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Bhūmi-khaṇḍa · Chapter 120

Chapter 120

Unit 202 of 693Bhūmi-khaṇḍa · Chapter 120Bhūmi-khaṇḍa · Chapter 1201 source entries

Bhūmi-khaṇḍa · Chapter 120

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कुंजल उवाच- कामोदाख्यं पुरं दिव्यं सर्वदेवसमाकुलम् । सर्वकामसमृद्ध्यर्थमपश्यन्नारदस्ततः १। कामोदाया गृहं प्राप्य प्रविवेश द्विजोत्तमः । कामोदां तु ततो दृष्ट्वा सर्वकामसमाकुलाम् २। तया संपूजितो विप्रः सुवाक्यैः स्वागतादिभिः । दिव्यासने समारूढस्तां पप्रच्छ द्विजोत्तमः ३। सुखेन स्थीयते भद्रे विष्णुतेजः समुद्भवे । अनामयं च पप्रच्छ आशीर्भिरभिनंद्य ताम् ४। कामोदोवाच-। प्रसादाद्भवतां विष्णोः सुखेन वर्तयाम्यहम् । कथयस्व महाप्राज्ञ त्वं प्रश्नोत्तरकारणम् ५। महामोहः समुत्पन्नो ममांगे मुनिपुंगव । व्यापकः सर्वलोकानां ममांगे मतिनाशकः ६। तस्मान्निद्रा समुत्पन्ना यथा मर्त्येषु वर्तते । सुप्तया तु मया दृष्टः स्वप्नो वै दारुणो मुने ७। केनाप्युक्तं समेत्यैव पुरतो द्विजसत्तम । अव्यक्तोऽसौ हृषीकेशः संसारं स गमिष्यति ८। तदा प्रभृति दुःखेन व्यापिताहं महामते । तन्मे त्वं कारणं ब्रूहि भवाञ्ज्ञानवतां वरः ९। नारद उवाच- वातिकः पैत्तिकश्चैव कफजः सान्निपातिकः । स्वप्नः प्रवर्तते भद्रे मानवेषु न संशयः १०। न जायते च देवेषु स्वप्नो निद्रा च सुंदरि । आदित्योदयवेलायां दृश्यते स्वप्न उत्तमः ११। सत्स्वप्नो मानवानां हि पुण्यस्य फलदायकः । अन्यदेवं प्रवक्ष्यामि स्वप्नस्य कारणं शुभे १२। महावातांदोलनैश्च चलंत्यापो वरानने । त्रुटंत्यंबुकणाः सूक्ष्मास्तस्मादुदकसंचयात् १३। बहिरेव पतंत्येते निर्मलांबुकणाः शुभे । पुनर्लयं प्रयांत्येते दृश्यादृश्या भवंति वै १४। तद्वत्स्वप्नस्य वै भावः कथ्यते शृणु भामिनि । आत्मा शुद्धो विरक्तस्तु रागद्वेषविवर्जितः १५। पंचभूतात्मकानां च मुषित्वैव सुनिश्चलः । षड्विंशतिसु तत्वानां मध्ये चैष विराजते १६। शुद्धात्मा केवलो नित्यः प्रकृतेः संगतिं गतः । तद्भावैर्वायुरूपैश्च चलते स्थानतो यदा १७। आत्मनस्तेजसश्चैव प्रतितेजः प्रजायते । अंतरात्मा शुभं नाम तस्य एव प्रकथ्यते १८। पयसश्च यथा भिन्ना भवंत्यंबुकणाः शुभे । आत्मनस्तु तथा तेज अंतरात्मा प्रकथ्यते १९। स हि पृथ्वी स वै वायुः स चाप्याकाश एव हि । स वै तोयं स दीप्येत एते पंच पुरा कृताः २०। आत्मनस्तेजसो भूता मलरूपा महात्मनः । तस्यापि संगतिं प्राप्ता एकत्वं हि प्रयांति ते २१। स्वात्मभावप्रदोषेण नाशयंति वरानने । तत्पिंडमन्यमिच्छंति वारं वारं वरानने २२। तेषां क्रीडाविहारोयं सृष्टिसंबंधकारणम् । उदकस्य तरंगस्तु जायते च विलीयते २३। पुनर्भूतिः पुनर्हानिस्तादृशस्य पुनः पुनः । अपां रूपस्य दृष्टांतं तद्वदेषां न संशयः २४। आत्मा न नश्यते देवि तेजो वायुर्न नश्यति । न नश्यतो धराकाशौ न नश्यंत्याप एव च २५। पंचैव आत्मना सार्द्धं प्रभवंति प्रयांति च । आत्मादयो ह्यमी भद्रे नित्यरूपा न संशयः २६। पिंड एव प्रणश्येत तेषां संजात एव च । विषयाणां सुदोषैः स रागद्वेषादिभिर्हतः २७। प्राणाः प्रयांति वै पिंडात्पंचपंचात्मका द्विज । पिंडांते वसते आत्मा प्रतिरूपस्तु तस्य च २८। अंतरात्मा यथा चाग्नेः स्फुलिंगस्तु प्रकाशते । तथा प्रकाशमायाति दृश्यादृश्यः प्रजायते २९। शुद्धात्मा च परं ब्रह्म सदा जागर्ति नित्यशः । अंतरात्मा प्रबद्धस्तु प्रकृतेश्च महागुणैः ३०। अन्नाहारेण संपुष्टैरंतरात्मा सुखं व्रजेत् । सुसुखाज्जायते मोहस्तस्मान्मनः प्रमुह्यति ३१। पश्चात्संजायते निद्रा तामसी लयवर्द्धिनी । नाडीमार्गेण यः सूर्यो मेरुमुल्लंघ्य गच्छति ३२। तदा रात्रिः प्रजायेत यावन्नोदयते रविः । विषयांधकारैर्मुक्तस्तु अंतरात्मा प्रकाशते ३३। भावैस्तत्त्वात्मकानां तु पंचतत्त्वैः प्रपोषितैः । पूर्वजन्मस्थितैः पिंडैरंतरात्मा प्रगृह्यते ३४। स यास्यति च वै स्थानमुच्चावचं महामते । संसार अंतरात्मा वै दोषैर्बद्धः प्रणीयते ३५। कायं रक्षति जीवात्मा पश्चात्तिष्ठति मध्यगः । उदानः स्फुरते तीव्रस्तस्माच्छब्दः प्रजायते ३६। शुष्का भस्त्रा यथा श्वासं कुरुते वायुपूरिता । तद्वच्छब्दवशाच्छ्वासमुदानः कुरुते बलात् ३७। आत्मनस्तु प्रभावेण उदानो बलवान्भवेत् । एवं कायः प्रमुग्धस्तु मृतकल्पः प्रजायते ३८। ततो निद्रा महामाया तस्यांगेषु प्रयाति सा । हृदि कंठे तथा चास्ये नासिकाग्रे प्रतिष्ठति ३९। बाहू संकुच्य संतिष्ठेद्धृद्गतो नाभिमंडले । आत्मनस्तु प्रभावाच्च उदानो नाम मारुतः ४०। प्रजायते महातीव्रा बलरोधं करोति सः । यथा रज्ज्वा प्रबद्धस्तु दारु कीलधरः स्थितः ४१। तथा चात्मासु संलग्नः प्राणवायुर्न संशयः । अंतरात्मप्रसक्तस्तु प्राणवायुः शुभानने ४२। बुद्धिवद्रोहितो भद्रे अंतरात्मा प्रधावति । पूर्वजन्मार्जितान्वासान्स्मृत्वा तत्र प्रधावति ४३। तत्र संस्थो महाप्राज्ञः स्वेच्छया रमते पुनः । एवं नानाविधान्स्वप्नानंतरात्मा प्रपश्यति ४४। उत्तमांश्च विरुद्धांश्च कर्मयुक्तान्प्रपश्यति । गिरींस्तथा सुदुर्गांश्च उच्चावचान्प्रपश्यति ४५। तदेव वातिकं विद्धि कफवत्तद्वदाम्यहम् । जलं नदीं तडागं च पयः स्थानानि पश्यति ४६। अग्निं च पश्यते देवि बहुकांचनमुत्तमम् । तदेव पैत्तिकं विद्धि भाव्यं चैव वदाम्यहम् ४७। प्रभाते दृश्यते स्वप्नो भव्यो वाभव्य एव च । कर्मयुक्तो वरारोहे लाभालाभप्रकाशकः ४८। स्वप्नस्यापि अवस्था मे कथिता वरवर्णिनि । तद्भाव्यंचवरारोहेविष्णोश्चैवभविष्यति ४९। तन्निमित्तं त्वया दृष्टो दुःस्वप्नः स तु प्रेक्षितः ५०।

kuṃjala uvāca- kāmodākhyaṃ puraṃ divyaṃ sarvadevasamākulam | sarvakāmasamṛddhyarthamapaśyannāradastataḥ 1| kāmodāyā gṛhaṃ prāpya praviveśa dvijottamaḥ | kāmodāṃ tu tato dṛṣṭvā sarvakāmasamākulām 2| tayā saṃpūjito vipraḥ suvākyaiḥ svāgatādibhiḥ | divyāsane samārūḍhastāṃ papraccha dvijottamaḥ 3| sukhena sthīyate bhadre viṣṇutejaḥ samudbhave | anāmayaṃ ca papraccha āśīrbhirabhinaṃdya tām 4| kāmodovāca-| prasādādbhavatāṃ viṣṇoḥ sukhena vartayāmyaham | kathayasva mahāprājña tvaṃ praśnottarakāraṇam 5| mahāmohaḥ samutpanno mamāṃge munipuṃgava | vyāpakaḥ sarvalokānāṃ mamāṃge matināśakaḥ 6| tasmānnidrā samutpannā yathā martyeṣu vartate | suptayā tu mayā dṛṣṭaḥ svapno vai dāruṇo mune 7| kenāpyuktaṃ sametyaiva purato dvijasattama | avyakto'sau hṛṣīkeśaḥ saṃsāraṃ sa gamiṣyati 8| tadā prabhṛti duḥkhena vyāpitāhaṃ mahāmate | tanme tvaṃ kāraṇaṃ brūhi bhavāñjñānavatāṃ varaḥ 9| nārada uvāca- vātikaḥ paittikaścaiva kaphajaḥ sānnipātikaḥ | svapnaḥ pravartate bhadre mānaveṣu na saṃśayaḥ 10| na jāyate ca deveṣu svapno nidrā ca suṃdari | ādityodayavelāyāṃ dṛśyate svapna uttamaḥ 11| satsvapno mānavānāṃ hi puṇyasya phaladāyakaḥ | anyadevaṃ pravakṣyāmi svapnasya kāraṇaṃ śubhe 12| mahāvātāṃdolanaiśca calaṃtyāpo varānane | truṭaṃtyaṃbukaṇāḥ sūkṣmāstasmādudakasaṃcayāt 13| bahireva pataṃtyete nirmalāṃbukaṇāḥ śubhe | punarlayaṃ prayāṃtyete dṛśyādṛśyā bhavaṃti vai 14| tadvatsvapnasya vai bhāvaḥ kathyate śṛṇu bhāmini | ātmā śuddho viraktastu rāgadveṣavivarjitaḥ 15| paṃcabhūtātmakānāṃ ca muṣitvaiva suniścalaḥ | ṣaḍviṃśatisu tatvānāṃ madhye caiṣa virājate 16| śuddhātmā kevalo nityaḥ prakṛteḥ saṃgatiṃ gataḥ | tadbhāvairvāyurūpaiśca calate sthānato yadā 17| ātmanastejasaścaiva pratitejaḥ prajāyate | aṃtarātmā śubhaṃ nāma tasya eva prakathyate 18| payasaśca yathā bhinnā bhavaṃtyaṃbukaṇāḥ śubhe | ātmanastu tathā teja aṃtarātmā prakathyate 19| sa hi pṛthvī sa vai vāyuḥ sa cāpyākāśa eva hi | sa vai toyaṃ sa dīpyeta ete paṃca purā kṛtāḥ 20| ātmanastejaso bhūtā malarūpā mahātmanaḥ | tasyāpi saṃgatiṃ prāptā ekatvaṃ hi prayāṃti te 21| svātmabhāvapradoṣeṇa nāśayaṃti varānane | tatpiṃḍamanyamicchaṃti vāraṃ vāraṃ varānane 22| teṣāṃ krīḍāvihāroyaṃ sṛṣṭisaṃbaṃdhakāraṇam | udakasya taraṃgastu jāyate ca vilīyate 23| punarbhūtiḥ punarhānistādṛśasya punaḥ punaḥ | apāṃ rūpasya dṛṣṭāṃtaṃ tadvadeṣāṃ na saṃśayaḥ 24| ātmā na naśyate devi tejo vāyurna naśyati | na naśyato dharākāśau na naśyaṃtyāpa eva ca 25| paṃcaiva ātmanā sārddhaṃ prabhavaṃti prayāṃti ca | ātmādayo hyamī bhadre nityarūpā na saṃśayaḥ 26| piṃḍa eva praṇaśyeta teṣāṃ saṃjāta eva ca | viṣayāṇāṃ sudoṣaiḥ sa rāgadveṣādibhirhataḥ 27| prāṇāḥ prayāṃti vai piṃḍātpaṃcapaṃcātmakā dvija | piṃḍāṃte vasate ātmā pratirūpastu tasya ca 28| aṃtarātmā yathā cāgneḥ sphuliṃgastu prakāśate | tathā prakāśamāyāti dṛśyādṛśyaḥ prajāyate 29| śuddhātmā ca paraṃ brahma sadā jāgarti nityaśaḥ | aṃtarātmā prabaddhastu prakṛteśca mahāguṇaiḥ 30| annāhāreṇa saṃpuṣṭairaṃtarātmā sukhaṃ vrajet | susukhājjāyate mohastasmānmanaḥ pramuhyati 31| paścātsaṃjāyate nidrā tāmasī layavarddhinī | nāḍīmārgeṇa yaḥ sūryo merumullaṃghya gacchati 32| tadā rātriḥ prajāyeta yāvannodayate raviḥ | viṣayāṃdhakārairmuktastu aṃtarātmā prakāśate 33| bhāvaistattvātmakānāṃ tu paṃcatattvaiḥ prapoṣitaiḥ | pūrvajanmasthitaiḥ piṃḍairaṃtarātmā pragṛhyate 34| sa yāsyati ca vai sthānamuccāvacaṃ mahāmate | saṃsāra aṃtarātmā vai doṣairbaddhaḥ praṇīyate 35| kāyaṃ rakṣati jīvātmā paścāttiṣṭhati madhyagaḥ | udānaḥ sphurate tīvrastasmācchabdaḥ prajāyate 36| śuṣkā bhastrā yathā śvāsaṃ kurute vāyupūritā | tadvacchabdavaśācchvāsamudānaḥ kurute balāt 37| ātmanastu prabhāveṇa udāno balavānbhavet | evaṃ kāyaḥ pramugdhastu mṛtakalpaḥ prajāyate 38| tato nidrā mahāmāyā tasyāṃgeṣu prayāti sā | hṛdi kaṃṭhe tathā cāsye nāsikāgre pratiṣṭhati 39| bāhū saṃkucya saṃtiṣṭheddhṛdgato nābhimaṃḍale | ātmanastu prabhāvācca udāno nāma mārutaḥ 40| prajāyate mahātīvrā balarodhaṃ karoti saḥ | yathā rajjvā prabaddhastu dāru kīladharaḥ sthitaḥ 41| tathā cātmāsu saṃlagnaḥ prāṇavāyurna saṃśayaḥ | aṃtarātmaprasaktastu prāṇavāyuḥ śubhānane 42| buddhivadrohito bhadre aṃtarātmā pradhāvati | pūrvajanmārjitānvāsānsmṛtvā tatra pradhāvati 43| tatra saṃstho mahāprājñaḥ svecchayā ramate punaḥ | evaṃ nānāvidhānsvapnānaṃtarātmā prapaśyati 44| uttamāṃśca viruddhāṃśca karmayuktānprapaśyati | girīṃstathā sudurgāṃśca uccāvacānprapaśyati 45| tadeva vātikaṃ viddhi kaphavattadvadāmyaham | jalaṃ nadīṃ taḍāgaṃ ca payaḥ sthānāni paśyati 46| agniṃ ca paśyate devi bahukāṃcanamuttamam | tadeva paittikaṃ viddhi bhāvyaṃ caiva vadāmyaham 47| prabhāte dṛśyate svapno bhavyo vābhavya eva ca | karmayukto varārohe lābhālābhaprakāśakaḥ 48| svapnasyāpi avasthā me kathitā varavarṇini | tadbhāvyaṃcavarāroheviṣṇoścaivabhaviṣyati 49| tannimittaṃ tvayā dṛṣṭo duḥsvapnaḥ sa tu prekṣitaḥ 50|

English translation

Kuñjala said :

1-4. Then Nārada saw the divine city called Kāmodā , which was crowded with gods and rich objects satisfying all desires. Reaching Kāmodā’s house, the best brāhmaṇa (i.e. Nārada) entered it. Then he saw Kāmodā, possessing all desired objects. She honoured the brāhmaṇa with good words like ‘Welcome (to you).’ The best brāhmaṇa, seated on a divine seat asked her: “Are you living happliy, O good lady, sprung from Viṣṇu ’s lustre?” Having greeted her with blessings he (also) asked her about her well-being.

Kāmodā said :

5. By your grace and Viṣṇu’s grace, I am living happily. O you highly intelligent one, tell me the reason for which (you made me) answer (your) questions.

6-9. O best sage, a great delusion is produced in my body. It is greatly destroying my body, and is pervading all the worlds. Therefore sleep is generated (in my body) as it well abides in a mortal. O sage, I who was asleep saw a fearful dream. O best brāhmaṇa, someone having come before me said: “The unmanifest Viṣṇu will desire contact with the worldly existence. Since then I am occupied with grief, O you very intelligent one. Tell me the reason for that. You are best among those who possess knowledge.

Nārada said :

10. O good lady, dream (of four kinds), viz. gouty, bilious, due to excess of phlegm, and having a complicated derangement of the three bodily humours, is (seen) among human beings. There is no doubt about it.

11-15a. O beautiful lady, neither dream nor sleep exists among gods. The best dream is seen at the time of sunrise. A good (i.e. an auspicious) dream gives human beings the fruit of their religious merit. O you auspicious one, I shall tell you (about) another cause of dream. O you beautiful one, water shakes due to the rockings of great wind. From that mass of water small drops of water are split. O auspicious one, these pure drops of water fall out. They again disappear. Thus they become manifest and unmanifest. O beautiful lady, listen. The occurring of a dream is said to be like that.

15b-19. The (supreme) soul is pure, detached, and is free from love and hatred. After having excelled the objects consisting of the five elements, he remains quite steady. He shines among the twenty-six good elements. The pure soul is alone, eternal and is united with Prakṛti (i.e. the original source of the material world ). When due to her modes of the nature of wind he moves from his place, another lustre resembling that of the soul is produced. The auspicious name ‘inner soul’ is given to it only. O auspicious one, as the drops of water are separate from it, in the same way the lustre of the soul is called the inner soul.

20-26. He is the earth, he is the wind, he is the ether, he is the water, he alone shines. These five great ones are fashioned formerly. They have come up from the lustre of the magnanimous soul, and they become united when they are associated with him. Due to the great fault of the natural temperament they destroy that body, and repeatedly desire another. This is their sport and pastime which is the cause of (their) connection with creation. The ripple of water is produced and disappears. It rises and again it disappears. There is no doubt that their (behaviour) is like the illustration of the water. O respectable lady, the soul does not perish; fire or wind also does not perish. Earth and ether do not perish, nor does water perish. All the five come up and go away with the soul. O auspicious one, these soul etc. are of eternal nature.

27-43a. It is the body alone that would perish; it is an aggregate of them. He is miserable due to the blemishes of the objects of sense and love and hatred. There is no doubt about it. After the end of the body lives the (individual) soul that is similar to it. As like the spark of fire the soul shines, so the manifest and unmanifest comes to light—(or) is created. The pure soul is the highest Brahman , it is eternally awake; but the inner soul is bound by the great constituents of Prakṛti. When they are well-fed after having eaten food, the inner soul would be happy. Due to great happiness delusion is produced and due to it the mind errs. Then is produced sleep, which is of the nature of darkness (or ignorance) and increasing repose. When the sun would go along the path of Nādī (?) after having crossed Meru , then night would occur till the sun does not shine. The inner soul, when free from the darkness of the objects of sense, shines with the modes of the nature of the elements. The soul is seized by bodies of the former existences and nourished by the five elements. O you highly intelligent one, he goes to a high or a low position. The soul bound by faults is taken to the worldly existence. The individual soul protects the body, the middle one remains behind. The strong (vital air called) udāna throbs, and from that sound is produced. As a dry bellows when filled with air heaves, similary samudāna strongly breathes due to sound. Udāna would be powerful due to the prowess of the soul. The body thus deluded becomes almost dead. Then that very delusive sleep goes (i.e. spreads) over his limbs. It proceeds over the heart, neck, mouth, tip of the nose. Contracting his hands he would remain. The air named Udāna is produced in the circle of the navel due to the prowess of the soul. He is very strong and checks power. There is no doubt that as the holder of a wooden wedge remains when tied with a rope, similarly, the vital air is well-connected with the soul. O you of an auspicious face, the vital air is connected with the inner soul. Having knowledge and reddened the inner soul runs. Recollecting the abodes obtained in the former existences, he runs there. Remaining there the very wise one enjoys as he likes.

43b-50. Thus the inner soul sees dreams of various kinds. He sees the excellent ones, opposite of them, (all) united with his acts. He sees mountains, great inaccessible places, and high and low places. Know that to be due to wind. I shall now tell you about (the dream) caused by phlegm. He sees water, a river, a lake and places of water. O respectable lady, he sees fire and ample, excellent gold. Know that (dream) to be caused by biliousness. I am telling you what will happen (when a dream is seen). When a dream is seen in the morning, something nice will take place. It is united with one’s acts, and shows gain or loss, O beautiful lady. O you of an excellent complexion, I have told you about the period of a dream. That which will happen will happen in Viṣṇu’s case also. For that you saw the dreem—you saw that bad dream.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 25490, revision 335689 (2022-04-12T19:11:43Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365213.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.