃkarṣati prajāścāṃte hyavyaktāya yato vibhuḥ | tataḥ saṃkarṣaṇo nāmnā vijñeyaḥ śaraṇāgataiḥ 18| iṃgite kāmarūpohaṃ bahu syāmiti kāmyayā | pradyumnohaṃ budhaistasmādvijñeyosmi sutārthibhiḥ 19| atra loke vinā ceśau sarveśau harakeśavau | niruddhohaṃ yogabalānna kenātoniruddhavat 20| viśvākhyohaṃ pratijagajjñānavijñānasaṃyutaḥ | ahamityabhimānī ca jāgracciṃtāsamākulaḥ 21| taijasohaṃ jagacceṣṭāmayaśceṃdriyarūpavān | jñānakarmasamudriktaḥ svapnāvasthāṃ gato hyaham 22| prājñohamadhidaivātmā viśvādhiṣṭhānagocaraḥ | suṣuptāvāsthito lokādudāsīno vikalpitaḥ 23| turīyo'haṃ nirvikārī guṇāvasthāvivarjitaḥ | nirliptaḥ sākṣivadviśva pratibiṃbita vigrahaḥ 24| cidābhāsaścidānaṃdaścinmayaścitsvarūpavān | nityokṣaro brahmarūpo brahmannevamavehi mām 25| bhagavānuvāca- ityuktvāṃtardadhe viṣṇuḥ svarūpaṃ brahmaṇe purā | sopi jñātvā jagadvyāptiṃ kṛtātmā samabhūtkṣaṇāt 26| rājaṃstvamapi śuddhātmā pṛthorjanmana eva ca | tathāpyārādhaya vibhuṃ stotreṇānena suvrata 27| tuṣṭo viṣṇustamabhyāha varaṃ varaya mānada | vena uvāca- sugatiṃ dehi me viṣṇo duṣkṛtāttārayasva mām 28| śaraṇaṃ tvāṃ prapannosmi kāraṇaṃ vada sadgateḥ | viṣṇuruvāca- pūrvameva mahābhāga tvaṃgenāpi mahātmanā 29| ahamārādhitastena tasmai datto varo mayā | prayāsyasi mahābhāga vaiṣṇavaṃ lokamuttamam 30| karmaṇā svena vipreṃdra puṇyena nṛpanaṃdana | ātmārthe tvaṃ mahābhāga varameva prayācaya 31| śṛṇu vena mahābhāga vṛttāṃtaṃ pūrvasaṃbhavam | tava mātre purā dattaḥ śāpaḥ kruddhena bhūpate 32| suśaṃkhena sunīthāyai bālye pūrvaṃ mahātmanā | tatastvaṃge varo datto mayaiva viditātmanā 33| tvāṃ samuddharttukāmena suputraste bhaviṣyati | evamuktvā tu pitaraṃ tavāhaṃ guṇavatsala 34| bhavadaṃgātsamudbhūtaḥ kariṣye lokapālanam | divīṃdro hi yathā bhāti tathāhaṃ bhūtale sthitaḥ 35| ātmā vai jāyate putra iti satyavatī śrutiḥ | atastvaṃ sugatiṃ vatsa labhiṣyasi varānmama 36| gatyarthamātmano rājandānamekaṃ samācara | yastvāṃ pātakarūpo'haṃ sunīthāyāḥ paraṃtapa 37| abruvannagnarūpeṇa kartuṃ tvāṃ tu vidharmagam | anyathā tu suśaṃkhasya vākyamevānyathā bhavet 38| ato vidhirniṣedhaśca hyahameva nṛpottama | karmānurūpaphalado buddhyatīto guṇāgrahaḥ 39| dānameva paraṃ śreṣṭhaṃ dānaṃ sarvaprabhāvakam | tasmāddānaṃ dadasva tvaṃ dānātpuṇyaṃ pravartate 40| dānena naśyate pāpaṃ tasmāddānaṃ dadasva hi | aśvamedhādibhiryajñairyajasva nṛpasattama 41| bhūmidānādikaṃ dānaṃ brāhmaṇebhyo dadasva vai | sudānātprāpyate bhogaḥ sudānātprāpyate yaśaḥ 42| sudānājjāyate kīrtiḥ sudānātprāpyate sukham | dānena svargamāpnoti phalaṃ tatra bhunakti ca 43| dattasyāpi sudānasya śraddhāyuktasya sattama | kāle prāpte vrajettīrthaṃ puṇyasyāpi phalaṃ tvidam 44| pātrabhūtāya viprāya śraddhāpūtena cetasā | yo dadāti mahādānaṃ mayi bhāvaṃ niveśya ca 45| tasyāhaṃ sakalaṃ dadmi manasā yaṃyamicchati | vena uvāca- kālaṃ dānasya me brūhi kīdṛkkālasya lakṣaṇam 46| tīrthasyāpi ca yadrūpaṃ pātrasyāpi sulakṣaṇam | dānasyāpi jagannātha vidhiṃ vistarato vada 47| prasādasumukho bhūtvā dayā me yadi varttate | śrīkṛṣṇa uvāca-| dānakālaṃ pravakṣyāmi nityaṃ naimittikaṃ nṛpa 48| kāmyaṃ cānyaṃ mahārāja caturthaprāpakaṃ punaḥ | sūryodayasya velāyāṃ pāpaṃ naśyati sarvataḥ 49| aṃdhakārādhikā ghorā narāṇāṃ nāśakārakāḥ | divi sūryo mamāṃśo'yaṃ tejasāṃ kalpito nidhiḥ 50| tasyaiva tejasā dagdhā bhasmatāṃ yāṃti kilbiṣāḥ | udayaṃtaṃ mamāṃśaṃ yo dṛṣṭvā datte tu vāryapi 51| tasya kiṃ kathyate bhūpa nityaṃ puṇyavivarddhanam | saṃprāptāyāṃ suvelāyāṃ tasyāṃ puṇyakaro naraḥ 52| snātvābhyarcya pitṝndevāndānadātā bhavetpunaḥ | yathāśaktiprabhāvena śraddhāpūtena cetasā 53| annaṃ payaḥ phalaṃ puṣpaṃ vastraṃ tāṃbūlabhūṣaṇam | hemaratnādikaṃ caiva tasya puṇyamanaṃtakam 54| madhyāhne tu tato rājannaparāhṇe tathaiva ca | māmuddiśya ca yo dadyāttasya puṇyamanaṃtakam 55| khādyapānādikaṃ miṣṭa lepanaṃ gaṃdhakuṃkumam | karpūrādikamevāpi vastrālaṃkārasaṃyutam 56| avicchinnaṃ dadātyevaṃ bhogasaukhyapradāyakam | nityakālo mayā khyāto dānapūjārthināṃ śubhaḥ 57| athātaḥ saṃpravakṣyāmi naimittikamanuttamam | trikāleṣvapi dātavyaṃ dānameva na saṃśayaḥ 58| śūnyaṃ dinaṃ na kartavyamātmano hitamicchatā | yasminkāle pradattaṃ hi kiṃciddānaṃ narādhipa 59| tatprabhāvānmahāprājño bahusāmarthyasaṃyutaḥ | dhanāḍhyo guṇavānprājñaḥ paṃḍito'pi vicakṣaṇaḥ 60| pakṣaṃ māsaṃ dinaṃ yāvanna dattaṃ vai yadāśanam | tameva vārayāmyeva bhakṣyāccaiva narottamam 61| svamalaṃ bhakṣitaṃ caiva adatvā dānamuttamam | utpādayāmyahaṃ rogaṃ sarvabhoganivāraṇam 62| teṣāṃ kāyeṣvasaṃtuṣṭo bahupīḍāpradāyakam | maṃdānalena saṃyuktaṃ jvarasaṃtāpakārakam 63| trikāleṣu na dattaṃ yairbrāhmaṇeṣu sureṣu ca | svayamaśnāti miṣṭaṃ tu tena pāpaṃ mahatkṛtam 64| prāyaścittena raudreṇa tamevaṃ pariśodhayet | upavāsairmahārāja kāyaśoṣakarādikaiḥ 65| carmakāro yathā carma kuṃḍasthopari nirghṛṇaḥ | śodhayecca kaṣāyaiśca taccarmasphoṭayedyathā 66| tathāhaṃ pāpakartāraṃ śodhayāmi na saṃśayaḥ | auṣadhīnāṃ suyogācca kaṣāyaiḥ kaṭukairdhruvam 67| uṣṇodakaiśca saṃtāpairvaidyarūpeṇa nānyathā | anye bhuṃjanti tasyogra bhogānpuṇyānmanonugān 68| kiṃ karoti samarthaśca na dattaṃ dānamuttamam | mahatā pāparūpeṇa tamevaṃ paritāpaye 69| nityakālasya yaddānamātmārthaṃ pāpibhiryathā | na dattaṃ rājarājeṃdra śraddhāpūtena cetasā 70| tathā tāñjārayāmyetānupāyairdāruṇaiḥ kila | vāsudeva uvāca- naimittikaṃ tathā kālaṃ puṇyaṃ caiva tavāgrataḥ 71| pravakṣyāmi naraśreṣṭha subuddhyā śṛṇu tatparaḥ | amāvāsyā mahārāja paurṇamāsī tathaiva ca 72| yadā bhavati saṃkrāṃtirvyatīpāto nareśvara | vaidhṛtiśca yadā proktā yadā ekādaśī bhavet 73| mahāmāghī tathāṣāḍhī vaiśākhī kārtikī tathā | amāsomasamāyoge manvādiṣu yugādiṣu 74| gajacchāyā tathā proktā pitṛkṣayā tathaiva ca | ete naimittikāḥ khyātāstavāgre nṛpasattama 75| eteṣu dīyate dānaṃ tasya dānasya yatphalam | tatphalaṃ tu pravakṣyāmi śrūyatāṃ nṛpasattama 76| māmuddiśya naro bhaktyā brāhmaṇāya prayacchati | tasyāhaṃ nirvikalpena prayacchāmi na saṃśayaḥ 77| gṛhaṃ saukhyaṃ mahārāja svargamokṣādikaṃ bahu | kāmyaṃ kālaṃ pravakṣyāmi dānasya phaladāyakam 78| vratānāmeva sarveṣāṃ devādīnāṃ tathaiva ca | dānasya puṇyakālaṃ tu saṃproktaṃ dvijasattamaiḥ 79| ābhyudayikamevāpi kālaṃ vakṣyāmi te nṛpa | makhānāmeva sarveṣāṃ vaivāhikamanuttamam 80| putrasya jātamātrasya caulamauṃjyādikaṃ tathā | prāsādadhvajadevānāṃ pratiṣṭhādikakarmaṇi 81| vāpīkūpataḍāgānāṃ gṛhavāstumayaṃ nṛpa | tadābhyudayikaṃ proktaṃ mātṝṇāṃ yatra pūjanam 82| tasminkāle dadeddānaṃ sarvasiddhipradāyakam | ābhyudayika evāyaṃ kālaḥ prokto nṛpottama 83| anyaccaiva pravakṣyāmi pāpapīḍānivāraṇam | mṛtyukāle ca saṃprāpte kṣayaṃ jñātvā narottama 84| tatra dānaṃ pradātavyaṃ yamamārgasukhapradam | nityanaimittikāḥ kālāḥ kāmyābhyudayikāstathā 85| aṃtyaḥkālo mahārāja samākhyātastavāgrataḥ | ete kālāḥ samākhyātāḥ svakarmaphaladāyakāḥ 86| tīrthasya lakṣaṇaṃ rājanpravakṣyāmi tavāgrataḥ | sutīrthānāmiyaṃ gaṃgā bhāti puṇyā sarasvatī 87| revā ca yamunā tāpī tathā carmaṇvatī nadī | sarayūrghargharā veṇā sarvapāpapraṇāśinī 88| kāverī kapilā cānyā viśālā viśvatāraṇī | godāvarī samākhyātā tuṃgabhadrā narottama 89| pāpānāṃ bhītidā nityaṃ bhīmarathyā prapaṭhyate | devikā kṛṣṇagaṃgā ca anyāḥ saridvarottamāḥ 90| etāsāṃ puṇyakāleṣu saṃti tīrthānyanekaśaḥ | grāme vā yadi vāraṇye nadyaḥ sarvatra pāvanāḥ 91| tatra tatra prakartavyāḥ snānadānādikāḥ kriyāḥ | yadā na jñāyate nāma tāsāṃ tīrthasya sattamāḥ 92| nāmoccāraṃ prakurvīta viṣṇutīrthamidaṃ nṛpa | tīrthasya devatā tadvadahameva na saṃśayaḥ 93| māmevamuccaredyo vai tīrthe deveṣu sādhakaḥ | tasya puṇyaphalaṃ jātaṃ mannāmnā nṛpanaṃdana 94| ajñātānāṃ sutīrthānāṃ devānāṃ nṛpasattama | snāne dāne mahārāja mannāma hi samuccaret 95| tīrthānāmeva rājeṃdra dhātrā dhātrya imāḥ kṛtāḥ | siṃdhavaḥ sarvapuṇyānāṃ sarvasthāḥ kṣitimaṃḍale 96| yatratatra prakarttavyaṃ snānadānādikaṃ nṛpa | akṣayaṃ phalamāpnoti sutīrthānāṃ prasādataḥ 97| tīrtharūpā mahāpuṇyāḥ sāgarā sapta eva ca | mānasādyāstathā rājansarasyaśca prakīrtitāḥ 98| nirjharāḥ palvalāḥ proktāstīrtharūpā na saṃśayaḥ | svalpā nadyo mahārāja tāsu tīrthaṃ pratiṣṭhitam 99| khāteṣvevaṃ ca sarveṣu varjayitvā ca kūpakam | parvatāstīrtharūpāśca mervādyāśca mahītale 100| yajñabhūmiśca yajñaśca agnihotre yathā sthitaḥ | śrāddhabhūmistathā śuddhā devaśālā tathā punaḥ 101| homaśālā tathā proktā vedādhyayanaveśma ca | gṛheṣu puṇyasaṃyuktaṃ gosthānaṃ varamuttamam 102| somapāyī bhavedyatra tīrthaṃ tatra pratiṣṭhitam | ārāmo yatra vai puṇyo aśvattho yatra tiṣṭhati 103| brahmavṛkṣo bhavedyatra vaṭavṛkṣastathaiva ca | anye ca vanyasaṃsthāne tatra tīrthaṃ pratiṣṭhitam 104| ete tīrthāḥ samākhyātāḥ pitāmātā tathaiva ca | purāṇaṃ paṭhyate yatra gururyatra svayaṃ sthitaḥ 105| subhāryā tiṣṭhate yatra tatra tīrthaṃ na saṃśayaḥ | suputrastiṣṭhate yatra tatra tīrthaṃ na saṃśayaḥ 106| ete tīrthāḥ samākhyātā rājaveśma tathaiva ca | vena uvāca- pātrasya lakṣaṇaṃ brūhi yasmai deyaṃ surottama 107| prasādasumukho bhūtvā kṛpayā mama mādhava | vāsudeva uvāca- śṛṇu rājanmahāprājña pātrasyāpi sulakṣaṇam 108| yasmai deyaṃ sudānaṃ ca śraddhāpūtairmahātmabhiḥ | brāhmaṇaṃ sukulopetaṃ vedādhyayanatatparam 109| śāṃtaṃ dāṃtaṃ tapoyuktaṃ śuklameva viśeṣataḥ | prajñāvaṃtaṃ jñānavaṃtaṃ devapūjanatatparam 110| satyavaṃtaṃ mahāpuṇyaṃ vaiṣṇavaṃ jñānapaṃḍitam | dharmajñaṃ muktalaulyaṃ ca pākhaṃḍaistu vivarjitam 111| evaṃ pātraṃ samākhyātamanyadevaṃ vadāmyaham | evametairguṇairyuktaṃ svasṛputraṃ narottamam 112| etaṃ pātraṃ vijānīhi duhitustanayaṃ tataḥ | jāmātaraṃ mahārāja bhāvairetaiśca saṃyutam 113| guruṃ ca dīkṣitaṃ caiva pātrabhūtaṃ narottama | etānyeva supātrāṇi dānayogyāni sattama 114| vedācārasamopetastṛptiṃ naiva ca gacchati | varjayetkila taṃ vipraṃ tathā kāṇaṃ sudhūrtakam 115| atikṛṣṇaṃ mahārāja kapilaṃ parivarjayet | karkaṭākṣaṃ sunīlaṃ ca śyāvadantaṃ vivarjayet 116| nīladaṃtaṃ tathā rājanpītadaṃtaṃ tathaiva ca | goghnaṃ sukṛṣṇadaṃtaṃ ca barbaraṃ cātipāṃśulam 117| hīnāṃgamadhikāṃgaṃ ca kuṣṭhinaṃ kunakhaṃ tathā | duścarmāṇaṃ mahārāja khalvāṭaṃ parivarjayet 118| anyāyeṣu ratā yasya jāyā viprasya kasya ca | tasmai dānaṃ na dātavyaṃ yadi brahmasamo bhavet 119| strījitāya na dātavyaṃ śākhāraṃḍe mahāmate | vyādhitāya na dātavyaṃ mṛtabhojiṣu bhūpate 120| corāya ca na dātavyaṃ sa yadyatrisamo bhavet | atṛptāya na dātavyaṃ śāvaṃ tu parivarjayet 121| atistabdhāya no deyaṃ śaṭhāya ca viśeṣataḥ | vedaśāstrasamāyuktaḥ sadācāreṇa varjitaḥ 122| śrāddhe dāne ca rājeṃdra naiva yuktaḥ kadā bhavet | atha dānaṃ pravakṣyāmi saphalaṃ puṇyadāyakam 123| kālatīrthasupātrāṇāṃ śraddhā yogātprajāyate | nāsti śraddhāsamaṃ puṇyaṃ nāsti śraddhāsamaṃ sukham 124| nāsti śraddhāsamaṃ tīrthaṃ saṃsāre prāṇināṃ nṛpa | śraddhābhāvena saṃyukto māmevaṃ parisaṃsmaret 125| pātrahaste pradātavyaṃ svalpameva nṛpottama | evaṃvidhasya dānasya vidhiyuktasya yatphalam 126| anaṃtaṃ tadavāpnoti matprasādātsukhī bhavet 127| iti śrīpadmapurāṇe paṃcapaṃcāśatsahasrasaṃhitāyāṃ bhūmikhaṃḍe venopākhyāne ekonacatvāriṃśo'dhyāyaḥ 39|

English translation

The sages said :

1. O you best among the truthful ones, tell us in detail, how Vena casting off his sin went to heaven.

Sūta said :

2-6a. O best brāhmaṇa , by the contact of the merit of the sages, by their concurrence, the sin went out of his body as a result of the churning of his body. Then that Vena of a righteous mind obtained eternal knowledge. O brāhmaṇas , free from desire and anger, he practised penance for a full hundred years in the hermitage of the sage Tṛṇabindu , which destroyed sins, and (which was situated) on the right bank of Reva . O glorious ones, god ( Viṣṇu ), the holder of the conch, disc and mace, was pleased with the sinless king due to his severe penance. Being pleased with him, he said to him: “I am pleased. Choose an excellent boon.”

Vena said :

6b-7. O god, if you are pleased with me, give me an excellent boon: I desire to go, by your power, with this body, and along with my father and mother, to your abode, to the highest abode of Viṣṇu, O god of gods.

Śrī Vāsudeva said :

8. O king, where has that great infatuation, by which you were deluded, gone? You were caused to fall on the path ofdark-ness by greed united with infatuation.

Vena said :

9-10a. O lord, I was deluded by the sin which I had formerly committed. Therefore (please) emancipate me from this very fierce sin. Tell me through your grace what (i.e. which hymn) I should mutter or recite.

The lord said :

10b-15. Well, O blessed king, your sin has perished. By means of your penance you have become pure. So I shall tell you (what) merit (is). O dear, formerly Brahmā had asked me as (i.e. what) you have asked. I (shall) tell you all that I had told him. When once, Brahmā staying in the lotus sprung from (my) navel was engrossed in meditation, Viṣṇu {i.e. I) appeared before him for granting him a boon, O you of a good vow. Desiring a good state (i.e. salvation), he asked him about a hymn, of a great religious merit, destroying sin, and called Vāsudeva . O glorious one, he (i.e. I) taught him the hymn, best among all hymns, called Vāsudeva very much pleasing to Viṣṇu, and giving all happiness to men who always recited and muttered it.

Viṣṇu said :

16-19. This entire world is pervaded by me of an unmanifest form. Therefore sages devoted to Viṣṇu call me Viṣṇu (i.e. one who pervades). I should be respectfully known to be that Vāsudeva, in whom the beings live, and who lives in the beings. Since, at the end (of the world) the lord leads the beings to the unmanifest one, therefore, he (i.e. I) should be known, by those who seek his (i.e. my) refuge, by the name Saṅkarṣaṇa . With the desire ‘Let me be many’, I take up any form I intend (to take up). Therefore, I should be known as Pradyumna by those who desire (to have) sons.

20-25. In this world I am not restrained by anyone except the lords of all, viz. Hara and Keśava , by means of the prowess of deep and abstract meditation; therefore I have (the epithet) Aniruddha . To the world, I, possessing spiritual and material knowledge, am known as Viśva . Being awake and full of reflection, I am possessed of self-consciousness. Full of the movements of the world and possessed of sense-organs and form I am (called) Taijasa (i.e. bright); I am in the state of sleep when I am without understanding and action. When I am the presiding deity I move (everywhere) occupying all. I am supposed to be unconcerned with the world when I am in the state of deep sleep. As Turīya (i.e. in the fourth state) I am without any modification and void of properties. With my form reflected everywhere I am unattached and (am just) like a witness. I am the individual soul still sticking to the worldly defilements; I am consciousness and joy; I am full of consciousness; and have the form of consciousness. I am eternal, immutable; I am of the form of Brahman ; know me to be Brahman only.

The lord said :

26. Speaking so to Brahmā about his own form formerly, Viṣṇu vanished. He too knowing his universality, in a moment became self-possessed.

27. O king, you too are pure due to the birth of Pṛthu only. Still, O you of a good vow, propitiate the lord with this hymn.

28a. Viṣṇu, being pleased, said to him: “O you, who give respect to others, choose a boon.”

Vena said :

28b-29a. O Viṣṇu, give me the best refuge; (please) protect me from the sin. I have sought your refuge. Tell (i.e. show) me the cause (i.e. way to) the best state (i.e. beatitude).

Viṣṇu said :

29b-39. O you blessed one, formerly only the noble Aṅga had propitiated me, (and) I had granted him a boon. O you illustrious one, O you best brāhmaṇa, O you prince, you will go to the best heaven of Viṣṇu by means of your own deeds. O noble one, just ask for a boon for yourself. O illustrious Vena, listen to the account that took place formerly. Formerly the glorious Suśaṅkha, getting angry, gave a curse to your mother, Sunithā, in her childhood, O king. Then I, who had known (Aṅga’s) mind, and who desired to emancipate you, gave a boon to Aṅga: ‘You will have a good son.’ O you who love virtues, having thus spoken to your father I will, having sprung up from your body, protect the world. I remain on the earth as Indra shines inheaven. The sacred text: ‘Oneself is born as (one’s) son’, is true. So, O dear, you will get the highest position as a result of my boon. For getting the (best) position (i.e. salvation), O king, O hero, give a gift; I (am the one), who in the form of the sinful naked one, spoke to you, to cause you deviate from righteousness; otherwise the words of Suśaṅkha would have become untrue. I myself am injunction and prohibition both. I am the one who gives the fruit (to one) according to one’s deeds, who is beyond comprehension and who insists on virtues.

40-46a. (Giving) a gift is the highest, the best. It is the cause of everything. Therefore you give gifts. Merit proceeds from (giving) gifts. Sin perishes due to (the giving of) gifts; therefore, do give gifts. O best king, perform sacrifices like the horse-sacrifice. Give gifts of land etc. to brāhmaṇas. Due to (giving) good gifts enjoyment is obtained, glory is obtained; fame takes place (i.e. is obtained) due to good gifts and happiness is secured through good gifts. A man obtains (i.e. goes to) heaven by means of (giving) gifts, and there enjoys the fruit (ofhis gifts). When the time of the maturity of a good gift that is given through faith arrives, O best one, the man (i.e. the giver of gifts) would go to a sacred place—this is also the fruit of (his) religious merit. To him, who, keeping faith in me, gives a great gift to a worthy brāhmaṇa, I give everything and whatever he desires with (i.e. in) his mind.

Vena said :

46b-48a. Tell me about the (proper) time of (i.e. for giving) a gift. What are the characteristics of the (proper) time (for giving a gift)? Being gracious to me, O lord of the world, if you have compassion for me, tell me in detail the nature of a sacred place, and also the good (i.e. proper) characteristics of a worthy recipient, and the procedure of (giving) a gift.

Śrīkṛṣṇa said :

48b-57. O king, O great lord, I shall tell you the time for regular and occasional charity and also for the optional one, and for making daily and occasional gifts which would lead to the fourth (goal of life, i.e. salvation). At the time of sunrise, sin perishes everywhere. Very fierce darkness destroys men. This sun, my portion, is thought to be the treasure of lustre by day. Sins, burnt by the lustre of only, are reduced to ashes. O king, what can be said about that which increases the religious merit of him who even gives water to my rising portion (i.e. the rising sun)? When an auspicious time comes, if a person, after having bathed and worshipped his parents and gods gives, according to his capacity and with his mind purified by faith, gifts of food, water, fruits, flowers, garments, tāmbūla , ornaments, gold, and gems etc., he has unending merit. O king, he, who would also offer water dedicated to me at midday and afternoon, has unending merit. Like this he regularly gives food, drink, sweets, ointment, sandal, flowers, camphor etc. along with garments and ornaments, (which) gives enjoyments and happiness. This is said to be the usual time (i.e. time for regular charity), auspicious for those who desire to give gifts or offer worship.

58-71 a. Now I shall tell you about the excellent occasional (charity). There is no doubt that one should give gifts at all the three times. He, who desires his own well-being should not pass a day void (of gifts). O king due to the power of the time at which something is given, a man (becomes) very intelligent, full of great power, rich, virtuous, learned, wise and far-seeing. I keep the excellent man away from food for a fortnight, a month, or a day—that is, as long as he has not given food. One who has not given an excellent gift has eaten his own excrement. Being displeased (with such persons) I generate in their bodies a disease, which keeps off all enjoyments, which gives them great trouble, which is accompanied by weak digestion, and which causes fever and suffering. He who has not made a gift (of food) to Brahmins and deities, three times, and has himself eaten sweets, has committed a great sin. O great king, he should thus purify his body by a severe expiation, and also by fasts withering up the body. As a cobbler cleanses the hide in the bowl with exudations from trees and expands it, in the same way I certainly purify a sinner, by proper use of herbs, and also by means of astringent and bitter medicines; (thus I do) in the form of a physician, with hot water and heating, and in no other way; there is no doubt about it. Other people enjoy his excellent, auspicious enjoyments as desired(?) What can(even)a powerful man do if he has not given an excellent gift? I torment him through the form of a great sin. O king of kings, if the sinners, through selfishness, have not given the regular gifts with a mind purified with faith, then with terrible means I consume them.

Vāsudeva said :

71b-75. O best of men, I shall explain to you the occasional time (i.e. times for making occasional gifts) and the merit (obtained by giving such gifts); listen attentively and with a good mind. O king, when it is the new moon day or the full moon day or the Saṃkrānti day, or Vyatīpāta or when it is Vaidhṛti Ekādaśī , or when it is the full moon day in Māgha or Āṣāḍha , or Vaisākha or Kārtika , or when the new moon day falls on Monday, or on the anniversary days of the Manu -age etc., when it is the day on which the elephant’s shadow (falls towards the east), or it is a day called pitṛkṣaya—all these are explained (by me) to you, O best king.

76-83. I shall tell you the fruit of the gifts that are given on these (occasions). O best king, listen. To the man, who devoutly gives (a gift) intended for me to a brāhmaṇa, I give, without hesitation, a house, happiness, heaven and salvation and many (other things). There is no doubt about this, O great king. I shall (now) explain to you the optional time (i.e. time for optional charity) for giving a gift which is fruitful. The best sages have told about the auspicious time for all vows in honour of gods etc., and also for giving gifts. O king, I shall also tell you about the time leading to prosperity. Of all the sacrificial rites the nuptial one is the best; O king, so also the time when the rite of the birth of a son, his tonsure-ceremony or thread-ceremony is performed; so also the time of the installation of the palace-flag or of deities; so also that (of the fixing ceremony) of the site of wells, pools, lakes, houses, is called (the time) leading to prosperity, when the mothers are worshipped. At this time (a man) should give gifts which bring about all (kinds of) success. O best king, I havejust told you the time leading to prosperity.

84-104. (Now) I shall tell you something else which removes affliction due to sin. When the time of death has come, a man, knowing (that this) death is (imminent), should give a gift, causing comfort on (his) way to Yama , O best man. O great king, I have told you the times called regular and occasional ones, and also those that lead to prosperity. I have (also) told you the time of death. I have told (you about) these times which give fruits of one’s deeds. O king, (now) I shall tell you the characteristics of a sacred place. Among excellent holy places this Gaṅgā shines. (Others that are) mentioned are the holy (rivers) Sarasvatī , Revā , Yamunā , Tāpī ; and river Carmaṇvatī , (and also the rivers) Sarayū , Ghargharā , and Venā destroying all sins, Kāverī , Kapilā and the big (river) Viśvatāriṇī, (and also) Godāvarī and Tuṅgabhadrā , O king. (The river) Bhīmarathyā is declared always to cause fear to the sinners. Other excellent rivers are Devikā , Kṛṣṇagaṅgā etc. (For offering gifts) on auspicious occasions there are many holy places of (i.e. on the banks of) these (rivers). Rivers, whether (they flow) through a village or a forest, are purifying everywhere. At these places acts like bath, charity etc. should be performed. O best ones, when the name of a holy place (on the banks) of those (rivers) is not known, the utterance of the (my) name should be done by saying: ‘This is Viṣṇu’s holy place’, O king. O prince, a devotee should utter (the name of) me at the sacred places and (while presenting gifts) to gods. He gets the fruit of his merit due to (the utterance of) my name. O best king, at the time of bathing at unknown excellent holy places, and (offering presents) to unknown deities, one should just utter my name. O best king, the Creator has made these rivers the mothers of the all-meritorious sacred places, and they are (to be found) everywhere on the globe. O king, a man should not take bath etc. here and there (i.e. anywhere). Due to the grace of the excellent holy places, one gets an inexhaustible fruit. The seven oceans only are of the nature of sacred places and are very meritorious. O king, the lakes like Mānasa etc. are declared to be like them only. Streams and ponds are also said to be of the nature of sacred places. There is no doubt about it. (There are) O great king, (certain) very small rivers. A sacred place is said to exist in them (i.e. on their banks), so also in all ditches excepting (temporary) wells. On the surface of the earth, mountains like Meru are also of the nature of holy places. A sacrificial place, a sacrifice well-put (i.e. performed) in a fire-chamber, and also the place where a śrāddha is offered, is pure like that. Similarly a temple, a sacrificial chamber, a chamber where Vedas are studied (is pure). In the houses a cow-pen, possessing merit, is (said to be) the best. A sacred place exists there, where the performer of a Soma -sacrifice would be (present) and also a grove where the meritorious Aśvattha stands (is a sacred place). A sacred place exists there where there would be a palāśa or an udumbara tree or a bunyan tree; and also at a place where other sylvan marks (are present).

105-107a. These are said to be sacred places, and also father and mother; (the place) where a Purāṇa is being recited, or the one where (one’s) preceptor resides (is also sacred). There is no doubt that that place where a good wife lives is a sacred place. The Place where a good son stays is a holy place—there is no doubt about it. These are said to be sacred places; and also a king’s abode (is a sacred place).

Vena said :

107b-108a. O best god, O Mādhava , being gracious through compassion tell me the characteristics of a worthy person to whom a gift should be given.

Vāsudeva said :

108b-127. O very intelligent king, listen to the good (i.e. important) marks of a worthy recipient, to whom a gift should be given by the glorious ones purified by faith. A brāhmaṇa endowed with (i.e. born in) a good family, devoted to the study of the Vedas, tranquil, restrained, one having practised penance, especially pure, intelligent, wise, engrossed in the worship of deities, truthful, of a great religious merit, Viṣṇu’s devotee, and learned, knowing religion, free from greediness, and avoided by heretics, is said to be a worthy recipient. O best man, O great king, other worthy recipients are these: sister’s son—the best man, endowed with qualities like these; daughter’s son; son-in-law having similar dispositions; also, O best man, a preceptor who is initiated. These are worthy recipients, fit for presenting gifts. One should avoid a brāhmaṇa who possessed conduct as laid down in the Vedas (yet) is not content. Also one should avoid a one-eyed or very dark-blue (brāhmaṇa), (a brāhmaṇa) who has black teeth, or has dark-blue or yellow teeth. O king, one should avoid a brāhmaṇa who has slaughtered a cow, who has very black teeth, who is a barbarian or is licentious or is short of a limb or has an extra one; also a lepor or one having bad nails, or bad skin; also a bald-headed brāhmaṇa, O great king. One should not give a gift to a brāhmaṇa, even if he is like Brahmā, if his wife is engaged in imporper (acts). O you highly intelligent one, a gift should not be given to a brāhmaṇa who is conquered by (i.e. under the thumb of) his wife, and also to him who is a traitor to his own school of the Vedas ( Śākhā ). O king, a gift should not be given to a diseased brāhmaṇa, or who eats the dead (i.e. meat eater). A gift should not be given to (a brāhmaṇa who is) a thief even though he is like Atri . A gift should not be given to a brāhmaṇa who is not content. One should also avoid a brāhmaṇa (doing rites) relating to a dead body. A gift should not be given to (a brāhmaṇa who is) very obstinate, and especially to a brāhmaṇa who is dishonest. O lord of kings, a brāhmaṇa, following Vedic practices, but void of good conduct, would not be proper at (the offering of) a śrāddha, or (giving) a gift. Now I shall tell you about the gift which is fruitful and meritorious. Faith is produced by association with a holy place and worthy recipients and (practising charity at an auspicious) time. There is no religious merit like faith, there is no happiness like faith for beings in the worldly existence, O king. A man should remember me with faith, O best king; a king should give even a small gift into the hand of a worthy recipient. He obtains an unlimited fruit of such a gift (given) according to the proper procedure; he would be happy by my grace.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 37680, revision 362550 (2022-12-01T00:03:14Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364246.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.