Kriyāyogasāra-khaṇḍa · Chapter 21
Sourceव्यास उवाच- ब्रह्मणो वचनं श्रुत्वा हरिशर्मा द्विजोत्तमः । भूयोऽपि तं नमस्कृत्य भक्त्या प्राहेति जैमिने १। हरिशर्मोवाच- प्रोक्तानि यानि दानानि सुखहूनि त्वया प्रभो । कस्मै देयानि दानानि तन्मे गदितुमर्हसि २। ब्रह्मोवाच- सर्वेषामेव वर्णानां ब्राह्मणः परमो गुरुः । तस्मै देयानि दानानि भक्तिश्रद्धासमन्वितैः ३। सर्वदेवाश्रयो विप्रः प्रत्यक्षस्त्रिदशो भुवि । स तारयति दातारं दुस्तरे विश्वसागरे ४। ब्राह्मण उवाच- सर्ववर्णगुरुर्विप्रस्त्वया प्रोक्तः सुरोत्तम । तेषां मध्ये तु कः श्रेष्ठः कस्मै दानं प्रदीयते ५। ब्रह्मोवाच- सर्वेऽपि ब्राह्मणाः श्रेष्ठाः पूजनीयाः सदैव हि । स्तेयादिदोषतप्ता ये ब्राह्मणा ब्राह्मणोत्तम ६। अस्माकं द्वेषिणस्ते च परेभ्यो न कदाचन । अनाचारा द्विजाः पूज्या न च शूद्रा जितेन्द्रियाः । अभक्ष्यभक्षका गावो लोकानां मातरः स्मृताः ७। माहात्म्यं भूमिदेवानां विशेषादुच्यते मया । तव स्नेहाद्द्विजश्रेष्ठ निशामय समाहितः ८। क्षत्त्रियाणां च वैश्यानां शूद्राणां गुरवो द्विजाः । अन्योन्यं गुरवो विप्राः पूजनीयाश्च भूसुराः ९। ब्राह्मणं पूजयेद्यस्तु विष्णुबुद्ध्या नरोत्तम । आयुः पुत्रश्च कीर्तिश्च संपत्तिस्तस्य वर्द्धते १०। संचिनोति द्विजं यस्तु मूढधीर्मानवो भुवि । सुदर्शनेन तच्छीर्षं हंतुमिच्छति केशवः ११। पुष्पहस्तं पयोहस्तं देवहस्तं च जैमिने । न नमेद्ब्राह्मणं प्राज्ञस्तैलाभ्यंगितविग्रहम् १२। जलस्थं देववेश्मस्थं ध्यानमज्जितचेतसम् । देवपूजां प्रकुर्वंतं न नमेद्ब्राह्मणं बुधः १३। बहिष्क्रियां प्रकुर्वंतं भुंजानं च द्विजोत्तम । तथा सामानि गायंतं न नमेद्ब्राह्मणं बुधः १४। ब्राह्मणा यत्र तिष्ठंति बहबो द्विजसत्तम । प्रत्येकं तु नमस्कारस्तत्र कार्यो न धीमता १५। कृताभिवादनं विप्रं भक्त्या यो नाभिवादयेत् । स चाण्डालसमो ज्ञेयो नाभिवाद्यः कदाचन १६। कृतप्रणामंतनयंनमेतांपितरौनच । कृतप्रणामाः सर्वेऽपि नमस्कार्या द्विजैर्द्विजाः १७। कृतदोषान्द्विजान्गाश्च न द्विषन्ति विचक्षणाः । द्विषंति वापि मोहेन तेषां रुष्टः सदा हरिः १८। याचकान्ब्राह्मणान्यस्तु कोपदृष्ट्या प्रपश्यति । सूचीप्ररोपणं तस्य नेत्रयोः कुरुते यमः १९। विप्रनिर्भर्त्सनं मूढा येन वक्त्रेण कुर्वते । तस्मिन्वक्त्रे यमस्तप्तं लोहदंडं ददाति वै २०। ब्राह्मणो यद्गृहं भुंक्ते तद्गृहे केशवः स्वयम् । देवताः सकला ये च पितरश्च सुरर्षयः २१। विप्रपादोदकं यस्तु कणमात्रं वहेद्बुधः । देहस्थं पातकं तस्य सर्वमेवाशु नश्यति २२। कोटिब्रह्माण्डमध्येषु संति तीर्थानि यानि वै । तीर्थानि तानि सर्वाणि विप्रपादे तु दक्षिणे २३। विप्रपादोदकैर्नित्यं सिक्तं स्याद्यस्य मस्तकम् । स स्नातः सर्वतीर्थेषु सर्वयज्ञेषु दीक्षितः २४। सर्वपापानि घोराणि ब्रह्महत्यादिकानि च । सद्यस्तस्य विनश्यंति विप्रपादांबुधारणात् २५। क्षयाद्या व्याधयः सर्वाः परमक्लेशदायिकाः । गच्छंति विलयं सद्यो विप्रपादांबुधारणात् २६। पित्रर्थं यानि तोयानि दीयंते विप्रपादयोः । तैस्तृप्ताः पितरः स्वर्गे तिष्ठंत्याचंद्रतारकम् २७। प्रक्षाल्य विप्रचरणौ दूर्वाभिर्योऽर्चयेद्बुधः । तेनार्चितो जगत्स्वामी विष्णुः सर्वसुरोत्तमः २८। विप्राणां पादनिर्माल्यं यो मर्त्यः शिरसा वहेत् । सत्यं सत्यमहं वच्मि तस्य मुक्तिर्हि शाश्वती २९। विप्रं प्रदक्षिणीकृत्ये वंदते यो नरोत्तमः । प्रदक्षिणीकृता तेन सप्तद्वीपा वसुन्धरा ३०। यो दद्यात्फलतांबूलं विप्राणां पादसेचनात् । रोगी रोगात्प्रमुच्येत पापी मुच्यत पातकात् ३१। मुच्यते बन्धनाद्बद्धो विप्राणां पादसेचने । अनपत्याश्च या नार्यो मृता पत्याश्च याः स्त्रियः ३२। बह्वपत्या जीववत्सा विप्रपादस्य सेचनात् । माहाम्त्यं शृणु विप्रेन्द्र सर्वपापप्रणाशनम् ३३। द्विजांघ्रिसेचनस्याहं समासेन ब्रवीमि ते । पूर्वं भद्रक्रियो नाम पवित्रकुलसंभवः ३४। बभूव ब्राह्मणो विष्णोः परिचर्यापरायणः । वेदवित्सदयः शांतः पितृभक्तिपरायणः ३५। अतिथीनां कृता पूजा ज्ञातिपूजाकरस्तथा । एकदा स द्विजश्रेष्ठस्तैलाभ्यंगितविग्रहः ३६। जगाम सरसीं स्नातुं गृहीतस्नानवस्त्रकः । कृतस्नानः स विप्रेन्द्रो विधिना तर्पणादिकम् ३७। चकार सर्वशास्त्रज्ञः सर्वलोकहिते रतः । समाप्य स्नानकर्माणि हरिनामानि कीर्तयन् ३८। आजगाम स्वके गेहे हरिपूजापरोऽभवत् । पादौ प्रक्षालयामास पानीयैरतिशीतलैः ३९। प्रक्षालितांघ्रिहस्तोऽसौ ब्राह्मणो ब्राह्मणार्चकः । स्थापयामास सर्वाणि स्नानोपकरणानि च ४०। द्वारदेशे द्विजश्रेष्ठ निदाघतपनातपैः । तापितो भषकः कश्चिदग्निकल्पैः समागतः ४१। विप्रपादोदके तस्मिन्प्रसुप्तोत्यंतशीतले । विप्रपादोदकस्पर्शाद्भषक्तोऽत्यंतपातकी ४२। विमुक्तः पातकैः सर्वैः कोटिजन्मकृतैरपि । स सुप्तो मन्दिरद्वारि भषको विकलस्तृषा ४३। पानीयं याचयामास ताडितो द्विजकिंकरैः । जगाम पंचतां सद्यस्तत्रैव भषको द्विजः ४४। द्विजाङ्घ्रिसेचनस्पर्शाद्भषको वीतकल्मषः । तमालोक्य महात्मानं मूर्तिमंतमिवेश्वरम् ४५। विनयावनतः प्राह ब्राह्मणोऽसौ तपोधनः । ब्राह्मण उवाच- कस्त्वं ब्रूहि महाभाग केन दुःखी तु कर्मणा । भषकस्य कुले जातो नानादुःखसमाकुले ४६। ब्रह्मोवाच- वचनं तस्य विप्रर्षेः समाकर्ण्य महायशाः । कथयामास वृत्तांतं मूलतः सर्वमात्मनः ४७। अहमासं सर्वभौमः शङ्खनामा महाबलः । चतुर्वर्षसहस्राणि महीं कृत्स्नामपालयम् ४८। मयाज्ञया कृताः सर्वे जिताश्च रिपवो युधि । दत्तानि सर्वदानानि पालिताज्ञा तयोनिजाः ४९। एकदाऽहं महाभागं संधितः स्मरसायकैः । बलाज्जनवधूं कांचिज्जहार भृशसुंदरीम् ५० 7.21.50। तेन पापप्रभावेण मम श्रीः संशयं गता । ततस्समस्तैर्लोकैश्च निरस्तोऽहं महाबलः ५१। ततस्तु भ्रष्टराज्योऽहं काननाभ्यंतरे स्थितः । क्षुधातृषापरिश्रांतःकदाचित्पंचतां गतः ५२। अंतकस्य पुरं गत्वा दुःखं भुक्तं मया चिरम् । तदाकर्ण्य विप्रेन्द्र शृण्वतां चित्तदुःखदम् ५३। संतप्तलोहशस्त्रायां तप्ता ताम्रमयीं महीम् । संरेमे प्रज्वलद्वह्निं शिखाततिसुभीषणाम् ५४। ततस्तु शमनादेशाल्लोहस्तंभं सुभीषणम् । ज्वलता वह्निना तप्तं समालिङ्ग्य स्थितोऽस्म्यहम् ५५। शीते क्षुरांबुधाराभिः सिक्तोऽहं यमकिङ्करैः । दुःखमन्यच्च सुमहद्भुक्तं तत्र यमालये ५६। ततो नरकशेषे च जन्मासाद्य मुहुर्मुहुः । पापयोनौ मया दुःखमनुभूतं चिरं महत् ५७। त्वत्पादजलसंसर्गान्मुक्तोऽहं पापरज्जुना । गच्छामि परमं धाम दुर्ल्लभं योगिनामपि ५८। त्वं मे गुरुर्द्विजश्रेष्ठ नमस्तेऽस्तु महात्मने । त्वत्प्रसादाद्विमुक्तोऽहं पापैर्यामि पुरं हरेः ५९। भद्रक्रिय उवाच- पूर्वजन्मकथा राजन्मनुष्यो न कदाचन । अतस्तु तनयं त्यक्त्वा सर्वदा नीतिमाचरेत् ६०। नीतिग्राही नृपो यस्तु विपत्तिर्नास्ति तस्य वै । चिरं भुनक्ति पृथिवीं कंटकैः परिवर्जिताम् ६१। यस्मै न रोचते नीतिर्भूपालाय दुरात्मने । भ्रष्टश्रीरचिरेणापि स भवेन्नात्र संशयः ६२। आयुर्बलं यशो मित्रं विजयं सुखमिच्छता । मंत्रिणः पंडिता राज्ञा नियोज्याः सर्वदैव हि ६३। अवज्ञाय महीभर्तुस्त्यजंते सादरं बुधाः । सभायां बुधहीनायां नीतिर्बलवती नहि ६४। ततो नीतौ विनष्टायां सहसा धरणीपतेः । राजश्रियो विनश्यंति सकोशबलवाहनाः ६५। ब्राह्मणान्गणकांश्चैव वैद्यांश्च बांधवांस्तथा । नृपाः कल्याणमिच्छंति न द्विषंति कदाचन ६६। गतश्रीर्गणकद्वेष्टा वैद्यद्वेष्टायुवर्जितः । ज्ञातिद्वेष्टानिष्कुलः स्याद्द्विजद्वेष्टाखिलार्तिभाक् ६७। राजानः पितरः प्रोक्ताः पुत्रा जानपदास्तथा । ततो भूपाः पालयंति प्रजाः पुत्रमिवौरसान् ६८। पौरलोके तथा कुर्याद्यथा स्नेहो निजात्मजे । प्रजापीडाकरा ये च भूपाला अतिपापिनः ६९। शिरःस्था विपदस्तेषां विज्ञेया दीर्घदर्शिभिः । विवेकिनो महीपालाः पालयंति यथा प्रजाः ७०। तथा तानपि देवेशः पालयत्यनिशं हरिः । प्रजानां पालनं दंडं द्वेऽपि राज्ञे शुभावहे ७१। द्वाभ्यां विवर्जिता भूपास्ते विज्ञेया नृपाधमाः । दुष्टानां शासनं चैव शिष्टानां प्रतिपालनम् ७२। प्रकुर्वंतो महीपालाश्चिरं नंदंति भूतले । न्यायेनोपार्जितं वित्तं यत्नाद्रक्षेन्महीपतिः ७३। दुर्वृत्तो हि महीपालो विपत्तौ न हि विस्तरेत् । नृपाः कल्याणमिच्छंतो निजराज्यं शुभाशुभम् ७४। पश्यंति नित्यं विप्रेन्द्र सत्वराश्चारचक्षुषा । परचक्रभयं यावन्नायाति चिंतयेद्भयम् ७५। आगते तु भये भूप आचरेन्निर्भयोऽपि च । ज्ञातौ वापि च मित्रे वा पुत्रे वापि च मंत्रिणि ७६। कुर्यान्मुखेन गांभीर्यं मनसा प्रेमकेवलम् । मंत्रिणो ज्ञातयः पुत्राः प्रजाश्च भ्रातरस्तथा ७७। गांभीर्यहीनं भूपालं मन्यंते नहि भूपवत् । तिष्ठंति प्रथमं दूरे न संति पुरतस्तथा ७८। लोकाश्रयं न हीच्छन्ति त्यक्तगांभीर्यभूपतेः । एकश्च मंत्री राजा वै चिरं राज्यत्वमिच्छता ७९। कर्तव्यः सकले राज्ये वृद्धये न हि भूसुर । अत्यंतबुद्धिवृत्तीनां भृत्यानां सपदं हरेत् ८०। तस्मात्संसदि भूपालो भृत्यमन्यं नियोजयेत् । मूर्खस्त्रीविजितो राजा गीतवाद्यरतः सदा ८१। तुरंगवाहनैर्हीनः सहसा विपदं व्रजेत् । आचारग्रहणं सत्यं स्ववाक्यप्रतिपालनम् ८२। गांभीर्यं चेति भूपानां लक्षणानि द्विजोत्तम । स कथं नृपतिर्यस्तु प्रतापेन विवर्जितः ८३। स कथं नृपतिर्येनाऽनिर्जिता परमेदिनी । जितायां परमेदिन्यां यावत्पादं व्रजेन्नृपः ८४। प्रतिपादेऽश्वमेधस्य फलं प्राप्नोति चाक्षयम् । परभूमिजयाकांक्षी हतो नृपतिभिर्युधि ८५। तदागच्छेत्परं स्थानं विमुक्तः सर्वपातकैः । युधि प्राप्तजयो राजा प्राप्नोति परमं पदम् ८६। संग्रामे प्राप्तमृत्युर्वा दिवीन्द्र संपदं लभेत् । त्यक्तशस्त्रं त्यक्तसत्वं पलायनपरायणम् ८७। योद्धारं यदि यो हंति स भूपो यात्यधोगतिम् । पलायनपरो युद्धे तद्धंता च द्विजोत्तम ८८। तावुभावपि तिष्ठेतां नरकेऽत्यंतदुःसहे । युद्ध्येत्साहसवान्योद्धा तद्धंता च द्विजोत्तम ८९। तिष्ठेतां तावपि स्वर्गे यावच्चन्द्र दिवाकरौ । बहुनात्र किमुक्तेन संक्षेपादुच्यते मया ९०। प्रजापालनकृद्राजा कदाचिन्नावसीदति । ब्रह्मोवाच- इति ब्रुवति भूपाले तस्मिन्गलितकल्मषे ९१। पुष्पवृष्टिरभूत्तस्मिन्महती गगनाद्द्विज । अथ दूताः समायाताः केशवस्य महात्मनः ९२। राजहंसयुतं दिव्यं रथमादाय सुन्दरम् । रथं स तं समारुह्य दिव्यं कनकनिर्मितम् ९३। जगाम विष्णुभवनं स राजा गतकल्मषः । विप्रपादोदकस्यैतन्माहात्म्यं ते प्रकीर्तितम् ९४। तच्छ्रुत्वा भक्तिभावेन नरो निर्वाणमाप्नुयात् । इति ते कथितं सर्वं श्रोतुं यद्वांछितं त्वया ९५। गच्छ ब्राह्मण भद्रं ते चक्रिणो निलयं प्रति । हरिशर्मोवाच- क्षुधानलेन महता शरीरं मम दह्यते ९६। केनोपायेन भगवन्क्षुधाशांतिर्भवेन्मम । एतन्मे वद देवेश भक्तस्त्वं भक्तवत्सलः ९७। प्राप्नोमि सुमहद्दुःखं नित्यं दग्धक्षुधानलैः । ब्रह्मोवाच- यच्छरीरं त्वया पुष्टं सततं भोजनैः कृतम् ९८। भुंक्ष्व तस्य शरीरस्य मांसानि द्विजसत्तम । आत्मतृप्तिं प्रकुर्वन्ति भोजनेन परस्य ये । मांसानि स्वशरीराणां भुंजते तेपरत्र हि ९९। व्यास उवाच- ब्रह्मणो वचनं श्रुत्वा निष्ठुरं द्विजसत्तमः । पुनस्तुष्टाव तं देवं वचनैः कोमलाक्षरैः १०० 7.21.100। ब्राह्मण उवाच-। प्रसीद देवदेवेश शरणागतपालक । क्षमस्व सकलं दोषं सुरश्रेष्ठ नमोऽस्तु ते १०१। मलमूलप्रकीर्णानि वपूंषि वहतां नृणाम् । सर्व एव प्रभो दोषाः संति केचिद्गुणा न च १०२। कृतं मया मोहवता दूषणं क्षंतुमर्हसि । शरणापन्नलोकानां सद्भिर्दोषो न चेक्ष्यते १०३। आत्मदेहस्य मांसानि भोक्तुं ब्रह्मन्न शक्यते । देहिनां वद यद्योग्यं संतुष्टिर्जायते यतः १०४। इत्येवमुक्तं वचनं भक्त्या तेनाग्रजन्मना । उवाच सदयो ब्रह्मा सर्वज्ञो ब्राह्मणप्रियः १०५। ब्रह्मोवाच- शोकं मा कुरु विप्रेन्द्र शृणु मे वचनं शुभम् । आहारो लभते येन प्रकारेणात्र संप्रति १०६। आत्मनो जायते पुत्रो यथैवात्मा तथा सुतः । तस्मात्पुत्रकृतं कर्म लभंते पितरः खलु १०७। चिरं तिष्ठसि देवस्य भवनेऽत्यंतशोभने । एवमुक्तस्ततस्तेन स विप्रः क्षुधयाकुलः १०८। स्वप्ने संदर्शनं दत्वा पुत्रं वचनमब्रवीत् । ब्राह्मण उवाच- दीक्षितोऽसि सुतश्रेष्ठ तथास्तु परमां शिवम् १०९। तवास्मि जनकः सौम्य ममदुःखं निशामय । तपःप्रभावैः परमं धाम प्राप्तं मया सुत ११०। क्षुधानलेन संतप्तस्तत्र सीदाम्यहं सदा । यदा मयि पितृस्नेहस्तवास्ति सुत संप्रति १११। तदान्नमुदकं चापि मदर्थं दीयतां द्विज । यत्किंचिद्दीयते पुत्रैः पित्रर्थं क्षितिमंडले ११२। लभंते पितरस्तच्च यत्पुत्राः पितृदेहजाः । पुरा परमया भक्त्या पूजितो भगवान्मया ११३। गीतैर्वाद्यैश्चनृत्यैश्च स्तवपाठैश्च शोभनैः । गंधैर्धूपैश्च नैवेद्यैर्घृतपूर्णप्रदीपकैः ११४। पाद्यार्घ्याचमनीयैश्च ध्यानैरावाहनादिभिः । न दत्तं जगदीशाय कृपणेन मयात्मज ११५। अन्नमत्रमपि क्वापि नैवेद्यं पापहारिणे । अतिथेर्न कृता पूजा तोयैरन्यैः कदाचन ११६। ज्ञातीनां याचकानां च संतुष्टिर्न कृता मया । तेनैव कर्मणा पुत्र नारायणगृहेऽपि च ११७। क्षुधानलेन संतप्तः सीदामि प्रतिवासरे । अतोऽन्नतोयदानानि दरिद्राय द्विजातये ११८। दत्वा क्षिप्रं सुरश्रेष्ठ प्राणरक्षां कुरुष्व भोः । अथवा न करोषि त्वं निष्ठुरत्वाद्यदा भवान् ११९। स्वमांसान्येव भोक्ष्यामि तदा वै विष्णुमंदिरे । अथाऽसौ क्षुधितो विप्रः शुष्ककंठोष्ठतालुकः १२०। इत्युक्त्वा दीक्षितं पुत्रमदृश्यः सहसाऽभवत् । ततः प्रभाते विमले प्रादुर्भूते दिवाकरे १२१। स्वप्ने यदुक्तं पित्रा तु चिंतयामास दीक्षितः । आत्मनः कर्मदोषेण परलोकेऽपि मत्पिता १२२। क्षुधया दग्धसर्वाङ्गः सीदति प्रतिवासरम् । धिगस्तु मां मंदधियं कृपणप्रवरञ्जनम् १२३। मयापि पितृपुण्येन न किञ्चिदपि दीयते । इति संचिंत्य बहुधा दीक्षितोऽपि द्विजोत्तम १२४। ददौ दानानि विप्रेभ्यः श्रद्धाभक्तिसमन्वितः । तेन पुण्यप्रभावेण तृषयारहितः क्षुधा १२५। तस्थौ नारायणागारे यावत्कालं शृणुष्व तत् । चतुर्युगसहस्राणि ब्रह्मणोऽहं प्रकीर्तितम् १२६। भवंति तस्मिन्नेवाह्नि मनवश्च चतुर्दश । इंद्राश्चतुर्द्दश प्रोक्तास्तस्मिन्नेव दिने च ते १२७। भुंजते ब्राह्मणः श्रेष्ठ विषयान्स्वान्पृथक्पृथक् । एकस्मिन्ब्रह्मदिवसे भुक्त्वा स्वान्विषयाञ्छुभान् १२८। इन्द्राश्च मनवश्चैव विनश्यंति चतुर्दश । विष्णुलोके स्थिते तस्मिन्हरिशर्मातिभास्वरे १२९। समस्तसुखदे रम्ये ब्रह्मणो दिवसो गतः । तत्रासौ कालमेतावद्भुक्त्वा भोगान्मनोरमान् १३०। परमं ज्ञानमासाद्य प्रविवेश हरेस्तनुम् । व्यास उवाच- अन्नतोयसमं दानं संसारे नास्ति जैमिने १३१। सर्वदानफलान्येव अन्नतोयप्रदानतः । न च पात्रपरीक्षा च न कालनियमः क्वचित् २३२। अन्नतोयप्रदानेषु निरुक्तस्तत्वदर्शिभिः । अन्नतोयप्रदानानि कर्तव्यानि सदैव हि १३३। एतत्पठंति मनुजाः परमादरेण माहात्म्यमन्नजलयोश्च तथा द्विजानाम् । ते प्राप्य चान्नजलदानफलं ततोंऽते नारायणस्य निलयं सुखदं प्रयांति १३४। इति श्रीपद्मपुराणे क्रियायोगसारे अन्नदानजलदानमाहात्म्यंनाम एकविंशतितमोऽध्यायः २१ ।
vyāsa uvāca- brahmaṇo vacanaṃ śrutvā hariśarmā dvijottamaḥ | bhūyo'pi taṃ namaskṛtya bhaktyā prāheti jaimine 1| hariśarmovāca- proktāni yāni dānāni sukhahūni tvayā prabho | kasmai deyāni dānāni tanme gaditumarhasi 2| brahmovāca- sarveṣāmeva varṇānāṃ brāhmaṇaḥ paramo guruḥ | tasmai deyāni dānāni bhaktiśraddhāsamanvitaiḥ 3| sarvadevāśrayo vipraḥ pratyakṣastridaśo bhuvi | sa tārayati dātāraṃ dustare viśvasāgare 4| brāhmaṇa uvāca- sarvavarṇagururviprastvayā proktaḥ surottama | teṣāṃ madhye tu kaḥ śreṣṭhaḥ kasmai dānaṃ pradīyate 5| brahmovāca- sarve'pi brāhmaṇāḥ śreṣṭhāḥ pūjanīyāḥ sadaiva hi | steyādidoṣataptā ye brāhmaṇā brāhmaṇottama 6| asmākaṃ dveṣiṇaste ca parebhyo na kadācana | anācārā dvijāḥ pūjyā na ca śūdrā jitendriyāḥ | abhakṣyabhakṣakā gāvo lokānāṃ mātaraḥ smṛtāḥ 7| māhātmyaṃ bhūmidevānāṃ viśeṣāducyate mayā | tava snehāddvijaśreṣṭha niśāmaya samāhitaḥ 8| kṣattriyāṇāṃ ca vaiśyānāṃ śūdrāṇāṃ guravo dvijāḥ | anyonyaṃ guravo viprāḥ pūjanīyāśca bhūsurāḥ 9| brāhmaṇaṃ pūjayedyastu viṣṇubuddhyā narottama | āyuḥ putraśca kīrtiśca saṃpattistasya varddhate 10| saṃcinoti dvijaṃ yastu mūḍhadhīrmānavo bhuvi | sudarśanena tacchīrṣaṃ haṃtumicchati keśavaḥ 11| puṣpahastaṃ payohastaṃ devahastaṃ ca jaimine | na namedbrāhmaṇaṃ prājñastailābhyaṃgitavigraham 12| jalasthaṃ devaveśmasthaṃ dhyānamajjitacetasam | devapūjāṃ prakurvaṃtaṃ na namedbrāhmaṇaṃ budhaḥ 13| bahiṣkriyāṃ prakurvaṃtaṃ bhuṃjānaṃ ca dvijottama | tathā sāmāni gāyaṃtaṃ na namedbrāhmaṇaṃ budhaḥ 14| brāhmaṇā yatra tiṣṭhaṃti bahabo dvijasattama | pratyekaṃ tu namaskārastatra kāryo na dhīmatā 15| kṛtābhivādanaṃ vipraṃ bhaktyā yo nābhivādayet | sa cāṇḍālasamo jñeyo nābhivādyaḥ kadācana 16| kṛtapraṇāmaṃtanayaṃnametāṃpitaraunaca | kṛtapraṇāmāḥ sarve'pi namaskāryā dvijairdvijāḥ 17| kṛtadoṣāndvijāngāśca na dviṣanti vicakṣaṇāḥ | dviṣaṃti vāpi mohena teṣāṃ ruṣṭaḥ sadā hariḥ 18| yācakānbrāhmaṇānyastu kopadṛṣṭyā prapaśyati | sūcīpraropaṇaṃ tasya netrayoḥ kurute yamaḥ 19| vipranirbhartsanaṃ mūḍhā yena vaktreṇa kurvate | tasminvaktre yamastaptaṃ lohadaṃḍaṃ dadāti vai 20| brāhmaṇo yadgṛhaṃ bhuṃkte tadgṛhe keśavaḥ svayam | devatāḥ sakalā ye ca pitaraśca surarṣayaḥ 21| viprapādodakaṃ yastu kaṇamātraṃ vahedbudhaḥ | dehasthaṃ pātakaṃ tasya sarvamevāśu naśyati 22| koṭibrahmāṇḍamadhyeṣu saṃti tīrthāni yāni vai | tīrthāni tāni sarvāṇi viprapāde tu dakṣiṇe 23| viprapādodakairnityaṃ siktaṃ syādyasya mastakam | sa snātaḥ sarvatīrtheṣu sarvayajñeṣu dīkṣitaḥ 24| sarvapāpāni ghorāṇi brahmahatyādikāni ca | sadyastasya vinaśyaṃti viprapādāṃbudhāraṇāt 25| kṣayādyā vyādhayaḥ sarvāḥ paramakleśadāyikāḥ | gacchaṃti vilayaṃ sadyo viprapādāṃbudhāraṇāt 26| pitrarthaṃ yāni toyāni dīyaṃte viprapādayoḥ | taistṛptāḥ pitaraḥ svarge tiṣṭhaṃtyācaṃdratārakam 27| prakṣālya vipracaraṇau dūrvābhiryo'rcayedbudhaḥ | tenārcito jagatsvāmī viṣṇuḥ sarvasurottamaḥ 28| viprāṇāṃ pādanirmālyaṃ yo martyaḥ śirasā vahet | satyaṃ satyamahaṃ vacmi tasya muktirhi śāśvatī 29| vipraṃ pradakṣiṇīkṛtye vaṃdate yo narottamaḥ | pradakṣiṇīkṛtā tena saptadvīpā vasundharā 30| yo dadyātphalatāṃbūlaṃ viprāṇāṃ pādasecanāt | rogī rogātpramucyeta pāpī mucyata pātakāt 31| mucyate bandhanādbaddho viprāṇāṃ pādasecane | anapatyāśca yā nāryo mṛtā patyāśca yāḥ striyaḥ 32| bahvapatyā jīvavatsā viprapādasya secanāt | māhāmtyaṃ śṛṇu viprendra sarvapāpapraṇāśanam 33| dvijāṃghrisecanasyāhaṃ samāsena bravīmi te | pūrvaṃ bhadrakriyo nāma pavitrakulasaṃbhavaḥ 34| babhūva brāhmaṇo viṣṇoḥ paricaryāparāyaṇaḥ | vedavitsadayaḥ śāṃtaḥ pitṛbhaktiparāyaṇaḥ 35| atithīnāṃ kṛtā pūjā jñātipūjākarastathā | ekadā sa dvijaśreṣṭhastailābhyaṃgitavigrahaḥ 36| jagāma sarasīṃ snātuṃ gṛhītasnānavastrakaḥ | kṛtasnānaḥ sa viprendro vidhinā tarpaṇādikam 37| cakāra sarvaśāstrajñaḥ sarvalokahite rataḥ | samāpya snānakarmāṇi harināmāni kīrtayan 38| ājagāma svake gehe haripūjāparo'bhavat | pādau prakṣālayāmāsa pānīyairatiśītalaiḥ 39| prakṣālitāṃghrihasto'sau brāhmaṇo brāhmaṇārcakaḥ | sthāpayāmāsa sarvāṇi snānopakaraṇāni ca 40| dvāradeśe dvijaśreṣṭha nidāghatapanātapaiḥ | tāpito bhaṣakaḥ kaścidagnikalpaiḥ samāgataḥ 41| viprapādodake tasminprasuptotyaṃtaśītale | viprapādodakasparśādbhaṣakto'tyaṃtapātakī 42| vimuktaḥ pātakaiḥ sarvaiḥ koṭijanmakṛtairapi | sa supto mandiradvāri bhaṣako vikalastṛṣā 43| pānīyaṃ yācayāmāsa tāḍito dvijakiṃkaraiḥ | jagāma paṃcatāṃ sadyastatraiva bhaṣako dvijaḥ 44| dvijāṅghrisecanasparśādbhaṣako vītakalmaṣaḥ | tamālokya mahātmānaṃ mūrtimaṃtamiveśvaram 45| vinayāvanataḥ prāha brāhmaṇo'sau tapodhanaḥ | brāhmaṇa uvāca- kastvaṃ brūhi mahābhāga kena duḥkhī tu karmaṇā | bhaṣakasya kule jāto nānāduḥkhasamākule 46| brahmovāca- vacanaṃ tasya viprarṣeḥ samākarṇya mahāyaśāḥ | kathayāmāsa vṛttāṃtaṃ mūlataḥ sarvamātmanaḥ 47| ahamāsaṃ sarvabhaumaḥ śaṅkhanāmā mahābalaḥ | caturvarṣasahasrāṇi mahīṃ kṛtsnāmapālayam 48| mayājñayā kṛtāḥ sarve jitāśca ripavo yudhi | dattāni sarvadānāni pālitājñā tayonijāḥ 49| ekadā'haṃ mahābhāgaṃ saṃdhitaḥ smarasāyakaiḥ | balājjanavadhūṃ kāṃcijjahāra bhṛśasuṃdarīm 50 7.21.50| tena pāpaprabhāveṇa mama śrīḥ saṃśayaṃ gatā | tatassamastairlokaiśca nirasto'haṃ mahābalaḥ 51| tatastu bhraṣṭarājyo'haṃ kānanābhyaṃtare sthitaḥ | kṣudhātṛṣāpariśrāṃtaḥkadācitpaṃcatāṃ gataḥ 52| aṃtakasya puraṃ gatvā duḥkhaṃ bhuktaṃ mayā ciram | tadākarṇya viprendra śṛṇvatāṃ cittaduḥkhadam 53| saṃtaptalohaśastrāyāṃ taptā tāmramayīṃ mahīm | saṃreme prajvaladvahniṃ śikhātatisubhīṣaṇām 54| tatastu śamanādeśāllohastaṃbhaṃ subhīṣaṇam | jvalatā vahninā taptaṃ samāliṅgya sthito'smyaham 55| śīte kṣurāṃbudhārābhiḥ sikto'haṃ yamakiṅkaraiḥ | duḥkhamanyacca sumahadbhuktaṃ tatra yamālaye 56| tato narakaśeṣe ca janmāsādya muhurmuhuḥ | pāpayonau mayā duḥkhamanubhūtaṃ ciraṃ mahat 57| tvatpādajalasaṃsargānmukto'haṃ pāparajjunā | gacchāmi paramaṃ dhāma durllabhaṃ yogināmapi 58| tvaṃ me gururdvijaśreṣṭha namaste'stu mahātmane | tvatprasādādvimukto'haṃ pāpairyāmi puraṃ hareḥ 59| bhadrakriya uvāca- pūrvajanmakathā rājanmanuṣyo na kadācana | atastu tanayaṃ tyaktvā sarvadā nītimācaret 60| nītigrāhī nṛpo yastu vipattirnāsti tasya vai | ciraṃ bhunakti pṛthivīṃ kaṃṭakaiḥ parivarjitām 61| yasmai na rocate nītirbhūpālāya durātmane | bhraṣṭaśrīracireṇāpi sa bhavennātra saṃśayaḥ 62| āyurbalaṃ yaśo mitraṃ vijayaṃ sukhamicchatā | maṃtriṇaḥ paṃḍitā rājñā niyojyāḥ sarvadaiva hi 63| avajñāya mahībhartustyajaṃte sādaraṃ budhāḥ | sabhāyāṃ budhahīnāyāṃ nītirbalavatī nahi 64| tato nītau vinaṣṭāyāṃ sahasā dharaṇīpateḥ | rājaśriyo vinaśyaṃti sakośabalavāhanāḥ 65| brāhmaṇāngaṇakāṃścaiva vaidyāṃśca bāṃdhavāṃstathā | nṛpāḥ kalyāṇamicchaṃti na dviṣaṃti kadācana 66| gataśrīrgaṇakadveṣṭā vaidyadveṣṭāyuvarjitaḥ | jñātidveṣṭāniṣkulaḥ syāddvijadveṣṭākhilārtibhāk 67| rājānaḥ pitaraḥ proktāḥ putrā jānapadāstathā | tato bhūpāḥ pālayaṃti prajāḥ putramivaurasān 68| pauraloke tathā kuryādyathā sneho nijātmaje | prajāpīḍākarā ye ca bhūpālā atipāpinaḥ 69| śiraḥsthā vipadasteṣāṃ vijñeyā dīrghadarśibhiḥ | vivekino mahīpālāḥ pālayaṃti yathā prajāḥ 70| tathā tānapi deveśaḥ pālayatyaniśaṃ hariḥ | prajānāṃ pālanaṃ daṃḍaṃ dve'pi rājñe śubhāvahe 71| dvābhyāṃ vivarjitā bhūpāste vijñeyā nṛpādhamāḥ | duṣṭānāṃ śāsanaṃ caiva śiṣṭānāṃ pratipālanam 72| prakurvaṃto mahīpālāściraṃ naṃdaṃti bhūtale | nyāyenopārjitaṃ vittaṃ yatnādrakṣenmahīpatiḥ 73| durvṛtto hi mahīpālo vipattau na hi vistaret | nṛpāḥ kalyāṇamicchaṃto nijarājyaṃ śubhāśubham 74| paśyaṃti nityaṃ viprendra satvarāścāracakṣuṣā | paracakrabhayaṃ yāvannāyāti ciṃtayedbhayam 75| āgate tu bhaye bhūpa ācarennirbhayo'pi ca | jñātau vāpi ca mitre vā putre vāpi ca maṃtriṇi 76| kuryānmukhena gāṃbhīryaṃ manasā premakevalam | maṃtriṇo jñātayaḥ putrāḥ prajāśca bhrātarastathā 77| gāṃbhīryahīnaṃ bhūpālaṃ manyaṃte nahi bhūpavat | tiṣṭhaṃti prathamaṃ dūre na saṃti puratastathā 78| lokāśrayaṃ na hīcchanti tyaktagāṃbhīryabhūpateḥ | ekaśca maṃtrī rājā vai ciraṃ rājyatvamicchatā 79| kartavyaḥ sakale rājye vṛddhaye na hi bhūsura | atyaṃtabuddhivṛttīnāṃ bhṛtyānāṃ sapadaṃ haret 80| tasmātsaṃsadi bhūpālo bhṛtyamanyaṃ niyojayet | mūrkhastrīvijito rājā gītavādyarataḥ sadā 81| turaṃgavāhanairhīnaḥ sahasā vipadaṃ vrajet | ācāragrahaṇaṃ satyaṃ svavākyapratipālanam 82| gāṃbhīryaṃ ceti bhūpānāṃ lakṣaṇāni dvijottama | sa kathaṃ nṛpatiryastu pratāpena vivarjitaḥ 83| sa kathaṃ nṛpatiryenā'nirjitā paramedinī | jitāyāṃ paramedinyāṃ yāvatpādaṃ vrajennṛpaḥ 84| pratipāde'śvamedhasya phalaṃ prāpnoti cākṣayam | parabhūmijayākāṃkṣī hato nṛpatibhiryudhi 85| tadāgacchetparaṃ sthānaṃ vimuktaḥ sarvapātakaiḥ | yudhi prāptajayo rājā prāpnoti paramaṃ padam 86| saṃgrāme prāptamṛtyurvā divīndra saṃpadaṃ labhet | tyaktaśastraṃ tyaktasatvaṃ palāyanaparāyaṇam 87| yoddhāraṃ yadi yo haṃti sa bhūpo yātyadhogatim | palāyanaparo yuddhe taddhaṃtā ca dvijottama 88| tāvubhāvapi tiṣṭhetāṃ narake'tyaṃtaduḥsahe | yuddhyetsāhasavānyoddhā taddhaṃtā ca dvijottama 89| tiṣṭhetāṃ tāvapi svarge yāvaccandra divākarau | bahunātra kimuktena saṃkṣepāducyate mayā 90| prajāpālanakṛdrājā kadācinnāvasīdati | brahmovāca- iti bruvati bhūpāle tasmingalitakalmaṣe 91| puṣpavṛṣṭirabhūttasminmahatī gaganāddvija | atha dūtāḥ samāyātāḥ keśavasya mahātmanaḥ 92| rājahaṃsayutaṃ divyaṃ rathamādāya sundaram | rathaṃ sa taṃ samāruhya divyaṃ kanakanirmitam 93| jagāma viṣṇubhavanaṃ sa rājā gatakalmaṣaḥ | viprapādodakasyaitanmāhātmyaṃ te prakīrtitam 94| tacchrutvā bhaktibhāvena naro nirvāṇamāpnuyāt | iti te kathitaṃ sarvaṃ śrotuṃ yadvāṃchitaṃ tvayā 95| gaccha brāhmaṇa bhadraṃ te cakriṇo nilayaṃ prati | hariśarmovāca- kṣudhānalena mahatā śarīraṃ mama dahyate 96| kenopāyena bhagavankṣudhāśāṃtirbhavenmama | etanme vada deveśa bhaktastvaṃ bhaktavatsalaḥ 97| prāpnomi sumahadduḥkhaṃ nityaṃ dagdhakṣudhānalaiḥ | brahmovāca- yaccharīraṃ tvayā puṣṭaṃ satataṃ bhojanaiḥ kṛtam 98| bhuṃkṣva tasya śarīrasya māṃsāni dvijasattama | ātmatṛptiṃ prakurvanti bhojanena parasya ye | māṃsāni svaśarīrāṇāṃ bhuṃjate teparatra hi 99| vyāsa uvāca- brahmaṇo vacanaṃ śrutvā niṣṭhuraṃ dvijasattamaḥ | punastuṣṭāva taṃ devaṃ vacanaiḥ komalākṣaraiḥ 100 7.21.100| brāhmaṇa uvāca-| prasīda devadeveśa śaraṇāgatapālaka | kṣamasva sakalaṃ doṣaṃ suraśreṣṭha namo'stu te 101| malamūlaprakīrṇāni vapūṃṣi vahatāṃ nṛṇām | sarva eva prabho doṣāḥ saṃti kecidguṇā na ca 102| kṛtaṃ mayā mohavatā dūṣaṇaṃ kṣaṃtumarhasi | śaraṇāpannalokānāṃ sadbhirdoṣo na cekṣyate 103| ātmadehasya māṃsāni bhoktuṃ brahmanna śakyate | dehināṃ vada yadyogyaṃ saṃtuṣṭirjāyate yataḥ 104| ityevamuktaṃ vacanaṃ bhaktyā tenāgrajanmanā | uvāca sadayo brahmā sarvajño brāhmaṇapriyaḥ 105| brahmovāca- śokaṃ mā kuru viprendra śṛṇu me vacanaṃ śubham | āhāro labhate yena prakāreṇātra saṃprati 106| ātmano jāyate putro yathaivātmā tathā sutaḥ | tasmātputrakṛtaṃ karma labhaṃte pitaraḥ khalu 107| ciraṃ tiṣṭhasi devasya bhavane'tyaṃtaśobhane | evamuktastatastena sa vipraḥ kṣudhayākulaḥ 108| svapne saṃdarśanaṃ datvā putraṃ vacanamabravīt | brāhmaṇa uvāca- dīkṣito'si sutaśreṣṭha tathāstu paramāṃ śivam 109| tavāsmi janakaḥ saumya mamaduḥkhaṃ niśāmaya | tapaḥprabhāvaiḥ paramaṃ dhāma prāptaṃ mayā suta 110| kṣudhānalena saṃtaptastatra sīdāmyahaṃ sadā | yadā mayi pitṛsnehastavāsti suta saṃprati 111| tadānnamudakaṃ cāpi madarthaṃ dīyatāṃ dvija | yatkiṃciddīyate putraiḥ pitrarthaṃ kṣitimaṃḍale 112| labhaṃte pitarastacca yatputrāḥ pitṛdehajāḥ | purā paramayā bhaktyā pūjito bhagavānmayā 113| gītairvādyaiścanṛtyaiśca stavapāṭhaiśca śobhanaiḥ | gaṃdhairdhūpaiśca naivedyairghṛtapūrṇapradīpakaiḥ 114| pādyārghyācamanīyaiśca dhyānairāvāhanādibhiḥ | na dattaṃ jagadīśāya kṛpaṇena mayātmaja 115| annamatramapi kvāpi naivedyaṃ pāpahāriṇe | atitherna kṛtā pūjā toyairanyaiḥ kadācana 116| jñātīnāṃ yācakānāṃ ca saṃtuṣṭirna kṛtā mayā | tenaiva karmaṇā putra nārāyaṇagṛhe'pi ca 117| kṣudhānalena saṃtaptaḥ sīdāmi prativāsare | ato'nnatoyadānāni daridrāya dvijātaye 118| datvā kṣipraṃ suraśreṣṭha prāṇarakṣāṃ kuruṣva bhoḥ | athavā na karoṣi tvaṃ niṣṭhuratvādyadā bhavān 119| svamāṃsānyeva bhokṣyāmi tadā vai viṣṇumaṃdire | athā'sau kṣudhito vipraḥ śuṣkakaṃṭhoṣṭhatālukaḥ 120| ityuktvā dīkṣitaṃ putramadṛśyaḥ sahasā'bhavat | tataḥ prabhāte vimale prādurbhūte divākare 121| svapne yaduktaṃ pitrā tu ciṃtayāmāsa dīkṣitaḥ | ātmanaḥ karmadoṣeṇa paraloke'pi matpitā 122| kṣudhayā dagdhasarvāṅgaḥ sīdati prativāsaram | dhigastu māṃ maṃdadhiyaṃ kṛpaṇapravarañjanam 123| mayāpi pitṛpuṇyena na kiñcidapi dīyate | iti saṃciṃtya bahudhā dīkṣito'pi dvijottama 124| dadau dānāni viprebhyaḥ śraddhābhaktisamanvitaḥ | tena puṇyaprabhāveṇa tṛṣayārahitaḥ kṣudhā 125| tasthau nārāyaṇāgāre yāvatkālaṃ śṛṇuṣva tat | caturyugasahasrāṇi brahmaṇo'haṃ prakīrtitam 126| bhavaṃti tasminnevāhni manavaśca caturdaśa | iṃdrāścaturddaśa proktāstasminneva dine ca te 127| bhuṃjate brāhmaṇaḥ śreṣṭha viṣayānsvānpṛthakpṛthak | ekasminbrahmadivase bhuktvā svānviṣayāñchubhān 128| indrāśca manavaścaiva vinaśyaṃti caturdaśa | viṣṇuloke sthite tasminhariśarmātibhāsvare 129| samastasukhade ramye brahmaṇo divaso gataḥ | tatrāsau kālametāvadbhuktvā bhogānmanoramān 130| paramaṃ jñānamāsādya praviveśa harestanum | vyāsa uvāca- annatoyasamaṃ dānaṃ saṃsāre nāsti jaimine 131| sarvadānaphalānyeva annatoyapradānataḥ | na ca pātraparīkṣā ca na kālaniyamaḥ kvacit 232| annatoyapradāneṣu niruktastatvadarśibhiḥ | annatoyapradānāni kartavyāni sadaiva hi 133| etatpaṭhaṃti manujāḥ paramādareṇa māhātmyamannajalayośca tathā dvijānām | te prāpya cānnajaladānaphalaṃ tatoṃ'te nārāyaṇasya nilayaṃ sukhadaṃ prayāṃti 134| iti śrīpadmapurāṇe kriyāyogasāre annadānajaladānamāhātmyaṃnāma ekaviṃśatitamo'dhyāyaḥ 21 |
English translation
Vyāsa said :
1. Having heard Brahmā ’s words, that best brāhmaṇa , Hariśarman , again saluted him devoutly, and spoke, O Jaimini :
Hariśarman said :
2. O lord, please tell me as to whom the many gifts that you narrated should be given.
Brahmā said :
3-4. Of all the castes brāhmaṇa is the most venerable person. Gifts should be given to him by men having devotion and faith. A brāhmaṇa is the resort of all deities. He is actually a god on the earth. He saves a giver in this ocean of the universe, which is difficult to cross.
The brāhmaṇa said :
5. O best god, you have declared brāhmaṇa to be the most respectable of all castes. But out of them (i.e. brāhmaṇas ) who is the greatest? To whom is a gift given?
Brahmā said :
6-8. O best brāhmaṇa, all the brāhmaṇas are superior, and all are always respectable. But those brāhmaṇas who are spoilt by such blemishes as theft, so also our haters, are not respectable. So (gifts should) not be given to others. Brāhmaṇas of bad conduct are not respectable. Śūdras with their senses curbed are respectable. So also those who eat what is prohibited (are not to be honoured). Cows are supposed to be the mothers of people. O best brāhmaṇa, I am now particularly telling the greatness of brāhmaṇas through affection for you. Listen to it attentively.
9-11. Brāhmaṇas are respectable to kṣatriyas , vaiśyas and śūdras. Brāhmaṇas are respectable to one another, and brāhmaṇas are to be honoured. O best man, the life, sons, fame, wealth of him who would worship a brāhmaṇa looking upon him as Viṣṇu , increase. O brāhmaṇa, Viṣṇu desires to cut off the head of that foolish man who hoards (wealth) on the earth.
12-15. O Jaimini(?), a wise man should not salute a brāhmaṇa who has flowers in his hand, who has water in his hand, who has (the idol of) a god in his hand, and whose body is smeared with
oil. A wise man should not salute a brāhmaṇa who is in water, who is in a temple of a deity, whose mind is absorbed in meditation, and who is worshipping a deity. O best brāhmaṇa, a wise man should not salute a brāhmaṇa performing outside (i.e. morning) duties, who is taking his meal, so also a brāhmaṇa who is singing Sāmans . An intelligent man should not salute everyone of the brāhmaṇas (separately) where many brāhmaṇas are present, O best brāhmaṇa.
16. He who would not salute (in return) abrāhmaṇa who has devoutly saluted, should be known to be like a cāṇḍāla , and should never be saluted.
17. Parents saluted by their son, should not salute him (in return). All brāhmaṇas saluted by (other) brāhmaṇas, should salute them (in return).
18. The wise ones do not hate brāhmaṇas and cows who have committed faults. If through folly they hate, Viṣṇu is always angry with them.
19. Yama puts a needle into both the eyes of him who looks angrily at suppliants (and) brāhmaṇas.
20. O brāhmaṇa, Yama puts a heated iron rod into that mouth with which fools reproach(others).
21. In that house where a brāhmaṇa eats (food), Viṣṇu himself (lives). So also all deities, manes and divine sages.
22-28. Yama quickly destroys all the sin in the body of him, the wise one, who would carry just a drop of water from the foot of a brāhmaṇa. All the holy places that exist in crores of worlds, exist in the right foot of a brāhmaṇa. He whose head is sprinkled with water from the feet of a brāhmaṇa, has bathed at all holy places and is initiated for all sacrifices. By carrying (on his head) the water from the foot of a brāhmaṇa all his fierce sins like the murder of a brāhmaṇa perish at once. By carrying (on the head) the water from the foot of a brāhmaṇa, all diseases like consumption, highly afflicting, perish instantly. The dead ancestors gratified by the water offered at the feet of a brāhmaṇa for the dead ancestors, live in heaven as long as the moon and the stars (exist). By a wise man who would worship a brāhmaṇa’s feet with dūrvās after washing them, Viṣṇu, the lord of the world and the best of all gods, is worshipped.
29-33. I am telling the truth (and) the truth (only). That mortal who would carry on his head the remains of the offering at the feet of brāhmaṇas, obtains eternal liberation. That best man who goes round a brāhmaṇa while keeping him to his right, has gone round the earth with the seven islands. He who would give a fruit or a tāmbūla after wetting the feet of brāhmaṇas is free from a disease if he is ill, and from a sin if he is a sinner. One that is bound gets free from his bond on washing the feet of brāhmaṇas. By washing the feet of brāhmaṇas those women who have no children or whose children are dead, have many children and their children live (long). O best brāhmaṇa, listen to the greatness (of the wetting of a brāhmaṇa’s feet) which removes all sins.
34a. I (shall) tell you in brief about (the importance of) wetting the feet of a brāhmaṇa.
34b-46a. Formerly there was a brāhmaṇa named Bhadrakriya, born in a pure family and highly devoted to worshipping. Viṣṇu. He knew the Vedas , he was tranquil, and was highly devoted to his parents. He honoured guests; so also he honoured his kinsmen. Once that best brāhmaṇa, with his body smeared with oil, went, taking with him clothes used for bathing, to a lake to bathe (then). That best brāhmaṇa who knew all holy texts and who was engaged in the well-being of all people, having bathed made offerings to his dead ancestors in the proper manner. Having finished the bath-rite, and repeating Viṣṇu’s names, he came to his own house and was engrossed in worshipping Viṣṇu. With very cold water he washed both his feet. That brāhmaṇa who honoured (other) brāhmaṇas, who had washed his feet and hands, placed all utensils for the bath (of the deity). O best brāhmaṇa, to the region of the door came a dog that was tormented by the heat of the summer sun, resembling that of fire. He lay in the very cold water used by the brāhmaṇa for washing his feet. Due to the touch of the water used by the brāhmaṇa for washing his feet, the extremely sinful dog was freed from all sins committed during crores of existences. The dog lying at the door of the house and overcome by thirst, begged water. He was beaten by the brāhmaṇa’s servants. O brāhmaṇa, the dog died there only. Due to the touch of the wetness of the brāhmaṇa’s feet, the dog was free from sins. Seeing the noble one, as it were, the lord of the universe in an embodied form, the brāhmaṇa ascetic bowing with modesty, said to him:
The brāhmaṇa said :
46bc. O noble one, tell (me) who you are. Due to which act are you afflicted? (How) are you born in the stock of a dog, full of many afflictions?
Brahmā said :
47-57. Having heard the words of the brāhmaṇa sage, the very glorious one told all his account from the beginning. “I was a very powerful sovereign emperor named Śaṃkha. I protected the whole earth for four thousand years. All obeyed my orders. I conquered all enemies in battles. I gave all (kinds of) gifts, and protected my relatives. O glorious one, once I, struck by the arrows of Cupid, forcibly kidnapped a very beautiful bride of a man. As a result of that sin my glory was in danger. Then, I, very powerful one, was expelled by all people. Then, I, deprived of my kingdom, lived in a forest. Fatigued with hunger and thirst, I sometime died (there). Having gone to Yama’s. city I experienced distress for a long time. O best brāhmaṇa, listen to it, causing pain to the heart of the listeners. I experienced a very fearful mass of the flames of blazing fire on the land full of redness due to heated iron weapons. Then by Yama’s order I remained clasping a very fearful iron pillar, heated by a blazing fire. Then Yama’s servants sprinkled me with streams of cold water (sharp) like razors. There in Yama’s abode I experienced another great misery. Then again and again being born in the remaining hells, I experienced great misery in a sinful stock for a long time.
58-59. Due to the contact of the water (flowing) from your feet I am rescued from the bond of sin. I am going to the highest position difficult to be obtained even by meditating saints. O best brāhmaṇa, you are my preceptor. My salutation to you, the noble one. Being freed from sins due to your grace I (shall) go to Viṣṇu’s city.”
Bhadrakriya said :
60-71. O king, a man should never (forget) the account of the previous existence. Therefore, abandoning one’s son, one should always follow a wise course of action. A king who practises wisdom never faces misery. He enjoys the earth free from troublesome fellows for a long time. That wicked king who does not like wisdom is soon deprived of glory. There is no doubt about this. A king who desires a (long) life, strength, glory, friends, victory and happiness should always appoint wise ministers. Wise men, disregarding a king, abandon him with care. In an assembly without the wise, statesmanship is not strong. Then, when statesmanship of a king has suddenly vanished, the royal glory along with the treasure, the army and the elephants, vanishes. Kings desiring (their) well-being never hate brāhmaṇas, astrologers, physicians and kinsmen. A king who hates astrologers loses his glory. The one hating physicians loses his life. One who hates his kinsmen loses his family. One who hates brāhmaṇas suffers from all afflictions. Kings are said to be the fathers and subjects to be the sons. Therefore, kings protect the subjects as sons born of themselves. A king should love his citizens as his own sons. The wise ones should know that calamities hang over the heads of those very sinful kings who harass their subjects. Viṣṇu, the lord of gods, protects wise kings as they protect their own subjects. The two, viz. looking after and punishing the subjects, bring him good fortune.
72-75. Kings without (these) two should be known to be mean kings. Kings curbing the wicked and protecting the virtuous rejoice on the earth for a long time. A king should preserve with care the wealth that is obtained justly. A king of bad conduct would not prosper in a calamity. O bestbrāhmaṇa, kings desiring their own good, always speedily observe the auspicious and inauspicious (happenings) in their kingdom through spies as their eyes. A king should entertain fear till an invasion by an enemy takes place.
76-80. When that fear (of an invasion) has come, the king should act fearlessly. Towards his kinsman, or a friend, or a minister, he should be serious on his face (i.e. outwardly) but should mentally have love only (for him). His ministers, kinsmen, sons, subjects and brothers do not look upon a king without seriousness as a king. First they keep away, so also they do not stand before him. People do not desire the shelter of a king who has given up seriousness. O brāhmaṇa, a king desiring to be (i.e. continue) a king for a long time, should not have only one minister in the entire kingdom for its prosperity. He would take away the position of very intelligent servants.
81-91a. Therefore, the king should appoint another man in the assembly. A king won over by foolish women and always engaged in singing and playing upon musical instruments, so also without horses and elephants, would suddenly face a calamity. O best brāhmaṇa, following (good) practices, truthfulness, keeping one’s promise, seriousness are the characteristics of kings. How can he be (called) king who is without valour? How can he be (called) king who has not conquered the land of others? After the land of another (king) is conquered, the king obtains the inexhaustible fruit of a horse-sacrifice for every step that he would go over. When a king, desiring to conquer another king’s land, is killed by other kings in a battle, then he, being freed from all sins, would go to the highest place. A king who gets victory in a battle, obtains the highest position. Or if he is killed in a battle he would obtain Indra ’s affluence in heaven. That king who kills a warrior who has abandoned his weapon, who has lost his energy, or who is bent upon fleeing, has a downfall. O best brāḥmaṇa, both he who is bent upon fleeing and he who kills him, would stay in a hell extremely unbearable. O best brāhmaṇa, a courageous warrior and he who kills him would both live in heaven as long as the moon and the sun exist. What is the use of talking too much in this regard? I shall tell (you) in brief. A king who protects his subjects, never sinks.
Brahmā said :
9lb-96a. O brāhmaṇa, when the king was speaking like this, a great shower of flowers fell on him whose sin had dropped, from the sky. Then messengers of the noble Viṣṇu came there taking (with them) a beautiful chariot to which royal swans were yoked. That king whose sins had gone away, got into the divine chariot made of gold and went to Viṣṇu’s abode. I have told (you) this greatness of the water (flowing) from a brāhmaṇa’s feet. Having listened to it devoutly, a man would obtain liberation. Thus I have told you everything that you desired to hear. O brāhmaṇa, go to the abode of Viṣṇu. Well-being to you.
Hariśarman said :
96b-98a. Due to the great fire of hunger my body is being burnt. O lord of gods, tell me by which means my hunger would be satiated. You are a devotee, loving your devotees. Everyday due to the very blazing fire of hunger I am having very great pain.
Brahmā said :
98b-99. O best brāhmaṇa, eat the flesh of your body which you have always fed with food; for, those who satisfy themselves with the food (meant) for another (person), eat the flesh of their own bodies in the other world.
Vyāsa said :
100. Hearing the cruel words of Brahmā, that best brāhmaṇa again praised the god with words having pleasing letters (i.e. with pleasing words).
The brāhmaṇa said :
101-105. O god of gods, O you who protect him who seeks your refuge, pardon all my faults. Salutation to you, O greatest god. O lord, there are all faults (i.e. committed by) and no virtues of men who carry bodies full of feces and urine. Please pardon the fault committed by me who was deluded. The good do not take into account the fault of those who have sought their shelter. O Brahman , it is not possible for living beings to eat the flesh of their own bodies. Tell what is proper for them, and by what they will be gratified.
Thus the brāhmaṇa devoutly spoke these words. The omnicient Brahmā, dear to brāhmaṇas, and kind, spoke (thus):
Brahmā said :
106-109a. O best brāhmaṇa, do not grieve. Listen to my good words as to the means by which you will now obtain food. The son is born from oneself. (Therefore) the son is like one’s own self. Therefore, the manes obtain (the fruit of) the deed of their sons. For a long time you will stay in the very beautiful abode of the god.
Then that brāhmaṇa, thus addressed by him, and oppressed by hunger, appeared before his son in a dream and said to him:
The brāhmaṇa said :
109b-116. O best son, you are initiated. May you have the highest good! O dear one, I am your father. Listen to my grief. O son, due to the efficacy of penance I have obtained the highest abode. Tormented by the fire of hunger I have always been sinking there. O son, O brāhmaṇa, if you have affection for me as your father, then now give food and water to me. Whatever is offered by sons to their fathers on the earth, is obtained by the fathers, since sons are born from (their) fathers’ bodies. Formerly I very devoutly worshipped the lord with songs, musical instruments, dances and auspicious recitals of hymns, sandals, incenses, offerings of eatables and lamps full of ghee , so also with water for washing the feet, respectful offerings and water for sipping, so also meditations and invocations. O son, I, a miser, never gave the lord of the world food, or (oth er) offerings of eatables. I never honoured a guest with water or other (articles).
117-122a. I never satisfied my kinsmen or suppliants. O son, due to that act only, I, being tormented by the fire of hunger, am everyday sinking (while I live) in Viṣṇu’s abode. Therefore, O best of the learned men, by giving the gifts of food and water to brāhmaṇas, protect my life. If, through cruel ty you do not do so, then I shall eat my flesh only in Viṣṇu’s abode.
Then that hungry brāhmaṇa, with his throat, lips and palate dried up, speaking like this to his son, suddenly disappeared. Then when in the bright morning the sun appeared, the (son who was) initiated thought over what his father had said to him in his dream.
122b-124a. ‘Due to the fault in his acts my father, with his body burnt by hunger, everyday is sinking. Fie upon me who am a dull, miserly person. I too am giving nothing through my father’s religious merit.’
124b-125. Thinking like this in many ways the brāhmaṇa, though initiated, with faith and devotion gave gifts to brāhmaṇas, O best brāhmaṇa.
126-13 la. Listen for how much period he remained in Viṣṇu’s abode free from hunger and thirst due to the efficacy of that religious merit. The day of Brahma is said to be (i.e. to consist) of four thousand yugas . During that day only fourteen periods of Manu pass. During that day only fourteen Indras are said (to rule). O best brāhmaṇa, they enjoy their separate domains. Having enjoyed their auspicious domains during one day of Brahma, the fourteen Indras and Manus perish. When that Hariśarman lived in the very bright world of Viṣṇu, which gave pleasure and which was charming, one day of Brahmā passed. There, he, having enjoyed charming pleasures for this much period, obtained the highest knowledge and entered Viṣṇu’s body.
Vyāsa said :
131b-132. O Jaimini, in the world there is no other gift like that of food and water. Fruits of all gifts are had from the gifts of food and water. (For them) there is no test of a worthy recipient, or any restriction about time.
133-134. The wise have expressed (their view) regarding the gifts of food and water. (They say:) Gifts of food and water should always be made. Those men who, with great respect, recite this (description of the) greatness (of the gifts) of food and water and of brāhmaṇas, obtain the fruit of the gift of food and water and go to Viṣṇu’s abode, giving happiness.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 45209, revision 336769 (2022-04-27T03:53:39Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365862.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.