Bhūmi-khaṇḍa · Chapter 62
Sourceविष्णुरुवाच- कुंडलस्याश्रमं गत्वा सत्यधर्म समाकुलम् । सुकर्माणं ततो दृष्ट्वा पितृमातृपरायणम् १। शुश्रूषंतं महात्मानं गुरूसत्यपराक्रमम् । महारूपं महातेजं महाज्ञानसमाकुलम् २। मातापित्रोः पदांते तमुपविष्टं ददर्श सः । महाभक्त्यान्वितं शांतं सर्वज्ञानमहानिधिम् ३। कुंडलस्यापि पुत्रेण सुकर्मणा महात्मना । आगतं पिप्पलं दृष्ट्वा द्वारदेशे महामतिम् ४। आसनात्तूर्णमुत्थाय अभ्युत्थानं कृतं पुनः । आगच्छ त्वं महाभाग विद्याधर महामते ५। आसनं पाद्यमर्घं च ददौ तस्मै महामतिः । निर्विघ्नोऽसि महाप्राज्ञ कुशलेन प्रवर्त्तसे ६। निरामयं च पप्रच्छ पिप्पलं तं समागतम् । यस्मादागमनं तेद्य तत्सर्वं प्रवदाम्यहम् ७। वर्षाणां च सहस्राणि त्रीणि यावत्त्वया तपः । तप्तमेव महाभाग सुरेभ्यः प्राप्तवान्वरम् ८। वश्यत्वं च त्वया प्राप्तं कामचारस्तथैव च । तेन मत्तो न जानासि गर्वमुद्वहसे वृथा ९। दृष्ट्वा ते चेष्टितं सर्वं सारसेन महात्मना । ममाभिधानं कथितं मम ज्ञानमनुत्तमम् १०। पिप्पल उवाच- योसौ मां सारसो विप्र सरित्तीरे प्रयुक्तवान् । सर्वं ज्ञानं वदेन्मां हि स तु कः प्रभुरीश्वरः ११। सुकर्मोवाच- भवंतमुक्तवान्यो वै सरित्तीरे तु सारसः । ब्रह्माणं त्वं महाज्ञानं तं विद्धि परमेश्वरम् १२। अन्यत्किं पृच्छसे ब्रूहि तमेवं प्रवदाम्यहम् । विष्णुरुवाच- एवमुक्तः स धर्मात्मा सुकर्मा नृपनंदन १३। पिप्पल उवाच- त्वयि वश्यं जगत्सर्वमिति शुश्रुम भूतले । तन्मे त्वं कौतुकं विप्र दर्शयस्व प्रयत्नतः १४। पश्य कौतुकमेवाद्य त्वं वश्यावश्यकारणम् । तमुवाच स धर्मात्मा सुकर्मा पिप्पलं प्रति १५। अथ सस्मार वै देवान्सुकर्मा प्रत्ययाय वै । इंद्राद्या लोकपालाश्च देवाश्चाग्निपुरोगमाः १६। समागताः समाहूता नाना विद्याधरास्तथा । सुकर्माणं ततः प्रोचुर्देवाश्चाग्निपुरोगमाः १७। कस्मात्स्मृतास्त्वया विप्र ततोर्थकारणं वद । सुकर्मोवाच- अयमेष सुसंप्राप्तो विद्याधरो हि पिप्पलः १८। मामेवं भाषते विप्र वश्यावश्यत्वकारणम् । प्रत्ययार्थं समाहूता अस्यैव च महात्मनः १९। स्वंस्वं स्थानं प्रगच्छध्वमित्युवाच सुरान्प्रति । तमूचुस्ते ततो देवाः सुकर्माणं महामतिम् २०। अस्माकं दर्शनं व्रिप्र न मोघं जायते वरम् । वरं वरय भद्रं ते मनसा यद्धिरोचते २१। तत्ते दद्मो न संदेहस्त्वेवमूचुः सुरोत्तमाः । भक्त्या प्रणम्य तान्देवान्ययाचे स द्विजोत्तमः २२। अचलां दत्त देवेंद्रा सुःभक्तिं भावसंयुताम् । मातापित्रोश्च मे नित्यं तद्वै वरमनुत्तमम् २३। पिता मे वैष्णवं लोकं प्रयात्वेतद्वरोत्तमम् । तद्वन्माता च देवेशा वरमन्यं न याचये २४। देवा ऊचुः- पितृभक्तोसि विप्रेंद्र भक्त्या तव वयं द्विज । सुकर्मञ्छ्रूयतां वाक्यं प्रीत्या युक्ता सदैव ते २५। एवमुक्त्वा गता देवाः स्वर्लोकं नृपनंदन । सर्वमैश्वर्यमेतेन तस्याग्रे परिदर्शितम् २६। दृष्टं तु पिप्पलेनापि कौतुकं च महाद्भुतम् । तमुवाच स धर्मात्मा पिप्पलं कुंडलात्मजम् २७। अर्वाचीनं त्विदं रूपं पराचीनं च कीदृशम् । प्रभावमुभयोश्चैव वदस्व वदतां वर २८। सुकर्मोवाच- पराचीनस्य रूपस्य लिंगमेव वदामि ते । येनलोकाः प्रमोदंते इंद्राद्याः सचराचराः २९। अयमेव जगन्नाथः सर्वगो व्यापकः प्रभुः । अस्य रूपं न दृष्टं हि केनाप्येव हि योगिना ३०। श्रुतिरेव वदत्येवं तं वक्तुं शंकितेव सा । अपाणिपादनासश्च अकर्णो मुखवर्जितः ३१। सर्वं पश्यति वै कर्म कृतं त्रैलोक्यवासिनाम् । तेषामुक्तमकर्णश्च स शृणोति सुसाक्ष्यदः ३२। गतिहीनो व्रजेत्सोपि स हि सर्वत्र दृश्यते । पाणिहीनोपि गृह्णाति पादहीनः प्रधावति ३३। सर्वत्र दृश्यते विप्र व्यापकः पादवर्जितः । यं न पश्यंति देवेंद्रा मुनयस्तत्त्वदर्शिनः ३४। स च पश्यति तान्सर्वान्सत्यासत्यपदे स्थितान् । व्यापकं विमलं सिद्धं सिद्धिदं सर्वनायकम् ३५। यं जानाति महायोगी व्यासो धर्मार्थकोविदः । तेजोमूर्तिः स चाकाशमेकवर्णमनंतकम् ३६। तदेतन्निर्मलं रूपं श्रुतिराख्याति निश्चितम् । व्यासश्चैव हि जानाति मार्कंडेयश्च तत्पदम् ३७। अर्वाचीनं प्रवक्ष्यामि शृणुष्वैकाग्रमानसः । यदा संहृत्य भूतात्मा स्वयमेकः प्रगच्छति ३८। अप्सु शय्यां समास्थाय शेषभोगासनस्थितः । तमाश्रित्य स्वपित्येको बहुकालं जनार्दनः ३९। जलांधकारसंतप्तो मार्कंडेयो महामुनिः । स्थानमिच्छन्स योगात्मा निर्विण्णो भ्रमणेन सः ४०। भ्रममाणः स ददृशे शेषपर्यंकशायिनम् । सूर्यकोटिप्रतीकाशं दिव्याभरणभूषितम् ४१। दिव्यमाल्यांबरधरं सर्वव्यापिनमीश्वरम् । योगनिद्रा गतं कांतं शंखचक्रगदाधरम् ४२। एका नारी महाभागा कृष्णांजनचयोपमा । दंष्ट्राकरालवदना भीमरूपा द्विजोत्तम ४३। तयोक्तोसौ मुनिश्रेष्ठो मा भैरिति महामुनिः । पद्मपत्रं सुविस्तीर्णं पंचयोजनमायतम् ४४। तस्मिन्पत्रे महादेव्या मार्कण्डेयो निवेशितः । केशवे सति सुप्तेपि नास्त्यत्र च भयं तव ४५। तामुवाच स योगींद्र का त्वं भवसि भामिनि । अस्मिन्विनिर्जिते चैका भवती परिबृंहिता ४६। पृष्टैवं मुनिना देवी सादरं प्राह भूसुर । नागभोगांकपर्यंके स यः स्वपिति केशवः ४७। अस्याहं वैष्णवी शक्तिः कालरात्रिरिहोच्यते । मामेवं विद्धि विप्रेंद्र सर्वमायासमन्विताम् ४८। महामाया पुराणेषु जगन्मोहाय कथ्यते । इत्युक्त्वा सा गता देवी अंतर्धानं हि पिप्पलः ४९। देव्यामनुगतायां तु मार्कंडेयस्य पश्यतः । तस्य नाभ्यां समुत्पन्नं पंकजं हाटकप्रभम् ५०। तस्माज्जज्ञे महातेजा ब्रह्मा लोकपितामहः । तस्माद्विजज्ञिरे लोकाः सर्वे स्थावरजंगमाः ५१। इंद्राद्या लोकपालाश्च देवाश्चाग्निपुरोगमाः । अर्वाचीनं स्वरूपं तु दर्शितं हि मया नृप ५२। अर्वाचीनस्वरूपोयं पराचीनो निराश्रयः । यदा स दर्शयेत्कायं कायरूपा भवंति ते ५३। ब्रह्माद्याः सर्वलोकाश्च अर्वाचीना हि पिप्पल । अर्वाचीना अमी लोका ये भवंति जगत्त्रये ५४। पराचीनः स भूतात्मा यं सुपश्यंति योगिनः । मोक्षरूपं परं स्थानं परब्रह्मस्वरूपकम् ५५। अव्यक्तमक्षरं हंसं शुद्धं सिद्धिसमन्वितम् । पराचीनस्य यद्रूपं विद्याधर तवाग्रतः ५६। सर्वमेव मया ख्यातमन्यत्किं ते वदाम्यहम् । पिप्पल उवाच- कस्मादेतन्महाज्ञानमुद्भूतं तव सुव्रत ५७। अर्वाचीनगतिं विद्वान्पराचीनगतिं तथा । त्रैलोक्यस्य परं ज्ञानं त्वय्येवं परिवर्तते ५८। तपसो नैव पश्यामि परां निष्ठां हि सुव्रत । यजनंयाजनंतीर्थंतपोवाकृतवानसि ५९। तत्प्रभावं वदस्वैवं केन ज्ञानं तवाखिलम् । सुकर्मोवाच- तप एव न जानामि न कृतं कायशोषणम् ६०। यजनं याजनं वापि न जाने तीर्थसाधनम् । न मया साधितं ध्यानं पुण्यकालं सुकर्मजम् ६१। स्फुटमेकं प्रजानामि पितृमातृप्रपूजनम् । उभयोरपि हस्तेन मातापित्रोस्तु नित्यशः ६२। पादप्रक्षालनं पुण्यं स्वयमेव करोम्यहम् । अंगसंवाहनं स्नानं भोजनादिकमेव च ६३। त्रिकालेध्यानसंलीनः साधयामि दिनेदिने । पादोदकं तयोश्चैव मातापित्रोर्दिनेदिने ६४। भक्तिभावेन विंदामि पूजयामि सुभावतः । गुरू मे जीवमानौ तु यावत्कालं हि पिप्पल ६५। तावत्कालं हि मे लाभो ह्यतुलश्च प्रजायते । त्रिकालं पूजयाम्येतौ शुद्धभावेन चेतसा ६६। स्वच्छंदलीलासंचारी वर्ताम्येव हि पिप्पल । किं मे चान्येन तपसा किं मे कायस्य शोषणैः ६७। किं मे सुतीर्थयात्राभिरन्यैः पुण्यैश्च सांप्रतम् । मखानामेव सर्वेषां यत्फलं प्राप्यते द्विज ६८। तत्फलं तु मया दृष्टं पितुः शुश्रूषणादपि । मातुः शुश्रूषणं तद्वत्पुत्राणां गतिदायकम् ६९। सर्वकर्मसुसर्वस्वं सारभूतं जगत्रये । पुत्रस्य जायते लोको मातुः शुश्रूषणादपि ७०। पितुः शुश्रूषणे तद्वन्महत्पुण्यं प्रजायते । तत्र गंगा गयातीर्थं तत्र पुष्करमेव च ७१। यत्र मातापिता तिष्ठेत्पुत्रस्यापि न संशयः । अन्यानि तत्र तीर्थानि पुण्यानि विविधानि च ७२। भवंत्येतानि पुत्रस्य पितुः शुश्रूषणादपि । पितुः शुश्रूषणात्तस्य दानस्य तपसः फलम् ७३। सत्पुत्रस्य भवेद्विप्र अन्य धर्मः श्रमायते । पितुः शुश्रूषणात्पुण्यं पुत्रः प्राप्नोत्यनुत्तमम् ७४। स्वकर्मणस्तु सर्वस्वमिहैव च परत्र च । जीवमानौ गुरूत्वेतौ स्वमातापितरौ तथा ७५। शुश्रूषते सुतो भूत्वा तस्य पुण्यफलं शृणु । देवास्तस्यापि तुष्यंति ऋषयः पुण्यवत्सलाः ७६। त्रयोलोकास्तु तुष्यंति पितुः शुश्रूषणादिह । मातापित्रोस्तु यः पादौ नित्यमेव हि क्षालयेत् ७७। तस्य भागीरथीस्नानमहन्यहनि जायते । पुण्यैर्मिष्टान्नपानैर्यः पितरं मातरं तथा ७८। भक्त्या भोजयते नित्यं तस्य पुण्यं वदाम्यहम् । अश्वमेधस्य यज्ञस्य फलं पुत्रस्य जायते ७९। तांबूलैश्छादनैश्चैव पानैश्चाशनकैस्तथा । भक्त्या चान्नेन पुण्येन गुरू येनाभिपूजितौ ८०। सर्वज्ञानी भवेत्सोपि यशःकीर्तिमवाप्नुयात् । मातरं पितरं दृष्ट्वा हर्षात्संभाषयेत्सुतः ८१। निधयस्तस्य संतुष्टास्तस्य गेहे वसंति ते । गावः सौहृद्यमायांति पुत्रस्य सुखदाः सदा ८२। इति श्रीपद्मपुराणे भूमिखंडे वेनोपाख्याने मातृपितृतीर्थ-। माहात्म्ये द्विषष्टितमोऽध्यायः ६२ ।
viṣṇuruvāca- kuṃḍalasyāśramaṃ gatvā satyadharma samākulam | sukarmāṇaṃ tato dṛṣṭvā pitṛmātṛparāyaṇam 1| śuśrūṣaṃtaṃ mahātmānaṃ gurūsatyaparākramam | mahārūpaṃ mahātejaṃ mahājñānasamākulam 2| mātāpitroḥ padāṃte tamupaviṣṭaṃ dadarśa saḥ | mahābhaktyānvitaṃ śāṃtaṃ sarvajñānamahānidhim 3| kuṃḍalasyāpi putreṇa sukarmaṇā mahātmanā | āgataṃ pippalaṃ dṛṣṭvā dvāradeśe mahāmatim 4| āsanāttūrṇamutthāya abhyutthānaṃ kṛtaṃ punaḥ | āgaccha tvaṃ mahābhāga vidyādhara mahāmate 5| āsanaṃ pādyamarghaṃ ca dadau tasmai mahāmatiḥ | nirvighno'si mahāprājña kuśalena pravarttase 6| nirāmayaṃ ca papraccha pippalaṃ taṃ samāgatam | yasmādāgamanaṃ tedya tatsarvaṃ pravadāmyaham 7| varṣāṇāṃ ca sahasrāṇi trīṇi yāvattvayā tapaḥ | taptameva mahābhāga surebhyaḥ prāptavānvaram 8| vaśyatvaṃ ca tvayā prāptaṃ kāmacārastathaiva ca | tena matto na jānāsi garvamudvahase vṛthā 9| dṛṣṭvā te ceṣṭitaṃ sarvaṃ sārasena mahātmanā | mamābhidhānaṃ kathitaṃ mama jñānamanuttamam 10| pippala uvāca- yosau māṃ sāraso vipra sarittīre prayuktavān | sarvaṃ jñānaṃ vadenmāṃ hi sa tu kaḥ prabhurīśvaraḥ 11| sukarmovāca- bhavaṃtamuktavānyo vai sarittīre tu sārasaḥ | brahmāṇaṃ tvaṃ mahājñānaṃ taṃ viddhi parameśvaram 12| anyatkiṃ pṛcchase brūhi tamevaṃ pravadāmyaham | viṣṇuruvāca- evamuktaḥ sa dharmātmā sukarmā nṛpanaṃdana 13| pippala uvāca- tvayi vaśyaṃ jagatsarvamiti śuśruma bhūtale | tanme tvaṃ kautukaṃ vipra darśayasva prayatnataḥ 14| paśya kautukamevādya tvaṃ vaśyāvaśyakāraṇam | tamuvāca sa dharmātmā sukarmā pippalaṃ prati 15| atha sasmāra vai devānsukarmā pratyayāya vai | iṃdrādyā lokapālāśca devāścāgnipurogamāḥ 16| samāgatāḥ samāhūtā nānā vidyādharāstathā | sukarmāṇaṃ tataḥ procurdevāścāgnipurogamāḥ 17| kasmātsmṛtāstvayā vipra tatorthakāraṇaṃ vada | sukarmovāca- ayameṣa susaṃprāpto vidyādharo hi pippalaḥ 18| māmevaṃ bhāṣate vipra vaśyāvaśyatvakāraṇam | pratyayārthaṃ samāhūtā asyaiva ca mahātmanaḥ 19| svaṃsvaṃ sthānaṃ pragacchadhvamityuvāca surānprati | tamūcuste tato devāḥ sukarmāṇaṃ mahāmatim 20| asmākaṃ darśanaṃ vripra na moghaṃ jāyate varam | varaṃ varaya bhadraṃ te manasā yaddhirocate 21| tatte dadmo na saṃdehastvevamūcuḥ surottamāḥ | bhaktyā praṇamya tāndevānyayāce sa dvijottamaḥ 22| acalāṃ datta deveṃdrā suḥbhaktiṃ bhāvasaṃyutām | mātāpitrośca me nityaṃ tadvai varamanuttamam 23| pitā me vaiṣṇavaṃ lokaṃ prayātvetadvarottamam | tadvanmātā ca deveśā varamanyaṃ na yācaye 24| devā ūcuḥ- pitṛbhaktosi vipreṃdra bhaktyā tava vayaṃ dvija | sukarmañchrūyatāṃ vākyaṃ prītyā yuktā sadaiva te 25| evamuktvā gatā devāḥ svarlokaṃ nṛpanaṃdana | sarvamaiśvaryametena tasyāgre paridarśitam 26| dṛṣṭaṃ tu pippalenāpi kautukaṃ ca mahādbhutam | tamuvāca sa dharmātmā pippalaṃ kuṃḍalātmajam 27| arvācīnaṃ tvidaṃ rūpaṃ parācīnaṃ ca kīdṛśam | prabhāvamubhayoścaiva vadasva vadatāṃ vara 28| sukarmovāca- parācīnasya rūpasya liṃgameva vadāmi te | yenalokāḥ pramodaṃte iṃdrādyāḥ sacarācarāḥ 29| ayameva jagannāthaḥ sarvago vyāpakaḥ prabhuḥ | asya rūpaṃ na dṛṣṭaṃ hi kenāpyeva hi yoginā 30| śrutireva vadatyevaṃ taṃ vaktuṃ śaṃkiteva sā | apāṇipādanāsaśca akarṇo mukhavarjitaḥ 31| sarvaṃ paśyati vai karma kṛtaṃ trailokyavāsinām | teṣāmuktamakarṇaśca sa śṛṇoti susākṣyadaḥ 32| gatihīno vrajetsopi sa hi sarvatra dṛśyate | pāṇihīnopi gṛhṇāti pādahīnaḥ pradhāvati 33| sarvatra dṛśyate vipra vyāpakaḥ pādavarjitaḥ | yaṃ na paśyaṃti deveṃdrā munayastattvadarśinaḥ 34| sa ca paśyati tānsarvānsatyāsatyapade sthitān | vyāpakaṃ vimalaṃ siddhaṃ siddhidaṃ sarvanāyakam 35| yaṃ jānāti mahāyogī vyāso dharmārthakovidaḥ | tejomūrtiḥ sa cākāśamekavarṇamanaṃtakam 36| tadetannirmalaṃ rūpaṃ śrutirākhyāti niścitam | vyāsaścaiva hi jānāti mārkaṃḍeyaśca tatpadam 37| arvācīnaṃ pravakṣyāmi śṛṇuṣvaikāgramānasaḥ | yadā saṃhṛtya bhūtātmā svayamekaḥ pragacchati 38| apsu śayyāṃ samāsthāya śeṣabhogāsanasthitaḥ | tamāśritya svapityeko bahukālaṃ janārdanaḥ 39| jalāṃdhakārasaṃtapto mārkaṃḍeyo mahāmuniḥ | sthānamicchansa yogātmā nirviṇṇo bhramaṇena saḥ 40| bhramamāṇaḥ sa dadṛśe śeṣaparyaṃkaśāyinam | sūryakoṭipratīkāśaṃ divyābharaṇabhūṣitam 41| divyamālyāṃbaradharaṃ sarvavyāpinamīśvaram | yoganidrā gataṃ kāṃtaṃ śaṃkhacakragadādharam 42| ekā nārī mahābhāgā kṛṣṇāṃjanacayopamā | daṃṣṭrākarālavadanā bhīmarūpā dvijottama 43| tayoktosau muniśreṣṭho mā bhairiti mahāmuniḥ | padmapatraṃ suvistīrṇaṃ paṃcayojanamāyatam 44| tasminpatre mahādevyā mārkaṇḍeyo niveśitaḥ | keśave sati suptepi nāstyatra ca bhayaṃ tava 45| tāmuvāca sa yogīṃdra kā tvaṃ bhavasi bhāmini | asminvinirjite caikā bhavatī paribṛṃhitā 46| pṛṣṭaivaṃ muninā devī sādaraṃ prāha bhūsura | nāgabhogāṃkaparyaṃke sa yaḥ svapiti keśavaḥ 47| asyāhaṃ vaiṣṇavī śaktiḥ kālarātririhocyate | māmevaṃ viddhi vipreṃdra sarvamāyāsamanvitām 48| mahāmāyā purāṇeṣu jaganmohāya kathyate | ityuktvā sā gatā devī aṃtardhānaṃ hi pippalaḥ 49| devyāmanugatāyāṃ tu mārkaṃḍeyasya paśyataḥ | tasya nābhyāṃ samutpannaṃ paṃkajaṃ hāṭakaprabham 50| tasmājjajñe mahātejā brahmā lokapitāmahaḥ | tasmādvijajñire lokāḥ sarve sthāvarajaṃgamāḥ 51| iṃdrādyā lokapālāśca devāścāgnipurogamāḥ | arvācīnaṃ svarūpaṃ tu darśitaṃ hi mayā nṛpa 52| arvācīnasvarūpoyaṃ parācīno nirāśrayaḥ | yadā sa darśayetkāyaṃ kāyarūpā bhavaṃti te 53| brahmādyāḥ sarvalokāśca arvācīnā hi pippala | arvācīnā amī lokā ye bhavaṃti jagattraye 54| parācīnaḥ sa bhūtātmā yaṃ supaśyaṃti yoginaḥ | mokṣarūpaṃ paraṃ sthānaṃ parabrahmasvarūpakam 55| avyaktamakṣaraṃ haṃsaṃ śuddhaṃ siddhisamanvitam | parācīnasya yadrūpaṃ vidyādhara tavāgrataḥ 56| sarvameva mayā khyātamanyatkiṃ te vadāmyaham | pippala uvāca- kasmādetanmahājñānamudbhūtaṃ tava suvrata 57| arvācīnagatiṃ vidvānparācīnagatiṃ tathā | trailokyasya paraṃ jñānaṃ tvayyevaṃ parivartate 58| tapaso naiva paśyāmi parāṃ niṣṭhāṃ hi suvrata | yajanaṃyājanaṃtīrthaṃtapovākṛtavānasi 59| tatprabhāvaṃ vadasvaivaṃ kena jñānaṃ tavākhilam | sukarmovāca- tapa eva na jānāmi na kṛtaṃ kāyaśoṣaṇam 60| yajanaṃ yājanaṃ vāpi na jāne tīrthasādhanam | na mayā sādhitaṃ dhyānaṃ puṇyakālaṃ sukarmajam 61| sphuṭamekaṃ prajānāmi pitṛmātṛprapūjanam | ubhayorapi hastena mātāpitrostu nityaśaḥ 62| pādaprakṣālanaṃ puṇyaṃ svayameva karomyaham | aṃgasaṃvāhanaṃ snānaṃ bhojanādikameva ca 63| trikāledhyānasaṃlīnaḥ sādhayāmi dinedine | pādodakaṃ tayoścaiva mātāpitrordinedine 64| bhaktibhāvena viṃdāmi pūjayāmi subhāvataḥ | gurū me jīvamānau tu yāvatkālaṃ hi pippala 65| tāvatkālaṃ hi me lābho hyatulaśca prajāyate | trikālaṃ pūjayāmyetau śuddhabhāvena cetasā 66| svacchaṃdalīlāsaṃcārī vartāmyeva hi pippala | kiṃ me cānyena tapasā kiṃ me kāyasya śoṣaṇaiḥ 67| kiṃ me sutīrthayātrābhiranyaiḥ puṇyaiśca sāṃpratam | makhānāmeva sarveṣāṃ yatphalaṃ prāpyate dvija 68| tatphalaṃ tu mayā dṛṣṭaṃ pituḥ śuśrūṣaṇādapi | mātuḥ śuśrūṣaṇaṃ tadvatputrāṇāṃ gatidāyakam 69| sarvakarmasusarvasvaṃ sārabhūtaṃ jagatraye | putrasya jāyate loko mātuḥ śuśrūṣaṇādapi 70| pituḥ śuśrūṣaṇe tadvanmahatpuṇyaṃ prajāyate | tatra gaṃgā gayātīrthaṃ tatra puṣkarameva ca 71| yatra mātāpitā tiṣṭhetputrasyāpi na saṃśayaḥ | anyāni tatra tīrthāni puṇyāni vividhāni ca 72| bhavaṃtyetāni putrasya pituḥ śuśrūṣaṇādapi | pituḥ śuśrūṣaṇāttasya dānasya tapasaḥ phalam 73| satputrasya bhavedvipra anya dharmaḥ śramāyate | pituḥ śuśrūṣaṇātpuṇyaṃ putraḥ prāpnotyanuttamam 74| svakarmaṇastu sarvasvamihaiva ca paratra ca | jīvamānau gurūtvetau svamātāpitarau tathā 75| śuśrūṣate suto bhūtvā tasya puṇyaphalaṃ śṛṇu | devāstasyāpi tuṣyaṃti ṛṣayaḥ puṇyavatsalāḥ 76| trayolokāstu tuṣyaṃti pituḥ śuśrūṣaṇādiha | mātāpitrostu yaḥ pādau nityameva hi kṣālayet 77| tasya bhāgīrathīsnānamahanyahani jāyate | puṇyairmiṣṭānnapānairyaḥ pitaraṃ mātaraṃ tathā 78| bhaktyā bhojayate nityaṃ tasya puṇyaṃ vadāmyaham | aśvamedhasya yajñasya phalaṃ putrasya jāyate 79| tāṃbūlaiśchādanaiścaiva pānaiścāśanakaistathā | bhaktyā cānnena puṇyena gurū yenābhipūjitau 80| sarvajñānī bhavetsopi yaśaḥkīrtimavāpnuyāt | mātaraṃ pitaraṃ dṛṣṭvā harṣātsaṃbhāṣayetsutaḥ 81| nidhayastasya saṃtuṣṭāstasya gehe vasaṃti te | gāvaḥ sauhṛdyamāyāṃti putrasya sukhadāḥ sadā 82| iti śrīpadmapurāṇe bhūmikhaṃḍe venopākhyāne mātṛpitṛtīrtha-| māhātmye dviṣaṣṭitamo'dhyāyaḥ 62 |
English translation
Viṣṇu said :
1-5. ( Pippala ) having gone to Kuṇḍala ’s hermitage, full of truthful practices, saw (there) noble Sukarman , greatly devoted to his father and mother, serving (them), possessing great prowess born of truth, of great form and lustre, having great knowledge, engaged in serving his parents and seated at their feet, tranquil, endowed with great devotion and the great treasure of all knowledge. That high-souled Sukarman, the son of Kuṇḍala, seeing the very intelligent Pippala who had come to the door, quickly got up from his seat and honoured him, (and said to him): “O you glorious, very intelligent Vidyādhara , (please) come.”
6-10. The very intelligent (Sukarman) gave him water for washing his feet and a respectful offering, (and said to him): “O you highly intelligent one, are you free from difficulties? Are you all right?” He also asked Pippala that had come (to him) about his well-being. (He said to Pippala:) “I shall explain to you all about your arrival (here) today. You practised penance for three thousand years. O glorious one, you thus practised penance, and obtained a boon from the gods. You secured the power of subjugation, and also (the power of) moving according to your desire. Due to that you have become arrogant, and are unnecessarily proud. Seeing all your movements, the noble crane told you my name and about my excellent knowledge.”
Pippala said :
11. Who is that lord, that god, the crane who directed me (to come to you) and told me about all knowledge on the bank of a lake?
Sukarman said :
12-13a. Know that crane who talked to you on the bank of the lake to be the highest god Brahma , of great knowledge. Speak (out) what else you want to ask. I shall explain it to you.
Viṣṇu said :
13b. O prince, that religious-minded Sukarman thus spoke (to Pippala).
Pippala said :
14. On the earth we have heard that the entire world is under your control. O brāhmaṇa , carefully show me the spectacle.
15-18a. “Today see the spectacle—the cause of controlling the uncontrolable.” (Thus) spoke the religious-minded Sukarman to Pippala. Then for convincing (Pippala), Sukarman called to mind the gods. The Guardians of the Quarters like Indra , and also gods led by Agni and many Vidyādharas that were invited came (there). Then the gods led by Agni said to Sukarman: “O brāhmaṇa, tell us the reason for which you remembered us.”
Sukarman said :
18b-20a. Here has come this Vidyādhara (named) Pippala. He asks me the reason of my controlling the uncontrolable. I have invited you for convincing this high-souled one. (Please) go to your respective abodes.
20b-24. Thus he spoke to the gods. Then the gods said to that very intelligent Sukarman: “Your seeing us will not be fruitless. Well-being to you. Ask for a boon which you like. We shall grant it. There is no doubt about it.” Thus the best gods spoke to him. The best brāhmaṇa having devoutly saluted those gods requested them: “O best gods, grant me always a sincere and firm devotion to my mother and father. This is the best boon (I desire to have). May my father go to Viṣṇu ’s heaven; similarly, O lords of gods, may my mother (also) go to Viṣṇu’s heaven. This is the best boon (I desire to have). I do not solicit any other boon.”
The gods spoke :
25. O best brāhmaṇa, you are devoted to your father. O Sukarman, listen, due to your devotion we are always pleased with you.
26-28. O prince, having said like this, the gods went to heaven. Then he (i.e. Sukarman) presented before him (i.e. Pippala) all his grandeur. Pippala also saw that great wonder. The religious-minded (Sukarman) also said to Pippala, the son of Kuṇḍala. (Then Pippala said:) “This is a recent (or interior) form; what kind of form is the ancient (or superior) one? O best among the speakers, tell me about the prowess of both.”
29-37. I shall tell you the mark of the ancient form, due to which the worlds, the mobile and the immobile (and gods) led by Indra are delighted. This lord of the world himself, who pervades the entire earth, is the master (of everything). No meditating saint has seen his form. The scriptures, as it were afraid to speak, speak (about him) like this: “He is without hands, feet and nose. He is without ears and mouth.” (Yet) he sees all the acts performed by the residents of the three worlds. (Even though he is) without ears he hears their talk. (Thus) he gives good (i.e. proper) evidence (of his omnipresence). Even without any movement, he would go; he is seen everywhere. Even being handless, he can seize (things); (though) footless, he runs. O brāhmaṇa, he, pervading everything though footless, is seen everywhere. He, whom the best gods and sages knowing the truth, do no see, sees them all, stationed in truthful and untruthful positions; whom, the (all-) pervader, pure, the divine being granting divine faculties, the leader of all, Vyāsa , the great meditating saint, knowing piety and material prosperity and of a lustrous form, knows. Vyāsa himself knows him to be the sky, of one colour and endless. (Vyāsa alone knows) this spotless form determined by what is told in the scriptures.
38-49. Mārkaṇḍeya also knows that station. I shall explain to you the recent (form). Listen with a concentrated mind. When the soul of the beings withdraws (everything into himself), he goes all alone; resorting to a bed in the water (i.e. in the ocean) he remains on the seat of the hood of Śeṣa . Resorting to him Janārdana sleeps for a long time. The great meditating sage Mārkaṇḍeya, tormented by the darkness in the water, and desiring a place (for him), dejected due to wandering, saw, while wandering, (Viṣṇu) who was lying on the bed of Śeṣa, who resembled a crore of suns, who was adorned with divine ornaments, who wore divine flowers and garments, who is the lord of all the pervading objects, who was enjoying his sleep at the end of a yuga , who held the conch, the disc and the mace. O best brāhmaṇa, (he also saw) a noble lady, resembling a heap of black collyrium, with her face terrible on account of large teeth, and of a fearful form. The best sage was addressed by her: “O great sage, do not get frightened.” There was a very large lotus-leaf, extending over five yojanas . The great goddess put Mārkaṇḍeya on that leaf. (She said to him:) “Even though Keśava is asleep, you have no (cause for) fear here.” The best of the meditating saints said to her: “O you beautiful lady, who are you? When this one is completely won over, you alone have grown.” O brāhmaṇa, when thus asked by the sage, the goddess respectfully said: “I am the Vaiṣṇavi (i.e. belonging to Viṣṇu) power of this Keśava who is sleeping on the bed of the serpent. I am here called Kālarātri . O best brāhmaṇa, know me to be thus endowed with all (kinds of) illusion. In the Purāṇas I am described as the great illusion for (i.e. causing) infatuation of the world.” O Pippala, speaking thus, that goddess vanished.
50-57a. When the goddess had gone, from his (i.e. Viṣṇu’s) navel sprang up a lotus, shining like gold, while Mārkaṇḍeya was looking (at him). From him were born all the worlds, the immobile and the mobile, all the regents of the quarters like Indra, and gods led by Agni. O king, I have presented to you his recent (or inferior) form. This one of the recent (or inferior) form is without any support in his ancient (or superior form). When he would present his body then (only) all the recent (or inferior deities) like Brahmā and all worlds have bodies, O Pippala. All the regions that are there in the three worlds are recent. This soul of the beings is ancient. The meditating saints well see him, who is of the form of final beatitude, of the nature of Brahman —the highest place—,who is the universal soul, is pure and endowed with divine powers. O Vidyādhara, I have explained to you the entire nature of the ancient one. Tell me what more I (should) explain.
Pippala said :
57b-60a. O you of a good vow, how has this great knowledge risen in you? You know the recent (or inferior) as well as the ancient (or superior) station. The great knowledge of the three worlds abides in you. I (however) do not see (in you) great devotion to penance. Tell me the power of performing a sacrifice, of acting as a priest at a sacrifice, of (the visit to) a holy place, if you have done these. Due to what have you thus (obtained) all knowledge?
Sukarman said :
60b-78a. I do not at all know (what) penance (is). I have not emaciated my body. I do not know performing a sacrifice, or acting as a priest at a sacrifice or going to holy places. I have not practised meditation, not attained the meritorious period as a result of good acts. One (thing) only I know clearly and well, (and that is) the worship of (my) father and (my) mother. With both my hands I myself everyday do the meritorious washing of the feet of my mother and father. Engaged in contemplation at three times everyday I massage their bodies, and bathe and feed them. With devotion I obtain the water with which the feet of those two only i.e. my mother and father are washed, and with great devotion I worship them. During that time a measureless gain comes to me. With my heart having pure thoughts I worship them thrice (a day). O Pippala, I am one who moves freely and comfortably. What is the use to me of any other penance or of emaciating my body? Now what good would acrue to me by good (i.e. meritorious) pilgrimages or by other (acts of) virtue? O brāhmaṇa, I have seen that to be the fruit of serving one’s father, which is obtained by performing all sacrifices. Similarly serving the mother gives a good position (i.e. bliss) to the sons. It is the all-in-all and the essence of all acts in the three worlds. By serving his mother the son gets (i.e. goes to) a (good) world. Similarly great religious merit is produced due to the service to the father. There is no doubt that there (only lie) the Ganges , the holy place like Gayā , or like Puṣkara , where the father would live (i.e. lives) with the mother. By serving the father the son gets the merit of visiting these sacred places and other various holy and auspicious places. O brāhmaṇa, a good son obtains the fruit of charity and penance by serving his father (and mother). Any other customary observance leads to affliction. A son obtains excellent religious merit by serving his father (and mother), which is the all-in-all of his deeds in this and in the next world. Now listen to the auspicious merit when as a son he serves his elders—the mother and the father—when they are alive. Gods are pleased with him, and also the sages who love religious merit. Due to service of the father (and mother done) here (i.e. in this world) the three worlds are pleased. He, who everyday would wash (i.e. who washes) the feet of his mother and father, has everyday a bath in the Ganges.
78b-82. I shall (now) tell you about the religious merit of him who always devoutly feeds his father and mother with sweet food and drinks. The son gets that fruit which is got by performing the horse-sacrifice. He, who devoutly worships his elders (i.e. parents) with (i.e. by giving them) tāmbūla , coverings, drinks, eatables and pure food, would become omniscient, and would obtain glory and fame. A son, on seeing his mother or father, should talk to them with joy. They are the treasures, [1] that, being pleased, live in his house. They are the cows, that love the son and always give him happiness.
[1]: [1] : Nidhayaḥ—Nidhis are the treasures of Kubera. They are nine: Mahāpadma, Padma, Śaṅkha, Makara, Kacchapa, Mukunda, Kunda, Nīla and Kharva.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 14827, revision 335507 (2022-04-10T07:09:22Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364269.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.