Bhūmi-khaṇḍa · Chapter 73
Sourceपिप्पल उवाच- गते तस्मिन्महाभागे दूत इंद्रस्य वै पुनः । किं चकार स धर्मात्मा ययातिर्नहुषात्मजः १। सुकर्मोवाच- तस्मिन्गते देववरस्य दूते स चिंतयामास नरेंद्रसूनुः । आहूय दूतान्प्रवरान्स सत्वरं धर्मार्थयुक्तं वच आदिदेश २। गच्छंतु दूताः प्रवराः पुरोत्तमे देशेषु द्वीपेष्वखिलेषु लोके । कुर्वंतु वाक्यं मम धर्मयुक्तं व्रजंतु लोकाः सुपथा हरेश्च ३। भावैः सुपुण्यैरमृतोपमानैर्ध्यानैश्च ज्ञानैर्यजनैस्तपोभिः । यज्ञैश्च दानैर्मधुसूदनैकमर्चंतु लोका विषयान्विहाय ४। सर्वत्र पश्यंत्वसुरारिमेकं शुष्केषु चार्द्रेष्वपि स्थावरेषु । अभ्रेषु भूमौ सचराचरेषु स्वीयेषु कायेष्वपि जीवरूपम् ५। देवं तमुद्दिश्य ददंतु दानमातिथ्यभावैः परिपैत्रिकैश्च । नारायणं देववरं यजध्वं दोषैर्विमुक्ता अचिराद्भविष्यथ ६। यो मामकं वाक्यमिहैव मानवो लोभाद्विमोहादपि नैव कारयेत् । स शास्यतां यास्यति निर्घृणो ध्रुवं ममापि चौरो हि यथा निकृष्टः ७। आकर्ण्य वाक्यं नृपतेश्च दूताःसंहृष्टभावाः सकलां च पृथ्वीम् । आचख्युरेवं नृपतेः प्रणीतमादेशभावं सकलं प्रजासु ८। विप्रादिमर्त्या अमृतं सुपुण्यमानीतमेवं भुवि तेन राज्ञा । पिबंतु पुण्यं परिवैष्णवाख्यं दोषैर्विहीनं परिणाममिष्टम् ९। श्रीकेशवं क्लेशहरं वरेण्यमानंदरूपं परमार्थमेवम् । नामामृतं दोषहरं सुराज्ञा आनीतमस्त्येव पिबंतु लोकाः १०। सखड्गपाणिं मधुसूदनाख्यं तं श्रीनिवासं सगुणं सुरेशम् । नामामृतं दोषहरं सुराज्ञा आनीतमस्त्येव पिबंतु लोकाः ११। श्रीपद्मनाथं कमलेक्षणं च आधाररूपं जगतां महेशम् । नामामृतं दोषहरं सुराज्ञा आनीतमस्त्येव पिबंतु लोकाः १२। पापापहं व्याधिविनाशरूपमानंददं दानवदैत्यनाशनम् । नामामृतं दोषहरं सुराज्ञा आनीतमस्त्येव पिबंतु लोकाः १३। यज्ञांगरूपं चरथांगपाणिं पुण्याकरं सौख्यमनंतरूपम् । नामामृतं दोषहरं सुराज्ञा आनीतमस्त्येव पिबंतु लोकाः १४। विश्वाधिवासं विमलं विरामं रामाभिधानं रमणं मुरारिम् । नामामृतं दोषहरं सुराज्ञा आनीतमस्त्येव पिबंतु लोकाः १५। आदित्यरूपं तमसां विनाशं बंधस्यनाशं मतिपंकजानाम् । नामामृतं दोषहरं सुराज्ञा आनीतमस्त्येव पिबंतु लोकाः १६। नामामृतं सत्यमिदं सुपुण्यमधीत्य यो मानव विष्णुभक्तः । प्रभातकाले नियतो महात्मा स याति मुक्तिं न हि कारणं च १७। इति श्रीपद्मपुराणे भूमिखंडे वेनोपाख्याने पितृतीर्थवर्णने ययातिचरिते त्रिसप्ततितमोऽध्यायः ७३।
pippala uvāca- gate tasminmahābhāge dūta iṃdrasya vai punaḥ | kiṃ cakāra sa dharmātmā yayātirnahuṣātmajaḥ 1| sukarmovāca- tasmingate devavarasya dūte sa ciṃtayāmāsa nareṃdrasūnuḥ | āhūya dūtānpravarānsa satvaraṃ dharmārthayuktaṃ vaca ādideśa 2| gacchaṃtu dūtāḥ pravarāḥ purottame deśeṣu dvīpeṣvakhileṣu loke | kurvaṃtu vākyaṃ mama dharmayuktaṃ vrajaṃtu lokāḥ supathā hareśca 3| bhāvaiḥ supuṇyairamṛtopamānairdhyānaiśca jñānairyajanaistapobhiḥ | yajñaiśca dānairmadhusūdanaikamarcaṃtu lokā viṣayānvihāya 4| sarvatra paśyaṃtvasurārimekaṃ śuṣkeṣu cārdreṣvapi sthāvareṣu | abhreṣu bhūmau sacarācareṣu svīyeṣu kāyeṣvapi jīvarūpam 5| devaṃ tamuddiśya dadaṃtu dānamātithyabhāvaiḥ paripaitrikaiśca | nārāyaṇaṃ devavaraṃ yajadhvaṃ doṣairvimuktā acirādbhaviṣyatha 6| yo māmakaṃ vākyamihaiva mānavo lobhādvimohādapi naiva kārayet | sa śāsyatāṃ yāsyati nirghṛṇo dhruvaṃ mamāpi cauro hi yathā nikṛṣṭaḥ 7| ākarṇya vākyaṃ nṛpateśca dūtāḥsaṃhṛṣṭabhāvāḥ sakalāṃ ca pṛthvīm | ācakhyurevaṃ nṛpateḥ praṇītamādeśabhāvaṃ sakalaṃ prajāsu 8| viprādimartyā amṛtaṃ supuṇyamānītamevaṃ bhuvi tena rājñā | pibaṃtu puṇyaṃ parivaiṣṇavākhyaṃ doṣairvihīnaṃ pariṇāmamiṣṭam 9| śrīkeśavaṃ kleśaharaṃ vareṇyamānaṃdarūpaṃ paramārthamevam | nāmāmṛtaṃ doṣaharaṃ surājñā ānītamastyeva pibaṃtu lokāḥ 10| sakhaḍgapāṇiṃ madhusūdanākhyaṃ taṃ śrīnivāsaṃ saguṇaṃ sureśam | nāmāmṛtaṃ doṣaharaṃ surājñā ānītamastyeva pibaṃtu lokāḥ 11| śrīpadmanāthaṃ kamalekṣaṇaṃ ca ādhārarūpaṃ jagatāṃ maheśam | nāmāmṛtaṃ doṣaharaṃ surājñā ānītamastyeva pibaṃtu lokāḥ 12| pāpāpahaṃ vyādhivināśarūpamānaṃdadaṃ dānavadaityanāśanam | nāmāmṛtaṃ doṣaharaṃ surājñā ānītamastyeva pibaṃtu lokāḥ 13| yajñāṃgarūpaṃ carathāṃgapāṇiṃ puṇyākaraṃ saukhyamanaṃtarūpam | nāmāmṛtaṃ doṣaharaṃ surājñā ānītamastyeva pibaṃtu lokāḥ 14| viśvādhivāsaṃ vimalaṃ virāmaṃ rāmābhidhānaṃ ramaṇaṃ murārim | nāmāmṛtaṃ doṣaharaṃ surājñā ānītamastyeva pibaṃtu lokāḥ 15| ādityarūpaṃ tamasāṃ vināśaṃ baṃdhasyanāśaṃ matipaṃkajānām | nāmāmṛtaṃ doṣaharaṃ surājñā ānītamastyeva pibaṃtu lokāḥ 16| nāmāmṛtaṃ satyamidaṃ supuṇyamadhītya yo mānava viṣṇubhaktaḥ | prabhātakāle niyato mahātmā sa yāti muktiṃ na hi kāraṇaṃ ca 17| iti śrīpadmapurāṇe bhūmikhaṃḍe venopākhyāne pitṛtīrthavarṇane yayāticarite trisaptatitamo'dhyāyaḥ 73|
English translation
Pippala said :
1. When that illustrious messenger had left (for heaven), what did that religious-minded Yayāti , the son of Nahuṣa , do?
Sukarman said :
2-7. When that messenger of the best god (i.e. Indra ) had left, the son of king (Nahuṣa) thought (to himself). Having immediately called his excellent messengers, he instructed them with words of propriety: “The excellent messengers should go to an excellent city, to all regions and islands in the world. They should carry out my words (i.e. order) which is full of virtue. May people go along the good path of Viṣṇu , by means of devotional and very meritorious (acts), meditations resembling nectar, knowledge, sacrifices and austerities. Abandoning the worldly objects of sense, may they worship Viṣṇu alone with sacrifices and gifts. May they see only the enemy of the demons and of the nature of the soul everywhere—at dry places, wet and immobile places, in the clouds, on the earth, in mobile and immobile (objects) and even in their own bodies. With hospitality and rites in honour of their dead ancestors may they offer gifts dedicating them to that god. May they offer sacrifices to that best god Nārāyaṇa (i.e. Viṣṇu); you (i.e. they) will soon be free from blemishes. That shameless man who through greed or folly would not obey these words of me right now, would certainly be punished like a vile thief.”
8. Having heard the words of the king, the messengers, with their minds delighted, (moved over) the entire earth, and made the order given by the king known among all the subjects.
9-16. “O mortals, brāhmaṇas and others, the king has brought on the earth the very meritorious nectar. Drink that meritorious (nectar) called Vaiṣṇava , free from blemishes and of a desirable effect. The king has already brought (to the earth) the nectar, removing blemishes, in the form of the name Śrī Keśava , which removes suffering, which is desirable, which is of the form of joy, and which itself is the highest truth. May people drink it. The good king has already brought (to the earth) the nectar, removing blemishes, in the form of the name of him, holding a sword in his hand, called Madhusūdana , the abode of Lakṣmī , and the meritorious lord of the gods. May people drink it. The good king has already brought (to the earth) nectar, removing blemishes, in the form of the name Śrī Padmanābha , of lotus-like eyes, the prop of the worlds, and the great lord. May the people drink it. The good king has already brought the nectar, removing blemishes, in the form of (Viṣṇu’s) name, which destroys sins, which removes diseases, which gives joy, which destroys the dānavas and daityas (i.e. the demons). May people drink it. The good king has already brought the nectar, removing blemishes, in' the form of the name Viṣṇu of the nature of sacrificial requisites, with a disc in his hand, the mine of religious merit, and of infinite happiness. May people drink it. The king has already brought the nectar, removing blemishes, in the form of the name of Viṣṇu, the abode of everything, pure, the end (of everything), named Rāma , the pleasing, and the enemy of Mura . May people drink it. The good king has already brought the nectar, removing blemishes, in the form of the name of (Viṣṇu), of the form of the sun, the destroyer of darkness, the destroyer of the bond of the lotuses in the form of minds. May people drink it.
17. He, the noble one, Viṣṇu’s devotee, having restrained himself, studies (i.e. recites) this truthful, very meritorious nectar of (Viṣṇu’s) name, goes to salvation. There is no (other) agent (than it).”
Complete chapter-aligned witnesses. Sanskrit Wikisource page 14624, revision 335532 (2022-04-10T13:00:08Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365165.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.