Skip to main content

Bhūmi-khaṇḍa · Chapter 64

Chapter 64

Unit 146 of 693Bhūmi-khaṇḍa · Chapter 64Bhūmi-khaṇḍa · Chapter 641 source entries

Bhūmi-khaṇḍa · Chapter 64

Source

पिप्पलउवाच- पितुःप्रसादभावाद्वै यदुना सुखमुत्तमम् । कथं प्राप्तं सुभुक्तं च तन्मे विस्तरतो वद १। कस्मात्पापप्रभावं च रुरुर्भुंक्ते द्विजोत्तम । सकलं विस्तरेणापि वद मे कुंडलात्मज २। सुकर्मोवाच- श्रूयतामभिधास्यामि चरित्रं पापनाशनम् । नहुषस्य सुपुण्यस्य ययातेश्च महात्मनः ३। सोमवंशात्प्रभूतो हि नहुषो मेदिनीपतिः । दानधर्माननेकांश्च चका रह्यतुलानपि ४। मखानामश्वमेधानामियाज शतमुत्तमम् । वाजपेयशतं चापि अन्यान्यज्ञाननेकधा ५। आत्मनः पुण्यभावेन इंद्रलोकमवाप सः । पुत्रं धर्मगुणोपेतं प्रजापालं चकार सः ६। ययातिं सत्यसंपन्नं धर्मवीर्यं महामतिम् । एंद्रं पदं गतो राजा तस्य पुत्रः पदे स्वके ७। ययातिः सत्यसंपन्नः प्रजा धर्मेण पालयेत् । स्वयमेव प्रपश्येत्स प्रजाकर्माणि तान्यपि ८। याजयामास धर्मज्ञः श्रुत्वा धर्ममनुत्तमम् । यज्ञतीर्थादिकं सर्वं दानपुण्यं चकार सः ९। राज्यं चकार मेधावी सत्यधर्मेण वै तदा । यावदशीतिसहस्राणि वर्षाणां नृपनंदनः १०। तावत्कालं गतं तस्य ययातेस्तु महात्मनः । तस्य पुत्राश्च चत्वारस्तद्वीर्यबलविक्रमाः ११। तेषां नामानि वक्ष्यामि शृणुष्वैकाग्रमानसः । तस्यासीज्ज्येष्ठपुत्रस्तु रुरुर्नाम महाबलः १२। पुरुर्नाम द्वितीयोऽभूत्कुरुश्चान्यस्तृतीयकः । यदुर्नाम स धर्मात्मा चतुर्थो नृपतेः सुतः १३। एवं चत्वारः पुत्राश्च ययातेस्तु महात्मनः । तेजसा पौरुषेणापि पितृतुल्यपराक्रमाः १४। एवं राज्यं कृतं तेन धर्मेणापि ययातिना । तस्य कीर्तिर्यशो भावस्त्रैलोक्ये प्रचुरोभवत् १५। विष्णुरुवाच- एकदा तु द्विजश्रेष्ठो नारदो ब्रह्मनंदनः । एंद्रं लोकं गतो राजन्द्रष्टुं चैव पुरंदरम् १६। सहस्राक्षस्ततोपश्यद्धुताशनसमप्रभम् । देवो विप्रं समायांतं सर्वज्ञं ज्ञानपंडितम् १७। पूजितं मधुपर्काद्यैर्भक्त्या नमितकंधरः । निवेश्य चासने पुण्ये पप्रच्छ मुनिपुंगवम् १८। इंद्र उवाच- कस्मादागमनं तेद्य किमर्थमिह चागतः । किं ते हि सुप्रियं विप्र करोम्यद्य महामुने १९। नारद उवाच- देवराज कृतं सर्वं भक्त्या यच्च प्रभाषितम् । संतुष्टोस्मि महाप्राज्ञ प्रश्नोत्तरं वदाम्यहम् २०। महीलोकात्सुसंप्राप्तः सांप्रतं तव मंदिरम् । त्वामन्वेष्टुं समायातो दृष्ट्वा नाहुषमेव च २१। इंद्र उवाच- सत्यधर्मेण को राजा प्रजाः पालयते सदा । सर्वधर्मसमायुक्तः श्रुतवाञ्ज्ञानवान्गुणी २२। पृथिव्यामस्ति को राजा वेदज्ञो ब्राह्मणप्रियः । ब्रह्मण्यो वेदविच्छूरो यज्वा दाता सुभक्तिमान् २३। नारद उवाच- एभिर्गुणैस्तु संयुक्तो नहुषस्यात्मजो बली । यस्य सत्येन वीर्येण सर्वे लोकाः प्रतिष्ठिताः २४। भवादृशो हि भूर्लोके ययातिर्नहुषात्मजः । भवान्स्वर्गे स चैवास्ति भूतले भूतिवर्धनः २५। पितुः श्रेष्ठो महाराज ह्यश्वमेधशतं तथा । वाजपेयशतं चक्रे ययातिः पृथिवीपतिः २६। दत्तान्यनेकरूपाणि दानानि तेन भक्तितः । गवां लक्षसहस्राणि गवां कोटिशतानि च २७। कोटिहोमांश्चकाराथ लक्षहोमांस्तथैव च । भूमिदानादि दानानि ब्राह्मणेभ्योददाच्च यः २८। सर्वं येन स्वरूपं हि धर्मस्य परिपालितम् । एवं गुणैः समायुक्तो ययातिर्नहुषात्मजः २९। वर्षाणां तु सहस्राणि अशीतिर्नृपसत्तमः । राज्यं चकार सत्येन यथा दिवि भवानिह ३०। सुकर्मोवाच- एवमाकर्ण्य देवेंद्रो नारदात्स मुनीश्वरात् । समालोच्य स मेधावी संभीतो धर्मपालनात् ३१। शतयज्ञप्रभावेण नहुषो हि पुरा मम । एंद्रं पदं गतो वीरो देवराजोभवत्पुरा ३२। शची बुद्धिप्रभावेण पदभ्रष्टो व्यजायत । तादृशोयं महाराजः पितुस्तुल्यपराक्रमः ३३। प्राप्स्यते नात्र संदेहः पदमैंद्रं न संशयः । येन केनाप्युपायेन तं भूपं दिवमानये ३४। इत्येवं चिंतयामास तस्माद्भीतः सुरेश्वरः । भूपालस्य नृपश्रेष्ठ ययातेः सुमहद्भयात् ३५। तमानेतुं ततो दूतं प्रेषयामास देवराट् । नहुषस्य विमानं तु सर्वकामसमन्वितम् ३६। सारथिं मातलिं नाम विमानेन समन्वितम् । गतो हि मातलिस्तत्र यत्रास्ते नहुषात्मजः ३७। प्रहितः सुरराजेन समानेतुं महामतिम् । सभायां वर्त्तमानस्तु यथा इंद्र प्रःशोभते ३८। तथा ययातिर्धर्मात्मा स्वसभायां विराजते । तमुवाच महात्मानं राजानं सत्यभूषणम् ३९। सारथिर्देवराजस्य शृणु राजन्वचो मम । प्रहितो देवराजेन सकाशं तव सांप्रतम् ४०। यद्ब्रूते देवराजस्तु तत्सर्वं सुमनाः कुरु । आगंतव्यं त्वया देव एंद्रं लोकं हि नान्यथा ४१। पुत्रे राज्यं विसृज्यैव कृत्वा चांतेष्टिमुत्तमाम् । इलो राजा महातेजा वसते नहुषात्मज ४२। पुरूरवा महावीर्यो विप्रचित्तिर्महामनाः । शिबिर्वसति तत्रैव मनुरिक्ष्वाकु भूपतिः ४३। सगरो नाम मेधावी नहुषश्च पिता तव । ऋतवीर्यः कृतज्ञश्च शंतनुश्च महामनाः ४४। भरतो युवनाश्वश्च कार्तवीर्यो नरेश्वरः । यज्ञानाहृत्य बहुधा मोदंते दिवि भूभृतः ४५। अन्ये चैव तु राजानो यज्ञकर्मसु तत्पराः । सर्वे ते दिवि चेंद्रेण मोदंते स्वेन कर्मणा ४६। त्वं पुनः सर्वधर्मज्ञः सर्वधर्मेषु संस्थितः । शक्रेण सह मोदस्व स्वर्गलोके महीपते ४७। ययातिरुवाच- किं मया तत्कृतं कर्म येन मय्यर्थिता तव । इंद्रस्य देवराजस्य तत्सर्वं मे वदस्व च ४८। मातलिरुवाच- [http://www.angelfire.com/in4/vedastudy/pur_index23/matali.htm मातलि उपरि टिप्पणी] यदशीतिसहस्राणि वर्षाणां हि त्वया नृप । दानपुण्यादिकं कर्म यज्ञैस्तु परिसाधितम् ४९। दिवं गच्छ महाराज कर्मणा स्वेन भूपते । सखित्वं देवराजेन कुरु गच्छ सुरालयम् ५०। पंचात्मकं शरीरं च भूमौ त्यज महामते । दिव्यरूपं समास्थाय भुंक्ष्व भोगान्मनोनुगान् ५१। यथायथा कृता भूमौ यज्ञा दानं तपश्च ते । तथातथा स्वर्गभोगाः प्रार्थयंते नरेश्वर ५२। ययातिरुवाच- येन कायेन सिध्येत सुकृतं दुष्कृतं भुवि । मातले तत्कथं त्यक्त्वा गच्छेल्लोकमुपार्जितम् ५३। मातलिरुवाच- यत्रैवोपार्जितं कायं पंचात्मकमिदं नृप । तत्तत्रैव परित्यज्य दिव्येनैव व्रजंति तम् ५४। इतरे मानवाः सर्वे पापपुण्यप्रसाधकाः । तेऽपि कायं परित्यज्य अधऊर्ध्वं व्रजंति वै ५५। ययातिरुवाच- पंचात्मकेन कायेन सुकृतं दुष्कृतं नराः । उत्पाद्यैव प्रयांत्येव अधऊर्ध्वं तु मातले ५६। को विशेषो हि धर्मज्ञ भूमौ कायं परित्यजेत् । पापपुण्यप्रभावाद्वै कायस्य पतनं भवेत् ५७। दृष्टांतो दृश्यते सूत प्रत्यक्षं मर्त्यमंडले । विशेषं नैव पश्यामि पापपुण्यस्य चाधिकम् ५८। सत्यधर्मादिकं कर्म येन कायेन मानवः । समर्जयति वै मर्त्यस्तं कस्माद्विप्रसर्जयेत् ५९। आत्मा कायश्च द्वावेतौ मित्ररूपावुभावपि । कायं मित्रं परित्यज्य आत्मा याति सुनिश्चितः ६०। मातलिरुवाच- सत्यमुक्तं त्वया राजन्कायं त्यक्त्वा प्रयाति सः । संबंधो नास्ति तेनापि समं कायेन चात्मनः ६१। यस्मात्पंचत्वरूपोऽयं संधिजर्जरितः सदा । जरया पीड्यमानस्तु व्याधिभिर्दूषितः सदा ६२। जरादोषैः प्रभग्नोऽसौ अत्र स्थातुं स नेच्छति । आकुलव्याकुलो भूत्वा जीवस्त्यक्त्वा प्रयाति सः ६३। सत्येन धर्मपुण्यैश्च दानैर्नियमसंयमैः । अश्वमेधादिभिर्यज्ञैस्तीर्थैः संयमनैस्तथा ६४। सुपुण्यैः सुकृतैश्चान्यैर्जरा नैव प्रधार्यते । पातकैश्च महाराज द्रवते कायमेव सा ६५। ययातिरुवाच- कस्माज्जरा समुत्पन्ना कस्मात्कायं प्रपीडयेत् । मम विस्तरतस्त्वं च वक्तुमर्हसि सत्तम ६६। मातलिरुवाच- हंत ते वर्णयिष्यामि जरायाः परिकारणम् । यस्माच्चेयं समुद्भूता कायमध्ये नृपोत्तम ६७। पंचभूतात्मकः कायो विषयैः पंचभिः श्रितः । यदात्मा त्यजते राजन्स कायः परिधक्ष्यते ६८। वह्निना दीप्यमानस्तु सरसो ज्वलते नृप । तस्माद्विजायते धूमो धूमान्मेघाश्च जज्ञिरे ६९। मेघादापः प्रवर्तंते अद्भ्यः पृथ्वी प्रकल्पते । जलमायाति साध्वी सा यथा नारी रजस्वला ७०। तस्मात्प्रजायते गंधो गंधाद्रसो नृपोत्तम । रसात्प्रभवते चान्नमन्नाच्छुक्रं न संशयः ७१। शुक्राद्धि जायते कायः कुरूपः काय एव च । यथा पृथ्वी सृजेद्गंधान्रसैश्चरति भूतले ७२। तथा कायश्चरेन्नित्यं रसाधारो हि सर्वशः । गंधश्च जायते तस्माद्गंधाद्रसो भवेत्पुनः ७३। तस्माज्जज्ञे महावह्निर्दृष्टांतं पश्य भूपते । यथा काष्ठाद्भवेद्वह्निः पुनः काष्ठं प्रकाशयेत् ७४। कायमध्ये रसादग्निस्तद्वदेव प्रजायते । तत्र संचरते नित्यं कायं पुष्णाति भूपते ७५। यावद्रसस्य चाधिक्यं तावज्जीवः प्रशांतिमान् । चरित्वा तादृशं वह्निः क्षुधारूपेण वर्तते ७६। अन्नमिच्छत्यसौ तीव्रः पयसा च समन्वितम् । प्रदानं लभते चान्नमुदकं चापि भूपते ७७। शोणितं चरते वह्निस्तद्वद्वीर्यं न संशयः । यक्ष्मरोगो भवेत्तस्मात्सर्वकायप्रणाशकः ७८। रसाधिक्यं भवेद्राजन्नथ वह्निः प्रशाम्यति । रसेन पीड्यमानस्तु ज्वररूपोभिजायते ७९। ग्रीवा पृष्ठं कटिं पायुं सर्वास्वेव तु संधिषु । आरुध्य तिष्ठते वह्निः काये वह्निः प्रवर्तते ८०। तस्याऽधिक्यं चरेन्नित्यं कायं पुष्णाति सर्वतः । रसस्तु बंधमायाति बलरूपो भवेत्तदा ८१। अतिरिक्तो बलेनैव वीर्यान्मर्माणि चालयेत् । तेनैव जायते कामः शल्यरूपो भवेन्नृप ८२। सकामाग्निः समाख्यातो बलनाशकरो नृप । मैथुनस्य प्रसंगेन विनाशत्वं कलेवरे ८३। नारीं च संश्रयेत्प्राणी पीडितः कामवह्निना । मैथुनस्य प्रसंगेन मूर्छितः कामकर्शितः ८४। तेजोहीनो भवेत्कायो बलहानिश्च जायते । बलहीनो यदा स्याद्वै दुर्बलो वह्निनेरितः ८५। स वह्निः प्रचरेत्काये शोणितं शुक्रमेव च । शुक्रशोणितयोर्नाशाच्छून्यदेहोभिजायते ८६। अतीव जायते वायुः प्रचंडो दारुणाकृतिः । विवर्णो दुःखसंतप्तः शून्यबुद्धिस्ततो भवेत् ८७। दृष्टा श्रुता तु या नारी तच्चित्तो भ्रमते सदा । तृप्तिर्न जायते काये लोलुपे चित्तवर्त्मनि ८८। विरूपश्च सुरूपश्च ध्यानान्मध्ये प्रजायते । बलहीनो यदा कामी मांसशोणितसंक्षयात् ८९। पलितं जायते काये नाशिते कामवह्निना । तस्मात्संजायते कामी वृद्धो भूत्वा दिनेदिने ९०। सुरते चिंतते नारीं यथा वार्द्धुषिको नरः । तथातथा भवेद्धानिस्तेजसोऽस्य नरेश्वर ९१। तस्मात्प्रजायते कायो नाशरूपं समृच्छति । अग्निः प्रजायते भूयो जरारूपो न संशयः ९२। प्राणिनां क्षयरूपेण ज्वरो भवति दारुणः । स्थावरा जंगमाः सर्वे ज्वरेण परिपीडिताः ९३। नाशमायांति ते सर्वे बहुपीडा प्रपीडिताः । एतत्ते सर्वमाख्यातमन्यत्किं ते वदाम्यहम् ९४। एवमुक्तो महाराजो मातलिं वाक्यमब्रवीत् ९५।

pippalauvāca- pituḥprasādabhāvādvai yadunā sukhamuttamam | kathaṃ prāptaṃ subhuktaṃ ca tanme vistarato vada 1| kasmātpāpaprabhāvaṃ ca rururbhuṃkte dvijottama | sakalaṃ vistareṇāpi vada me kuṃḍalātmaja 2| sukarmovāca- śrūyatāmabhidhāsyāmi caritraṃ pāpanāśanam | nahuṣasya supuṇyasya yayāteśca mahātmanaḥ 3| somavaṃśātprabhūto hi nahuṣo medinīpatiḥ | dānadharmānanekāṃśca cakā rahyatulānapi 4| makhānāmaśvamedhānāmiyāja śatamuttamam | vājapeyaśataṃ cāpi anyānyajñānanekadhā 5| ātmanaḥ puṇyabhāvena iṃdralokamavāpa saḥ | putraṃ dharmaguṇopetaṃ prajāpālaṃ cakāra saḥ 6| yayātiṃ satyasaṃpannaṃ dharmavīryaṃ mahāmatim | eṃdraṃ padaṃ gato rājā tasya putraḥ pade svake 7| yayātiḥ satyasaṃpannaḥ prajā dharmeṇa pālayet | svayameva prapaśyetsa prajākarmāṇi tānyapi 8| yājayāmāsa dharmajñaḥ śrutvā dharmamanuttamam | yajñatīrthādikaṃ sarvaṃ dānapuṇyaṃ cakāra saḥ 9| rājyaṃ cakāra medhāvī satyadharmeṇa vai tadā | yāvadaśītisahasrāṇi varṣāṇāṃ nṛpanaṃdanaḥ 10| tāvatkālaṃ gataṃ tasya yayātestu mahātmanaḥ | tasya putrāśca catvārastadvīryabalavikramāḥ 11| teṣāṃ nāmāni vakṣyāmi śṛṇuṣvaikāgramānasaḥ | tasyāsījjyeṣṭhaputrastu rururnāma mahābalaḥ 12| pururnāma dvitīyo'bhūtkuruścānyastṛtīyakaḥ | yadurnāma sa dharmātmā caturtho nṛpateḥ sutaḥ 13| evaṃ catvāraḥ putrāśca yayātestu mahātmanaḥ | tejasā pauruṣeṇāpi pitṛtulyaparākramāḥ 14| evaṃ rājyaṃ kṛtaṃ tena dharmeṇāpi yayātinā | tasya kīrtiryaśo bhāvastrailokye pracurobhavat 15| viṣṇuruvāca- ekadā tu dvijaśreṣṭho nārado brahmanaṃdanaḥ | eṃdraṃ lokaṃ gato rājandraṣṭuṃ caiva puraṃdaram 16| sahasrākṣastatopaśyaddhutāśanasamaprabham | devo vipraṃ samāyāṃtaṃ sarvajñaṃ jñānapaṃḍitam 17| pūjitaṃ madhuparkādyairbhaktyā namitakaṃdharaḥ | niveśya cāsane puṇye papraccha munipuṃgavam 18| iṃdra uvāca- kasmādāgamanaṃ tedya kimarthamiha cāgataḥ | kiṃ te hi supriyaṃ vipra karomyadya mahāmune 19| nārada uvāca- devarāja kṛtaṃ sarvaṃ bhaktyā yacca prabhāṣitam | saṃtuṣṭosmi mahāprājña praśnottaraṃ vadāmyaham 20| mahīlokātsusaṃprāptaḥ sāṃprataṃ tava maṃdiram | tvāmanveṣṭuṃ samāyāto dṛṣṭvā nāhuṣameva ca 21| iṃdra uvāca- satyadharmeṇa ko rājā prajāḥ pālayate sadā | sarvadharmasamāyuktaḥ śrutavāñjñānavānguṇī 22| pṛthivyāmasti ko rājā vedajño brāhmaṇapriyaḥ | brahmaṇyo vedavicchūro yajvā dātā subhaktimān 23| nārada uvāca- ebhirguṇaistu saṃyukto nahuṣasyātmajo balī | yasya satyena vīryeṇa sarve lokāḥ pratiṣṭhitāḥ 24| bhavādṛśo hi bhūrloke yayātirnahuṣātmajaḥ | bhavānsvarge sa caivāsti bhūtale bhūtivardhanaḥ 25| pituḥ śreṣṭho mahārāja hyaśvamedhaśataṃ tathā | vājapeyaśataṃ cakre yayātiḥ pṛthivīpatiḥ 26| dattānyanekarūpāṇi dānāni tena bhaktitaḥ | gavāṃ lakṣasahasrāṇi gavāṃ koṭiśatāni ca 27| koṭihomāṃścakārātha lakṣahomāṃstathaiva ca | bhūmidānādi dānāni brāhmaṇebhyodadācca yaḥ 28| sarvaṃ yena svarūpaṃ hi dharmasya paripālitam | evaṃ guṇaiḥ samāyukto yayātirnahuṣātmajaḥ 29| varṣāṇāṃ tu sahasrāṇi aśītirnṛpasattamaḥ | rājyaṃ cakāra satyena yathā divi bhavāniha 30| sukarmovāca- evamākarṇya deveṃdro nāradātsa munīśvarāt | samālocya sa medhāvī saṃbhīto dharmapālanāt 31| śatayajñaprabhāveṇa nahuṣo hi purā mama | eṃdraṃ padaṃ gato vīro devarājobhavatpurā 32| śacī buddhiprabhāveṇa padabhraṣṭo vyajāyata | tādṛśoyaṃ mahārājaḥ pitustulyaparākramaḥ 33| prāpsyate nātra saṃdehaḥ padamaiṃdraṃ na saṃśayaḥ | yena kenāpyupāyena taṃ bhūpaṃ divamānaye 34| ityevaṃ ciṃtayāmāsa tasmādbhītaḥ sureśvaraḥ | bhūpālasya nṛpaśreṣṭha yayāteḥ sumahadbhayāt 35| tamānetuṃ tato dūtaṃ preṣayāmāsa devarāṭ | nahuṣasya vimānaṃ tu sarvakāmasamanvitam 36| sārathiṃ mātaliṃ nāma vimānena samanvitam | gato hi mātalistatra yatrāste nahuṣātmajaḥ 37| prahitaḥ surarājena samānetuṃ mahāmatim | sabhāyāṃ varttamānastu yathā iṃdra praḥśobhate 38| tathā yayātirdharmātmā svasabhāyāṃ virājate | tamuvāca mahātmānaṃ rājānaṃ satyabhūṣaṇam 39| sārathirdevarājasya śṛṇu rājanvaco mama | prahito devarājena sakāśaṃ tava sāṃpratam 40| yadbrūte devarājastu tatsarvaṃ sumanāḥ kuru | āgaṃtavyaṃ tvayā deva eṃdraṃ lokaṃ hi nānyathā 41| putre rājyaṃ visṛjyaiva kṛtvā cāṃteṣṭimuttamām | ilo rājā mahātejā vasate nahuṣātmaja 42| purūravā mahāvīryo vipracittirmahāmanāḥ | śibirvasati tatraiva manurikṣvāku bhūpatiḥ 43| sagaro nāma medhāvī nahuṣaśca pitā tava | ṛtavīryaḥ kṛtajñaśca śaṃtanuśca mahāmanāḥ 44| bharato yuvanāśvaśca kārtavīryo nareśvaraḥ | yajñānāhṛtya bahudhā modaṃte divi bhūbhṛtaḥ 45| anye caiva tu rājāno yajñakarmasu tatparāḥ | sarve te divi ceṃdreṇa modaṃte svena karmaṇā 46| tvaṃ punaḥ sarvadharmajñaḥ sarvadharmeṣu saṃsthitaḥ | śakreṇa saha modasva svargaloke mahīpate 47| yayātiruvāca- kiṃ mayā tatkṛtaṃ karma yena mayyarthitā tava | iṃdrasya devarājasya tatsarvaṃ me vadasva ca 48| mātaliruvāca- [http://www.angelfire.com/in4/vedastudy/pur_index23/matali.htm mātali upari ṭippaṇī] yadaśītisahasrāṇi varṣāṇāṃ hi tvayā nṛpa | dānapuṇyādikaṃ karma yajñaistu parisādhitam 49| divaṃ gaccha mahārāja karmaṇā svena bhūpate | sakhitvaṃ devarājena kuru gaccha surālayam 50| paṃcātmakaṃ śarīraṃ ca bhūmau tyaja mahāmate | divyarūpaṃ samāsthāya bhuṃkṣva bhogānmanonugān 51| yathāyathā kṛtā bhūmau yajñā dānaṃ tapaśca te | tathātathā svargabhogāḥ prārthayaṃte nareśvara 52| yayātiruvāca- yena kāyena sidhyeta sukṛtaṃ duṣkṛtaṃ bhuvi | mātale tatkathaṃ tyaktvā gacchellokamupārjitam 53| mātaliruvāca- yatraivopārjitaṃ kāyaṃ paṃcātmakamidaṃ nṛpa | tattatraiva parityajya divyenaiva vrajaṃti tam 54| itare mānavāḥ sarve pāpapuṇyaprasādhakāḥ | te'pi kāyaṃ parityajya adhaūrdhvaṃ vrajaṃti vai 55| yayātiruvāca- paṃcātmakena kāyena sukṛtaṃ duṣkṛtaṃ narāḥ | utpādyaiva prayāṃtyeva adhaūrdhvaṃ tu mātale 56| ko viśeṣo hi dharmajña bhūmau kāyaṃ parityajet | pāpapuṇyaprabhāvādvai kāyasya patanaṃ bhavet 57| dṛṣṭāṃto dṛśyate sūta pratyakṣaṃ martyamaṃḍale | viśeṣaṃ naiva paśyāmi pāpapuṇyasya cādhikam 58| satyadharmādikaṃ karma yena kāyena mānavaḥ | samarjayati vai martyastaṃ kasmādviprasarjayet 59| ātmā kāyaśca dvāvetau mitrarūpāvubhāvapi | kāyaṃ mitraṃ parityajya ātmā yāti suniścitaḥ 60| mātaliruvāca- satyamuktaṃ tvayā rājankāyaṃ tyaktvā prayāti saḥ | saṃbaṃdho nāsti tenāpi samaṃ kāyena cātmanaḥ 61| yasmātpaṃcatvarūpo'yaṃ saṃdhijarjaritaḥ sadā | jarayā pīḍyamānastu vyādhibhirdūṣitaḥ sadā 62| jarādoṣaiḥ prabhagno'sau atra sthātuṃ sa necchati | ākulavyākulo bhūtvā jīvastyaktvā prayāti saḥ 63| satyena dharmapuṇyaiśca dānairniyamasaṃyamaiḥ | aśvamedhādibhiryajñaistīrthaiḥ saṃyamanaistathā 64| supuṇyaiḥ sukṛtaiścānyairjarā naiva pradhāryate | pātakaiśca mahārāja dravate kāyameva sā 65| yayātiruvāca- kasmājjarā samutpannā kasmātkāyaṃ prapīḍayet | mama vistaratastvaṃ ca vaktumarhasi sattama 66| mātaliruvāca- haṃta te varṇayiṣyāmi jarāyāḥ parikāraṇam | yasmācceyaṃ samudbhūtā kāyamadhye nṛpottama 67| paṃcabhūtātmakaḥ kāyo viṣayaiḥ paṃcabhiḥ śritaḥ | yadātmā tyajate rājansa kāyaḥ paridhakṣyate 68| vahninā dīpyamānastu saraso jvalate nṛpa | tasmādvijāyate dhūmo dhūmānmeghāśca jajñire 69| meghādāpaḥ pravartaṃte adbhyaḥ pṛthvī prakalpate | jalamāyāti sādhvī sā yathā nārī rajasvalā 70| tasmātprajāyate gaṃdho gaṃdhādraso nṛpottama | rasātprabhavate cānnamannācchukraṃ na saṃśayaḥ 71| śukrāddhi jāyate kāyaḥ kurūpaḥ kāya eva ca | yathā pṛthvī sṛjedgaṃdhānrasaiścarati bhūtale 72| tathā kāyaścarennityaṃ rasādhāro hi sarvaśaḥ | gaṃdhaśca jāyate tasmādgaṃdhādraso bhavetpunaḥ 73| tasmājjajñe mahāvahnirdṛṣṭāṃtaṃ paśya bhūpate | yathā kāṣṭhādbhavedvahniḥ punaḥ kāṣṭhaṃ prakāśayet 74| kāyamadhye rasādagnistadvadeva prajāyate | tatra saṃcarate nityaṃ kāyaṃ puṣṇāti bhūpate 75| yāvadrasasya cādhikyaṃ tāvajjīvaḥ praśāṃtimān | caritvā tādṛśaṃ vahniḥ kṣudhārūpeṇa vartate 76| annamicchatyasau tīvraḥ payasā ca samanvitam | pradānaṃ labhate cānnamudakaṃ cāpi bhūpate 77| śoṇitaṃ carate vahnistadvadvīryaṃ na saṃśayaḥ | yakṣmarogo bhavettasmātsarvakāyapraṇāśakaḥ 78| rasādhikyaṃ bhavedrājannatha vahniḥ praśāmyati | rasena pīḍyamānastu jvararūpobhijāyate 79| grīvā pṛṣṭhaṃ kaṭiṃ pāyuṃ sarvāsveva tu saṃdhiṣu | ārudhya tiṣṭhate vahniḥ kāye vahniḥ pravartate 80| tasyā'dhikyaṃ carennityaṃ kāyaṃ puṣṇāti sarvataḥ | rasastu baṃdhamāyāti balarūpo bhavettadā 81| atirikto balenaiva vīryānmarmāṇi cālayet | tenaiva jāyate kāmaḥ śalyarūpo bhavennṛpa 82| sakāmāgniḥ samākhyāto balanāśakaro nṛpa | maithunasya prasaṃgena vināśatvaṃ kalevare 83| nārīṃ ca saṃśrayetprāṇī pīḍitaḥ kāmavahninā | maithunasya prasaṃgena mūrchitaḥ kāmakarśitaḥ 84| tejohīno bhavetkāyo balahāniśca jāyate | balahīno yadā syādvai durbalo vahnineritaḥ 85| sa vahniḥ pracaretkāye śoṇitaṃ śukrameva ca | śukraśoṇitayornāśācchūnyadehobhijāyate 86| atīva jāyate vāyuḥ pracaṃḍo dāruṇākṛtiḥ | vivarṇo duḥkhasaṃtaptaḥ śūnyabuddhistato bhavet 87| dṛṣṭā śrutā tu yā nārī taccitto bhramate sadā | tṛptirna jāyate kāye lolupe cittavartmani 88| virūpaśca surūpaśca dhyānānmadhye prajāyate | balahīno yadā kāmī māṃsaśoṇitasaṃkṣayāt 89| palitaṃ jāyate kāye nāśite kāmavahninā | tasmātsaṃjāyate kāmī vṛddho bhūtvā dinedine 90| surate ciṃtate nārīṃ yathā vārddhuṣiko naraḥ | tathātathā bhaveddhānistejaso'sya nareśvara 91| tasmātprajāyate kāyo nāśarūpaṃ samṛcchati | agniḥ prajāyate bhūyo jarārūpo na saṃśayaḥ 92| prāṇināṃ kṣayarūpeṇa jvaro bhavati dāruṇaḥ | sthāvarā jaṃgamāḥ sarve jvareṇa paripīḍitāḥ 93| nāśamāyāṃti te sarve bahupīḍā prapīḍitāḥ | etatte sarvamākhyātamanyatkiṃ te vadāmyaham 94| evamukto mahārājo mātaliṃ vākyamabravīt 95|

English translation

Pippala said :

1-2. Tell me in detail, how, by the grace of his father, Yadu obtained happiness and enjoyed well. O son of Kuṇḍala , tell me also in detail how Ruru suffered as a result of his sin, O best brāhmaṇa .

Sukarman said :

3-11a. Listen, I shall tell you the account of the very meritorious Nahuṣa , and the noble Yayāti , (the account) which destroys sin. Nahuṣa, the lord of the earth sprang from (i.e. was born in) the Soma dynasty. He made many matchless gifts. He performed an excellent century of the horse-sacrifices (i.e. performed a hundred excellent horse-sacrifices). He also performed a hundred Vājapeya sacrifices and many kinds of (other) sacrifices. By the power of his religious merit he obtained (i.e. went to) Indra ’s world. He made his very intelligent son Yayāti, endowed with truthfulness, having piety as his valour, the protector of his subjects (i.e. the king). The king (Nahuṣa) went to (i.e. obtained) Indra’s position. His son Yayāti, endowed with truthfulness, who (occupied) his place (i.e. the throne), would protect (i.e. protected) the subjects religiously. He himself would look (i.e. looked) after his subjects and the respective duties. Having learnt about excellent duty, he, who knew righteousness got sacrifices performed. He did everything like performing sacrifices, (visiting) holy places, giving gifts (giving) religious merit. The intelligent son of the king (Nahuṣa) ruled truthfully for eighty thousand years in those days. The glorious Yayāti passed that much time (in truthfully ruling his subjects).

11b-15. He had four sons who were powerful and valorous like him. I shall tell (you) their names. Listen with a concentrated (i.e. attentive) mind. His eldest son was Ruru by name, who was very powerful. The second son was named Puru ; the third one was Kuru ; the fourth son of the king was Yadu by name, who was religious-minded. Thus the noble Yayāti had four sons. By means of their lustre and manliness, they resembled their father in valour. Thus Yayāti ruled his kingdom righteously. Great were his fame and glory in the three worlds.

Viṣṇu said :

16-18. Once the greatest brāhmaṇa, Nārada , the son of Brahmā , went to Indra’s world to see Indra, O king. The thousand-eyed god (i.e. Indra) saw the brāhmaṇa (i.e. Nārada) who was omniscient, who was proficient in (all kinds of) knowledge, whose lustre was like fire, (when) he came there. With his neck bent in devotion (i.e. bowing in devotion), he seated the best sage, who was honoured with a respectful offering, [1] on an auspicious seat, and asked him:

Indra said :

19. Where have you come from today? For what purpose have you come here? O brāhmaṇa, O great sage, what very dear to you should I do today?

Nārada said :

20-21. O king of gods, O very intelligent one, I am pleased with all that you did devoutly and with what you said. I shall answer your questions. I have now safely come to your house from the earth. After having seen (Yayāti), the son of Nahuṣa, I have come to seek you.

Indra said :

22-23. Which king, being learned, wise, virtuous, and full of righteousness, always protects his subjects truthfully? On the earth, which is the king, who knows the Vedas , to whom the brāhmaṇas are dear, who is pious, who is conversant with the Vedas, who is a sacrificer, who is a donor, and who is a great devotee?

Nārada said :

24-30. With these qualities was endowed the powerful son of Nahuṣa, due to whose truthfulness and valour all people were well-settled. Yayāti, the son of Nahuṣa, is like you on the earth. As you are in the heaven, enhancing the prosperity (of your subjects), so he is on the earth enhancing the prosperity (of his subjects). O great king, that king Yayāti, superior to his father, performed a hundred horse-sacrifices, and also a hundred Vājapeya sacrifices. Devoutly. he gave gifts in many forms like thousands of lakhs and hundreds of crores of cows. In the same way, he performed a crore of sacrifices, so also lakhs of sacrifices. He also gave gifts like grants of land to brāhmaṇas. He has protected Dharma in its full form. As you are ruling here in the heaven, so Yayāti, Nahuṣa’s son, the best king, who was endowed with these qualities, truthfully ruled for eighty thousand years.

The intelligent Sukarman said :

31-47. The lord of gods, having heard like this from the best of sages, reflected, and was afraid of (his) protecting the Dharma. (He thought:) ‘Formerly, by the power of hundred sacrifices, the brave Nahuṣa went to (i.e. obtained) my position of Indra, and became the king of gods. He fell from that as a result of Śacī ’s intelligence. This great king who is like his father in valour, will undoubtedly reach Indra’s position. There is no doubt about it. With this or that means (i.e. by hook or crook) I shall bring the king to heaven.’ The lord of gods, who was afraid of him, thought like this. Then the king of gods, O best king, due to the great fear of that king Yayāti, sent his messenger to bring him to heaven. (He sent) Nahuṣa’s aeroplane endowed with all pleasures, and his charioteer Mātali with the aeroplane. Mātali, who was sent by the lord of gods to bring the very intelligent (Yayāti) went there where (Yayāti), Nahuṣa’s son, stayed. As Indra, shines in his assembly, in the same way Yayāti, the religious-minded (king), shone in his own assembly. The charioteer of the king of gods said to that magnanimous king, whose ornament was truth: “O king, listen to my words. I have now been sent to you by the king of gods. Do, with a good (i.e. devoted) mind, all that the king of gods tells. O lord, you should come to Indra’s world; (do) not (do) otherwise (i.e. do come), after having entrusted your kingdom to your son, and after having performed the best and the last sacrifice (in your life). O son of Nahuṣa, the very lustrous king lives there. Purūravas , of a great power, the noble-minded Vipracitti (also live there). Śibi lives there, Manu , king Ikṣvāku , the intelligent (king) named Sagara , and your father Nahuṣa (live there). The grateful Ṛtavīrya, and the noble Śantanu , and Bharata , Yuvanāśva , also king Kārtavīrya ,—(all these) kings, after having offered various sacrifices are rejoicing in heaven. Many other kings also, very much devoted to the performance of sacrifices, are all rejoicing as a result of their meritorious acts in heaven with Indra; and you again know all the Dharma and are well established in Dharma. (Therefore,) O king, rejoice with Śakra (i.e. Indra) in heaven.”

Yayāti said :

48. What deeds have I done due to which this request is made to me by you and by Indra, the lord of gods? Tell me all that.

Mātali said :

49-52. Since, O king, you performed meritorious acts like giving gifts, and performed sacrifices for eighty thousand years, (therefore) due to (i.e. as a result of) your deeds, go to heaven, O lord of the earth. Make friendship with the lord of gods. Go to the abode of gods (i.e. heaven). O you highly intelligent one, leave your body having the five (elements) as its constituents, on the earth; and taking up a divine form, enjoy pleasures after your heart (i.e. as you like). O lord of men, pleasures in heaven solicit (i.e. wait for) you in accordance with the sacrifices which are performed by you, or gifts which are given by you or penance which is practised by you, on the earth.

Yayāti said :

53. O Mātali, how should one go to the world obtained (according to one’s deeds) by leaving the body with which good or bad deeds would be (i.e. are) accomplished on the earth?

Mātali said :

54-55. O king, men go to him due to divine (deeds) after leaving the body there (i.e. on the earth) only, where they have obtained this body of the nature of the five (elements). All other men also, who obtain merit or demerit, go down (i.e. to the hell) or up (i.e. to the heaven) after leaving the body (here).

Yayāti said :

56-60. O Mātali, having produced merit or demerit with the body of the nature of the five (elements), all other men do go up or down. What is the difference due to which one would leave (i.e. leaves) the body on the earth, O you who know moral virtue? (How do you say that) the body would fall (i.e. falls) as a result of (one’s) sin or religious merit? In the mortal sphere, O charioteer, an example is directly seen. I, (therefore), do not see a greater difference between sinful or meritorious deeds. Why does a man, a mortal, leave the body with which he performs deeds like truthful behaviour? The soul and the body are both friends (of each other). The well-determined soul goes after leaving his friend viz. the body.

Mātali said :

61-65. O king, you have said the truth. He goes after leaving the body. There is (then) no connection of the soul with that body. Since this (body) of the nature of the five (elements) is always worn out in the joints, is troubled by old age, and always damaged by diseases, he (i.e. the soul) does not desire to stay here (i.e. in it). Being agitated and troubled, the soul leaving it (i.e. the body) departs. Due to truthfulness, acts of religious merit, gifts, religious observance and restraints, sacrifices like the horse-sacrifice, (visits to) holy places, and self-control, and also due to good deeds of great religious merit old age is not at all undergone. (On the other hand,) O great king, it attacks the body by means of sins.

Yajāti said :

66. O best one, please tell me in detail, from what old age has sprung up and why it troubles the body.

Mātali said :

67-95. I shall describe to you the cause of old age; and why it has sprung up in the body, O you best king. The body of the nature of the five elements, is resorted to by the five objects of sense. O king, when the soul leaves the body, it (i.e. the body) is burnt. O king, when blazing with fire the body burns along with the fluids. From it smoke is produced, and from smoke clouds are produced. Water proceeds from the clouds; the earth becomes ready for water as a chaste woman in her menses implores water. From that odour is produced, and fluid is produced from odour, O best king. From the fluid food is produced, and semen is produced from food. There is no doubt about this. From semen body is produced; and body is surely ugly. As the earth (element) would produce odour and it moves on the earth through fluids, similarly the body would always move. It is everywhere the substratum of fluids. From it odour is produced and again fluid would be (produced) from odour. From it is produced great fire; O king, mark the analogy. As fire is produced from wood, and would illumine wood, in the same way in the body fire is produced from fluid. It moves there (in the body) and, O king, it always nourishes the body. As long as there is preponderence of fluid (in the body) the soul is tranquil. Fire moving (in the body) like that remains in the form of hunger. Being sharp it desires food with water; O king, it receives the gift—food and water also. The fire consumes blood and semen also like that; there is no doubt about it. Due to that there would be consumption destroying the entire body. O king, when there would be preponderence of fluid, the fire is put down. Being troubled by the fluid, it is produced in the form of fever. The fire having arrested the neck, the back, the waist, the anus remains in all the joints. (Thus) the fire moves on in the body. Its preponderence always continues to exist, and nourishes the body on all sides. (When) the fluid is restrained it then becomes powerful. Being excessive due to power, it would move the vital parts of the body through the semen. Due to that lust is produced; and O king, it would become (i.e. becomes) of the nature of a dart. O king, it is called the fire of lust, which destroys strength. Due to addiction to coitus destruction (takes place) in the body. A being oppressed by the fire of lust would resort to a female. Due to addiction to sexual intercourse, the body which is made violent and emaciated by lust, would become void of lustre, and there is a loss of strength (in the body). The (already) weak body becomes (more) weak when urged on by fire. That fire would consume blood and semen in the body. Due to the consumption of semen and blood, the body becomes dispirited. A violent wind of a terrible form is produced; and then he would be pale, tormented with grief and of a vacant mind. He moves, having in his mind that woman whom he has seen or about whom he has heard. When the course of the mind (i.e. the mind) is greedy, there is no satisfaction in (i.e. of) the body. When the lustful man, ugly or handsome, becomes weak due to brooding and the loss of flesh and blood, there appears old age in the body (being) consumed by the fire of lust. Due to that, he being (more) lustful, becomes older and older day by day. As a usurer thinks of money, so he thinks of a woman in (i.e. for) coitus; so also, O lord of men, there is a loss of his lustre. From that a body is produced, and he perishes. Then undoubtedly fire in the form of old age is again produced; and then there is a terrible fever in the form of (i.e. of the nature of) consumption in the beings. All the immobile and the mobile ones being tormented by fever and by many other troubles, perish. All this I have told you; what else should I tell?

[1]: [1] : Madhuparka—a respectful offering made to a guest. Its usual ingredients are: Curds, ghee, water, honey and sugar.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 14345, revision 335509 (2022-04-10T07:12:48Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364271.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.